8478. 'Let no one leave any of it until the morning' means that they must not be anxious to acquire it of themselves. This is clear from the fact that the manna was given every morning and that worms bred in what was left over, meaning that the Lord provides people's requirements every day and that for this reason they ought not to be anxious to acquire them of themselves. The same thing is meant by daily bread in the Lord's Prayer and also by the Lord's words in Matthew,

Do not be anxious for your soul, what you are going to eat or what you are going to drink, nor for your body, what you are going to put on. Why be anxious about clothing? Consider the lilies of the field, how they grow; they do not toil, nor do they spin. Do not therefore be anxious, so that you say, What shall we eat? or What shall we drink? or What shall we wear? For all these things the gentiles seek. Does not your heavenly Father know that you have need of all these things? Seek first the kingdom of God ¹ and its righteousness, then all these things will be added to you. Do not therefore be anxious about the morrow; for the morrow will take care of the things that belong to it. Matthew 6:25-end.

Similar words occur in Luke 12:11-12, 22-31.

[2] The present verse and the one that follows refer in the internal sense to concern for the morrow, a concern which was not only forbidden but also condemned. The forbiddance of it is meant by their being told not to leave any of the manna till the morning, and the condemnation of it is meant by worms breeding in any they did leave and its becoming putrid. Anyone who does not view the matter from anywhere beyond the sense of the letter may think that all concern for the morrow is to be avoided, which being so, people should then await their requirements every day from heaven. But a person who views it from a position deeper than the literal meaning, that is, who views it from the internal sense, may recognize what concern for the morrow is used to mean - not concern to obtain food and clothing for oneself, and also resources for the future; for it is not contrary to order to make provision for oneself and one's dependents. But people are concerned about the morrow when they are not content with their lot, do not trust in God but in themselves, and have solely worldly and earthly things in view, not heavenly ones. These people are ruled completely by anxiety over the future, and by the desire to possess all things and exercise control over all other people. That desire is kindled and grows greater and greater, till at length it is beyond all measure. They grieve if they do not realize the objects of their desires, and they are distressed at the loss of them. Nor can they find consolation, for in times of loss they are angry with the Divine. They reject Him together with all belief, and curse themselves. This is what those concerned for the morrow are like.

[3] Those who trust in the Divine are altogether different. Though concerned about the morrow, yet are they unconcerned, in that they are not anxious, let alone worried, when they give thought to the morrow. They remain even-tempered whether or not they realize desires, and they do not grieve over loss; they are content with their lot. If they become wealthy they do not become infatuated with wealth; if they are promoted to important positions they do not consider themselves worthier than others. If they become poor they are not made miserable either; if lowly in status they do not feel downcast. They know that for those who trust in the Divine all things are moving towards an everlasting state of happiness, and that no matter what happens at any time to them, it contributes to that state.

[4] It should be recognized that Divine providence is overall, that is, it is present within the smallest details of all, and that people in the stream of providence are being carried along constantly towards happier things, whatever appearance the means may present. Those in the stream of providence are people who trust in the Divine and ascribe everything to Him. But those not in the stream of providence are people who trust in themselves alone and attribute everything to themselves; theirs is a contrary outlook, for they take providence away from the Divine and claim it as their own. It should be recognized also that to the extent that anyone is in the stream of providence he is in a state of peace; and to the extent that anyone is in a state of peace by virtue of the good of faith, he is in Divine providence. These alone know and believe that the Lord's Divine providence resides within every single thing, indeed within the smallest details of all, as has also been shown in 1919 (end), 4329, 5122 (end), 5894 (end), 6058, 6481-6486, 6490, 7004, 7007, as well as that Divine providence has what is eternal in view, 6491.

[5] Those with the contrary outlook are scarcely willing to allow any mention of providence. Instead they put every single thing down to prudence; and what they do not put down to prudence they put down to fortune or to chance. Some put it down to fate, which they do not ascribe to the Divine but to natural forces. They call those people simple who do not attribute all things to themselves or to natural forces. From all this one may again see what those people are like who are concerned for the morrow, and what those are like who are not concerned for the morrow.

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When we're on the verge of a great breakthrough, that's when things become the most difficult. We've got use the strength God gives us, and with it He promises a second wind.

(Odkazy: Arcana Coelestia 4572, 8478 [2], 8480 [3]; Isaiah 40:27-31; Mark 2:1-5; Matthew 6:28-30)

6987. 'Who makes man's mouth' means utterance. This is clear from the meaning of 'mouth' as voice, dealt with above in 6985; and since it means voice it means utterance. What the specific meaning of 'mouth' is can be recognized only from correspondence. The mouth including the lips corresponds to inward speech that belongs to thought; and a person's thought is active or passive. Active thought is the thought a person engages in when he is speaking and may be called vocal thought; but passive thought is the thought a person engages in when he is not speaking. The nature of the difference between the two becomes clear to anyone who stops to reflect. 'Man's mouth' means active or vocal thought, and so means utterance.

[2] As regards active thought, meant by 'mouth', it should be recognized that such thought is also in its own kind of way a form of speaking, and that through the activity of this speech it activates the physical organs that correspond to it. Verbal expressions are seemingly present in thought, but that is an illusion; solely the meaning embodied in speech is present there. Man can have scarcely any idea of the nature of such meaning, for it is the speech that his spirit possesses, which is a universal kind of speech such as spirits in the next life employ. When this kind of speech passes into corresponding physical organs it gives rise to speech consisting of words, which is exceedingly different from the thought that produces it. That very great difference is plainly evident from the consideration that a person is able to envisage in a minute what will take him a long time to speak or write about. It would be different if that thought consisted of words such as speech in the mouth consists of. By virtue of the correspondence between speech intrinsically within thought and speech uttered by the mouth a person knows how to talk in the universal language as soon as he comes after death among spirits, and so can talk to any spirits, no matter what language they may have spoken in the world; and by the same virtue, as he talks to them there he is scarcely aware that he is not talking the same way he did in the world. Yet the words of which their speech consists are not words such as a person employs when he is in the body. Rather they are the ideas that have composed his thought, and one idea contains very much detail within it. Spirits are therefore able to declare in an instant what man can scarcely express in half an hour; and there is still more contained in the same idea, such as cannot find expression in physical speech.

[3] Yet angels in heaven speak in a different way from spirits. Angels in heaven possess speech consisting of intellectual concepts, which are called immaterial ideas by philosophers, whereas spirits possess speech consisting of mental pictures, which are called material ideas. Consequently one idea belonging to angels' thought contains very much that spirits cannot fully describe even with very many lines of thought, in addition to much that they cannot begin to express. But when a spirit becomes an angel he uses angelic speech, just as a person uses spirits' speech when he becomes a spirit after death, and for a similar reason. From all this one may now see what active thought is - that it is the speech a person's spirit possesses.