Arcana Coelestia #10134
10134. The one lamb thou shalt offer in the morning. That this signifies the removal of evils through the good of innocence from the Lord in a state of love and of the consequent light in the internal man, is evident from the signification of “offering a lamb,” or sacrificing it, as being the removal of evils through the good of innocence from the Lord (of which below); and from the signification of “morning,” as being a state of love and of the consequent light in the internal man (of which also below). By “offering,” or “sacrificing, a lamb” is signified the removal of evils through the good of innocence from the Lord, because by burnt-offerings and sacrifices was signified purification from evils and the derivative falsities, or what is the same, their removal, and the implantation of good and truth, and their conjunction by the the Lord, (n. 9990, 9991, 10022, 10042, 10053). (That purification from evils is their removal, see the places cited in n. 10057; and that a “lamb” denotes the good of innocence, n. 10132)
[2] That the removal of evils, and the implantation of good and truth, and their conjunction, are effected through the good of innocence by the Lord, is because in all good there must be innocence in order that it be good, and because without innocence good is not good. For innocence is not only the plane in which truths are sown, but is also the very essence of good; so far therefore as a man is in innocence, so far good becomes good, and truth lives from good; consequently so far the man becomes alive, and so far the evils with him are removed; and insofar as they are removed, goods and truths are implanted and conjoined by the Lord. This is the reason why the continual burnt-offering was made by means of lambs. (That all the good of heaven and the church has innocence in it, and that without innocence good is not good, see n. 2736, 2780, 6013, 7840, 7887, 9262; also what innocence is, n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936)
[3] That “morning” denotes a state of love and of the consequent light in the internal man, is because in the heavens the states with the angels vary as to love and the faith thence derived, as in the world with men times vary as to heat and its attendant light. These times, as is well known, are morning, noon, evening, and night; hence in the Word by “morning” is signified a state of love; by “noon,” a state of light in clearness; by “evening,” a state of light in obscurity; and by “night,” or “twilight,” a state of love in obscurity. (That there are such variations of states in the heavens, see n. 5672, 5962, 6110, 7218, 8426; and that morning there is a state of peace and innocence, thus a state of love to the Lord, n. 2405, 2780, 8426, 8812, 10114; that noon is a state of light in clearness, n. 3708, 5672, 9642; evening a state of light in obscurity, n. 3056, 3833, 6110; and that there is no night in heaven, but twilight, n. 6110, by which is signified a state of love in obscurity.)
[4] That by “morning” is signified a state of love and of the consequent light in the internal man, is because when an angel is in a state of love and light, he is then in his internal man; but when he is in a state of light and love in obscurity, he is then in the external man. For the angels have an internal and an external, and when they are in the internal, the external is almost quiescent; but when they are in the external, they are in a more gross and obscure state. Consequently when they are in a state of love and light, they are in their internal, thus in their morning; and when they are in a state of light and love in obscurity, they are in the external, thus in their evening; from which it is plain that variations of states are made by elevations toward more interior things, thus into a higher sphere of heavenly light and heat, consequently nearer to the Lord; and by lowerings toward more exterior things, into a lower sphere of heavenly light and heat, and thus more remote from the Lord.
[5] Be it known that interior things are higher, thus nearer to the Lord; and that exterior things are lower, thus more remote from the Lord; and that light in the heavens is the Divine truth which is of faith, and heat in the heavens is the Divine good which is of love, both proceeding from the Lord. For the Lord in heaven is a Sun, from which the angels have everything of life, and from it man has everything of spiritual and heavenly life (see the p laces cited in n. 9548, 9684; also that interior things are higher, thus nearer to the Lord, n. 2148, 3084, 4599, 5146, 8325).
[6] The man who is being regenerated, and likewise the man who has been regenerated, also undergo variations of state as to love and as to faith, by means of elevations toward more interior things, and by lowerings toward more exterior things; but there are few who are able to reflect upon this, because they do not know what it is to think and to will in the internal man, and in the external; nor indeed what the internal man is, and what the external. To think and to will in the internal man is to think and to will in heaven, for the internal man is there; but to think and to will in the external man is to think and to will in the world, for the external man is there; and therefore when a man is in love to God and in the consequent faith, he is in the internal man, because in heaven; but when he is in obscurity as to love and the consequent faith, he is in the external man, because in the world. These states also are meant by “morning,” “noon,” “evening,” and “night” or “twilight” in the Word.
[7] It is similar with the states of the church, the first state of which is also called “morning” in the Word, the second “noon,” the third “evening,” and the fourth or last, “night.” But when the church is in its night, in which it is when no longer in love to God and in faith, then from the twilight morning begins with another nation, where a new church is set up.
[8] For it is with the church in general as with man in particular; his first state is a state of innocence, thus also of love toward his parents, nurse, and infant companions; his second is a state of light, for when the infant becomes a child, he learns things that belong to light, that is, the truths of faith, and believes them; the third state is when he begins to love the world and to love himself, which takes place when he becomes a youth and when he thinks from himself, and in proportion as these loves increase, faith decreases, and with faith charity toward the neighbor and love to God; the fourth and last state is when he does not care for these things, and still more when he denies them.
[9] Such also are the states of every church from its beginning to its end. Its first state is likewise a state of infancy, thus also of innocence, consequently of love to the Lord, which state is called “morning;” the second state is a state of light; the third is a state of light in obscurity, which is its “evening;” and the fourth is a state of no love and hence of no light, which is its “night.” This is so because evils increase day by day, and insofar as they increase, one person infects another like a contagion; especially parents their children, besides that hereditary evils are successively condensed, and so transmitted.
[10] That “morning” signifies the first state of the church, and also a state of love, is evident from Daniel:
A holy one said, How long shall be the vision, the continual sacrifice, and the wasting transgressions? And he said to me, Until evening and morning two thousand three hundred; then shall the holy thing be justified (Daniel 8:13-14).
The subject here treated of is the coming of the Lord; “evening” denotes the state of the church before his coming, while “morning” denotes the first state of the church after His coming, and in the supreme sense it denotes the Lord Himself. That in the supreme sense the Lord is the “morning” is because He is the Sun of heaven, and the Sun of heaven never sets, but is always rising; hence also the Lord is called the “east,” consequently also the “morning” (n. 2405, 2780, 9668).
[11] And in Isaiah:
One crieth unto me out of Seir, Watchman, what of the night? what of the night? The watchman said, The morning cometh, and also the night (Isaiah 21:11-12);
by the “watchman” in the internal sense is meant one who observes the states of the church and its changes, thus every prophet; by “night” is meant the last state of the church; by “morning” its first state; by “Seir,” from which the watchman crieth, is signified the enlightening of the nations which are in darkness (that “Seir” has this meaning, see n. 4240; and that “night” denotes the last state of the church, n. 6000); “the morning cometh, and also the night,” signifies that though there is enlightening to those who are of the new church, yet there is night to those who are in the old. The like is signified by “morning” in David:
In the evening weeping may pass the night, but in the morning shall be singing (Psalms 30:5).
About the time of evening behold terror; before the morning he is not (Isaiah 17:14).
[12] As in the supreme sense “morning” signifies the Lord, and from this, love from Him to Him, therefore the manna, which was heavenly bread, “rained down every morning” (Exodus 16:8, 12-13, 21). (That the Lord is the bread which comes down from heaven, thus the manna, see John 6:33, 35, 48, 50; and that “bread” denotes celestial love, which is love from the Lord to the Lord, n. 2165, 2177, 3464, 4217, 4735, 5405, 5915, 9545.) And as the Lord is “the east,” and “the morning,” and as all celestial love is from Him, therefore also He rose “in the morning on the day of the Sabbath” (Mark 16:9); and therefore also the day before the feast of the passover was called “the evening;” for by the feast of the passover was signified the presence of the Lord and the liberation of the faithful by Him from damnation (n. 7867, 9286-9292).
[13] He who is acquainted with the internal sense of the Word, is able to know what is involved in Peter’s thrice denying the Lord before the cock crew twice (Matthew 26:34, 74-75; Mark 14:30, 68, 72; Luke 22:34, 60-61; John 18:27); for by Peter was represented the faith of the church, or what is the same, the church as to faith; by the time when the cock crew was signified the last state of the church, which time was also called “cockcrowing;” by the denial three times was signified full and complete denial of the Lord in the end of the church. That Peter represented the faith of the church, thus the church as to faith, see the preface to Genesis 18 and Genesis 22, and also n. 3750, 4738; and that these words to Peter signified the denial of the Lord in the church at the time of its end (n. 6000, 6073, 10087); for the Lord is denied when there is no longer any faith, and there is no faith when there is no longer any charity. That “three” signifies what is full and complete, see n. 2788, 4495, 7715, 8347, 9198, 9488, 9489; and from this it was said that he would deny three times. That this was done in twilight, when morning was about to come, is evident in John 18:28; and that cock crowing and twilight are the same, is evident in Mark:
Watch ye, for ye know not when the lord of the house will come; at even, or at midnight, or at cock crowing, or in the morning (Mark 13:35).
From all this it can now be seen what is signified by “morning.”
John 6
1
After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias.
2
A great multitude followed him, because they saw his signs which he did on those who were sick.
3
Jesus went up into the mountain, and he sat there with his disciples.
4
Now the Passover, the feast of the Jews, was at hand.
5
Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat?"
6
This he said to test him, for he himself knew what he would do.
7
Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little."
8
One of his disciples, Andrew, Simon Peter's brother, said to him,
9
"There is a boy here who has five barley loaves and two fish, but what are these among so many?"
10
Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand.
11
Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired.
12
When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost."
13
So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten.
14
When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world."
15
Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself.
16
When evening came, his disciples went down to the sea,
17
and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them.
18
The sea was tossed by a great wind blowing.
19
When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat; and they were afraid.
20
But he said to them, "It is I. Don't be afraid."
21
They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going.
22
On the next day, the multitude that stood on the other side of the sea saw that there was no other boat there, except the one in which his disciples had embarked, and that Jesus hadn't entered with his disciples into the boat, but his disciples had gone away alone.
23
However boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks.
24
When the multitude therefore saw that Jesus wasn't there, nor his disciples, they themselves got into the boats, and came to Capernaum, seeking Jesus.
25
When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here?"
26
Jesus answered them, "Most certainly I tell you, you seek me, not because you saw signs, but because you ate of the loaves, and were filled.
27
Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him."
28
They said therefore to him, "What must we do, that we may work the works of God?"
29
Jesus answered them, "This is the work of God, that you believe in him whom he has sent."
30
They said therefore to him, "What then do you do for a sign, that we may see, and believe you? What work do you do?
31
Our fathers ate the manna in the wilderness. As it is written, 'He gave them bread out of heaven to eat.'"
32
Jesus therefore said to them, "Most certainly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven.
33
For the bread of God is that which comes down out of heaven, and gives life to the world."
34
They said therefore to him, "Lord, always give us this bread."
35
Jesus said to them, "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty.
36
But I told you that you have seen me, and yet you don't believe.
37
All those who the Father gives me will come to me. Him who comes to me I will in no way throw out.
38
For I have come down from heaven, not to do my own will, but the will of him who sent me.
39
This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day.
40
This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day."
41
The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven."
42
They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?'"
43
Therefore Jesus answered them, "Don't murmur among yourselves.
44
No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day.
45
It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me.
46
Not that anyone has seen the Father, except he who is from God. He has seen the Father.
47
Most certainly, I tell you, he who believes in me has eternal life.
49
Your fathers ate the manna in the wilderness, and they died.
50
This is the bread which comes down out of heaven, that anyone may eat of it and not die.
51
I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh."
52
The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?"
53
Jesus therefore said to them, "Most certainly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves.
54
He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.
55
For my flesh is food indeed, and my blood is drink indeed.
56
He who eats my flesh and drinks my blood lives in me, and I in him.
57
As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me.
58
This is the bread which came down out of heaven--not as our fathers ate the manna, and died. He who eats this bread will live forever."
59
He said these things in the synagogue, as he taught in Capernaum.
60
Therefore many of his disciples, when they heard this, said, "This is a hard saying! Who can listen to it?"
61
But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble?
62
Then what if you would see the Son of Man ascending to where he was before?
63
It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life.
64
But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him.
65
He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father."
66
At this, many of his disciples went back, and walked no more with him.
67
Jesus said therefore to the twelve, "You don't also want to go away, do you?"
68
Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life.
69
We have come to believe and know that you are the Christ, the Son of the living God."
70
Jesus answered them, "Didn't I choose you, the twelve, and one of you is a devil?"
71
Now he spoke of Judas, the son of Simon Iscariot, for it was he who would betray him, being one of the twelve.
