6502. 'And Joseph commanded his servants the physicians' means preservation from evils which would hinder it, that is to say, the joining together. This is clear from the meaning of 'commanding' as flowing into, dealt with in 5732; from the representation of 'Joseph' as the internal, dealt with just above in 6499; and from the meaning of 'the physicians' as preservation from evils (for it is apparent from the train of thought here that the preservation is from evils which would hinder the joining together referred to immediately above in 6501). From all this it is evident that 'Joseph commanded his servants the physicians' means an influx from the internal regarding preservation from evils which would hinder the joining together. The reason why 'the physicians' means preservation from evils is that in the spiritual world 'sicknesses' are evils and falsities. Spiritual diseases are nothing else, for evils and falsities rob the internal man of good health; they introduce mental disorders and at length states of depression. Nothing else is meant in the Word by 'sicknesses'.

[2] In the Word 'physicians', 'medicine', and 'medicaments' mean forms of preservation from evils and falsities. This is clear from places where they are mentioned, as in Moses,

If you obediently hear the voice of your God, and do what is good in His eyes, and give ear to His commandments, and keep all His statutes, I will not put on you any sickness that I put on the Egyptians; for I, Jehovah, am your Physician. Exodus 15:26.

'Jehovah the Physician' stands for the preserver from evils; for these evils are meant by 'sicknesses on the Egyptians'. The fact that 'sicknesses on the Egyptians' means evils and falsities that arise when people reason about the arcana of faith on the basis of factual knowledge and false notions will in the Lord's Divine mercy be shown where those sicknesses are dealt with. But spiritual ones are meant, as is evident from its being said that if they heard the voice of God, did what was good, gave ear to His precepts, and kept His statutes, none of those sicknesses would be put on them.

[3] In addition the Lord calls Himself 'a Physician' in the same sense in Luke,

Those who are healthy have no need of a physician but those who are ill. I did not come to call the righteous, but sinners to repentance. Luke 5:31, 32

Here also 'a physician' stands for a preserver from evils; for 'those who are healthy' is used to mean the righteous, and 'those who are ill' sinners. In Jeremiah,

Is there no balm in Gilead? Is there no physician there? Why then is there no recovery for the health of the daughter of My people? ¹ Jeremiah 8:22.

'A physician' stands for preservation from falsities in the Church, for 'the health of the daughter of My people' is the truth of doctrine there.

[4] In the Word healing, cures, remedies, and medicaments are spoken of not in a natural but in a spiritual sense, as is evident in Jeremiah,

Why have You stricken us so that there is no remedy for us? Await peace, but no good comes; a time of healing, but behold, terror. Jeremiah 14:19; 8:15.

In the same prophet,

I will bring health and curing to it, ² and I will heal them, and reveal to them the crown of peace, and truth. Jeremiah 33:6.

In the same prophet,

There is none judging your judgement for healthiness; you have no restorative medicaments. Jeremiah 30:13.

In the same prophet,

Go up to Gilead, and take balm, O virgin daughter of Egypt! In vain you have multiplied medicaments; there is no healing for you. Jeremiah 46:11.

[5] In Ezekiel,

Beside the river there is rising up upon its bank, on this side and on that, every tree for food, whose leaf does not fall and whose fruit does not fail; it is reborn monthly, for its waters are flowing out from the sanctuary, wherefore its fruit is for food, and its leaf for a medicament. Ezekiel 47:12.

Here the prophet is describing a new house of God or a new temple, by which a new Church is meant, and in a more internal sense the Lord's spiritual kingdom. Therefore by 'the river upon whose bank there is rising up every tree for food' is meant things that belong to intelligence and wisdom, 108, 109, 2702, 3051 - 'trees' are perceptions and recognition of what is good and true, 103, 2163, 2682, 2722, 2972, 4552; 'food' is forms of good and truths themselves, 680, 4459, 5147, 5293, 5576, 5915; 'waters going out from the sanctuary' are truths that compose intelligence, 2702, 3058, 3424, 4976, 5668; 'the sanctuary' is celestial love, and in the highest sense the Lord's Divine Human, which is the source of that love; 'fruits which are for food' means forms of the good of love, 917, 983, 2846, 2847, 3146; and 'leaf which is for a medicament' means the truth of faith, 885. From this it is evident what 'a medicament' means, namely that which preserves from falsities and from evils; for the truth of faith, when it leads to goodness of life because it leads away from evil, acts as a preserver.

脚注:

5147. There was some of every kind of food for Pharaoh' means full of celestial good for nourishing the natural. This is clear from the meaning of 'food' as celestial good, dealt with below; and from the representation of 'Pharaoh' as the interior natural, dealt with in 5080, 5095, and also the natural in general, since the interior natural and the exterior natural make one when they correspond. And because food exists to provide nourishment, 'every kind of food for Pharaoh' means full of celestial good for nourishing the natural. It is said that this food was in the highest basket, meaning that the inmost degree of the will was full of celestial good. For good from the Lord flows in by way of the inmost degree in a person; and from there it passes degree by degree, so to speak down a flight of steps, to what is more exterior. For in relation to other degrees the inmost one exists in the most perfect state, and can therefore receive good from the Lord directly, in a way the lower ones cannot. If these were to receive good from the Lord directly, they would either obscure it or pervert it, since they are less perfect in comparison with the inmost degree.

[2] As regards the influx of celestial good from the Lord and the reception of it, it should be recognized that the will part of the human mind is the receiver of good and the understanding part is the receiver of truth. The understanding part cannot possibly receive truth so as to make this its own unless at the same time the will part receives good; and vice versa. For one flows as a result into the other and disposes that other to be receptive. All that constitutes the understanding may be compared to forms which are constantly varying, and all that constitutes the will may be compared to the harmonies resulting from those variations. Consequently truths may be compared to variations, and forms of good may be compared to the delights which those variations bring. And this being pre-eminently the case with truths and forms of good it is evident that one cannot exist without the other, as well as that one cannot be brought forth except by means of the other.

[3] The reason 'food' means celestial good is that angels' food consists in nothing else than forms of the good of love and charity, and that these serve to enliven angels and to rejuvenate them. Especially when they are expressed in action or practice do those forms of good cause angels to feel rejuvenated, for they are the desires they have; for it is a well known fact that when a person's desires are expressed in action he feels rejuvenated and enlivened. Those desires also nourish a person's spirit when material food supplies nourishment to his body, as may be recognized from the fact that when no delight is taken in food it is not very nutritious, but when delight is taken in it, it is nutritious. The delight taken in food is what opens the meatus or channels which serve to convey it into the blood, whereas the opposite closes them. Among angels those delights are forms of the good of love and charity, and from this one may deduce that these are spiritual kinds of food which correspond to earthly ones. Also, just as forms of good are meant by different kinds of food, so truths are meant by 'drink'.

[4] In the Word 'food' is mentioned in many places, yet someone unacquainted with the internal sense will inevitably suppose that in those places ordinary food is meant. In fact spiritual food is meant, as in Jeremiah,

All the people groan as they search for bread. They have given their desirable things for food to restore the soul. Lamentations 1:11.

In Isaiah,

Everyone who thirsts, come to the waters, and he who has no money, come, buy, and eat! Come, buy wine and milk without money and without price. Isaiah 55:1.

In Joel,

The day of Jehovah is near, and as destruction from the thunderbolt-hurler will it come. [s not the food cut off before our eyes, gladness and joy from the house of our God? The grains have rotted under their clods, the storehouses have been laid waste, the granaries have been destroyed, because the grain has failed. Joel 1:15-17.

In David,

Our storehouses are full, yielding food and still more food; our flocks are thousands, and ten thousands in our streets. There is no outcry in our streets. Blessed are the people for whom it is thus. Psalms 144:13-15.

In the same author,

They all look to You, that You may give them their food in due season. You give to them - they gather it up; You open Your hand - they are satisfied with good. Psalms 104:27-28.

[5] In these places celestial and spiritual food is meant in the internal sense when material food is referred to in the sense of the letter. From this one may see how the interior features of the Word and its exterior features correspond to one another, that is, how what belongs inwardly to its spirit and what belongs to its letter do so; so that while man understands those things according to the sense of the letter, the angels present with him understand the same things according to the spiritual sense. The Word has been written in such a way that it may serve not only the human race but heaven also, and for this reason all expressions are used to mean heavenly realities, and every matter described there is representative of these realities. This is so with the Word even to the tiniest jot.

[6] Furthermore the Lord Himself explicitly teaches that good is meant in the spiritual sense by 'food': In John,

Do not labour for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give you. John 6:27.

In the same gospel,

My flesh is truly food, and My blood is truly drink. John 6:55.

'Flesh' means Divine Good, 3813, and 'blood' Divine Truth, 4735. And in the same gospel,

Jesus said to the disciples, I have food to eat of which you do not know. The disciples said to one another, Has anyone brought Him [anything] to eat? Jesus said to them, My food is to do the will of Him who sent Me, and to finish His work. John 4:33-34.

'Doing the will of the Father and finishing His work' means Divine Good when expressed in actions or practice, which in the genuine sense is 'food', as stated above.