9373. Come up unto Jehovah. That this signifies conjunction with the Lord, is evident from the signification of “coming up,” as being to be raised toward interior things (see n. 3084, 4539, 4969, 5406, 5817, 6007), consequently also to be conjoined (n. 8760). That it denotes conjunction with the Lord, is because by “Jehovah” in the Word is meant the the Lord, (n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6303, 6905, 8274, 8864, 9315). A secret which also lies hidden in the internal sense of these words, is that the sons of Jacob, over whom Moses was the head, were not called and chosen; but they themselves insisted that Divine worship should be instituted among them (according to wh at has been said in n. 4290, 4293); and therefore it is here said, “and He said unto Moses, Come up unto Jehovah,” as if not Jehovah, but another, had said that he should come up. For the same reason in what follows it is said that “the people should not go up” (verse 2); and that “Jehovah sent not His hand unto the sons of Israel who were set apart” (verse 11); and that “the appearance of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel” (verse 17); and lastly that Moses, being called the seventh day, “entered into the midst of the cloud.” For by “the cloud” is meant the Word in the letter (n. 5922, 6343, 6752, 6832, 8106, 8443, 8781); and with the sons of Jacob the Word was separated from its internal sense, because they were in external worship without internal, as can be clearly seen from the fact that now, as before, they said, “all the words which Jehovah hath spoken we will do” (verse 3); and yet scarcely forty days afterward they worshiped a golden calf instead of Jehovah; which shows that this was hidden in their hearts while they were saying with their lips that they would serve Jehovah alone. But nevertheless those who are meant by “the called and the chosen” are those who are in internal worship, and who from internal worship are in external; that is, those who are in love to and faith in the Lord, and from this in love toward the neighbor.

3652. According to the internal sense, the signification is as now follows.

When therefore ye shall see the abomination of desolation;

(Matthew 24:15) signifies the devastation of the church, which occurs when the Lord is no longer acknowledged; consequently when there is no love and no faith in Him; also when there is no longer any charity toward the neighbor; and consequently when there is not any faith of good and truth. When this is the case in the church, or rather in the region where the Word is in existence-that is, when men are such in the thoughts of the heart, even if not in the doctrine of their lips-then there is “desolation,” and the things just mentioned are its “abomination;” so that the words “when ye shall see the abomination of desolation” signify when anyone observes such things; and what is to be done in such a case is told in what now follows in verses 16 to 18.

[2] Which was told of by Daniel the prophet;

(Matthew 24:15) in the internal sense signifies by the prophets; for where any prophet is mentioned by name in the Word, it is not the prophet that is meant, but the prophetic Word itself; because names never penetrate into heaven (see n. 1876, 1888); and yet the same is not signified by one prophet as by another. What is signified by “Moses,” “Elias,” and “Elisha,” may be seen in the preface to chapter 18 and in n. 2762; but by “Daniel” is signified everything prophetic concerning the Lord’s advent, and concerning the state of the church; in the present case concerning its last state. The subject of devastation is largely treated of in the Prophets, and by it in the sense of the letter is signified the devastation of the Jewish and Israelitish Church, but in the internal sense there is signified the devastation of the church in general, thus also the devastation which is now at hand.

[3] Standing in the holy place;

(Matthew 24:15) signifies devastation as to all things which are of good and truth; the “holy place” is a state of love and faith (that “place” in the internal sense is state, see above, n. 2625, 2837, 3356, 3387); the holy of this state is the good which is of love, and the derivative truth which is of faith; and nothing else than these is meant by “holy” in the Word, because these things are from the Lord, who is the Holy itself, or the Sanctuary.

Let him that readeth understand;

(Matthew 24:15) signifies that these things are to be well observed by those who are in the church, especially by those who are in love and faith; who now come to be treated of.

[4] Then let them that are in Judea flee into the mountains;

(Matthew 24:16) signifies that they who are of the church will not look elsewhere than to the Lord, thus to love to Him, and to charity toward the neighbor (that by “Judea” is signified the church, will be shown below; that by a “mountain” is signified the Lord Himself, but by “mountains” love to Him, and charity toward the neighbor, may be seen above, n. 795, 796, 1430, 2722). According to the sense of the letter the meaning would be that when Jerusalem was besieged, as it came to be by the Romans, then they should not betake themselves thither, but to the mountains, according to what is written in Luke:

When ye see Jerusalem compassed with armies, then know that her devastation is at hand. Then let them that are in Judea flee upon the mountains; and let them that are in the midst of her depart out; and let not them that are in the regions enter therein (Luke 21:20-21);

[5] but in this passage the case is the same with Jerusalem, namely, that in the sense of the letter it is Jerusalem which is understood, while in the internal sense it is the Lord’s church (see n. 402, 2117); for each and all of the things recorded in the Word concerning the Jewish and Israelitish people are representative of the Lord’s kingdom in the heavens, and of His kingdom on earth; that is, of the church, as has been often shown. Hence it is that by “Jerusalem” in the internal sense is nowhere meant Jerusalem, nor by “Judea,” Judea. But these matters were of such a nature as to be capable of representing the celestial and spiritual things of the Lord’s kingdom, and the events took place for the sake of the representation. In this way the Word could be so written as to be adapted to the apprehension of the man who should read it, and also to the understanding of the angels who are with the man. This likewise was the reason why the Lord spoke in the same manner; for had He spoken otherwise, His Word would not have been adapted to the understanding of those who read it, especially at that time; nor to the understanding of the angels; thus it would neither have been received by man, nor understood by the angels.

[6] Let him that is upon the housetop not go down to take anything out of his house;

(Matthew 24:17) signifies that such as are in the good of charity should not betake themselves to those things which belong to doctrinal matters of faith. In the Word the “housetop” signifies the higher state of man, thus his state as to good; but those things which are below it signify the lower state of man, thus his state as to truth (n. 710, 1708, 2233, 2234, 3142, 3538). As regards the state of a man of the church, the case is this: While he is being regenerated he learns truths for the sake of good, for he has the affection of truth on this account; but after he has been regenerated he acts from truth and good. After the man has arrived at this state he ought not to betake himself to his former state, for if he should do this he would reason from truth concerning the good in which he is, and would thereby pervert his state, for all reasoning ceases, and ought to cease, when a man is in a state to will what is true and good; for he then thinks and acts from the will, consequently from conscience, and not as before from the understanding; and if he should again think and act from this, he would fall into temptations in which he would succumb. This then is what is signified by “Let him that is upon the housetop not go down to take anything out of his house.”

[7] And let him that is in the field not return back to take his garment; (that is, his tunic), [Matthew 24:18], signifies that such as are in the good of truth should not betake themselves from the good thereof to what is doctrinal of truth. In the Word a “field” signifies this state of man in respect to good (what is meant by “field” may be seen above, n. 368, 2971, 3196, 3310, 3317, 3500, 3508); and a “garment” or “tunic” signifies that which clothes good, that is, what is doctrinal of truth, for this is as clothing to good (that a “garment” has this signification may be seen above, n. 297, 1073, 2576, 3301). Everyone can see that in these words deeper things are hidden than those which appear in the letter, for they were spoken by the Lord Himself.

9303. Behold I send an angel before thee. That this signifies the Lord as to the Divine Human, is evident from the signification of “sending,” when said of the Lord, as being to proceed (see n. 6831), here to cause to proceed; and from the signification of “an angel,” as being one who proceeds; for in the original tongue “angel” means one who is sent, which is the derivation of the word; and by “sent” is signified proceeding, as can be seen from the passages cited from the Word in n. 6831. From this it is evident that by “the angel of Jehovah” is meant the Lord as to the Divine Human; for this proceeds from Jehovah as the Father. Jehovah as the Father denotes the Divine good of the Divine love, which is Being itself (n. 3704); and that which proceeds from the Father is the Divine truth from that Divine good, thus the Divine Coming-forth from the Divine Being. This is here signified by the “angel.” In like manner in Isaiah:

The angel of His faces delivered them; in His love and in His pity He redeemed them; and He took them up, and carried them all the days of eternity (Isaiah 63:9).

Behold the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant, whom ye desire (Malachi 3:1);

“to the Lord’s temple” denotes to His Human. That this is His “temple,” the Lord Himself teaches (Matthew 26:61; John 2:19, 21-22).

[2] It is said in the church that from the three who are called “Father, Son, and Holy Spirit,” there comes forth one Divine, which is also called “one God;” and that from the Father proceeds the Son, and from the Father through the Son proceeds the Holy Spirit; but what this proceeding or going forth means, is as yet unknown. The ideas of the angels on this subject are quite different from those of the men of the church who have thought about it, for the reason that the ideas of the men of the church are founded upon three, but those of the angels upon one. That the ideas of the men of the church are founded upon three, is because they distinguish the Divine into three persons, and attribute to each one special and particular offices. Hence they can indeed say that God is one, but they cannot possibly think otherwise than that there are three, who, by a union which they call mystical, are one. In this way they may indeed be able to think that there is one Divine, but not that there is one God; for in their thought the Father is God, the Son is God, and the Holy Spirit is God. One Divine is one by agreement and thus unanimity; but one God is absolutely one.

[3] The kind of idea or thought a man of the church has about the one God, is clearly manifest in the other life, for everyone carries with him the ideas of his thought. The idea or thought of such people is that there are three gods; yet they dare not say “gods,” but “God.” A few also make one out of three by union; for they think in one way of the Father, in another way of the Son, and in another way of the Holy Spirit. From this has clearly appeared the nature of the faith the church has about the most essential thing of all, which is the Divine Itself; and as in the other life all are conjoined or separated by the thoughts which are of faith, and the affections which are of love, therefore those who have been born outside the church, and have believed in one God, flee from those who are within the church, saying of them that they do not believe in one God, but in three gods; and that those who do not believe in one God under a human form do not believe in any God, because their thought pours itself forth into the universe, without determination, and thus falls down into nature; which they thus acknowledge in the place of God. When asked what they mean by “proceeding,” in saying that the Son proceeds from the Father and that the Holy Spirit proceeds from the Father through the Son, they answer that “proceeding” is a term of union, and that it wraps up this mystery within it. But their idea of thought about this, when examined, has been found to be that of a mere word, devoid of reality.

[4] But the ideas of the angels about the Divine, the Trinity, and Proceeding, are quite different from the ideas of the men of the church, for the reason, as said above, that the ideas of thought of the angels are founded upon one, whereas the ideas of thought of the men of the church are founded upon three. The angels think (and what they think they believe) that there is one God, and that He is the Lord; that His Human is the Divine Itself in a form; and that the holy proceeding from Him is the Holy Spirit; thus that there is a Trinity, but still it is One.

[5] A notion of this is obtained from the idea that exists about the angels in heaven. An angel appears there in the human form, but still there are three things in him that make a one. There is his internal, which does not appear before the eyes; there is the external, which does appear; and there is the sphere of life of his affections and thoughts, which pours out from him to a distance (see n. 1048, 1053, 1316, 1504-1519, 1695, 2489, 4464, 5179, 6206, 7454, 8063, 8630). These three make one angel. But the angels are finite and created, whereas the Lord is infinite and uncreated. And as no man, or even angel, can have any idea about the Infinite except from things finite, therefore such an example may be given in order to illustrate what the Trinity in One is; and that there is one God; and that He is the Lord, and no other. (See further what has been shown on this subject in the passages cited at n. 9194, 9199)