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.

2971. The field and the cave that was therein. That this signifies as to the good and the truth of faith, is evident from the signification of “field” as being the church, also the good itself of the church. The celestial, or good, which is of love to the Lord and of charity toward the neighbor, is compared to “ground,” and also to “field;” it is also called “ground” and “field;” because the celestial or good is that which receives the truths of faith, which are compared to seeds and are also called “seeds.” The same is evident also from the signification of a “cave,” as being the truth of faith which is in obscurity (see n. 2935); it is said to be in obscurity because it is with the spiritual (see n. 1043, 2708, 2715).

2026. That by “I will give unto thee” is meant that the things which are in the heavens and on the earth are His, follows from what has just been said. In the sense of the letter, the words “I will give unto thee” mean that God or Jehovah would give to the Lord; just as it is said in the Word of the Evangelists that the Father gave unto Him all things that are in heaven and on the earth. But in the internal sense, in which the truth itself is presented in its purity, it means that the Lord acquired them for Himself, because Jehovah was in Him, and in everything belonging to Him, as before said. This may be further illustrated by that which is like it; for it is as if the interior or rational man, or the thought, should say that the corporeal would have rest or tranquillity if it would desist from doing this or that: in this case he that speaks is the same man as he that is spoken to, for both the rational and the corporeal belong to the man, and therefore when mention is made of the former, the latter also is understood.

[2] Moreover that the things in the heavens and on the earth are the Lord’s, is evident from very many passages in the Word, both in the Old Testament, and also in the Evangelists (as Matthew 11:27; Luke 10:22; John 3:34, 35, 17:2; Matthew 28:18); and also from what has been shown in Part First (n. 458, 551, 552, 1607). And as the Lord rules the universal heaven, He also rules all things on earth; for they have been so connected together that He who rules the one rules all things; for on the heaven of angels depends the heaven of angelic spirits, on this the world of spirits, and on this again the human race. And in like manner on the heavens depend all things that are in the world and in nature, for without influx from the Lord through the heavens, nothing that is in nature and its three Kingdoms would come forth and endure (see n. 1632).