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.

Bilješke:

6481. Spirits entering the next life bring with them the opinion that Divine Providence acts in an overall manner but not in specific ways. The reason they were of this opinion [in the world] was that they saw wicked people being promoted to important positions and made rich, and meeting with success, which they attributed to such people's own prudence. Those spirits did not know that Divine Providence has as its end in view a person's eternal salvation, thus not his great happiness in the world, not - that is to say - wealthiness and eminence which people during their lifetime think real happiness consists in. But such thinking is not correct, for eminence gives rise for the most part to self-love, and wealthiness to love of the world, thus to what are the opposites of love to God and charity towards the neighbour. Thus it is that things such as eminence and wealthiness are granted to the wicked, and to the good too provided that those things are not disadvantageous to them and lead them away from heaven.

[2] What is more, the Lord employs the wicked as much as the good to accomplish His ends; for the Lord spurs the wicked by means of their own actual loves to do good to neighbour, country, and Church. For the wicked wish to be eminent, wish to profit, and therefore wish to be seen as upright and zealous; and more forcefully than the upright they are aroused by that desire, as if by fire, to perform such deeds. The wicked are also allowed to think that everything can be attributed to their own prudence, and that Divine Providence has no existence or else operates only in an overall manner; for they have no wish to perceive anything different from this. And so that they may perform the kinds of deeds that are beneficial to society, successes in the things they think to do are granted them, successes which arouse them all the more since they attribute them to themselves.

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.