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.

32. The Lord made His humanity Divine from the Divine in Him. This can be seen from many passages in the Word, and we will now cite those which establish

1. that He did so gradually, as follows:

(Jesus) grew and became strong in spirit (and) wisdom, and the grace of God was upon Him. (Luke 2:40)

Jesus progressed in wisdom, in maturity, and in favor with God and men. (Luke 2:52)

[2] 2. That the Divine operated through the human, as the soul does through the body is established from the following:

...the Son can do nothing of Himself, but what He sees the Father do.... (John 5:19)

...I do nothing of Myself; but as My Father taught Me, I speak these things. He who sent Me is with Me. (He) has not left Me alone.... (John 8:28, 20, cf. 5:30)

...I have not spoken on My own, but the Father who sent Me gave Me a command, what I should say and what I should speak. (John 12:49-50)

The words that I speak to you I do not speak on My own; the Father who dwells in Me does the works. (John 14:10)

...I am not alone, because the Father is with Me. (John 16:32)

[3] 3. That the Divine and human operated together is established from the following:

...whatever (the Father) does, the Son also does in like manner. (John 5:19)

...as the Father raises the dead and gives life to them, even so the Son gives life to whom He will. (John 5:21)

...as the Father has life in Himself, so He has granted the Son to have life in Himself.... (John 5:26)

Now they have known that all things which You have given Me are from You. (John 17:7)

[4] 4. That the Lord united the Divine to the Human, and the Human to the Divine is established from the following:

If you had known Me, you would have known My Father also; and...you have seen Him....

(He said to Philip, who wished to see the Father,) Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father.... Do you not believe that I am in the Father, and the Father in Me? ...Believe Me that I am in the Father and the Father in Me.... (John 14:7-11)

If I do not do the works of My Father, do not believe Me; if I do..., believe the works, that you may know and believe that the Father is in Me, and I in (the Father). (John 10:37-38)

...that they all may be one, as You, Father, are in Me, and I in You. (John 17:21)

At that day you will know that I am in My Father.... (John 14:20)

...no one is able to snatch (the sheep) out of My Father’s hand. I and My Father are one. (John 10:29-30)

The Father loves the Son, and has given all things into His hand. (John 3:35)

All things that the Father has are Mine. (John 16:15)

All My things are Yours, and Yours are Mine.... (John 17:10)

...You have given (the Son) authority over all flesh.... (John 17:2)

All authority has been given to Me in heaven and on earth. (Matthew 28:18)

[5] 5. That one must turn to the Divine humanity is apparent from the following:

...that all may honor the Son as they honor the Father. (John 5:23)

If you had known Me, you would have known My Father also. (John 8:19)

He who sees Me sees Him who sent Me. (John 12:45)

If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him. (John 14:7)

He who receives Me receives Him who sent Me. (John 13:20)

He said this because no one can see the Divine itself, called the Father, but can see the Divine humanity. For the Lord says:

No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has revealed Him. (John 1:18)

Not...anyone has seen the Father, except He who is (with the Father); He has seen the Father. (John 6:46)

You have neither heard (the Father’s) voice at any time, nor seen His form. (John 5:37)

[6] 6. Because the Lord made His humanity Divine from the Divine in Him, and because one must turn to it, it being the Son of God, therefore one must believe in the Lord, who is both Father and Son. This is apparent from the following:

(Jesus said:) As many as received Him, to them He gave the power to become children of God, to those who believe in His name. (John 1:12)

...that whoever believes in Him should not perish but have eternal life. (John 3:15)

...God so loved the world that He gave His only begotten Son, that whoever believes in Him should...have eternal life. (John 3:16)

He who believes in (the Son) is not judged; but he who does not believe is judged already, because he has not believed in the name of the only begotten Son of God. (John 3:18)

He who believes in the Son has eternal life; however, he who does not believe the Son shall not see life, but the wrath of God abides on him. (John 3:36)

...the bread of God is He who comes down from heaven and gives life to the world.... He who comes to Me shall not hunger, and he who believes in Me shall never thirst. (John 6:33, 35)

This is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have eternal life; and I will raise him up at the last day. (John 6:40)

...they said to (Jesus), “What shall we do to work the works of God?” Jesus answered..., “This is the work of God, that you believe in Him whom He sent.” (John 6:28-29)

...truly I say to you, he who believes in Me has eternal life. (John 6:47)

...Jesus...cried out, saying, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his belly will flow rivers of living water.” (John 7:37-38)

...if you do not believe that I am He, you will die in your sins. (John 8:24)

Jesus said..., “I am the resurrection and the life. He who believes in Me, though he die, he shall live. However, whoever lives and believes in Me shall not die to eternity.” (John 11:25-26)

(Jesus said,) “I have come as a light into the world, that whoever believes in Me should not abide in darkness.” (John 12:46, cf. 8:12)

While you have the light, believe in the light, that you may be children of light. (John 12:36)

...truly I say to you, (that) the dead will hear the voice of the Son of God; and those who hear will live. (John 5:25)

Abide in Me, and I in you.... I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. (John 15:1-5)

That they would abide in the Lord, and the Lord in them, see John 14:20, 17:23.

I am the way, the truth, and the life. No one comes to the Father except through Me. (John 14:6)

[7] In these places, and in all others in which He is mentioned, the Father means the Divinity present in the Lord from conception, which, according to the Christian world’s doctrine of faith, was like the soul in the body in the case of any other person. The humanity itself originating from that Divinity is the Son of God.

Now because this, too, became Divine, and in order to keep people from turning to the Father alone and so in thought, faith and their resulting worship separating the Father from the Lord in whom the Father is, therefore after the Lord taught that the Father and He are one, that the Father is in Him and He in the Father, that His followers should abide in Him, and that no one comes to the Father except through Him, He taught in addition that people should believe in Him, and that a person is saved by a faith focused on Him.

[8] Any idea that the humanity in the Lord became Divine is impossible for many in the Christian world to comprehend, chiefly because they think of a person in terms of his material body and not in terms of his spiritual one, even though angels, who are spiritual beings, are fully human in form, and everything Divine that emanates from Jehovah God, from the firsts of it in heaven to the lasts of it in the world, inclines to the human form.

That angels are human in form, and that everything Divine inclines to the human form, may be seen in the book Heaven and Hell 73-77 and nos. 453-460. It may also be seen more fully in works after this which will be works of angelic wisdom regarding the Lord.

8760. And Moses went up unto God. That this signifies the truth from the Divine which is beneath heaven conjoining itself with the Divine truth which is in heaven, is evident from the representation of Moses, as being truth from the Divine (see n. 6771, 6827, 7014), here truth from the Divine which is beneath heaven, for the reason that now he represents the sons of Israel as their head, thus those who are of the spiritual church, who as yet are not in heaven because not yet in good formed by truths (see n. 8753, 8754); and from the signification of “going up,” as being to conjoin oneself, for he who goes up to the Divine conjoins himself with Him; as for instance when “going up into heaven” is mentioned, there is meant being conjoined with the Lord; and the reverse is meant by “coming down from heaven.” The Divine truth in heaven, with which there is conjunction, is meant by “God,” for in the Word the Lord is called “God” from Divine truth, and “Jehovah” from Divine good (n. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873, 8301); and because the conjunction of Divine truth with Divine good is here treated of, therefore in this verse “God” is first mentioned, and then “Jehovah,” in these words, “Moses went up unto God, and Jehovah called unto him from the mountain.”

[2] It is said, the Divine truth in heaven, and afterward, the Divine good in heaven, for the reason that the Divine Itself is far above the heavens, not only the Divine good itself, but also the Divine truth itself which proceeds immediately from the Divine good. That these are far above heaven, is because in itself the Divine is infinite, and the infinite cannot be conjoined with finite things, thus not with the angels in the heavens, except by the putting on of something finite, and thus by accommodation to reception. The Divine good itself is also in itself an infinite flame of ardor, that is, of love, and this flame no angel in heaven can bear, for he would be consumed like a man if the flame of the sun were to touch him without intermediate tempering. Moreover if the light from the flame of the Divine love, which light is Divine truth, were to flow in without abatement from its own fiery splendor, it would blind all who are in heaven. From all this it can be seen what the difference is between the Divine good and Divine truth above the heavens, and the Divine good and Divine truth in the heavens, here treated of.