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.
Genesis 18
1
And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;
2
And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,
3
And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:
4
Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:
5
And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.
6
And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.
7
And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it.
8
And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.
9
And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.
10
And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him.
11
Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women.
12
Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?
13
And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?
14
Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.
15
Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
16
And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way.
17
And the LORD said, Shall I hide from Abraham that thing which I do;
18
Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?
19
For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.
20
And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;
21
I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.
22
And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.
23
And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?
24
Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein?
25
That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?
26
And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.
27
And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:
28
Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it.
29
And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake.
30
And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.
31
And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake.
32
And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake.
33
And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.
Arcana Coelestia #5147
5147. There was of all food for Pharaoh. That this signifies full of celestial good for the nourishment of the natural, is evident from the signification of “food,” as being celestial good (of which presently); and from the representation of Pharaoh, as being the interior natural (see n. 5080, 5095), and also the natural in general; for when they correspond, the interior and exterior natural make a one; and as food is for nourishment, by the words “there was of all food for Pharaoh” is signified full of celestial good for the nourishment of the natural. It is said that this food was in the uppermost basket; and by this is signified that the inmost of the will part was full of celestial good. For good from the Lord flows in through man’s inmost, and thence through degrees as by the steps of a ladder to the exteriors; for the inmost is relatively in the most perfect state, and therefore can receive good immediately from the Lord; but not so the lower things. If these were to receive good from the Lord immediately, they would either obscure it or pervert it, for they are relatively more imperfect.
[2] As regards the influx of celestial good from the Lord, and its reception, be it known that man’s will part receives good, and his intellectual receives truth, and that the intellectual can by no means receive truth so as to make it its own, unless at the same time the will part receives good; and conversely; for the one flows in this way into the other, and disposes it to receive. The things of the intellect may be compared to forms which are continually varying, and the things of the will to the harmonies that result from this variation; consequently truths may be compared to variations, and goods to the delights therefrom; and as this is eminently the case with truths and goods, it is evident that the one is impossible without the other, and also that the one cannot be produced except by means of the other.
[3] That “food” signifies celestial good, is because the food of the angels is nothing else than the goods of love and of charity, by which they are not only made alive, but are also refreshed. These goods in act, or the practice of them, serve especially for the refreshment of the angels, because they are their desires; and it is known that when the desires are realized in act, they afford refreshment and life. That such things yield nourishment to the spirit of man, while material food yields nourishment to his body, may also be seen from the fact that food without delights conduces but little to nourishment, but together with delights it nourishes. It is the delights that open the passages or ducts which receive the food and convey it into the blood; whereas things undelightful close them. With the angels these delights are the goods of love and of charity, and from this it can be inferred that they are spiritual foods which correspond to earthly foods. As goods are food, so truths are drink.
[4] “Food” is mentioned in many places in the Word, and one who is not acquainted with the internal sense cannot know but that ordinary food is there meant, whereas it is spiritual food; as in Jeremiah:
All the people groan, seeking bread; they have given their desirable things for food, to refresh the soul (Lam. 1:11).
In Isaiah:
Everyone that thirsteth, go ye to the waters, and he that hath no silver, go ye, buy, and eat; yea, go, buy wine and milk without silver and without price (Isaiah 55:1).
In Joel:
The day of Jehovah is near, and as devastation from the Thunderer shall it come. Is 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 garners are devastated, the barns are destroyed, because the corn is withered (Joel 1:15-17).
In David:
Our garners are full, bringing forth from food to food; our flocks are thousands and ten thousands in our streets. There is no cry in our streets; blessed is the people that is in such a case (Psalms 144:13-15).
Again:
All things wait for Thee, that Thou mayest give them their food in its time. Thou givest them, they gather; Thou openest Thy hand, they are sated with good (Psalms 104:27-28).
[5] In these passages celestial and spiritual food is meant in the internal sense, while material food is meant in the sense of the letter. From this it is plain in what manner the interiors and exteriors of the Word, or those things therein which are of the spirit, and those which are of the letter, correspond to each other; so that while man understands these things according to the sense of the letter, the angels with him understand them according to the spiritual sense. The Word has been so written as to serve not only the human race, but also heaven; for which reason all the expressions therein are significative of heavenly things, and all the things are representative of them, and this even to the least jot.
[6] That “food” in the spiritual sense is good, the Lord also plainly teaches in John:
Labor not for the food that perisheth, but for the food that abideth into life eternal, which the Son of man shall give to you (John 6:27).
Again:
My flesh is truly food, and My blood is truly drink (John 6:55); where “flesh” is the Divine good (n. 3813); and “blood” is the Divine truth (n. 4735). And again:
Jesus said to His disciples, I have food to eat that ye know not. The disciples said one to another, Hath any man brought Him aught to eat? Jesus saith to them, My food is that I do the will of Him that sent Me, and that I perfect His work (John 4:32-34);
“to do the will of the Father, and to perfect His work,” is the Divine good in act or exercise, which as before said in the genuine sense is “food.”
