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.

Footnotes:

9011. 'I will appoint for you a place to which he may flee' means a state of blamelessness and so of freedom from punishment. This is clear from the meaning of 'a place' as a state, dealt with in 2625, 2837, 3356, 3387, 3404, 4321, 4882, 5605, 7381; and from the meaning of refuge, or a place to which one who killed another without premeditation or by chance might flee, as a state of blamelessness and so of freedom from punishment. For those who struck another by chance, that is, not from set purpose, thus not because of any previous contemplation of the deed or of an evil desire in the will, were not at all culpable. Therefore when they came to the place of refuge they were freed from punishment. By them were represented those who injure, but not from set purpose, someone's truths and forms of the good of faith and as a result wipe out his spiritual life; for their state is one of blamelessness and freedom from punishment. This is true of those who have thorough trust in their religion, which however is full of falsity, and who use what it teaches to reason against the truth and good of faith, and to do this convincingly, as conscientious and consequently zealous heretics are sometimes accustomed to do.

[2] The fact that they were represented [by those] who fled to places of refuge is clear in Moses,

You shall select suitable cities, which are to be cities of refuge for yourselves, so that one who strikes and kills a soul accidentally may flee there. If without premeditation, without enmity, he pushes him; or throws at him some implement without forethought; or [strikes him] with any stone from which he may die, while not seeing him, so that he causes it to fall onto him and he dies, though he was not his enemy and did not seek to harm him ... Numbers 35:11-12, 22-23.

And in the same author,

This is the case ¹ with one who kills, who shall flee there so that he may live, when he has struck his companion unwittingly, when he did not hate him previously ² - as when he goes with his companion into a forest to cut down timber, but when his hand with the axe in it is swung to cut down wood, the iron flies off the handle and hits his companion so that he dies, ³ he shall flee to one of these cities so that he may live. Deuteronomy 19:4-5.

[3] This describes the state of one blameless and freed from punishment, who through the falsities of faith which he had believed to be truths, or through factual knowledge based on the illusions of the senses, has injured someone, and so has done harm to his internal or spiritual life. To convey this meaning such an accident or chance is described by an implement of some kind, and by a stone which he causes to fall onto his companion so that he dies, and also by the axe or iron coming off its handle, while both were cutting down timber in the forest. The reason why such details are used to describe the matter is that 'an implement' means some known fact, and 'a stone' a truth of faith or in the contrary sense a falsity; and in like manner 'the iron of an axe' and 'cutting down timber' means to argue about what is good, using what one's religion teaches.

[4] Anyone may see that but for some hidden reason a killing that occurred accidentally would not have been described by the iron of an axe coming off its handle in a forest, for such an accident happens rarely, scarcely once in many years. But that accident has been described in such a way for the sake of the internal sense, which describes the harm done to a soul by another through the falsities of faith which, because his religion teaches them, he has believed to be truths. For anyone who causes harm through falsities which he believes to be truths does not do harm from set purpose or in spite of knowing better, because he acts in accord with his religious faith and therefore out of zeal. So that these things might be meant in the internal sense they are described, as has been stated, by those who kill companions accidentally, and by 'a stone', by 'cutting down wood in a forest', and by 'the iron of the axe coming off its handle onto a companion during the process'. For 'a stone' is a truth of faith in the natural man, and in the contrary sense a falsity, see 643, 1298, 3720, 6426, 8609, 8941, and so is 'iron', 425, 426. 'The iron of the axe coming away from its handle' is truth separated from good, good being meant by 'handle' or 'wood', 643, 2812, 3720, 8354; 'cutting down wood' means placing merit in works, 1110, 4943, 8740; but 'cutting down timber in a forest' means discussing these and like matters, and also calling them into question; for 'a forest' means a religious system.

[5] Like matters are meant by 'cutting down timber in a forest with axes' in Jeremiah,

The mercenaries will go with strength, and they will come to her with axes, like those who cut down timber. They will cut down her forest, said Jehovah. Jeremiah 46:22-23.

Here 'cutting down timber in a forest' stands for acting in accord with false religious practices and destroying such things as constitute the Church. For the Church is called 'a forest', 'a garden', and 'a paradise'; it is called 'a forest' by virtue of its knowledge, 'a garden' by virtue of its intelligence, and 'a paradise' by virtue of its wisdom, 3220, 'trees' being perceptions of goodness and truth, and also cognitions or knowledge of them, 103, 2163, 2722, 2972, 4552, 7690, 7692. And since 'a forest' means the Church in respect of its knowledge, thus of its external aspects, it also means religious practices.

[6] The Church in respect of its knowledge or external aspects is also meant by 'a forest', or 'a wood', in David,

The field will be exultant and everything in it; then all the trees of the wood will sing. Psalms 96:12.

In the same author,

Behold, we heard of Him in Ephrathah; we found Him in the fields of the wood. Psalms 132:6.

These words refer to the Lord. In Isaiah,

The light of Israel will be a fire, and his Holy (One a flame. It will burn the glory of his forest, and his Carmel; it will consume from the soul even to the flesh. As a consequence the remaining trees of the wood will be [so small] a number that a child may write them down. He will cut down the entangled boughs of the forest with an axe, ⁴ and Lebanon will fall by a majestic one. Isaiah 10:17-20, 34.

'The forest' stands for the Church in respect of its cognitions of truth, and 'Carmel' for the Church in respect of its cognitions of good, in the same way as 'Lebanon' and 'Hermon' do. 'The trees of the wood' stands, as above, for cognitions, and 'being a number that a child may write down' stands for the fewness of them, 'entangled boughs of the forest' standing for factual knowledge, 2831.

[7] In the same prophet,

You said, By the multitude of my chariots I will go up [to] the height of the mountains, the sides of Lebanon, where I will cut down the tallness of its cedars, the choice of its fir trees, After that I will come to its remotest height, ⁵ the forest of its Carmel. Isaiah 37:24.

In Jeremiah,

I will visit on you according to the fruit of your works, and I will kindle a fire in its forest. Jeremiah 21:14.

In Ezekiel,

Prophesy against the forest of the field towards the south, and say to the forest of the south, Behold, I will kindle in you a fire, and it will devour every tree. Ezekiel 20:46-47.

In Micah,

Guide ⁶ Your people with Your staff, the flock of Your inheritance inhabiting alone a forest in the midst of Carmel. Micah 7:14.

Does anyone fail to see that in these places a forest is not meant by 'a forest', nor Lebanon and Carmel, which were forests, by 'Lebanon' and 'Carmel', but that some aspect of the Church is meant? What aspect of the Church it is however has lain hidden up to now because the internal sense has lain hidden. But how astonishing that in a world so learned as Europe - more learned than all the other continents - where the Word exists, in every detail of which the internal sense is present, there is no awareness of that sense! Yet it was known to the ancients in Chaldea, Assyria, Egypt, and Arabia, and from them in Greece, in whose books, symbols, and hieroglyphics such matters are still met with. The reason why awareness of that matter has perished is lack of belief that what is spiritual has any real existence.

Footnotes:

5195. 'That Pharaoh was dreaming' means provision ¹ made for the natural. This is clear from the representation of 'Pharaoh' as the natural, dealt with in 5079, 5080, 5095, 5160, and from the meaning of 'dreaming' as a foretelling of things to come, and so in the highest sense as Foresight, dealt with in 3698, 4682, 5091, 5092, 5104. Now since Foresight or the foreseen is meant, Providence or provision is meant too, because Foresight and Providence cannot exist one without the other. For Providence has in view the state that is to last for ever; but unless it foresees what this state is, it cannot make any provision towards it. A provision for present needs without at the same time any foresight of future ones, and so no simultaneous provision for future needs within present ones, would imply a lack of any end in view, or of any order, or of consequently any wisdom and intelligence, and so it would not be something having a Divine origin. But when reference is made to what is good the term Providence is used, whereas Foresight is used in reference to what is not good, 5155. One cannot use the term Foresight when speaking of what is good because good resides within the Divine, comes forth from the Divine Himself, and exists in accord with the Divine. Rather, this term is used when one refers to what is not good or to what is evil since this comes forth from outside the Divine, from others opposed to the Divine. Thus because Providence is used when reference is made to what is good, the term is also used to refer to the joining of the natural to the celestial of the spiritual. This is the reason why 'dreaming' at this point means provision that had been made.

Footnotes: