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:

158. FROM THE ARCANA COELESTIA.

Merit and justice belong to the Lord alone (n. 9715, 9979). The merit and justice of the Lord consist in His having saved the human race by His own power (n. 1813, 2025-2026, 2027, 9715, 9809, 10019). The good of the Lord's justice and merit is the good which reigns in heaven, and is the good of His Divine love from which He saved the human race (n. 9486, 9979). No man can of himself become justice, nor claim it by any right (n. 1813). The quality of those in the other life who claim justice to themselves (n. 942, 2027). In the Word, the man to whom the justice and merit of the Lord are ascribed, is called "just;" and the man to whom his own justice and merit are ascribed, "unjust" (n. 5069, 9263). Whoever is once just from the Lord, will be continually just from Him; for justice never becomes man's own, but is continually the Lord's (n. 3686). They who believe in the justification taught in the church, know little of regeneration (n. 5398).

Man is so far wise as he ascribes all goods and truths to the Lord, and not to himself (n. 10227). As all good and truth which are good and truth are from the Lord, and nothing is from man, and as good from man is not good, it follows that merit belongs to no man, but to the Lord alone (n. 9975, 9981, 9988). They who enter heaven put off all merit of their own (n. 4007). And they do not think of reward for the good they have done (n. 6478, 9174). They who think from merit so far do not acknowledge all things to be of mercy (n. 6478, 9174). They who think from merit, think of reward and remuneration, and therefore to will to merit is to will to be remunerated (n. 5660, 6392, 9975). Such persons cannot receive heaven in themselves (n. 1835, 8478, 9977). Heavenly happiness consists in the affection of doing good, without an end of remuneration (n. 6388, 6478, 9174, 9984). In the other life so far as anyone does good without an end of remuneration, so far happiness inflows with increase from the Lord; and it is immediately dissipated when remuneration is thought of (n. 6478, 9174).

Good is to be done without an end of remuneration (n. 6392, 6478); illustrated (n. 9981). Genuine charity is without anything meritorious (n. 2343, 2371, 2400, 3887, 6388-6393). Because it is from love, thus from the delight of doing good (n. 3816, 3887, 6388, 6478, 9174, 9984). "Reward" in the Word, means the delight and happiness in doing good to others without an end of reward, and this delight and happiness is felt and perceived by those who are in genuine charity (n. 3816, 3956, 6388).

They who do good for the sake of reward, love themselves and not the neighbor (n. 8002, 9210). "Mercenaries," in the spiritual sense of the Word, mean those who do good for the sake of reward (n. 8002). They who do good for the sake of remuneration, in the other life desire to be served, and are never contented (n. 6393). They despise the neighbor, and are angry at the Lord Himself, because they do not receive a reward, saying that they have merited it (n. 9976). They who have separated faith from charity, in the other life make their faith, and also the good works which they have done in an external form, thus for the sake of themselves, meritorious (n. 2371). Further particulars respecting the quality of those in the other life who have placed merit in works (n. 942, 1774, 1877, 2027). They are there in the lower earth, and appear to themselves to cut wood (n. 1110, 4943, 8740). Because wood, especially shittim wood, signifies the good of merit in particular (n. 2784, 2812, 9472, 9486, 9715, 10178).

They who have done good for the sake of remuneration, are servants in the Lord's kingdom (n. 6389-6390). They who place merit in works, fall in temptations (n. 2273, 9978). They who are in the loves of self and of the world, do not know what it is to do good without a view to remuneration (n. 6392).

1813. 'He reckoned it to him as righteousness' means that in this the Lord first became righteousness. This too becomes clear from the train of thought in the internal sense, in which the Lord is the subject. That the Lord alone became righteousness for the sake of the whole human race becomes clear from the consideration that He alone has fought out of Divine Love, that is to say, out of love towards the whole human race, whose salvation, that and nothing else, He desired and longed for in His conflicts. The Lord was not born righteousness as regards the Human Essence but became righteousness through the conflicts brought about by temptations and through victories, something He achieved by His own power. And as often as He fought and won the victory, this was reckoned to Him as righteousness, that is, it was added to the righteousness He was becoming, as an increase to it every time, until He became perfect righteousness.

[2] When one who is begotten from a human father, that is, from the seed of a human father, fights for himself, he cannot possibly do so out of any other love than love of self and love of the world, thus not out of heavenly love but out of hellish, for such is the nature of the proprium he possesses from his father in addition to the proprium he has acquired by his own actions. Consequently the person who imagines that he fights the devil from himself is grossly mistaken. So too the person who wishes to make himself righteous by his own powers, that is, to believe that the goods of charity and the truths of faith come from himself, and consequently to merit heaven through them, is acting and thinking contrary to the good and truth of faith. For it is a truth of faith, that is, it is the truth itself, that the Lord is the one who does battle. Thus because he is acting and thinking contrary to a truth of faith, he deprives the Lord of what is His and makes what is the Lord's his own; or what amounts to the same, he replaces the Lord with himself and so with that in himself which is from hell. It is for this reason that people wish to become great or the greatest in heaven, and thus it is that they believe quite wrongly that the Lord fought against the hells so that He might be the greatest. The human proprium has delusions such as these within it which have all the appearance of being truths but which are quite the reverse.

[3] That the Lord came into the world so as to become righteousness, and that He alone is righteousness, was also foretold by the Prophets. Thus it was possible to know of this even before His Coming, and also to know that He could not become righteousness except by means of temptations and victories over all evils and over all the hells, as in Jeremiah,

In His days Judah will be saved, and Israel will dwell with confidence. And this is His name which they will call Him. Jehovah our Righteousness. Jeremiah 23:6.

In the same prophet,

In those days and at that time I will cause a shoot of righteousness to sprout forth for David, and he will execute judgement and righteousness in the land. In those days Judah will be saved and Jerusalem will dwell with confidence. And this is what they will call Him, Jehovah our Righteousness. Jeremiah 33:15-16.

In Isaiah,

He saw and there was no man, and wondered that there was no intercessor, and His own arm brought salvation to Him, and His righteousness upheld Him. And He put on righteousness as a breastplate, and a helmet of salvation upon His head. Isaiah 59:16-17.

And see especially Isaiah 63:3, 5. 'His own arm' stands for His own power. Since the Lord alone is righteousness, the expression a habitation of righteousness is also used, in Jeremiah 31:23; 50:7.