8588. And Meribah. That this signifies the quality of the complaining, is evident from the fact that in the original tongue “Meribah” means “contention,” or “quarreling,” and “quarreling” signifies complaining (see n. 8563, 8566); and because names signify the quality of the thing (n. 8587), therefore “Meribah” here signifies the quality of the complaining. As regards this temptation itself and its quality, be it known that in this passage are described those who in temptations almost yield, namely, those who complain against heaven and also against the Divine Itself, and at last almost disbelieve in the Divine Providence. These things are signified in the internal sense by what precedes, and also by what follows in this verse, namely, the quality of the state of the temptation, which is signified by “Massah,” and the quality of the complaining in the temptation, which is signified by “Meribah.” That this quality is here signified by “Meribah,” is plain in David:

Thou calledst upon Me in distress, and I rescued thee; I answered thee in the secret place, I proved thee at the waters of Meribah (Psalms 81:7).

[2] But in the internal historical sense, in which the subject treated of is the state of religion with the Israelitish nation, that nation is described in respect to its quality toward Jehovah, namely, that they were not willing by supplication to entreat Him for aid, but that they expostulated. The reason was, that at heart they did not acknowledge Jehovah as the supreme God, but only in the mouth, when they saw the miracles. That at heart they did not acknowledge Him is very evident from the Egyptian calf which they made for themselves and worshiped, saying that these were their gods; also from their frequent apostasy (of which see n. 8301). This is what is here described in the internal historical sense; but in the internal spiritual sense is described the quality of the temptation with those who before they are liberated are brought to the last of temptation.

[3] That the quality of the Israelitish nation and of its religiosity is described by contention with Moses at Massah and Meribah, is also evident in the following passages:

Harden not your heart, as at Meribah, as in the day of Massah in the wilderness, where your fathers tempted Me; they tempted Me, and saw My work; for forty years did I feel loathing at the generation, and said, It is a people that do err in their heart, and the same have not known My ways, to whom I sware in Mine anger that they should not come unto My rest (Psalms 95:8-11).

Ye shall not tempt Jehovah your God, as ye tempted Him in Massah (Deuteronomy 6:16; 9:22, 24).

Of Leviticus he said, Thy Thummim and thy Urim are with the Holy Man, whom thou didst tempt at Massah, with whom thou didst contend at the waters of Meribah (Deuteronomy 33:8).

“The Holy Man” here denotes the Lord, whom they tempted, and whom Moses and Aaron did not sanctify.

[4] In the internal historical sense, in which the subject treated of is the religiosity of the Israelitish nation, by Moses and Aaron is not represented truth Divine, but the religiosity of that nation whose leaders and heads they were (n. 7041). Because this religiosity was such as said above, it was intimated to them that they should not bring the people into the land of Canaan, as is written in the book of Numbers:

Jehovah said unto Moses and Aaron, Because ye have not believed in Me, and sanctified Me in the eyes of the sons of Israel, therefore ye shall not bring this congregation into the land which I have given them; these are the waters of Meribah, because the sons of Israel contended with Jehovah (Numbers 20:12-13; 27:14).

Aaron shall be gathered unto his people, and shall not come into the land which I have given to the sons of Israel, because ye rebelled against My mouth at the waters of Meribah (Numbers 20:24).

The same is said of Moses (Deuteronomy 32:50-51).

[5] That still representative Divine worship was instituted with that nation, was because representative worship could be instituted with any nation that had holy externals of worship, and worshiped almost idolatrously; for what is representative does not regard the person, but the thing (n. 1361), and it was the genius of that nation, beyond any other nation, to worship merely external things as holy and Divine, without any internal; as for instance to worship as deities their fathers, Abraham, Isaac, and Jacob, and afterward Moses and David, and moreover to account holy and as Divine, and to worship, every stone and every piece of wood that had been inaugurated in their Divine worship; as the arks, the tables therein, the lamp, the altar, the garments of Aaron, the Urim and Thummim, and afterward the temple. Of the Lord’s Providence there was then given a communication of the angels of heaven with man by means of such things. For there must needs be somewhere a church, or the representative of a church, in order that there may be communication of heaven with the human race; and as that nation, beyond any other nation, could make Divine worship consist in external things, and thus act the representative of a church, therefore that nation was taken.

[6] At that time communication with the angels in heaven was effected by means of representatives in the following way. Their external worship was communicated to angelic spirits who are simple, and who do not reflect upon internal things, but still are interiorly good. Such are they who in the Grand Man correspond to the outer skin. These pay no attention whatever to the internal of man, but only to his external. If this appears holy, they think holily of the internal also. The more interior angels of heaven saw in those spirits the things that were represented, consequently the heavenly and Divine things that corresponded; for they could be present with these spirits, and see those things; but not with the men except by means of the spirits. For angels dwell with men in things interior; but where there are no such things, they dwell in the interior things of simple spirits; for the angels have no interest in other than spiritual and heavenly things, which are the interior things contained in representatives. From these few words it can be seen how there could be communication with heaven by means of such a people. But see what has been previously shown on this subject, namely: That with the Jews the holy of worship was miraculously elevated into heaven quite apart from them (n. 4307); that whatever their quality might be, the descendants of Jacob could represent what is holy, provided they closely observed the rituals commanded (n. 3147, 3479, 3480, 3881, 4208, 4281, 4288, 4289, 4293, 4307, 4444, 4500, 4680, 4825, 4844, 4847, 4899, 4912, 6304, 6306, 7048, 7051, 8301).

2049. 'From every son who is a foreigner and not of your seed' means those outside the Church. This is clear from the meaning of 'son who is a foreigner' as those who are not born inside the Church and so are not governed by goods and truths of faith because they have no knowledge of them. 'Sons who are foreigners' also means people whose worship is external, dealt with in 1097, though in that context people inside the Church are the subject. Here however, the subject being the Lord's Church in its widest extent, 'sons who are foreigners' means those who, like gentiles, are not born inside the Church. Gentiles outside the Church can possess truths, but not the truths of faith. Their truths, like the Ten Commandments, are that parents should be honoured; that people should not murder, steal, commit adultery, or covet the things that belong to others; and also that they should worship God. Truths of faith consist however of all doctrinal teachings concerning eternal life, the Lord's kingdom, and the Lord. Such teachings cannot be known by gentiles because they do not possess the Word.

[2] These are the people who are meant by 'sons who are foreigners and not of your seed' but who are to be circumcised, that is to be purified. From this it is evident that they are just as much capable of being purified as those inside the Church, which purification was represented by being circumcised. They are purified when they cast aside filthy loves and live among one another in charity, for in their case truths have a part to play in their lives because charity and all truths go together, though such truths belong to the first of the two types mentioned above. When these truths play a part in their lives they then absorb the truths of faith with ease, if not during this life then in the next, because truths of faith are the interior truths of charity. Indeed at that point there is nothing they desire more than to be introduced into the interior truths of charity. Interior truths of charity are what constitute the Lord's kingdom. Regarding these, see 932, 1032, 1059, 1327, 1328, 1366.

[3] In the next life mere knowledge of the cognitions of faith is of no value at all, for the worst people, even those in hell, can have such knowledge, sometimes a better knowledge than others have. Leading a life in accordance with those cognitions is what matters, for all cognitions have life as their end in view. If life was not the reason for learning them they would have no use, apart from enabling people to discuss them and as a result to be considered learned in the world, to be raised to positions of importance, and to enhance reputation and wealth. From this it is clear that a life in keeping with the cognitions of faith is nothing other than the life of charity. Indeed love to the Lord and love towards the neighbour constitute the Law and the Prophets, that is, the doctrine of faith in its entirety together with all the cognitions of it, as is plain to anyone from the Lord's words in Matthew 22:35-40, and Mark 12:28-35.

[4] Matters of doctrine, or cognitions of faith, are nevertheless absolutely vital for the formation of the life of charity; it cannot be formed without them. This is the life which saves a person after death. The life of faith never exists without the life of charity, for without charity the life of faith is impossible. People in whom the life of love and charity dwells have the Lord's life within them. Nobody can be joined to Him by means of any other life. From this it is also clear that the truths of faith cannot possibly be acknowledged as truths - that is, no acknowledgement of what they are saying is possible - other than outwardly or with the lips, if they are not implanted within charity, since inwardly or at heart they are denied. For as has been stated, all truths of faith have charity as their end in view, and if charity is not present within them then inwardly they are rejected. The nature of the things that are interior is plain to see when those that are exterior are taken away, as is done in the next life, namely that they are utterly contrary to all the truths of faith. No people can possibly receive the life of charity, or mutual love, in the next life, when they have had none in this life; but their life as it has been with them in the world remains with them after death. Indeed they are averse to and hate mutual love. When merely approaching a community where the life that belongs to mutual love exists they quiver and shake, and experience torment.

[5] Although people such as these are born inside the Church, they are called 'sons who are foreigners, uncircumcised in heart and uncircumcised in the flesh' who are not to be allowed into the sanctuary, that is, into the Lord's kingdom. They are also meant in Ezekiel,

No son who is a foreigner, uncircumcised in heart and uncircumcised in flesh, shall enter the sanctuary. Ezekiel 44:7, 9.

And in the same prophet,

Whom have you thus become like in glory and in greatness among the trees of Eden? You will be made to go down with the trees of Eden into the nether world; you will lie in the midst of the uncircumcised with those slain by the sword. Ezekiel 31:18.

This refers to Pharaoh who means types of knowledge in general, 1164, 1165, 1186, 1462. 'The trees of Eden' with which they were to go down into the nether world also means types of knowledge, but knowledge of the cognitions of faith. From this it is now evident what 'one uncircumcised' means in the internal sense, namely one in whom filthy loves and the life belonging to these are present.

3670. And He will give thee the blessing of Abraham. That this signifies the conjunction of the Divine Itself with the good and truth of the natural, is evident from the signification of a “blessing,” as being conjunction (n. 3660, 3667); and from the representation of Abraham, as being the Lord’s Divine Itself which is called the “Father” (concerning which see n. 2011, 3251, 3439). And inasmuch as these words are spoken to Jacob, by whom there would be represented the Lord’s Divine natural as to the Divine good and truth therein, therefore the conjunction of the Divine Itself with the good and truth of the natural is what is signified, in the internal sense, by “He will give thee the blessing of Abraham.” In the sense of the letter, it is the possession of the land of Canaan that is meant by the “blessing of Abraham,” and also by the words which follow: “to cause thee to inherit the land of thy sojournings, which God gave unto Abraham;” and according to this sense do all apprehend the words who believe that the historicals of the Word do not contain within them things more heavenly and secret: and especially so do the Jewish nation, who on the strength of these words claim for themselves privileges above every other nation and people. Their fathers understood the words in the same manner, and especially were they so understood by Jacob, whose quality is evident from what was said just above (n. 3667), in that he would not have known Jehovah, nor have been willing to acknowledge Him, unless He had given him corporeal and worldly blessings. But that neither Abraham, nor Isaac, nor Jacob was meant, and that by Jacob is represented the Lord as to the natural which He would make Divine, is abundantly manifest from the explications given above. That it is immaterial what is the quality of the man who represents, as to whether he is evil or good, and that evil men equally with good men can represent and have represented the Lord’s Divine, may be seen above (n. 665, 1097, 1361).

[2] The same may be seen from the representatives which exist even to this day; for all kings, whoever they may be, and of whatever quality, by the royalty itself that appertains to them represent the Lord; in like manner all priests, whoever and of whatever quality they may be, by the priestly office itself. The royal and the priestly office itself is holy, whatever be the quality of him who ministers therein; and this is the reason why the Word taught by an evil man is equally holy, and also the sacrament of baptism and the Holy Supper, and other such things. And from this it is also evident that no king can possibly claim for himself anything of the sanctity that belongs to his royalty; nor any priest anything of the sanctity that belongs to his priesthood. Insofar as either claims anything thereof to himself, or attributes it to himself, so far he brands himself with the character of a spiritual thief, or with the mark of spiritual theft; and also insofar as he does evil, that is, acts contrary to what is just and equitable, and contrary to what is good and true, so far a king puts off the representative of holy royalty, and a priest the representative of holy priesthood, and represents the opposite. For this reason in the representative Jewish Church there were so many laws enjoined concerning the holiness in which priests especially should be during their ministration-on which subject, of the Lord’s Divine mercy, more will be said in what follows.