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.

117. The Faith of the New Heaven and the New Church in its particular form is this: Jehovah God is Love itself and Wisdom itself, or Good itself and Truth itself. As to Divine Truth which is the Word, and which was God with God, He came down and assumed the Human in order that He might bring into order all things in heaven and all things in hell, and all things in the Church; since, at that time, the power of the devil, that is, of hell, prevailed over the power of heaven; and on earth the power of evil prevailed over the power of good; in consequence of which a total damnation was at hand, threatening every creature.

[2] This impending damnation Jehovah God removed by His Human, which was Divine Truth, and thus He redeemed angels and men. Afterwards He united Divine Truth with Divine Good in His Human, and thus returned into His Divine, in which He was from eternity, together with His glorified Human. This is meant by these words in John: The Word was with God, and the Word was God ...and the Word was made flesh. John 1:1, 14. And by these words: I came forth from the Father, and am come into the world; again I leave the world and go to the Father.John 16:28. From these considerations it is manifest that without the advent of the Lord into the world, no one could have been saved. It is the same at this day; wherefore, unless the Lord comes again into the world in Divine Truth, which is the Word, no one can be saved.

[3] The particulars of faith on man's part are as follows:

1. There is One God, in Whom is the Divine Trinity, and He is the Lord God the Saviour Jesus Christ.

2. A saving faith is to believe on Him.

3. Evil actions ought to be shunned because they are of the devil and from the devil.

4. Good actions ought to be done because they are of God and from God.

5. And these should be done by man as of himself, yet it ought to be believed that they are from the Lord, with him and through him.

The first two are matters of faith; the next two of charity. The fifth concerns the conjunction of charity and faith, thus of the Lord and man. See also concerning these at44 above.