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.

4281. That by “the hollow of Jacob’s thigh was out of joint in his wrestling with him,” is signified that this conjunction was wholly injured and displaced in Jacob’s posterity, is evident from the signification of being “out of joint” in the sense in question, as being to be displaced, and thus to be injured. That the “hollow of the thigh” denotes conjunction, is manifest from what was said above (n. 4280); and because in the Word “Jacob” denotes not only Jacob, but also all his posterity, as is evident from many passages in the Word (Numbers 23:7, 10, 21, 2 23:23; 24:5, 1 24:17, 19; Deuteronomy 33:10; Isaiah 40:27; 43:1, 22; 44:1-2, 21; 48:12; 59:20; Jeremiah 10:16, 25; 30:7, 10, 18; 31:7, 11; 46:27-28; Hosea 10:11 Amos 7:2; Micah 2:12; 3:8; Psalms 14:7; 24:6; 59:13; 78:5; 99:4 and elsewhere).

[2] That Jacob and his posterity were of such a character that with them celestial and spiritual love could not be conjoined with natural good (that is, the internal or spiritual man with the external or natural man), is manifest from everything which is related of that nation in the Word; for they did not know, nor were they willing to know, what the internal or spiritual man is, and therefore this was not revealed to them; for they believed that nothing exists in man except that which is external and natural. In all their worship they had regard to nothing else, insomuch that Divine worship was to them no otherwise than idolatrous; for when internal worship is separated from external, it is merely idolatrous. The church that was instituted with them was not a church, but only the representative of a church; for which reason that church is called a representative church. That a representative of a church is possible with such people may be seen above (n. 1361, 3670, 4208).

[3] For in representations the person is not reflected upon, but the thing which is represented; and therefore Divine, celestial, and spiritual things were represented not only by persons, but also by inanimate things, as by Aaron’s garments, the ark, the altar, the oxen and sheep that were sacrificed, the lampstand with its lamps, the bread of arrangement upon the golden table, the oil with which they were anointed, the frankincense, and other like things. Hence it was that their kings, the evil as well as the good, represented the Lord’s royalty; and the high priests, the evil as well as the good, represented the things that belong to the Lord’s Divine priesthood, when they discharged their office in an outward form according to the statutes and precepts. In order therefore that the representative of a church might come forth among them, such statutes and laws were given them by manifest revelation as were altogether representative; and therefore so long as they were in them and observed them strictly, so long they were able to represent; but when they turned aside from them, as to the statutes and laws of other nations, and especially to the worship of another god, they then deprived themselves of the faculty of representing. For this reason they were driven by outward means, such as captivities, disasters, threats, and miracles, to laws and statutes truly representative; but not by internal means, as are those who have internal worship in external. These things are signified by the “hollow of Jacob’s thigh being out of joint,” taken in the internal historical sense, which regards Jacob and his posterity.

4293. In the internal historical sense, by “for as a prince hast thou contended with God and with men, and hast prevailed,” is signified on account of the contumacy which was in their phantasies and cupidities, as is evident from the signification of “God” and from the signification of “men” as being truths and goods (see n. 4287). These same words have here an opposite sense, because in this sense they are said of the posterity of Jacob, among whom (as shown above) there were interiorly no truths and goods, but falsities and evils. Falsities are phantasies because they are of phantasies, and evils are cupidities because they are of cupidities.

[2] That this nation insisted on being representative, that is, they insisted that they should be the church above all nations in the whole world, may be seen above (n. 4290). That this was also permitted on account of the contumacy that was in their phantasies and cupidities, is here meant. The nature of their phantasies and their cupidities no one can know who has not had some interaction with them in the other life; and in order that I might know it, this has been granted me, so that I have occasionally spoken with them there. More than all others they love themselves and they love the wealth of the world; and more than all others they fear the loss of this honor, and also the loss of gain; and therefore also at this day, as of old, they despise all others in comparison with themselves, and likewise seek wealth for themselves with the most intense application, and moreover are timid. As this nation had been of this character from ancient times, they could more than others be kept in a holy external without any holy internal, and thus could represent in external form the things of the church. It is these phantasies and these cupidities that have produced such contumacy.

[3] The same also appears from many things related of them in the historicals of the Word. After being punished they could be in such external humiliation as could no other people, for they could lie prostrate on the ground for entire days and wallow in the dust, not getting up until the third day; they could wail for many days, go in sackcloth, in rent garments, with ashes or dust sprinkled upon their heads; they could fast continuously for several days, and meanwhile burst forth into bitter weeping. But these things they did solely from bodily and earthly love, and from the fear of the loss of preeminence and worldly wealth; for it was not anything internal that affected them, because they knew not at all and did not even want to know what anything internal is, such as that there is a life after death, and that there is an eternal salvation.

[4] From this it is evident that, being of such a nature, they must needs be deprived of all holy internal, for this in no wise agrees with such a holy external, because the two things are utterly contrary to each other; and also that they could, better than others, serve as the representative of the church, that is, could represent holy things in an external form without any holy internal; and thus that by means of this nation something of communication with the heavens could be possible (see n. 4288).