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.

4292. In the internal historical sense by “he said, Thy name shall no more be called Jacob, but Israel,” is signified that they could not represent as Jacob, but as from a new quality given them. This may be seen from the meaning of “Jacob” in the Word, as being his posterity (see n. 4281); and from the signification of a “name,” as being quality (s ee just above, n. 4291). The new quality itself is “Israel” in the internal sense; for “Israel” is the celestial spiritual, thus the internal man (n. 4286). And because “Israel” is the celestial spiritual and thus the internal man, “Israel” is also the internal spiritual church; for whether you speak of the spiritual man or the spiritual church, it is the same thing; because the spiritual man is a church in particular, and a number are a church in general. If a man were not a church in particular, there would not be any church in general. A congregation in general is what in common speech is called a church, but in order that there may be any church, everyone in this congregation must be such as is the church in general, because every general involves parts similar to itself.

[2] As regards the matter itself (that they could not represent as Jacob, but as from a new quality given them, which is “Israel”) the case is this. It was specifically Jacob’s posterity who represented the church, but not Isaac’s specifically; for Isaac’s posterity were not from Jacob only, but also from Esau. Still less was it Abraham’s posterity specifically; for Abraham’s posterity were not from Jacob only, but also from Esau, and likewise from Ishmael, as also from his sons by his second wife Keturah—thus from Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah, and their sons (see Genesis 25:1-4). Now as Jacob’s posterity insisted on being representative (as shown just above n. 4290), they could not represent as Jacob, nor as Isaac, nor as Abraham. That they could not as Jacob was because Jacob represented the external of the church, but not its internal; and they could not as Isaac at the same time, nor as Abraham at the same time, for the reason just adduced.

[3] There was therefore no other way by which they could represent the church than by a new name being given to Jacob, and thereby a new quality; which new quality should signify the internal spiritual man, or what is the same, the internal spiritual church. This new quality is “Israel.” Every church of the Lord is internal and external, as has been repeatedly shown. The internal church is what is represented, and the external is what represents. Moreover the internal church is either spiritual or celestial. The internal spiritual church was represented by Israel, and the internal celestial church was afterwards represented by Judah. Therefore also a division was made, and the Israelites were a kingdom by themselves, and the Jews were a kingdom by themselves; but on this subject of the Lord’s Divine mercy hereafter. Hence it is evident that Jacob (that is, the posterity of Jacob) could not represent a church as Jacob, for this would be to represent only the external of a church; but must also do so as Israel, because “Israel” is the internal.

[4] That the internal is what is represented, and the external what represents, has been shown before, and may likewise be seen from man himself. Man’s speech represents his thought, and his action represents his will. Speech and action are man’s externals, and thought and will are his internals. Furthermore, man’s face itself, by its varying looks, represents both his thought and his will. That the face by its looks represents, is known to everyone; for with the sincere their interior states may be seen from the looks of the face. In a word, all things of the body represent what is of the animus and of the mind.

[5] The case is similar with the externals of the church, for these are like a body, and the internals are like a soul—as the altars and the sacrifices upon them, which as is known were external things; in like manner the showbreads; also the lampstand with its lights; and likewise the perpetual fire: that these represented internal things may be known to everyone; and it is the same with the rest of the rites. That these external things could not represent external but internal things, is evident from what has been adduced. Thus Jacob could not represent as Jacob, because “Jacob” is the external of the church; but Jacob could represent as Israel, because “Israel” is its internal. This is what is meant by the new quality given in order that the posterity of Jacob might represent.

4692. And they added yet to hate him for his dreams, and for his words. That this signifies still greater contempt and aversion because of the preaching of truth—here concerning the Lord’s Divine Human—is evident from the signification of “adding,” as being more; from the signification of “hating,” as being to despise and be averse to (n. 4681); from the signification of a “dream,” as being preaching (n. 4682, 4685); and from the signification of “words,” as being truths. That “words” denote truths is because every word in heaven is from the Lord; therefore “words” in the internal sense signify truths, and the “Word” in general signifies all Divine truth.

[2] As regards the subject itself, this is the supreme truth of all which the church that has separated faith from charity especially despises, and to which it is averse, namely, that the Human of the Lord is Divine. All who were of the Ancient Church and did not separate charity from faith, believed that the God of the universe was a Divine Man, and that He was the Divine being; and hence they named Him “Jehovah.” They knew this from the most ancient people, and also because He had appeared as a Man to some of their brethren. They also knew that all the rituals and externals of their church represented Him. But those who were of faith separate could not so believe, because they could not comprehend how the Human could be Divine, nor could they comprehend that the Divine love effected this; for whatever they did not comprehend from some idea received through the external senses of the body, they regarded as nothing. Faith separate from charity is attended with this, for with those who hold it the internal of perception is closed, as there is no intermediate through which there can be influx.

[3] The Jewish Church which succeeded did indeed believe that Jehovah was Man and also God, because He had appeared as a man to Moses and the prophets, for which reason the Jews called every angel who appeared to them “Jehovah;” nevertheless they had no other idea of Him than the Gentiles had of their gods, to whom the Jews preferred Jehovah God because He could perform miracles (n. 4299), not knowing that Jehovah was “the Lord” in the Word (n. 2921, 3035), and that it was His Divine Human which all their rituals represented. Their only thought of the Messiah or Christ was that He would be the greatest prophet, greater than Moses; and the greatest king, greater than David, who would bring them with stupendous miracles into the land of Canaan. They did not wish to hear anything about His heavenly kingdom, because they apprehended nothing but worldly things, for they were separated from charity.

[4] The Christian Church, however, in external worship does indeed adore the Lord’s Human as Divine, especially in the Holy Supper, because He said that the bread therein was His body, and the wine His blood; but in their doctrine they make His Human not Divine, for they make a distinction between the Divine nature and the human nature. The reason of this also is that the church has turned away from charity to faith, and at last to faith separate. And because they do not acknowledge the Lord’s Human to be Divine, many stumble and at heart deny Him (n. 4689). Nevertheless the truth is that the Lord’s Divine Human is the Divine coming-forth from the Divine being, spoken of above (n. 4687), and that He is the Divine being, for the Divine being and the Divine coming-forth are one, as also the Lord plainly teaches in John:

Jesus said to Philip, Have I been so long time with you, and hast thou not known Me? He that hath seen Me hath seen the Father. Believest thou not that I am in the Father, and the Father in Me? Believe Me that I am in the Father, and the Father in Me (John 14:9-11);

and also in other places. For the Divine coming-forth is the Divine Itself proceeding from the Divine being, and in image is a Man; because heaven, of which it is the all, represents a Grand Man, as was said above (n. 4687), and has been shown at the end of the chapters, in the correspondence of all things in man therewith.

[5] The Lord was indeed born as is another man, and had an infirm human from the mother; but this human the Lord entirely cast out, so that He was no longer the son of Mary, and made the Human in Himself Divine, which is meant by His being glorified; and He also showed to Peter, James, and John, when He was transfigured, that He was a Divine Man.