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.

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6059. Genesis 47

1. And Joseph came and told Pharaoh, and said, My father and my brothers, and their flocks and their herds, and all that they have, have come from the land of Canaan, and behold, they are in the land of Goshen.

2. And from his brothers' party he took five men, and placed them before Pharaoh.

3. And Pharaoh said to his brothers, What are your works? ¹ And they said to Pharaoh, Shepherds of the flock are your servants, both we and our fathers.

4. And they said to Pharaoh, We have come to sojourn in the land, for there is no pasture for the flock which belongs to your servants, for the famine is serious in the land of Canaan; and now let your servants, we beg you, dwell in the land of Goshen.

5. And Pharaoh said to Joseph - he said, Your fathers and your brothers have come to you.

6. The land of Egypt is before you; in the best of the land cause your father and your brothers to dwell; let them dwell in the land of Goshen. And if you know that there are among them men of energy, then set them as the chief men over the livestock belonging to me.

7. And Joseph caused Jacob his father to come and placed him before Pharaoh; and Jacob blessed Pharaoh.

8. And Pharaoh said to Jacob, How many are the days of the years of your life?

9. And Jacob said to Pharaoh, The days of the years of my sojournings are a hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers, in the days of their sojournings.

10. And Jacob blessed Pharaoh, and went out from before Pharaoh.

11. And Joseph caused his father and his brothers to dwell, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.

12. And Joseph sustained his father, and his brothers, and all his father's household with bread, according to the mouth of a young child. ²

13. And there was no bread in all the land, for the famine was extremely serious; and the land of Egypt and the land of Canaan languished from the presence of the famine.

14. And Joseph gathered up all the silver found in the land of Egypt and in the land of Canaan, for the corn which they were buying; and Joseph caused the silver to come to Pharaoh's house.

15. And when the silver was used up in the land of Egypt and in the land of Canaan, all Egypt came to Joseph, saying, Give us bread; and why should we die near by you because the silver is lacking?

16. And Joseph said, Give your livestock, and I will give you [bread] in exchange for your livestock, if the silver is lacking.

17. And they caused their livestock to come to Joseph, and Joseph gave them bread in exchange for horses, and for livestock of the flock, and for livestock of the herd, and for asses; and he provided them with bread in exchange for all their live stock that year.

18. And that year ended, and they came to him in the second year, and said to him, We will not hide from [my] lord, that since the silver has been used up and the livestock of the beasts has passed to [my] lord, nothing is left before [my] lord apart from our bodies and our ground.

19. Why should we die before your eyes, both we and our ground? Buy us and our ground for bread, and we will live, and our ground, as Pharaoh's slaves; and give us seed so that we may live and not die, and the ground may not become a waste.

20. And Joseph bought all the ground of Egypt for Pharaoh, for the Egyptians sold, each one his field, because the famine overwhelmed them; and the land was Pharaoh's.

21. And the people, he transferred them to the cities from one end of the border of Egypt to the other end of it.

22. Only the ground of the priests he did not buy, for the priests had a fixed portion from Pharaoh and ate their fixed portion which Pharaoh had given them; therefore they did not sell their ground.

23. And Joseph said to the people, Behold, I have bought you today, and your ground, for Pharaoh; look, here is seed for you, and you may sow the ground.

24. And so it will be at in gatherings, ³ that you shall give a fifth to Pharaoh, and four portions shall be yours, for seed of the field, and for your food, and for those in your households, and children.

25. And they said, You have bestowed life on us; let us find favour in the eyes of [my] lord, and we shall be Pharaoh's slaves.

26. And Joseph made it a statute even to this day regarding the ground of Egypt, that a fifth went to Pharaoh. Only the ground of the priests, theirs alone, did not belong to Pharaoh.

27. And Israel dwelt in the land of Egypt, in the land of Goshen; and they had a possession in it, and were fruitful, and multiplied exceedingly.

28. And Jacob lived in the land of Egypt seventeen years; and the days of Jacob, the years of his life, were a hundred and forty-seven years.

29. And Israel's days drew near when he must die; and he called his son Joseph, and said to him, If now I have found favour in your eyes, put now your hand under my thigh, and show me mercy and truth; ⁴ do not, I beg you, bury me in Egypt.

30. And let me lie with my fathers, and you are to carry me out of Egypt, and to bury me in their sepulchre And he said, I will do according to your word.

31. And he said, Swear to me. And he swore to him. And Israel bowed himself over the head of the bed.

CONTENTS

After the joining of spiritual good from the natural, which is 'Israel', to the internal celestial, which is 'Joseph', has been effected, which was the subject in the previous chapter, the present chapter deals in the internal sense with the introduction of the Church's truths within the natural into factual knowledge. The Church's truths in the natural are 'the sons of Jacob'; truth itself as a whole there is 'Jacob'; and the factual knowledge into which those truths are introduced is 'Pharaoh'.

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