10567. 'And He said, My face will go [with you], and I will cause you to rest' means that the Divine element composing the Church, worship, and the Word will be present, even though what is external with the actual nation will be devoid of that element. This is clear from the meaning of 'face' as the interiors, dealt with in the places referred to in 9546, and when used in reference to Jehovah, as things that are Divine, at this point the Divine components of the Church, worship, and the Word; from the meaning of 'going' as living, dealt with in 3335, 4882, 5493, 5605, 8417, 8420, 9440, but when used in reference to Jehovah as imparting life, being present, and leading, for this is what gives man his life; and from the meaning of 'causing Moses to rest' as the external aspect of the Church, worship, and the Word, in which the interior things that are Divine terminate. For 'Moses' represents that external aspect, as above in 10563, and 'resting' means coming to a rest or halt, so that he represents that in which the interior things that are Divine come to a rest or halt. Furthermore the actual word used in the original language denotes to come to a rest or halt. The interior components of the Church, worship, and the Word come to a halt on their external level, and they rest on it as their base, as a house does on its foundations, see 9216. The fact that these things are meant by 'causing Moses to rest' is clear from what follows in this chapter, from the internal sense in which the subject is the interior components of the Word, the Church, and worship, and the external in which they terminate, that external being what 'Moses' represents.

5998. 'And offered sacrifices to the God of his father Isaac' means worship springing from them, and an inflowing from the Divine Intellectual. This is clear from the meaning of 'offering sacrifices' as worship, dealt with in 922, 923, 1180; and from the representation of 'Isaac' in the highest sense as the Lord's Divine Rational or Intellectual, dealt with in 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210. It follows that there is an inflowing from this into the worship, for what is described here is worship springing from charity and faith, meant by 'Beersheba', 5997, where he offered the sacrifices. Jacob's offering of sacrifices to the God of his father Isaac shows what the fathers of the Jewish and Israelite nation were like; it shows that each worshipped his own God. Isaac's God was different from his, as is evident from the fact that he offered sacrifices to Isaac's, and the fact that he was told in the visions of the night, 'I am God, the God of your father'. It is also evident from the fact that he had sworn by that same God, as described in Genesis 31:53,

May the God of Abraham and the God of Nahor judge ¹ between us, the God of their father. At that time Jacob swore by the Dread of his father Isaac.

It is also clear that Jacob did not initially acknowledge Jehovah, for he said,

If God will be with me, and guard me on this road on which I am walking, and will give me bread to eat and clothing to wear, and I come back in peace to my father's house, then Jehovah will be my God. Genesis 28:20-21.

Thus he acknowledged Jehovah conditionally.

[2] It was the custom among them to acknowledge their fathers' gods, but their own one specifically. They derived the custom from their fathers in Syria; for Terah, Abram's father, and even Abram himself when he was there, worshipped gods other than Jehovah, see 1356, 1992, 3667. Their descendants, who were called Jacob and Israel, were consequently of such a nature that in their hearts they worshipped the gods of the gentiles. Jehovah they worshipped solely with their lips, and in name only. The reason they were like this was that nothing but externals devoid of anything internal interested them; and people like that cannot help thinking that worship consists in nothing more than declaring God's name and saying that He is their God, and in doing so as long as He confers benefits on them. They have no idea that worship consists in a life of charity and faith.

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