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.

1672. And the kings that were with him. That this signifies the apparent truth which is of that good, is evident from the signification of “kings” in the Word. “Kings,” “kingdoms,” and “peoples,” in the historical and the prophetical parts of the Word, signify truths and the things which are of truths, as may be abundantly confirmed. In the Word an accurate distinction is made between a “people” and a “nation;” by a “people” are signified truths, and by a “nation” goods, as before shown (n. 1259, 1260). “Kings” are predicated of peoples, but not so much of nations. Before the sons of Israel sought for kings, they were a nation, and represented good, or the celestial; but after they desired a king, and received one, they became a people, and did not represent good or the celestial, but truth or the spiritual; which was the reason why this was imputed to them as a fault (see 1 Samuel 8:7-22, concerning which subject, of the Lord’s Divine mercy elsewhere). As Chedorlaomer is named here, and it is added, “the kings that were with him,” both good and truth are signified; by “Chedorlaomer,” good, and by “the kings,” truth. But what was the quality of the good and truth at the beginning of the Lord’s temptations has already been stated.

10828. The Lord came into the world to save the human race, which if He had not done so would have perished in eternal death. He saved it by subduing the hells which were molesting every person coming into the world and going out of it, and at the same time by glorifying His Human; for having accomplished this He is able to keep the hells in subjection for evermore. The subjection of the hells and the glorification of His Human simultaneously was accomplished by means of temptations which His Human was allowed to undergo and by repeated victories in them, His passion on the Cross being the final temptation and the complete victory. The truth that the Lord subdued the hells is His own teaching in John,

Jesus said, Now My soul is troubled. Father, rescue Me from this hour. But on account of this I came to this hour. Father, glorify Your name. A voice came from heaven, [saying,] I have both glorified it and will glorify it again. Then Jesus said, Now is the judgement of this world, now will the prince of this world be cast outdoors. John 12:27-28, 31.

In the same gospel,

Have confidence, I have overcome the world. John 16:33.

And in Isaiah,

Who is this who comes from Edom, marching in the vast numbers of His strength, mighty to save? My own arm brought salvation to Me. Therefore He became their Saviour. Isaiah 63:1-19; 59:16-21.

The truth that He glorified His Human, and the truth that the passion on the Cross was the final temptation and the complete victory, through which He was glorified, is again His own teaching in John,

After Judas went out Jesus said, Now is the Son of Man glorified, and God will glorify Him in Himself, and will glorify Him at once. John 13:31-32.

In the same gospel,

Jesus said, Father, the hour has come. Glorify Your Son, that Your Son also may glorify You. Now, Father, glorify Me with the glory which I had with You before the world was. John 17:1, 5.

In the same gospel,

Now My soul is troubled. Father, glorify Your name. And a voice came from heaven, [saying,] I have both glorified it and will glorify it again. John 12:27-28.

And in Luke,

Ought not the Christ to have suffered this and to enter into His glory? Luke 24:26.

'Glorifying' means making Divine. From all this it is now clear that unless the Lord had come into the world and been made Man, and by this means had delivered from hell all those who believe in Him and love Him, no mortal being could have been saved. This is what should be understood by the statement that without the Lord there is no salvation.