10360. And ye shall keep the Sabbath. That this signifies that the Divine Human of the Lord is to be worshiped, is evident from the signification of “keeping,” when said of the Divine, as being to worship; and from the signification of “the Sabbath,” as being in the supreme sense the union of the Divine which is called the “Father” and of the Divine Human which is called the “Son,” thus the Divine Human in which is this union. This union is signified by “the Sabbath,” because by the six days of labor which precede the seventh is signified every state of combat; for in the spiritual sense “labor” does not mean such labor as there is in the world, but such as those who are in the church endure before they enter the church and become the church, which labor is combat against evils and falsities of evil. A like “labor” (in the spiritual sense) was endured by the Lord when He was in the world; for He then fought against the hells, and reduced them and likewise the heavens into order, and at the same time He glorified His Human, that is, He united it to the Divine Itself which He had from conception (see n. 9715, 9809).

[2] The time and state when the Lord was in combats is signified by the six days of labor, but the state when the union had been effected is signified by the seventh day, which is called “the Sabbath,” from “rest,” because the Lord then had rest. Consequently by “the Sabbath” is signified also the conjunction of the Lord with heaven, with the church, with an angel of heaven, and with a man of the church. The reason is that all who are to come into heaven must first be in combats against evils and the falsities of evil, and when these have been separated they enter heaven and are conjoined with the Lord, and then they have rest. It is similar with men in the world. It is known that these must be in combats, that is, that they must undergo temptations, before the good and truth which make the church have been implanted in them; thus before they have been conjoined with the Lord, consequently before they have rest. From this it is evident whence it is that a state of combat is signified by the six days of labor, while rest and also conjunction are signified by the seventh day or the Sabbath.

[3] That the conjunction of good and truth also, is signified by “the Sabbath,” is because when a man is in combats he is in truths; but when truths have been conjoined with good, thus when the man is in good, he then has rest; in like manner as the Lord, when He was in the world, and fought with the hells, was in respect to His Human Divine truth; and when He had united His Human to the Divine Itself, He then, even in respect to His Human, became the Divine good, or Jehovah.

[4] (That the six days which precede the Sabbath denote the combats which precede and prepare for the heavenly marriage, which is the conjunction of good and truth, may be seen in n. 8510, 8888, 9431. As regards the former state, when man is in truths and at the same time in combats against evils and falsities of evils, which state is signified by “the six days of labor,” and as regards the latter state, when he is in good and is led by the Lord, which is signified by “the Sabbath,” see n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230, 9274, 9832. That when the Lord was in the world He made His Human first Divine truth, and afterward Divine good, see the places cited in n. 9199, 9315; and that He did this by the combats of temptations, see the places cited in n. 9528.)

[5] Therefore he who knows that by “the Sabbath” in the supreme sense is meant the union of the Divine Itself in the Divine Human of the Lord, may know what those things signify which are so often said in the Word about the Sabbath, as in Isaiah:

If thou turn away thy foot from the Sabbath, so that thou doest not thine inclinations on the day of My holiness; but shalt call the Sabbath honorable delights to the Holy One of Jehovah; and shalt honor it, not doing thine own ways, nor finding thine own desire, nor speaking a word; then shalt thou delight thyself upon Jehovah; and I will exalt thee on the high places of the earth, and I will feed thee with the heritage of Jacob thy father (Isaiah 58:13-14);

He who is acquainted with the internal sense of the Word can plainly see that in this passage by “the Sabbath” is signified the state of conjunction of man with the Lord, thus the state when man is led by the Lord and not by himself, which state is when he is in good. For to be led by the Lord, and not by self, is to “turn away the foot from the Sabbath, not to do one’s own inclinations, not to do one’s own ways, not to find one’s own desire, and not to speak a word.” That in this case the church is in him, and also heaven, is signified by that “he shall be exalted on the high places of the earth, and shall be fed with the heritage of Jacob.” Moreover, that “the Sabbath” denotes the Divine Human in which is union, is signified by the Sabbath being called “a day of holiness and of delight to the Holy One of Jehovah.”

[6] And in Jeremiah:

If ye will hallow the Sabbath day, then shall there enter in by the gates of this city kings and princes sitting upon the throne of David, riding in the chariot and on horses (Jeremiah 17:24-25);

He who is not acquainted with the internal sense of the Word will suppose that these things are to be understood according to the sense of the letter, namely, that if they would hallow the Sabbath, kings and princes would enter in by the gates of the city Jerusalem, and would ride in the chariot and on horses. This however is not the meaning; but that those who reverently worship the Divine Human of the Lord shall be in the Divine truths of heaven and of the church; for by “Jerusalem” is meant the church; by “kings and princes,” its Divine truths; by “the throne of David,” heaven where the Lord is; by “chariot,” the doctrine of good and truth; and by “horses,” an enlightened understanding. (That “Jerusalem” denotes the church, see n. 2117, 3654; that “kings” denote Divine truths, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; that “princes” denote primary truths, n. 1482, 2089, 9954; that a “throne” denotes heaven, n. 5313; that “a chariot” denotes the doctrine of good and truth, n. 5321, 8215; and that “horses” denote an understanding which is enlightened, n. 2760-2762, 3217, 5321, 6534)

[7] As by “the Sabbath” was signified the Lord as to the Divine Human in which there is union, it was therefore commanded that the breads of faces should be set in order upon the table every Sabbath (Leviticus 24:8). That the Lord as to the Divine Human is meant by “bread” is known in the church. For this reason also when the Lord was in the world He called Himself “the Lord of the Sabbath” (Matthew 12:8; Mark 2:27-28; Luke 6:1-5).

[8] And therefore when the Lord was in the world, and united His Human to the Divine Itself, He abrogated the Sabbath in respect to representative worship, or in respect to its worship such as was with the Israelitish people; and made the Sabbath day a day of instruction in the doctrine of faith and of love. This is involved in what is written in John:

Jesus healing a certain man on the Sabbath day said to him, Take up thy bed and walk; and he took up his bed and walked. But the Jews said that it was not allowable to carry a bed on the Sabbath day, and sought to kill the Lord, because He loosed the Sabbath (John 5:8-10, 18).

By the “healing of the sick” is signified the purifying of man from evils and the falsities of evil; by a “bed” is signified doctrine; and by “walking” is signified life.

[9] (That all the healings of diseases which were performed by the Lord involve purification from evils and falsities, or restorations to spiritual life, see n. 8364, 9031, 9086; and that “to walk” denotes life, n. 519, 1794, 8417, 8420.) That a “bed” denotes doctrine is evident from the passages in the Word where a “bed” is mentioned, and also from the representatives in the other life, where when a bed appears and one lying on it, there is signified the doctrine in which he is; consequently beds appear there most highly adorned for those who are in truths from good. But no one can know that such things are signified by the above words of the Lord except by the internal sense, for the Lord spoke by correspondences, thus by significatives, because from the Divine.

5351. And Joseph called the name of the firstborn Manasseh. That this signifies a new will in the natural, and its quality, is evident from the representation of Manasseh in the Word, as being spiritual good in the natural, and thus a new will (of which below): this name also involves the very quality of this good, or of this new will. That the “name” involves this quality may be seen from the names given to others also, the quality of which is at the same time indicated, as is the name “Manasseh” in the words, “for God hath made me forget all my toil, and all my father’s house;” for in this way is described the quality signified by “Manasseh.” Moreover when it is said “he called the name,” there is also signified that the name itself contains the quality; for the “name” and “calling the name” signifies the quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421).

[2] The reason why the firstborn, who is named Manasseh, signifies spiritual good in the natural, or the new will therein, is that good is actually the firstborn in the church, or in the man who becomes a church; whereas truth is not the firstborn, and yet it appears as if it were (n. 352, 367, 2435, 3325, 3494, 4925, 4926, 4928, 4930), as may also be seen from the fact that in man the will precedes; for man’s willing is the first of his life, and his understanding comes after, and applies itself in accordance with his willing. What proceeds from the will is called “good” in those who by regeneration have received from the Lord a new will, but “evil” in those who have not desired to receive it; and what proceeds from the understanding is called “truth” in the regenerate, but “falsity” in the unregenerate. Yet as man’s will does not appear to the sense except through the understanding (for the understanding is the will in form, or the will formed to the sense), it is therefore supposed that the truth which proceeds from the understanding is the firstborn, and yet it is not, except in appearance, for the reason given.

[3] Hence the old controversy as to whether the truth which is of faith, or the good which is of charity, is the firstborn of the church. They who decided from the appearance, said that truth is the firstborn, but they who did not decide from the appearance, acknowledged that good is the firstborn. Hence also it is that at the present day faith is made the first and very essential of the church, and charity is made secondary and not essential; but men have gone into error much further than the ancients, by declaring that faith alone saves. In the church by “faith” is meant all the truth of doctrine, and by “charity” all the good of life. They indeed call charity and its works the “fruits of faith;” but who believes that fruits do anything for salvation when it is believed that a man may be saved by faith at the last hour of his life, whatever his previous life has been, and when in their teaching they even separate works, which are of charity, from faith, saying that faith alone saves without good works, or that works, which are of the life, do nothing toward salvation? Oh, what a faith! And oh, what a church! They adore dead faith, and reject living faith; and yet faith without charity is as a body without a soul, and we know that a body without a soul is removed from sight and cast forth, because of its stench: so is it with faith without charity in the other life. All those who have been in faith so called without charity are in hell, while all who have been in charity are in heaven; for everyone’s life remains, but not his doctrine except insofar as it is derived from his life.

[4] That by “Manasseh” is signified the new will in the natural, or what is the same, spiritual good there, cannot be so well shown from other passages of the Word as that by “Ephraim” is signified the new understanding in the natural, or spiritual truth therein. Nevertheless the signification of “Manasseh” can be inferred from that of “Ephraim;” for in the Word where two are thus mentioned, by the one is signified good, and by the other truth; and therefore that by “Manasseh” is signified spiritual good in the natural, which good is of the new will, will be seen in what presently follows about “Ephraim.”