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.

9031. And healing he shall heal him. That this signifies restoration, namely, by means of interpretation, is evident. For if the things which are in the literal sense of the Word are looked at interiorly, they all agree together. This is circumstanced like that which is said in the Word about the sun, that it rises and sets, when yet it does not rise or set; but such an appearance is presented to the inhabitants of the earth, because the earth rotates every day around its axis. This natural truth lies hidden in the former, which is according to the appearance to the external sight. If it had been said in the Word contrary to this appearance, the common people would not apprehend it, and what the common people do not apprehend they do not believe. The case is similar with the Sun of heaven, which is the Lord, concerning which it is also said that it “rises,” but in hearts, when man is being regenerated; and also when he is in the good of love and faith; and that it “sets” when man is in evil and in the consequent falsity. And yet the Lord is continually in His rising, from which also He is called the “Sunrise,” or “East,” and He is never in any setting; nor does He turn Himself away from man, but man turns himself away from Him. From this arises the appearance that the Lord turns away His face and also brings evil; and therefore it is also so said in the Word. This likewise is the truth, but apparent truth, thus it is not in conflict with the former. From all this it can now be seen what is meant in the internal sense by “healing he shall heal,” namely, the restoration of spiritual truth, which is effected by means of a right interpretation of the memory-truth, or that of the literal sense of the Word.

[2] The case is similar with every truth of the literal sense, for in the natural light, which is that of the sensuous man, this appears just as it is expressed in the Word, because the literal sense is natural, and is for the sensuous man. But when the same is presented in the light of heaven, it then appears according to the internal sense; for this sense is spiritual, and is for the heavenly man, because those things which are of natural light vanish away in the light of heaven; for natural light is like shade or cloud, and heavenly light is like the glory and the brightness when the cloud is taken away. And therefore also the literal sense of the Word is called “a cloud,” and the internal sense “glory” (see the preface to Genesis 18, and n. 4391, 5922, 6343, 8106, 8443, 8781).

[3] By “healing he shall heal” is signified in the spiritual sense to restore, because disease and sickness signify the infirmity of the internal man, which infirmity exists when he is sick in respect to his life, which is the spiritual life; thus when he turns aside from truth to falsity, and from good to evil. When this is the case, the spiritual life sickens; and when he wholly turns himself away from truth and good, it dies; but this death is called “spiritual death,” which is damnation. As this is the case with the life of the internal man, therefore such things as relate to diseases and death in the natural world are said in the Word of the diseases of the spiritual life, and of its death. So also the cures of diseases, or healings, as in Isaiah:

Jehovah smiteth Egypt, smiting and healing; whence he turneth himself unto Jehovah, and He shall be entreated for them, and shall heal them (Isaiah 19:22).

Surely He was pierced for our transgressions, He was bruised for our iniquities; the chastisement of our peace was upon Him, and in His wound we are healed (Isaiah 53:5);

speaking of the Lord.

[4] In Jeremiah:

Return, ye perverse sons, I will heal your backslidings (Jeremiah 3:22).

Behold, I will cause to come up to it cure and healing, and I will heal them; and I will reveal to them abundance of peace and truth (Jeremiah 33:6).

Go up to Gilead, and take balm, O virgin daughter of Egypt; in vain hast thou multiplied medicines; there is no healing for thee (Jeremiah 46:11).

And in Ezekiel:

By the river upon the bank thereof, on this side and on that, cometh up the tree for food, whose leaf falleth not, neither is the fruit consumed; it springeth up again in its months, because the waters thereof go forth out of the sanctuary; therefore the fruit thereof shall be for food, and the leaf thereof for medicines (Ezekiel 47:12).

“The fruit which shall be for food” denotes the good of love and charity which is for the nourishment of the spiritual life; “the leaf which shall be for medicine” denotes the truths of faith which are for the refreshment and restoration of that life. (That “fruit” denotes the good of love and of charity, see n. 3146, 7690; and that “leaf” denotes the truth of faith, n. 885)

[5] As diseases and sicknesses, and also healings and medicines, are not said in the Word of the natural life, but of another life which is distinct from the natural life; it is therefore plain to him who gives some consideration to the matter, that man has another life, which is that of his internal man. They who have gross thoughts with respect to the life of man, believe that he has no other life than that of the body, which is the life of the external or natural man. They wonder what the life of the internal man may be, and even what the internal man is. If they are told that that life is the life of faith and charity, and that the internal man is man’s spirit, which lives after death, and which is essentially the man himself, they wonder still more. And such of them as live only for the body, and not for the soul, thus who are merely natural men, have no apprehension whatever of what is said about the life of faith and charity, and about the internal man, because their thought is merely from natural light, and not at all from spiritual light. Wherefore also after death they remain gross in respect to thought, and live in the shadow of death, that is, in falsities from evil; and they are wholly in thick darkness, and blind to the light of heaven.

1038. This is the sign of the covenant. That this signifies an indication of the presence of the Lord in charity, is evident from the signification of a “covenant” and of a “sign of a covenant.” That a “covenant” signifies the presence of the Lord in charity, has been shown before (Genesis 6:18, and above in the present chapter, verse 9). That a “covenant” is the presence of the Lord in love and charity, is evident from the nature of a covenant. Every covenant is for the sake of conjunction, that is, for the sake of living in mutual friendship, or love. Marriage also is for this reason called a covenant. There is no conjunction of the Lord with man except in love and charity; for the Lord is love and mercy itself. He wills to save everyone and to draw him with mighty power to heaven, that is, to Himself. From this everyone may know and conclude that no one can ever be conjoined with the Lord except through that which He Himself is, that is, except by becoming like or making one with Him-in other words, by loving the Lord in return and loving the neighbor as himself. By this alone is the conjunction effected. This is the veriest essence of a covenant. When there is conjunction from this, it then follows manifestly that the Lord is present. There is indeed the very presence of the Lord with every man, but it is nearer or more remote exactly according to the approach to love or the distance from love.

[2] Because the “covenant” is the conjunction of the Lord with man by love, or what is the same, the presence of the Lord with man in love and charity, it is called in the Word the “covenant of peace;” for “peace” signifies the kingdom of the Lord, and the kingdom of the Lord consists in mutual love, in which alone is peace. As in Isaiah:

For the mountains shall depart, and the hills be removed; but My mercy shall not depart from thee, neither shall My covenant of peace be removed, saith Jehovah that hath mercy on thee (Isaiah 54:10), where mercy, which is of love, is called a “covenant of peace.”

In Ezekiel:

I will raise up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd; and I will make with them a covenant of peace (Ezekiel 34:23, 25), where by “David” is plainly meant the Lord; and His presence with the regenerate man is described by His feeding” them.

[3] Again:

My servant David shall be king over them; and there shall be to them all one shepherd, and I will make a covenant of peace with them; it shall be an everlasting covenant with them; and I will set them, and will cause them to multiply, and will put My sanctuary in the midst of them forevermore; and I will be their God, and they shall be My people (Ezekiel 37:24, 26-27), where in like manner the Lord is meant by “David;” love, by “His sanctuary in the midst of them;” the presence and conjunction of the Lord in love, by “His being their God and by their being His people” which is called a “covenant of peace” and an “everlasting covenant.”

In Malachi:

Ye shall know that I have sent this commandment unto you, that My covenant might be with Levi, saith Jehovah of armies; My covenant was with him of lives and peace; and I gave them to him in fear, and he shall fear Me (Malachi 2:4-5).

“Levi” in the supreme sense is the Lord, and hence the man who has love and charity, and therefore the covenant of lives and peace with Leviticus is in love and charity.

[4] In Moses, speaking of Phinehas:

Behold, I give unto him My covenant of peace; and it shall be unto him, and to his seed after him, the covenant of an eternal priesthood (Numbers 25:12-13), where by “Phinehas” is not meant Phinehas, but the priesthood which was represented by him, which signifies love and what is of love, as does all the priesthood of that church. Everyone knows that Phinehas did not have an eternal priesthood.

Again:

Jehovah thy God, He is God; the faithful God, who keepeth covenant and mercy with them that love Him and keep His commandments, to the thousandth generation (Deuteronomy 7:9, 12), where it is plain that the presence of the Lord with man in love is the “covenant” for it is said that He keepeth it with them that love Him and keep His commandments.

[5] Since a “covenant” is the conjunction of the Lord with man by love, it follows that it is also by all things that pertain to love, which are the truths of faith, and are called precepts; for all precepts, indeed the Law and the Prophets, are founded on the one Law, to love the Lord above all things and the neighbor as oneself, as is evident from the words of the Lord (Matthew 22:34-40; Mark 12:28-34). And therefore the tables on which were written the ten commandments, are called the “Tables of the Covenant.” Since a covenant, or conjunction, is effected through the laws or precepts of love, it was effected also through the laws of society given by the Lord in the Jewish Church, which are called “testimonies;” and also through the rites of the church enjoined by the Lord, called “statutes.” All these things are said to be of the “covenant” because they regard love and charity, as we read of Josiah the king:

The king stood upon the pillar, and made a covenant before Jehovah, to walk after Jehovah, and to keep His commandments, and His testimonies, and His statutes, with all the heart and with all the soul, to establish the words of this covenant (2 Kings 23:3).

[6] From these things it is now evident what a “covenant” is, and that the covenant is internal; for the conjunction of the Lord with man takes place by what is internal, and never by what is external separate from what is internal. External things are only types and representatives of internal, as the action of a man is a type representative of his thought and will; and as the work of charity is a type representative of the charity which is within, in the heart and mind. So all the rites of the Jewish Church were types representative of the Lord, consequently of love and charity, and of all things therefrom. Wherefore it is through the internals of man that a covenant and conjunction is made, and externals are only signs of the covenant, as indeed they are called. That a covenant and conjunction is made through internals is plainly evident, as in Jeremiah:

Behold, the days come, saith Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, forasmuch as they made vain My covenant but this is the covenant that I will make with the house of Israel after these days, saith Jehovah; I will put My law in their inward parts and write it on their heart (Jeremiah 31:31-33), where a new church is treated of. It is clearly stated that the veriest covenant is through the internals, and indeed in conscience on which the Law is inscribed, all of which is of love, as has been said.

[7] That external things are not the “covenant” unless internal things are adjoined to them, and thus by union act as one and the same cause; but are only “signs” of the covenant by means of which as by representative types the Lord might be kept in remembrance, is evident from the fact that the Sabbath and circumcision are called “signs” of the covenant. That the Sabbath is so called, we read in Moses:

The sons of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant; it is a sign between Me and the sons of Israel eternally (Exodus 31:16-17).

And that circumcision also is so called, in the same:

This is My covenant, which ye shall keep, between Me and you and thy seed after thee; that every male be circumcised unto you; and ye shall circumcise the flesh of your foreskin; and it shall be for a sign of a covenant between Me and you (Genesis 17:10-11).

Hence also blood is called the “blood of the covenant” (Exodus 24:7-8).

[8] External rites are called “signs of a covenant” for the reason chiefly that interior things may be kept in mind by them, that is, the things signified by them. All the rites of the Jewish Church were nothing else. And for this reason they were also called “signs” that the people might be reminded by them of interior things-as for instance, the binding of the chief commandment on the hand and on the forehead, as in Moses:

Thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might; and these words thou shalt bind for a sign upon thy hand, and they shall be for frontlets between thine eyes (Deuteronomy 6:5, 8; 11:13, 18).

Here “hand” signifies the will because it signifies power, for power is of the will; “frontlets between the eyes” signify the understanding; thus the “sign” signifies remembrance of the chief commandment, or of the Law in sum, that it may be continually in the will and in the thought, that is, that the presence of the Lord and of love may be in all the will and in all the thought. Such is the presence of the Lord and of mutual love from Him with the angels, which continual presence will be further described, by the Divine mercy of the Lord, hereafter. In like manner, in the present verse its being said: “This is the sign of the covenant which I make between Me and you: I have set My bow in the cloud, and it shall be for a sign of a covenant between Me and the earth” signifies no other sign than an indication of the presence of the Lord in charity, thus the remembrance of Him in man. But how there is thence, or from the bow in the cloud, a sign and remembrance, will be told, of the Lord’s Divine mercy, in what follows.