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Arcana Coelestia #10360

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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.

  
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Arcana Coelestia #9227

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9227. On the eighth day thou shalt give it to Me. That this signifies that at the beginning of the following state, when the man lives from good, he is with the Lord, is evident from the signification of “the eighth day,” as being the beginning of the following state (see n. 2044, 8400); and from the signification of “giving to Jehovah,” as being to the Lord, for by “Jehovah” in the Word is meant the the Lord, (n. 1736, 2921, 3023, 3035, 5663, 6303, 6945, 6956, 8274, 8864). The reason why these words signify that when a man lives from good he is with the Lord, is that in the internal sense the subject treated of is the two states of the man who is being regenerated; and the first state is when he is being led through the truths of faith to the good of charity; and the second is when he is in this good. And as he is then with the Lord, this is signified by “thou shalt give it to Me.” (That there are two states with man when being regenerated; the first when he is being led through the truths of faith to the good of charity, and the second when he is in the good of charity, see n. 7923, 7992, 8505-8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701; and that the man is in heaven, thus with the Lord, when he is in the good of charity, n. 8516, 8539, 8722, 8772, 9139)

[2] A few words more shall be said about these two states with the man who is being regenerated. It has been already shown (n. 9224) that the truths called the truths of faith enter into man by an external way, and that the good which is of charity and love enters by an internal way. The external way is through the hearing into the memory, and from the memory into the understanding; for the understanding is man’s internal sight. The truths which must be of faith enter by this way, to the end that they may be brought into the will, and thus be appropriated to the man. The good which flows in from the Lord by the internal way, flows into the will, for the will is the internal of man. The good which is from the Lord meets there at the common boundary the truths which have entered by the external way, and through conjunction with them causes the truths to become good. Insofar as this is effected, so far the order is inverted, that is, so far the man is not led by truths, but by good; and consequently insofar he is led by the Lord.

[3] From this it can be seen how during his regeneration a man is raised from the world into heaven. For all things that enter through the hearing, enter from the world; and those which are stored up in the memory, and appear there before the understanding, appear in the light of the world, which is called natural light. But those things which enter the will, or which become of the will, are in the light of heaven, which light is the truth of good from the Lord. When these things come forth from the will into act, they return into the light of the world; but they then appear in this light under a totally different form; for previously the world was within everything; whereas afterward heaven is so. What has here been said shows also why a man is not in heaven until he does truths from willing them, thus from the affection of charity.

  
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Arcana Coelestia #3652

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3652. According to the internal sense, the signification is as now follows.

When therefore ye shall see the abomination of desolation;

(Matthew 24:15) signifies the devastation of the church, which occurs when the Lord is no longer acknowledged; consequently when there is no love and no faith in Him; also when there is no longer any charity toward the neighbor; and consequently when there is not any faith of good and truth. When this is the case in the church, or rather in the region where the Word is in existence-that is, when men are such in the thoughts of the heart, even if not in the doctrine of their lips-then there is “desolation,” and the things just mentioned are its “abomination;” so that the words “when ye shall see the abomination of desolation” signify when anyone observes such things; and what is to be done in such a case is told in what now follows in verses 16 to 18.

[2] Which was told of by Daniel the prophet;

(Matthew 24:15) in the internal sense signifies by the prophets; for where any prophet is mentioned by name in the Word, it is not the prophet that is meant, but the prophetic Word itself; because names never penetrate into heaven (see n. 1876, 1888); and yet the same is not signified by one prophet as by another. What is signified by “Moses,” “Elias,” and “Elisha,” may be seen in the preface to chapter 18 and in n. 2762; but by “Daniel” is signified everything prophetic concerning the Lord’s advent, and concerning the state of the church; in the present case concerning its last state. The subject of devastation is largely treated of in the Prophets, and by it in the sense of the letter is signified the devastation of the Jewish and Israelitish Church, but in the internal sense there is signified the devastation of the church in general, thus also the devastation which is now at hand.

[3] Standing in the holy place;

(Matthew 24:15) signifies devastation as to all things which are of good and truth; the “holy place” is a state of love and faith (that “place” in the internal sense is state, see above, n. 2625, 2837, 3356, 3387); the holy of this state is the good which is of love, and the derivative truth which is of faith; and nothing else than these is meant by “holy” in the Word, because these things are from the Lord, who is the Holy itself, or the Sanctuary.

Let him that readeth understand;

(Matthew 24:15) signifies that these things are to be well observed by those who are in the church, especially by those who are in love and faith; who now come to be treated of.

[4] Then let them that are in Judea flee into the mountains;

(Matthew 24:16) signifies that they who are of the church will not look elsewhere than to the Lord, thus to love to Him, and to charity toward the neighbor (that by “Judea” is signified the church, will be shown below; that by a “mountain” is signified the Lord Himself, but by “mountains” love to Him, and charity toward the neighbor, may be seen above, n. 795, 796, 1430, 2722). According to the sense of the letter the meaning would be that when Jerusalem was besieged, as it came to be by the Romans, then they should not betake themselves thither, but to the mountains, according to what is written in Luke:

When ye see Jerusalem compassed with armies, then know that her devastation is at hand. Then let them that are in Judea flee upon the mountains; and let them that are in the midst of her depart out; and let not them that are in the regions enter therein (Luke 21:20-21);

[5] but in this passage the case is the same with Jerusalem, namely, that in the sense of the letter it is Jerusalem which is understood, while in the internal sense it is the Lord’s church (see n. 402, 2117); for each and all of the things recorded in the Word concerning the Jewish and Israelitish people are representative of the Lord’s kingdom in the heavens, and of His kingdom on earth; that is, of the church, as has been often shown. Hence it is that by “Jerusalem” in the internal sense is nowhere meant Jerusalem, nor by “Judea,” Judea. But these matters were of such a nature as to be capable of representing the celestial and spiritual things of the Lord’s kingdom, and the events took place for the sake of the representation. In this way the Word could be so written as to be adapted to the apprehension of the man who should read it, and also to the understanding of the angels who are with the man. This likewise was the reason why the Lord spoke in the same manner; for had He spoken otherwise, His Word would not have been adapted to the understanding of those who read it, especially at that time; nor to the understanding of the angels; thus it would neither have been received by man, nor understood by the angels.

[6] Let him that is upon the housetop not go down to take anything out of his house;

(Matthew 24:17) signifies that such as are in the good of charity should not betake themselves to those things which belong to doctrinal matters of faith. In the Word the “housetop” signifies the higher state of man, thus his state as to good; but those things which are below it signify the lower state of man, thus his state as to truth (n. 710, 1708, 2233, 2234, 3142, 3538). As regards the state of a man of the church, the case is this: While he is being regenerated he learns truths for the sake of good, for he has the affection of truth on this account; but after he has been regenerated he acts from truth and good. After the man has arrived at this state he ought not to betake himself to his former state, for if he should do this he would reason from truth concerning the good in which he is, and would thereby pervert his state, for all reasoning ceases, and ought to cease, when a man is in a state to will what is true and good; for he then thinks and acts from the will, consequently from conscience, and not as before from the understanding; and if he should again think and act from this, he would fall into temptations in which he would succumb. This then is what is signified by “Let him that is upon the housetop not go down to take anything out of his house.”

[7] And let him that is in the field not return back to take his garment; (that is, his tunic), [Matthew 24:18], signifies that such as are in the good of truth should not betake themselves from the good thereof to what is doctrinal of truth. In the Word a “field” signifies this state of man in respect to good (what is meant by “field” may be seen above, n. 368, 2971, 3196, 3310, 3317, 3500, 3508); and a “garment” or “tunic” signifies that which clothes good, that is, what is doctrinal of truth, for this is as clothing to good (that a “garment” has this signification may be seen above, n. 297, 1073, 2576, 3301). Everyone can see that in these words deeper things are hidden than those which appear in the letter, for they were spoken by the Lord Himself.

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.