Selection from Arcana Coelestia ~ Emanuel Swedenborg
I am Jehovah thy God, who brought thee forth out of the land of Egypt, out of the house of servants.
Thou shalt have no other gods before My faces.
Thou shalt not make unto thee a graven image, nor any likeness of that which is in the heavens above, or that which is in the earth beneath, or that which is in the waters under the earth;
Thou shalt not bow down thyself to them, nor serve them; for I Jehovah thy God am a zealous God, visiting the iniquity of the fathers upon the sons, upon the thirds and upon the fourths of them that hate Me; and doing mercy to thousands of them that love Me and keep My commandments.
Thou shalt not take the name of Jehovah thy God in vain; for Jehovah will not hold him guiltless that taketh his name in vain. Exodus 20:2-7
Thou shalt have no other gods before My faces.
That this signifies that truths must not be thought of from any other source than the Lord, is evident from the signification of "gods," as being truths, and in the opposite sense as being falsities; and from the signification of "faces," when predicated of God, as being love, mercy, peace, good, thus the Lord Himself, for it is the Lord from whom these are. That "no other gods before My faces" signifies that truths must not be thought of from any other source than the Lord, is also because the Divine Human of the Lord, which is signified by "I am Jehovah thy God," is first spoken of, and consequently holds the first place in order, and must universally reign in each of the truths that follow; and therefore there are now perceived such things as must be avoided, because they would destroy and prevent the universal reign of the Lord in all and each of the truths contained in the commandments and statutes that were dictated and commanded from Mount Sinai.
The first thing which would destroy is the thinking of truths from some other source than the Lord, which is signified by the command to have no other gods before the Lord's faces. The rest of the things that would destroy this universal regnant are contained in the things which follow in order, namely, that they should not make to themselves a graven image, nor the likeness of anything that is in the heavens, in the earth, or in the waters, and that they should not bow down themselves to them nor serve them. After this therefore it again follows "for I am Jehovah thy God," by which is signified that the Lord must be in each and all things.
It must also be briefly told what is meant by truths which are from some other source than the Lord. They are in general those truths in which the Lord is not. The Lord is not in the truths with a man when the man denies Him and His Divine, and also when he acknowledges Him and still believes that good and truth are not from Him, but from himself, and who consequently claims righteousness for himself. Truths also in which the Lord is not are those which are taken from the Word, especially from the sense of its letter, and are explained in favor of self-rule and self-gain. In themselves these are truths, because they are from the Word; but in this case they are not truths, because they are wrongly explained and thus perverted. They are such as are meant by the Lord by these words in Matthew:
If anyone shall say, Lo, here is the Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall give great signs and wonders; so as to lead into error, if possible, even the elect (Matt. 24:23-26).
And in Luke:
See that ye be not led astray; for many shall come in My name, saying, I am; and, The time is at hand; go ye not therefore after them (Luke 21:8).
The truths which are from the Lord are always truths from the Lord in the internal form; and
the truths which are not from the Lord appear as truths in the external form only, but not in the internal form; for within they are either empty, or false, or evil. In order for truth to be truth there must be life in it; for truth without life is not the truth of faith with man; and life is from no other source than good, that is, through good from the Lord. If therefore the Lord is not in truth, it is truth without life, thus is not truth; but if falsity is in it, or evil, the truth itself in man is falsity or evil; for that which is within makes the essence, and also in the other life shines through the outside. From all this it can now be seen how it is to be understood that truths must not be thought of from any other source than the Lord.
As few know how the case is with truths which in the internal form are truths, thus which live from the Lord, something shall be said about these from experience. In the other life it is openly perceived from everyone who speaks there what lies hidden within the words of his speech, as whether it is closed within, or whether it is open, also what kind of affection there is therein. If the affection of good is within, it is inwardly soft; if the affection of evil, it is inwardly hard; and so on. With the angels of heaven all things of their speech are open even to the Lord, and this is both clearly perceived and also heard from the softness and the quality of this. From this also it is known what lies hidden within truths, whether the Lord or not.
Truths in which the Lord is are truths which are alive, but truths in which the Lord is not are truths which are not alive. Those which are alive are truths of faith from love to the Lord and from charity toward the neighbor. Those which are not alive are not truths, because within them there are the love of self and the love of the world.
In the other life spirits and angels can be discriminated by this, for everyone has truths according to his life, that is, according to that which universally reigns with him.
Thou shalt not make unto thee a graven image.
That this signifies not from self-intelligence, is evident from the signification of "a graven image," as being that which is not from the Lord, but from what is man's own. That which is
man's own of his intellect is signified by "a graven image," and that which is
man's own of his will is signified by "a molten image." To have either the one or the other for a god, or to adore it, is to love above all things all that which proceeds from self. They who do this entirely disbelieve that anything of intelligence and wisdom
flows in from the Divine, for they attribute all things to themselves; everything else that happens to them they ascribe either to fortune or to chance. They totally deny the Divine Providence in such things. They suppose that if there is anything of Deity present, it is in the order of nature, to which they ascribe all things. They do indeed say with their lips that some Creator God has impressed such things upon nature; but still in their heart they deny any God above nature. Much are they who from the heart attribute everything to themselves and to their own sagacity and intelligence, and nothing to the Divine; and those of them who love themselves, adore what belongs to themselves and also desire to be worshiped by others, even as gods, and would do so openly if the church did not forbid. These are the formers of graven images, and the graven images themselves are what they hatch from their own, and wish to be adored as things divine.
That these things are signified in the Word by "graven images," is evident from the passages where they are mentioned, as in Jeremiah:
Every man is become a fool from knowledge; every founder is put to shame by his graven image; for his molten image is a lie, and there is no breath in them (Jer. 10:14; 51:17)
as by "a graven image" is signified that which does not proceed from the Lord, but from self-intelligence, therefore it is said, "
Every man is become a fool from knowledge, and every founder is put to shame by his graven image;" and as in those things which are
hatched from self-intelligence there is nothing of spiritual life, which is solely from the Lord, therefore it is also said, "and there is no breath in them."
In Habakkuk:
What profiteth the graven image that the maker thereof hath graven it, the molten image, and the teacher of a lie, because the maker of his invention trusteth upon this, when he maketh dumb gods? there is no breath in the midst of it (Hab. 2:18, 19)
here the "graven image" denotes those things which are
hatched from self-intelligence, wherein there is nothing of life from the Lord.
In Jeremiah:
A drought is upon her waters, and they shall be dried up; for it is a land of graven images, and they glory in horrors; therefore the ziim dwell with the iim, and the daughters of the owl dwell therein (Jer. 1:38. 39)
speaking of Chaldea and Babel; "a drought upon the waters, and they shall be dried up," denotes truths wherein there is nothing of life; "the ziim, and the iim, and the daughters of the owl, dwell therein," denotes evils and falsities, thus those things which are of death within; from this it is that they are called "a land of graven images."
In Isaiah:
They that fashion a graven image are all of them vanity; and their most desirable things shall not profit; and they are witnesses to themselves, they see not nor know (Isa. 44:9-11)
"they that fashion a graven image," denotes those who
hatch out doctrines which are not grounded in truths from the Word, but in self-intelligence, of which doctrines it is said that "their most desirable things do not profit," and that "they see not nor know." In what follows (verses 12-16 of that chapter) there is treated of the
art of inventing and
of hatching by reasonings from self-intelligence, things which they desire should be acknowledged as Divine, of which things it is thus finally said:
The residue thereof he maketh into a god, his graven image, he adoreth it, he boweth himself down, and yet they know not, neither do they understand; and their eyes do not see, that their hearts may not understand (Isa.44:17, 18)
that "they know not, and understand not, and see not" denotes that truths and goods are not within, for all things which
go forth from self-intelligence are not inwardly truths and goods, but falsities and evils, because they proceed from one's own, and that this at its root is evil.
In the same:
To whom will ye liken God? and what image will ye compare with Him. The craftsman casteth the graven image, and the founder overlayeth it with gold, and casteth silver chains. He that is destitute of an oblation chooseth wood that will not rot; he seeketh him a wise craft man to prepare a graven image that shall not be shaken (Isa. 40:18-20)
"the graven cage which the craftsman casteth" denotes false doctrine which is from man's own; "the founder overlayeth it with gold, and casteth silver chains," denotes that through reasonings he makes the falsities of doctrine appear as truths.
In the same:
I Jehovah have called thee in righteousness, to open the blind eyes, to bring out the bound one from the prison, them that sit in darkness out of the prison-house. I am Jehovah, this is My name, and My glory will I not give to another, nor My praise to graven images (Isa. 42:6-8)
speaking of the Lord, that He is Jehovah, and that from Him is all wisdom, and
nothing of it from man. That the Lord is here treated of is evident. That He is "Jehovah" here is also evident, for it is said that "Jehovah hath called Him in righteousness," and then, "I am Jehovah, this is My name, and My glory will I not give to another." That from Him is the wisdom that belongs to life, is signified by His "opening the blind eyes," and "bringing out the bound one from the prison, and them that sit in darkness out of the prison-house;" that nothing of wisdom is from man, is signified by "I will not give My praise to graven images."
By "graven images" are also signified the things of self-intelligence in the following passages:
And there cometh a chariot of a man, a pair of horsemen. And he answered and said, Babel is fallen; and all the graven images he hath broken into the earth (Isa. 21:9).
Then will ye judge unclean the covering of the graven images of their silver, and the clothing of the molten image of their gold; thou shalt scatter them as a menstruous cloth; it shall be called dung (Isa. 30:22).
Why have they provoked Me to anger by their graven images, by vanities of strangers? (Jer. 8:19).
They have called themselves, so they went for the sake of themselves; they sacrifice to the Baals, and burn incense to graven images (Hos. 11:2).
Cursed be the man that maketh a graven or molten image, an abomination to Jehovah, the work of the hands of the craftsman (Deut. 27:15).
Nor any likeness.
That this signifies a semblance of those things which are from the Divine, is evident from the signification of a "likeness," as being a semblance. That it denotes a semblance of those things which are from the Divine, is plain from what precedes and from what follows-from what precedes, that they shall have "no other gods before the faces of Jehovah God," and that they shall not "make to themselves a graven image," by which words are signified truths from another source than the Divine, and yet which are set forth like them; and from what follows, as "of that which is in the heavens, or which is in the earth, or which is in the waters," whereby are meant such things as are from the Divine everywhere.
It must here be told what is meant by a semblance of those things which are from the Divine, because these things are treated of in what follows of this verse and in the beginning of the following verse.
Semblances of those things which are from the Divine are made by men when they speak Divine things with the mouth, and also in act do such things as have been commanded by the Divine, and thus induce a belief that they are in good and truth, when yet at heart they think altogether otherwise, and will nothing but evil: such are dissemblers, hypocrites, and the deceitful, and these are they who make semblances of those things which are from the Divine. In the other life evil spirits make semblances of those things which are from the Divine, who set forth a likeness and appearance in outward things, within which there is nothing of the Divine. Dissemblers, hypocrites, and the deceitful learn to do this in the other life, and in general all who from frequent use have contracted the habit of speaking otherwise than they think, and of doing otherwise than they will. Some by such practices wish to get reputation, that they may seem to be good, and thus deceive; some that they may exercise command.
Moreover there, such things are abuses of correspondences. But the outward things whereby they have made a pretense of such things as are of charity and faith, are successively taken away from them; for in this way they act from their very nature that has been acquired in the world, and no more from any pretense or hypocrisy. They who are of this character, and who perceive that these external things are to be taken away from them, say that if these external things were left them, they would be able to live with their associates in the other life, and do what is good in appearance, just as formerly in the world. But this cannot be done, because by the externals which are apparently good they would communicate in some measure with heaven, that is, with those who are in the encompassing parts there and are simple, who correspond to the cuticles in the Grand Man; while by their internals they would communicate with the hells. And as the evils which are within rule, because they are of the will, and the goods that are made a pretense of in externals serve the evil as a means for acquiring dominion, therefore it is contrary to Divine order itself to leave them free to act with pretense and hypocrisy as in the world. Wherefore such things are taken away from them, and they are remitted into the very evil of their will.
Of that which is in the heavens above, or that which is in the earth beneath.
That this signifies of those things which are in spiritual light, or of those which are in natural light, is evident from the signification of "a likeness of those things which are in the heavens above," as being those things which appear and are seen in spiritual light, all of which bear relation to the good and truth which are of faith, of charity toward the neighbor, and of love to the Lord - to counterfeit and make a pretense of these things is to "make a likeness of the things which are in the heavens above;" and from the signification of "a likeness of those things which are in the earth beneath," as being those things which appear and are seen in natural light, which are such as bear relation to civil and moral good and truth-to counterfeit and make a pretense of these things is to make a likeness of those things which are in the earth beneath. In the sense of the letter are meant such things as appear in heaven, as the sun, the moon, the stars; and such things as appear on the earth, as animals of various kinds, both flying, walking, and creeping; but in the internal sense are meant such things as are signified by these, all of which bear relation to good and truth, as was said above.
These things are further described in Moses, in these words:
Lest ye make you a graven image in the shape of any likeness, the figure of male or of female, the figure of any beast that is on the earth, the figure of any winged bird that flieth under heaven, the figure of anything that creepeth on the earth, of a fish that is in the waters under the earth. And lest thou lift up thine eyes unto heaven, and look at the sun, and the moon, and the stars, all the army of the heavens, and thou be impelled, and bow thyself to them, and serve them. Take heed to yourselves, lest ye forget the covenant of Jehovah your God, which He made with you, and make you a graven image of any figure. For Jehovah thy God is a devouring fire, a zealous God. When ye shall beget sons, and sons' sons, and ye shall have grown old in the land, and shall corrupt yourselves, and make a graven image of any figure, I call heaven and earth to witness against you this day, that perishing ye shall quickly perish from off the land. Jehovah shall scatter you among the peoples, where ye shall serve gods, the work of a man's hands, wood and stone (Deut. 4:16-19; 23-28).
The reason why it was so severely forbidden to make a likeness of anything in the heavens and on the earth, was chiefly for the reason that that
people, which was from Jacob, was very prone to worship external things.
The cause was that they were not willing to know anything about the internal things of the church, which belong to faith and love to the Lord, and to charity toward the neighbor. Therefore if they had been allowed to make likenesses of things, they would then have bowed themselves to them and worshiped them as gods; as is very evident from the golden calf which they made for themselves in the midst of so many miracles, and also from their frequent apostasy from Divine worship to idolatrous worship. Nevertheless in the internal sense such things as these are not meant, but the things which have been set forth above.
Or of that which is in the waters under the earth.
That this signifies
such things as are in the sensuous corporeal, is evident from the signification of "a likeness of those things which are in the waters under the earth," as being the things below those which are in natural light; and that these things are such as are in the sensuous corporeal is manifest from the successive degrees of the light that belongs to the intellectual in man.
• In the first degree in man are those things which are in spiritual light, which are signified by "those which are in the heavens above."
• In the second degree are those which are in natural light, which are signified by "those which are in the earth beneath."
• In the third degree are those which are in the sensuous corporeal, which are signified by "those which are in the waters under the earth."
To the sensuous corporeal bear relation those memory-knowledges which arise most immediately from the experience of the external senses and also of their delights.
With the good these knowledges and their delights are good because they are applied to goods; but
with the evil they are evil because they are applied to evils. To deceive by means of these, as dissemblers, hypocrites, and the deceitful are wont to do, is to "make a likeness of such things as are in the waters under the earth."
Thou shalt not bow down thyself to them, nor serve them.
That this signifies that no Divine worship is to be paid them, is evident from the signification of "bowing down oneself," as being humiliation; and from the signification of "serving,"
as being submission. That it denotes Divine worship, is because
humiliation and submission are essentials of worship, for worship without them is not worship, but gesture in imitation of those who are in the truth of worship; in which gesture there is nothing of life, for life from the Lord flows in
solely into a humble and submissive heart, because such a heart has been fitted to receive. That such is the case is because when the heart is truly humble, nothing of the love of self and of the love of the world stands in the way. That both expressions are used, is because "bowing down" signifies worship from the good of love, and "serving" signifies worship from the truth of faith.
For I Jehovah thy God.
That this signifies the Divine from the Lord in each and all things, is evident from what was unfolded above.
(from Arcana Coelestia 8867-8874)
