HEAVENLY SECRETS
Emanuel Swedenborg

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AC EXODUS Chapter 5

THE DOCTRINE OF CHARITY

AC 7080. In what precedes it has been told what the neighbor is: it is now to be told what the charity or love is which there must be toward the neighbor.

AC 7081. The very life of man is his love and such as his love is, such is his life may, such is the whole man.  But it is the ruling or reigning love, that is, the love of that which he has as the end, which makes the man.  This love has subordinate to itself many particular and singular loves, which are derivations, and appear under a different shape; but still the ruling love is in each one of them, and directs them, and through them, as through mediate ends, looks to and aims at its end, which is the first and last of them all; and this both directly and indirectly.

AC 7082. There are two things in the natural world which make the life there, namely, heat and light; and there are two things in the spiritual world which make the life there, namely, love and faith.  Heat in the natural world corresponds to love in the spiritual world, and light in the natural world corresponds to faith in the spiritual world.  Hence it is that when spiritual heat or fire is mentioned, love is meant; and when spiritual light is mentioned, faith is meant.  Moreover love is actually the vital heat of man, for it is known that man grows warm from love; and faith is actually the light of man, for it can be known that man is illumined from faith.

AC 7083. The heat and light in the natural world arise from the sun of the world; but spiritual heat and light, or love and faith, arise from the sun of heaven.  The sun of heaven is the Lord the heat which comes from Him as a sun is love, and the light which comes from Him as a sun is faith. That the Lord is light is evident from these words in John:--

Jesus said, I am the light of the world, he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12);

and that the Lord is a sun is evident in Matthew:--

When Jesus was transfigured, His face shone as the sun, and His garments became white as the light (Matthew 17:2).

AC 7084. From this correspondence it can also be known how the case is with faith and with love. Faith without love is like light without heat, as is the light of winter; and faith with love is like light with heat, as is the light of spring.  That in the light of spring each and all things grow and flower, is known; and also that in the light of winter all things become torpid and die.  It is similar with faith and love.

AC 7085. Now as love is the source of man’s life, and as the whole man is such as is his love, and also as love is spiritual conjunction, it follows that all in the other life are consociated according to the loves; for everyone‘s life, that is, his love, follows him.  They who are in love toward the neighbor, and in love to God, are consociate in heaven; but they who are in the love of self and the love of the world are consociate in hell; for the love of self is opposite to love to God, and the love of the world is opposite to love toward the neighbor.

AC 7086. It is said “love to God,” and there is meant love to the Lord, because in Him is the Trinity, and He is the Lord of heaven, for He has “all power in heaven and on earth” (Matt. 28:18).

EXODUS 5:1-23

1. And afterward Moses and Aaron came, and said unto Pharaoh, Thus said Jehovah the God of Israel, Let thy people go, that they may hold a feast to Me in the wilderness.

2. And Pharaoh said, who is Jehovah, whose voice I should hear, to let Israel go?  I know not Jehovah, and also I will not let Israel go.

3. And they said, The God of the Hebrews hath met with us: let us go we pray a way of three days into the wilderness, and let us sacrifice to Jehovah our God; lest He fall upon us with pestilence, or with the sword.

4. And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, draw away the people from their works? go ye unto your burdens.

5. And Pharaoh said, Behold the people of the land are now many, and ye have made them cease from their burdens.

6. And Pharaoh commanded in that day the taskmasters in the people, and their officers, saying,

7. Ye shall no more give the people straw to make bricks, as yesterday, and the day before yesterday; let them go and gather straw for themselves.

8. And the tale of the bricks which they made yesterday and the day before yesterday, ye shall lay upon them; ye shall not take away from it; for they are idle; therefore they cry, saying, Let us go and sacrifice to our God.

9. Let the service be made heavier upon the men, and let them do it; and let them not regard the words of a lie.

10. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus said Pharaoh, I will by no means give you straw.

11. Go ye yourselves, get you straw where ye can find it; for nothing whatever shall be taken away from your service.

12. And the people scattered into all the land of Egypt to gather stubble for straw.

13. And the taskmasters were urgent, saying, Complete ye your works, the word of a day in its day, as when there was straw.

14. And the officers of the sons of Israel were beaten, whom Pharaoh’s taskmasters had set over them, saying, Wherefore do ye not complete your task in making brick, as yesterday and the day before yesterday, also yesterday, also to-day?

15. And the officers of the sons of Israel came and cried unto Pharaoh, saying, Wherefore doest thou so to thy servants?

16. There is no straw given to thy servants, and they say to us, Make ye bricks; and behold thy servants are beaten; and thy people have sinned.

17. And he said, Ye are idle, ye are idle; therefore ye say, Let us go and sacrifice to Jehovah.

18. And now go ye, serve ye, and straw shall not be given you, and the tale of bricks shall ye give.

19. And the officers of the sons of Israel saw that they were in evil when it was said, Ye shall not take away from your bricks on a day in its day.

20. And they met Moses and Aaron standing to meet them as they went forth from Pharaoh:

21. And they said unto them, Jehovah look upon you, and judge, because ye have made our odor to stink in the eyes of Pharaoh, and in the eyes of his servants, to put a sword into their hand to slay us.

22. And Moses returned unto Jehovah, and said, Lord, wherefore hast Thou done evilly to this people?  why is this that Thou hast sent me?

23. For since I came unto Pharaoh to speak in Thy name, he hath done evilly to this people; and liberating Thou hast not liberated Thy people.

THE CONTENTS

AC 7087. In this chapter in the internal sense the subject of the infestation by falsities of those who are of the spiritual church is continued.  First those who were infesting are treated of--that they paid no attention whatever to the Divine exhortation; and next that afterward they infested still more, by injecting fallacies and fictitious falsities, which those who belonged to the spiritual church could not shake off; and as in this condition they could not remove from themselves those who were infesting, they lamented before the Divine.

THE INTERNAL SENSE

AC 7088. Verses 1-4. And afterward Moses and Aaron came, and said unto Pharaoh, Thus said Jehovah the God of Israel, Let My people go, that they may hold a feast to Me in the wilderness.  And Pharaoh said, Who is Jehovah whose voice I should hear, to let Israel go? I know not Jehovah, and also I will not let Israel go.  And they said, The God of the Hebrews hath met with us: let us go we pray, a way of three days into the wilderness, and let us sacrifice to Jehovah our God; lest He fall upon us with pestilence, or with the sword.  And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, draw away the people from their works? go ye unto your burdens.  “And afterward Moses and Aaron came,” signifies the Divine law and doctrine thence derived; “and said unto Pharaoh,” signifies exhortation thence to those who are against the truths of the church; “Thus said Jehovah the God of Israel,” signifies that it was from the Divine Human of the Lord; “Let My people go,” signifies that they should desist from infesting them; “that they may hold a feast to Me in the wilderness,” signifies that from a glad mind they may worship the Lord in the obscurity of faith in which they are; “and Pharaoh said,” signifies contrary thought; “who is Jehovah, whose voice I should hear?” signifies concerning the Lord, to whose exhortation they should hearken; “to let Israel go,” signifies that they should desist; “I know not Jehovah,” signifies that they care not for the Lord; “and also I will not let Israel go,” signifies that neither will they desist from infesting; “and they said, The God of the Hebrews hath met with us,” signifies that the God Himself of the church has commanded; “let us go we pray a way of three days into the wilderness,” signifies that they must be in a state quite removed from falsities, although in the obscurity of faith; “and let us sacrifice to Jehovah our God,” signifies that they may worship the Lord; “lest He fall upon us with pestilence, or with the sword,” signifies to avoid damnation of evil and falsity; “and the king of Egypt said unto them,” signifies the answer from those who are in falsities; “therefore do ye, Moses and Aaron, draw away the people from their works?”  signifies that their Divine law and doctrine will not release them from sufferings; “go ye unto your burdens,” signifies that they must live in combats.

AC 7089. And afterward Moses and Aaron came.  That this signifies the Divine law and the doctrine thence derived, is evident from the representation of Moses, as being the Lord as to the Divine law (n. 6752); and from the representation of Aaron, as being the doctrine of good and truth (n. 6998).  By the Divine law which closes represents, is meant the Word such as it is in its internal sense, thus such as it is in the heavens; but by doctrine is meant the Word such as it is in its literal sense, thus as it is on the earth how much these differ, can be seen from what has been thus far unfolded in respect to the internal sense of the Word.  Take as an illustration the ten commandments, which specifically are called the “Law.”  The literal sense of these is that parents are to be honored, that murder is not to be committed, nor adultery, nor theft, and so on; but the internal sense is that the Lord is to be worshiped; that hatred must not be felt; that truth must not be falsified; and that we must not claim for ourselves that which belongs to the Lord.  So are these four commandments of the Decalogue understood in heaven, and the rest also in their own way. For in the heavens they know no other Father than the Lord; therefore by that parents are to be honored, they understand that the Lord is to worshiped: neither do they know in the heavens what killing is, for they live to eternity; but instead of killing they understand feeling hatred, and injuring the spiritual life of anyone: neither do they know in the heavens what it is to commit adultery, and therefore instead thereof they perceive that which corresponds, namely, not to falsify truth: and instead of stealing they perceive not to take anything away from the Lord, and claim it to themselves, as for instance good and truth.

[2] Such is this law, and the whole Word too, in the heavens; thus such it is in the internal sense; nay, it is still deeper, for most things that are thought and said in the heavens do not fall into words of human speech, because in the heavens is a spiritual world and not a natural; and the things of the spiritual world transcend those of the natural world, as immaterial things transcend those which are material. Yet as material things correspond to immaterial, the latter can be set forth by means of material things, thus by natural speech, but not by spiritual speech.  For spiritual speech is not a speech of material words, but of spiritual words, which are ideas modified into words in the spiritual aura, and represented by variegations of heavenly light, which light in itself is nothing but Divine intelligence and wisdom proceeding from the Lord. From all this it can be seen what is meant in its genuine sense by the Divine law which Moses represents, and what by the doctrine thence derived, which Aaron represents.

AC 7090. And they said unto Pharaoh.  That this signifies exhortation to those who are against the truths of the church, is evident from the signification of “saying,” because it was by Moses and Aaron from Divine command, as being exhortation (n. 7033); and from the representation of Pharaoh, as being memory-knowledge that is against the truths of the church (n. 6651, 6673, 6683), thus those who are of such a character. Here and in what follows are treated of those of the spiritual church who were saved by the coming of the Lord into the world, and who before His coming were detained in the lower earth, and there agitated by falsities, that is, by the infernals who are in falsities from evil. That earth is beneath the soles of the feet, surrounded by the hells; in front by those who have falsified truths and adulterated goods; on the right by those who pervert Divine order, and from this study to acquire to themselves power; at the back by evil genii, who from the love of self have secretly plotted evil against the neighbor; deep under these are they who have utterly spurned the Divine, and have worshiped nature, and consequently have put away from them everything spiritual.  With such are they surrounded who are in the lower earth, where before the coming of the Lord they who were of the spiritual church were reserved, and were there infested; nevertheless they were protected by the Lord, and were carried up into heaven with the Lord when He rose again (n. 6854, 6855, 6914, 6945, 7035).

[2] The lower earth, where were reserved those who were of the spiritual church till the Lord‘s coming, is sometimes mentioned in the Word, as in Isaiah:--

Sing, ye heavens, for Jehovah hath done it; shout ye lower parts of the earth; resound with singing, ye mountains, O forest, and every tree therein; because Jehovah hath redeemed Jacob, and hath rendered Himself glorious in Israel (Isa 44:23);

speaking of those who are in the lower earth, that they were saved by the Lord; “Jacob” and “Israel” are the spiritual church, “Jacob” the external church, “Israel” the internal (n. 3305, 4286, 6426).  In Ezekiel:--

I will make thee come down with them that descend into the pit, to the people of eternity, and I will make thee dwell in the earth of lower things, in the desolations (Ezek. 26:20).

Again:--

To the earth of lower things, in the midst of the sons of man, to them that go down to the pit; whence all the trees of Eden shall be comforted in the lower earth, the choice and the chief of Lebanon, all that drink water (Ezek. 31:14, 16);

here the “lower earth” is where were those who had been of the spiritual church.

[3] At this day also, they who are of the church and have filled their ideas with worldly and also with earthly things, and have caused the truths of faith to be joined to such things, are let down to the lower earth, and are also in combats there; and this until these worldly and earthly things have been separated from the truths of faith, and such things have been implanted as will prevent their being further joined together.  When this is over, they are lifted up from thence into heaven; for until such things have been removed, they cannot possibly be with the angels, because these worldly and earthly things are darkness and defilements, which do not accord with the light and purity of heaven.  These worldly and earthly things cannot be separated and removed except by means of combats against falsities.  These combats take place in this way: they who are in the lower earth are infested by the fallacies and derivative falsities which are sent forth from the infernals round about, but are refuted by the Lord through heaven; and at the same time truths are insinuated, and these truths appear as if they were in those who are in the combats.

[4] Hence it is that the spiritual church is to be called “militant.”  But at this day it is rarely a militant church with anyone in the world, for while the man of the church lives in the world he cannot endure combat, because of the crowd of evil ones in the midst of whom he is; and because of the flesh in which he is, which is weak. In the other life a man can be kept firmly in the bonds of conscience, but not so in the world; for if in the world he is brought into anything of despair, as those are wont to be who are in combats, he forthwith bursts these bonds; and if he bursts them, he then yields; and if he so yields, it is all over with his salvation.  Hence it is that few within the church at this day are admitted by the Lord into combats for truths against falsities. These combats are spiritual temptations. See also what has been before shown concerning the lower earth and vastations there, (n. 4728, 4940-4951, 6854).

AC 7091. Thus said Jehovah the God of Israel.  That this signifies from the Divine Human of the Lord, namely, exhortation to those who are against the truths of the church, is evident from the fact that by “Jehovah the God of Israel” is meant the Lord as to the Divine Human. In the Word the Lord is “Jehovah,” (n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905). He is called “the God of Israel,” because by “Israel” is signified the Lord’s spiritual kingdom (n. 6426, 6637), and because the Lord by His coming into the world saved those who were of that kingdom or church (n. 6854, 6914, 7035). The reason why “the God of Israel” is the Lord as to the Divine Human, is that they who are of that church have natural ideas about everything spiritual and heavenly, and also about the Divine; and therefore unless they thought of the Divine as of a natural man, they could not be conjoined with the Divine by anything of affection for if they thought of the Divine not as of a natural man, they would either have no ideas, or extravagant ones, about the Divine, and would thereby defile the Divine.  Hence it is that by “the God of Israel” is meant the Lord as to the Divine Human, and indeed as to the Divine natural. By “Israel” and “Jacob” in the supreme sense is meant the Lord as to the Divine natural; by “Israel,” as to the internal Divine natural; and by “Jacob,” as to the external Divine natural, (n. 4570); also they who are of the spiritual church were and are saved by the Divine Human of the Lord, (n. 2833, 2834); and also the man of the spiritual church, who is “Israel,” is interior natural, (n. 4286, 4402).

[2] From all this then it is evident why the Lord in the Word is called “Jehovah the God of Israel,” and “Jehovah the Holy One of Israel.” Everyone can know that the Divine must be so named in agreement with something holy not apparent in the sense of the letter.  That the Lord as to the Divine natural is meant by “the God of Israel,” is plain from many passages in the Word; manifestly from the following:--

That Moses and Aaron, Nadab and Abihu, and seventy elders of Israel saw the God of Israel, under whose feet was as it were a work of a sapphire stone, and as it were the substance of heaven for cleanness (Exod. 24:9, 10).

[3] That it was the Lord, and not Jehovah who is called the “Father,” is evident from the Lord‘s words in John:--

No one hath ever seen God (John 1:18).

Ye have neither ever heard His voice, nor seen His shape (John 5:37).

In Isaiah:--

I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am Jehovah, who have called thee by thy name, the God of Israel (Isa. 45:3).

In Ezekiel:--

Over the head of the cherubs was as it were the appearance of a sapphire stone, the likeness of a throne; and over the likeness of a throne a likeness as the appearance of a man upon it above; and he had the appearance of fire and a rainbow, and of brightness round about (Ezek. 1:26-28).

These are called “the glory of Jehovah,” and “of the God of Israel,” in the same (Ezek. 1:28; 8:4; 9:3; 10:19, 20), and also where the new temple is described (Ezek. 43:2; 44:2); as also in many other passages (Isa. 17:6; 21:10, 17; 24:15; 41:17; Ps. 41:13; 59:5; 68:8, 35; 69:6; 72:18). So also He is called “the HOLY ONE OF ISRAEL” (Isa. 1:4; 5:19; 10:20; 17:7; 30:11, 12, 15; 49:7; 60:9, 14; Ezek. 39:7).

[4] That the “God of Israel” and the “Holy One of Israel” are the Lord as to the Divine Human, is also evident from the fact that He is called the “Redeemer,” the “Saviour,” the “Maker”--the REDEEMER, in Isaiah:--

Our Redeemer, Jehovah Zebaoth; His name the Holy one of Israel (Isa. 47:4; 41:14; 43:14; 48:17; 54:5);

also the SAVIOUR (Isa. 43:3); and the MAKER (Isa. 45:11).  From all this it is also evident that by “Jehovah” in the Word of the Old Testament, no other is meant than the Lord, for He is called JEHOVAH GOD and the HOLY ONE OF ISRAEL, the REDEEMER, the SAVIOUR, the MAKER--“Jehovah the Redeemer and Saviour” in Isaiah:--

That all flesh may know that I Jehovah am thy Saviour, and thy Redeemer, the Mighty One of Jacob (Isa. 49:26).

Again:--

That thou mayest know that I Jehovah am thy Saviour and thy Redeemer, the Mighty One of Jacob (Isa. 60:16; 43:14; 44:6, 24; 54:8; 63:16; Ps. 19:14).

[5] That the Lord saved Israel, that is, those who are of the spiritual church, is said in Isaiah:--

I will make mention of the mercies of Jehovah, the praises of Jehovah, according to all that Jehovah hath recompensed to us; abundant in goodness to the house of Israel. He said, Surely they are My people; sons who do not lie; and therefore He became their Saviour; in all their distress He had distress; and the angel of His faces liberated them; because of His love, and His indulgence, He redeemed them; and He took them up, and carried them all the days of eternity (Isa. 63:7-9).

AC 7092. Let My people go.  That this signifies that they should desist from infesting them, is evident from the signification of “go,” when said to Pharaoh, by whom is represented the falsity which infests the truths of the church, as being to desist from infestation; and from the representation of the sons of Israel, who are here “My people,” as being those who are of the spiritual church (n. 6426, 6637).

AC 7093. That they may hold a feast to Me in the wilderness.  That this signifies that from a glad mind they may worship the Lord in the obscurity of faith in which they are, is evident from the signification of “holding a feast,” as being worship from a glad mind, that it is the Lord to whom they were to hold the feast, and who is here meant by “Me,” or by “Jehovah,” may be seen above, (n. 7091); and from the signification of a “wilderness,” as being the obscurity of faith (n. 2708, 7055). They who are of the spiritual church are relatively in obscurity of faith, (n. 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6945).

[2] The reason why “holding a feast” signifies worship from a glad mind, is that the feast was to be held at a way of three days from Egypt, thus in a state of no infestation by falsities, that is, in a state of liberty; for he who is being liberated from falsities and from the distress in which he then is, from a glad mind gives thanks to God; thus “holds a feast.”  Moreover the feasts which were instituted with that people, and which were three every year, are likewise said to have been instituted in memory of their liberation from slavery in Egypt; that is, in the spiritual sense, in memory of liberation from infestation by falsities, through the Lord’s coming into the world. Therefore it was also commanded that on those occasions they should be glad, as is manifest in Moses in regard to the feast of tabernacles:--

In the feast of tabernacles, they shall take on the first day the fruit of the tree of honor, spathes of palm-trees, and a branch of a dense tree, and willows of the torrent; and ye shall be glad before Jehovah your God seven days (Lev. 23:40);

[3] by “the fruit of the tree of honor, spathes of palm-trees, a branch of a dense tree, and willows of the torrent,” is signified joy from good and truth from man‘s inmost to his external. The good of love, which is inmost, is signified by the “fruit of the tree of honor;” the good of faith by the “spathes of palm trees;” the truth of memory-knowledge, by the “branch of a dense tree;” and sensuous truth, which is most external, by the “willows of the torrent.” These things could not have been ordered to be taken without a reason from the spiritual world, which reason cannot possibly appear to anyone except from the internal sense.

[4] That they were to be glad in the feast of weeks is also evident in Moses:--

Thou shalt make the feast of weeks to Jehovah thy God, and thou shalt he glad before Jehovah thy God, thou and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite who is in thy gates (Deut. 16:10, 11);

by these words also, in the internal sense, is signified gladness from good and truth from the inmost to the external.

[5] That there was to be gladness in the feasts, and thus that “to hold a feast” is to worship from a glad mind, is also plain from the following passages.  In Isaiah:--

Ye shall have a song as in the nights when a feast is hallowed (Isa. 30:29).

In Nahum:--

Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! I keep thy feasts, O Judah, render thy vows; for Belial shall no longer pass through thee; he is wholly cut off (Nahum 1:15).

In Zechariah:--

The fasts shall be to the house of Judah for joy and for gladness, and for good feasts; only love ye truth and peace (Zech. 8:19).

In Hosea:--

I will cause all her joy to cease, her feast, her new moon (Hosea 2:11).

And in Amos:--

I will turn your feasts into mourning, and all your songs into a lament (Amos 8:10).

[6] That “to hold a feast” denotes worship from a glad mind, because they had been liberated from servitude in Egypt, that is, in the spiritual sense, because they had been liberated from infestation by falsities, is manifest from the feast of the passover.  This was commanded to be celebrated yearly on the day when they went forth out of Egypt, and this on account of the liberation of the sons of Israel from servitude, that is, on account of the liberation of those who are of the spiritual church from falsities, thus from damnation; and as the Lord liberated them by His coming, and lifted them up with Him into heaven when He rose again, therefore this was also done at the passover. This is likewise signified by the Lord’s words in John:--

Now is the judgment of this world, now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all unto Me (John 12:31, 32).

AC 7094. And Pharaoh said.  That this signifies contrary thought, is evident from the signification of “saying,” as being to think (n. 3395); that it denotes contrary thought by those who infest, who are represented by Pharaoh, is plain from what now follows, for Pharaoh did not at all desist, but still more oppressed the sons of Israel.

AC 7095. Who is Jehovah, whose voice I should hear?  That this signifies concerning the Lord, to whose exhortation they should hearken (that is, that the contrary thought should do so), is evident from the signification of “voice,” as here being exhortation, because meaning what Moses and Aaron said to Pharaoh (n. 7090) and from the signification of “to hear,” as being to obey (n. 2542, 3869, 5017); thus “to hear a voice” denotes to obey or hearken to exhortation. That it is the Lord to whose exhortation he was unwilling to hearken, is because by “Jehovah” in the Word no other than the Lord is meant, as may be seen above (n. 7091).

AC 7096. To let Israel go.  That this signifies that they should desist, is evident from the signification of “letting go,” as being to desist (n. 7092), namely, from infesting those of the spiritual church, who here are “Israel.” The “sons of Israel” denote those who are of the spiritual church, (n. 6426).

AC 7097. I know not Jehovah.  That this signifies that they do not care for the Lord, is evident from the signification of “not knowing,” as being not to care, for he who does not care, says that he does not know. By “Jehovah” is meant the Lord, (n. 7091). As to Pharaoh‘s saying that “he did not know Jehovah,” the case is this.  The Egyptians from ancient time knew Jehovah, because in Egypt also there had been the Ancient Church, as can be plainly seen from the fact that they had among them the representatives and significatives of that church. The hieroglyphics of the Egyptians are nothing else; for by these were signified spiritual things, and they also knew that they actually corresponded; and as they began to employ such things in their sacred worship, and to worship them, and at last also to turn them into magic, and in this way to be associated with the devilish crew in hell, they therefore utterly destroyed the Ancient Church among them.  Hence it is that by the “Egyptians” in the Lord are signified the memory-knowledges of the church perverted, and also falsities contrary to the truths of the church.

[2] When Divine worship had been thus perverted in Egypt, then also they were no longer allowed to worship Jehovah, and finally not even to know that Jehovah was the God of the Ancient Church, and this in order that they might not profane the name of Jehovah.  That the name of Jehovah was known at that time also, and this before it was again told to the posterity of Abraham through Moses In Mount Horeb, is very plain from the fact that Balaam, who was of Syria, not only knew Jehovah, but also adored Him, and likewise sacrificed to Him (Num. 22, 23, 24).  From all this it can be known why Pharaoh said “Who is Jehovah, whose voice I should hear to let the people go?  I know not Jehovah.”

[3] But as by Pharaoh are represented those in the hells who are in falsities, and who infest those of the spiritual church, therefore it must be told how the case is with these. They who are in the hells, and infest those who are of the spiritual church, are for the most part from such as have said that faith alone saves, and yet have lived a life contrary to faith; and as after the death of the body the life remains, thus the evil which they have thought, plotted, and done, therefore they either apply those things which they have said to be of faith to defend the evils of their life, or they altogether reject them. But lest they should abuse the truths of faith, they are deprived of them, and when they are deprived of them, they seize upon falsities, which are quite contrary to the truths of faith, and afterward by means of falsities infest those who are in truths.  This is then the delight of their life. Moreover some of them, in order to acquire power, learn magical arts. This is done by those who by various arts which they devised in the world have deceived the neighbor, and in consequence of their success have afterward attributed all things to their own prudence.

[4] They who have become such, acknowledge the Father the Creator of the universe, but not the Lord.  Of the Lord they say as Pharaoh here says of Jehovah, “Who is Jehovah?  I know not Jehovah.” Nay, as the universal sphere of heaven is full of the acknowledgment and love of the Lord, so is the universal sphere of the hells full of the denial of the Lord and of hatred against Him; neither can they endure that He should be named.  The infernals are such that they do not desist on account of exhortations and threats, so great is the delight of their life in infesting the upright, and turning them from the acknowledgment of the Lord, and from faith in Him.  This very delight of their life is increased by exhortations to desist, for this leads them to believe that it will shortly be all over with those whom they are infesting.  These then are they who are specifically meant by “Pharaoh and the Egyptians.”

AC 7098. And also I will not let Israel go.  That this signifies that neither will they desist from infesting, is evident from what has been said above (n. 7092, 7096).

AC 7099. And they said, The God of the Hebrew’s hath met with us.  That this signifies that the God Himself of the church has commanded, is evident from the signification of “the Hebrews,” as being those who are of the church (n. 6675, 6684, 6738); and from the signification of “meeting,” as being to command (n. 6903).

AC 7100. Let us go we pray a way of three days into the wilderness.  This signifies that they must be in a state quite removed from falsity, although in the obscurity of faith, (n. 6904), where are the like words.

AC 7101. And let us sacrifice to Jehovah our God.  This signifies that they may worship the Lord, (n. 6905), where also are the like words.

AC 7102. Lest He fall upon us with pestilence, or with the sword.  That this signifies to avoid the damnation of evil and falsity, is evident from the signification of “lest He fall upon us,” as being lest they should incur damnation; from the signification of “pestilence,” as being the damnation of evil; and from the signification of “the sword,” as being the vastation of truth, and also the punishment of falsity (n. 2799), thus also damnation, for the punishment of falsity when truth is devastated, is damnation.

[2] Mention is made in the Word of four kinds of vastations and punishments; namely, the Sword, Famine, the Evil Beast, and Pestilence; and by the “sword” is signified the vastation of truth and the punishment of falsity; by “famine,” the vastation of good and the punishment of evil; by the “evil beast,” the punishment of the evil from falsity; by “pestilence,” the punishment of the evil not from falsity but from evil, And as punishment is signified, damnation is also signified, for this is the punishment of those who persevere in evil.  Of these four kinds of punishments it is thus written in Ezekiel:--

When I send upon Jerusalem My four evil judgments, the sword, and the famine, and the evil beast, and the pestilence, to cut off from it man and beast (Ezek. 14:21).

Again:--

I will send upon you famine, and the evil beast, and will make thee bereaved; and pestilence and blood shall pass through thee; especially will I bring the sword upon thee (Ezek. 5:17).

[3] That by “pestilence” is signified the punishment of evil, and its damnation, is evident from the following passages. In Ezekiel:--

They who are in the waste places shall die by the sword, and he who is upon the faces of the field I will give to the wild beast to devour him, and they who are in the strongholds and caverns shall die with the pestilence (Ezek. 33:27);

“to die by the sword in waste places” denotes to be in the vastation of truth, and thence in the damnation of falsity; “he who is upon the faces of the field being given to the wild beast to devour” denotes the damnation of those who are in evil from falsity; “they who are in strongholds and caverns dying with the pestilence” denotes the damnation of evil which fortifies itself by falsity.

[4] Again:--

The sword is without, and the pestilence and famine within; he that is in the field shall die by the sword; and he that is in the city, famine and pestilence shall devour him (Ezek. 7:15)

the “sword” here denotes the vastation of truth and the damnation of falsity; “famine and pestilence,” the vastation of good and the damnation of evil. The sword is said to be “without,” and famine and pestilence “within,” because the vastation of truth is without, but the vastation of good within; but when a man lives in accordance with falsity, damnation is signified by “him who is in the field dying by the sword;” and when he lives in evil which is defended by falsity, damnation is signified by “famine and pestilence devouring him who is in the city.”

[5] In Leviticus:--

I will bring upon you a sword avenging the vengeance of the covenant; where, if ye shall be gathered together into your cities, I will send the pestilence into the midst of you, and I will deliver you into the hand of the enemy, when I shall break the staff of your bread (Leviticus 26:25, 26);

where in like manner the “sword” denotes the vastation of truth and the damnation of falsity; the “pestilence” the damnation of evil; the vastation of good, which is signified by “famine,” is described by “breaking the staff of their bread;” by “the cities into which they were to be gathered together,” in like manner as above, are signified the falsities by which they defend evils.  “Cities” are truths, thus in the opposite sense falsities, (n. 402, 2268, 2712, 2943, 3216, 4492, 4493).

[6] In Ezekiel:--

In that thou hast defiled My sanctuary with all thine abominations, a third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee; a third part shall fall by the sword round about thee; and a third part I will scatter to every wind, and will draw out a sword after them (Ezek. 5:11, 12);

where “famine” denotes the damnation of evil; “sword,” the damnation of falsity; “to scatter to every wind, and to draw out the sword after them” denotes to dissipate truths and seize on falsities.

[7] In Jeremiah:--

If they shall offer burnt-offering or meat-offering, I will not approve them; but I will consume them with sword, and with famine, and with pestilence (Jer. 14:12).

Again:--

I will smite the inhabitants of this city, both man and beast; they shall die of a great pestilence; afterward I will give Zedekiah king of Judah, and his servants, and the people, and those who are left in this city from the pestilence, and from the sword, and from the famine, Into the hand of Nebuchadnezzar.  He that abideth in this city shall die by the sword, and by the famine, and by the pestilence; but he that goeth out and falleth away to the Chaldeans that besiege you, he shall live, and his soul shall be unto him for a spoil (Jer. 21:6, 7, 9).

Again:--

I will send upon them the sword, the famine, and the pestilence, till they be consumed from upon the earth (Jer. 24:10);

where also by the “sword” is signified the vastation of truth, by the “famine” the vastation of good, by the “pestilence” damnation. The like is signified by “the sword, the famine, and the pestilence” in the following passages, (Jer. 27:8; 29:17, 18; 32:24, 36; 34:17; 38:2; 42:17, 22; 44:13; Ezek. 12:16).

[8] As these three follow in their order, therefore these three were proposed to David by the prophet Gad, namely, whether there should come seven years of famine; or he should flee three months before his enemies; or whether there should be three days‘ pestilence in the land (2 Sam. 24:13); “to flee before his enemies” stands for “the sword.” In Amos:--

I have sent among you the pestilence in the way of Egypt; I have slain your young men with the sword, with the captivity of your horses (Amos 4:10);

“the pestilence in the way of Egypt” denotes the vastation of good by means of falsities, which are “the way of Egypt;” “I have slain your young men with the sword, with the captivity of the horses,” denotes the vastation of truth. By “young men” are signified truths, and by “horses” things of the intellect, (n. 2761, 2762, 3217, 5321, 6534).

[9] In Ezekiel:--

Pestilence and blood shall pass through thee (Ezek. 5:17).

Again:--

I will send unto her pestilence and blood in her streets (Ezek. 28:23);

where “pestilence” denotes adulterated good; and “blood,” falsified truth. “Blood” denotes falsified truth, (n. 4735, 6978).

[10] In David:--

Thou shalt not be afraid for the dread of night, nor for the arrow that flieth by day; for the pestilence that creepeth in thick darkness, nor for the death that wasteth at noonday (Ps. 91:5, 6).

Here the “dread of night” denotes the falsity which is in secret; the “arrow that flieth by day,” the falsity which is in the open; the “pestilence that creepeth in thick darkness,” the evil which is in secret; the “death that wasteth at noonday,” the evil which is in the open.  That “pestilence” denotes evil and the damnation of evil, is plain from death’s being spoken of also, which is here distinguished from the pestilence merely by its being said of death that “it wasteth at noonday,” and of the pestilence that “it creepeth in thick darkness.” Again:--

He directed the way of His anger; He forbade not their soul from death, and closed their life with the pestilence (Ps. 78:50);

speaking of the Egyptians the “pestilence” denotes every kind of evil and its damnation.

AC 7103. And the king of Egypt said unto them.  That this signifies the answer from those who are in falsities, is evident from the signification of “saying,” when by Pharaoh to Moses and Aaron, as being contrary thought (n. 7094); thus the thought which is for the answer; and from the representation of Pharaoh, or the king of Egypt, as being false memory-knowledge (n. 6651, 6679, 6683, 6692), thus those who are in falsities.

AC 7104. Wherefore do ye, Moses and Aaron, draw away the people from their works?  That this signifies that their Divine law and doctrine will not release them from sufferings, is evident from the representation of Moses, as being the Lord as to the Divine law (n. 6723, 6752); from the representation of Aaron, as being the Lord as to the doctrine thence derived (n. 6998, 7009); from the signification of “drawing away,” as being to release; and from the signification of “works,” as being sufferings; for the works were labors, and also burdens, thus sufferings from combats, which are signified by “works” and “burdens” in the internal sense.

AC 7105. Go ye unto your burdens.  That this signifies that they must live in combats, is evident from the signification of “going,” as being to live (n. 3335, 4882, 5493, 5605); and from the signification of “burdens,” as being infestations by falsities (n. 6757), thus combats against them.

AC 7106. Verses 5-9. And Pharaoh said, Behold the people of the land are now many, and ye have made them cease from their burdens. And Pharaoh commanded in that day the taskmasters in the people, and their officers, saying, Ye shall no more give the people straw to make bricks, as yesterday and the day before yesterday; let them go and gather straw for themselves. And the tale of the bricks which they made yesterday and the day before yesterday, ye shall lay upon, them; ye shall not take away from it; for they are idle; therefore they cry, saying, Let us go and sacrifice to our God.  Let the service be made heavier upon the men, and let them do it; and let them not regard the words of a lie.  “And Pharaoh said,” signifies the will of those who infest the truths of the church; “Behold the people of the land are now many,” signifies the multitude of those who are of the spiritual church; “and ye have made them cease from their burdens,” signifies that they have not infested enough; “and Pharaoh commanded in that day,” signifies the cupidity of infesting the truths of the church while in that state; “the taskmasters in the people, and their officers, saying,” signifies those who most closely infest and most closely receive; “Ye shall no more give the people straw,” signifies the lowest memory-knowledges which are the most general of all; “to make bricks,” signifies for the things fictitious and false that will be injected; “as yesterday and the day before yesterday,” signifies not as in the former state “let them go and gather straw for themselves,” signifies that they should procure for themselves these lowest memory-knowledges; “and the tale of bricks, which they made yesterday and the day before yesterday, ye shall lay upon them,” signifies that the things fictitious and false must be injected in abundance as before; “ye shall not take away from it,” signifies without diminution; “for they are idle,” signifies that they are not assaulted enough; “therefore they cry, saying, Let us go and sacrifice to our God,” signifies that consequently they have so much thought about such worship; “let the service be made heavier upon the men,” signifies that the assault should be increased “and let them do it,” signifies to obtain the effect; “and let them not regard the words of a lie,” signifies lest they turn to truths.

AC 7107. And Pharaoh said.  That this signifies the will of those who infest the truths of the church, is evident from the signification of “saying,” as being will; and from the representation of Pharaoh, as being those who infest the truths of the church (n. 6651, 6679, 6683), thus who infest those who are of the spiritual church, for these are said to be in the truths of the church.  That “saying” signifies to will, or the will, is because it involves the things which follow it; for when anyone wills anything, he utters it.  As “he saith” involves the things which follow, it consequently signifies various things, as command (n. 7036); exhortation (n. 5012, 7033, 7090); communication (n. 3060, 4131, 6228); thought (n. 7094); properly, perception (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2862, 3509, 5687).

AC 7108. Behold the people of the land are now many.  That this signifies the multitude of those who are of the spiritual church, is evident from the signification of “the people of the land,” as being those who are of the spiritual church (n. 2928) for by “people” are signified those who are in the truths of faith (n. 1259, 1260, 3581), and by “land” is signified the church (n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 3355, 4447, 4535, 4577).

AC 7109. And ye have made them cease from their burdens. That this signifies that they have not infested enough, is evident from the signification of “burdens,” as being infestations by falsities and the consequent combats (n. 6757, 7104, 7105); hence “to make them cease from their burdens” denotes that they have not infested enough.

AC 7110. And Pharaoh commanded in that day.  That this signifies the cupidity of infesting the truths of the church while in that state, is evident from the signification of “commanding,” as being a mandate, and as in a mandate of the evil there is the cupidity of doing evil (for this is the source of the mandate that comes from them), therefore here by “he commanded” is also signified cupidity from the representation of Pharaoh, as being those who infest the truths of the church (n. 6651, 6679, 6683) and from the signification of “day,” as being state (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850).

AC 7111. The taskmasters in the people, and their officers, saying.  That this signifies those who most closely infest, and those who most closely receive, is evident from the signification of “taskmasters,” as being those who compel to serve (n. 6852), and as this is effected by means of infestations, by “taskmasters” are also signified those who infest, but who most closely infest; and from the signification of “officers,” as being those who most closely receive; for the officers were of the sons of Israel, and the taskmasters were of the Egyptians, as is evident from what follows.  Thus in the internal sense the “officers” are they who most closely receive, and the “taskmasters” those who most closely infest.

[2] Who these are can be known from those in the other life who infest and inject falsities and evils, and from those who receive and communicate them. They who infest and inject falsities and evils are the hells, but in order that they may effect their purpose, they send forth from themselves emissaries, through whom they act. These appear not far from those who are being infested; and this is done in order that the thoughts and intentions of many may be concentrated, for otherwise they would be dispersed.  These emissaries appear in certain fixed places of their own in the world of spirits, and from the very places where they appear it can be known from what hell they are; some appear above the head at various altitudes and in various directions; some near the head to the right or to the left and also behind it; some below the head in various situations relatively to the body, in planes from the head down to the soles of the feet.  They flow in with such things as are ejected from hell, and the spirit or the man does not perceive or know otherwise than that the things which flow in are in himself that is, that he himself thinks and intends them.  These emissaries are called “subjects” (n. 4403, 5856, 5983-5989).  As these infest the most closely, they are signified by the “taskmasters;” but they who receive from them and communicate are the “officers,” and are intermediate spirits; for as before said the officers were of the sons of Israel, but the taskmasters were of the Egyptians.

[3] Those were called “officers” among the Israelitish and Jewish people, who said what was to be done, and who gave commandment; wherefore they also sat in the gates with the judges and elders, and spake to the people the sentences of judgment, and also the things commanded by the leader, as can be seen from the following passages in Moses:--

Judges and officers shalt thou make thee in all thy gates, according to thy tribes, who shall judge the people with the judgment of justice (Deut. 16:18).

When they shall go forth to war, the priest shall speak to the people, and shall admonish them not to be afraid; afterward the officers shall say that he who has built a house shall return, and also the fearful (Deut. 20:3, 5, 8).

In Joshua:--

Joshua commanded the officers to say to the people that they should prepare provision for the journey, before they passed over Jordan (Joshua 1:10, 11).

At the end of three days it came to pass, when the officers passed through the midst of the camp, they gave commandment that when they saw the ark of the covenant of Jehovah, they should also go forward (Joshua 3:2, 3).

The officers were governors of the people, distinct from their princes, (Deut. 1:15);

also that they were distinct from the elders, (Deut. 31:28); and from the judges, (Joshua 8:33).

AC 7112. Ye shall no more give the people straw.  That this signifies the lowest memory-knowledges and the most general of all, is evident from the signification of “chaff” or “straw,” as being truths of memory-knowledge (n. 3114), and indeed memory-knowledges the lowest and most general of all, for the lowest food in a spiritual sense is straw or chaff, because it is the food of beasts.  Those knowledges are called lowest which are full of fallacies of the senses, which the evil abuse to pervert goods and truths, and thus to defend evils and falsities; for on account of fallacies these knowledges can be turned in favor of principles of falsity and of cupidities of evil.  Moreover such knowledges are the most general of all, and unless they are filled with truths less general and more particular, they may be of service to falsities and evils, but in proportion as they are filled with truths, they are of less service to them.  Such are the knowledges whereby they who in the world have professed faith alone, and yet have lived a life of evil, infest the upright n the other life; but as these knowledges are dispelled by the angels, it is now said that they should not give straw to make brick, that is, that they did not add these to the fictitious and false things that would be injected.  Such is the internal sense of these words, which indeed appears remote from the sense of the letter; but be it known that there is nothing in the natural world which does not correspond to something in the spiritual world; and the angels with a man understand all things spiritually which the man understands naturally; they do not know what straw is, nor bricks; such things were known to them when they were in the world, but were forgotten when they came into heaven, because there they put on spiritual things. Hence it is that when the angels perceive the ideas of such things with a man, they turn them into corresponding spiritual things.  That “straw” or “grass” denotes the lowest memory-knowledge, and that “bricks” denote things fictitious and false, can be seen from many considerations; for all herbage and straw have no other signification; but seeds, barley, wheat, and the like denote interior truths and goods; and stones not artificial denote truths.

AC 7113. To make bricks.  That this signifies to make things fictitious and false that will be injected, is evident from the signification of “making bricks,” as being to invent falsities (n. 1296, 6669).  In the historic sense of the letter it is said that the sons of Israel made bricks, and thus as it were that they invented falsities but in the internal sense it is signified that the infernals who are in falsities injected them And since--as before said--such things appear to pertain to those who receive them, the sense of the letter is according to the appearance, which however is explained by the internal sense.  There are very many such things in the sense of the letter, (n. 5094, 6400, 6948).

AC 7114. As yesterday and the day before yesterday.  That this signifies not as in the former state, is evident from the signification of “yesterday and the day before yesterday,” as being what is past (n. 6983); and as all times signify states (n. 2625, 2788, 2837, 3254, 3356, 4814, 4882, 4901, 4916), therefore “yesterday and the day before yesterday” signifies the former state.

AC 7115. Let them go and gather straw for themselves. That this signifies that they should procure for themselves these lowest memory-knowledges, is evident from the signification of “gathering as being to procure; and from the signification of ”straw,“ as being the lowest memory-knowledges (n. 7112).)

AC 7116. And the tale of the bricks which they made yesterday and the day before yesterday, ye shall lay upon them. That this signifies that things fictitious and false must be injected in abundance as in the former state, is clear from the signification of ”the tale,“ as being abundance, here the same abundance from the signification of ”bricks,“ as being things fictitious and false (n. 7113); from the signification of ”yesterday and the day before yesterday,“ as being the former state (n. 7114); and from the signification of ”laying upon them,“ as being to inject, because it is said of things fictitious and false.  From all this it is evident the by ”laying upon them the tale of the bricks which they made yesterday and the day before yesterday“ is signified that things fictitious and false were to be injected in the same abundance as in the former state.

AC 7117. Ye shall not take away from it.  That this signifies without diminution, is evident without explication.

AC 7118. For they are idle.  That this signifies that they are not assaulted enough, is evident from the signification of ”being idle,“ as being not to be sufficiently infested by falsities, thus not to be assaulted enough.  How the case herein is can also be known from those who are being infested by falsities in the other life.  They who infest, as far as possible hinder the upright whom they infest from thinking about the Lord: as soon as any thought of the Lord openly occurs, they at once take it away, which they know how to do in a skillful manner.  But as with those who are being infested, thought about the Lord is nevertheless universal, thus too interior to be in plain view (for it flows in through heaven), therefore as soon as they cease to be infested, they come into thought about the Lord for that which flows in from heaven and reigns universally, reveals itself in every free state. From all this it is evident what is the internal sense of the words, ”For they are idle, therefore they cry, saying Let us go and sacrifice to our God.“

AC 7119. Therefore they cry, saying, Let us go and sacrifice unto our God.  That this signifies that consequently they have so much thought about such worship, is evident from the signification of ”crying,“ as here being thought for by ”saying“ and ”speaking“ is signified thought (n. 2271, 2287, 7094), and therefore also by ”crying,“ but by ”crying“ is signified strong thought and with full intention of doing, hence it is said ”so much thought;“ and from the signification of ”sacrificing to their God,“ as being the worship of the Lord (n. 6905, 7101). But because Pharaoh said that he did not know Jehovah (n. 7095, 7097), and because the Egyptians were averse to sacrifices (n. 1343), and because Moses said that they would go a way of three days into the wilderness (n. 6904, 7100), therefore it is said, ”such worship.“

AC 7120. Let the service be made heavier upon the men. That this signifies that the assault should be increased, is evident from the signification of ”making heavier,“ as being to be increased from the signification of ”service,“ when said by those who infest by means of falsities, as being the intention to subjugate (n. 6666, 6670, 6671), thus assault, for they intend to subjugate by means of this assault; and from the signification of ”the men,“ as being those who are of the spiritual church. There are two words in the original language which signify man; the one is ”Adam,“ and the other ”Enosh.“ By the man called ”Adam“ is meant the man of the celestial church; but by the man called ”Enosh“ is meant the man of the spiritual church. Here ”the men“ are expressed by ”Enosh,“ because the subject treated of is those who are of the spiritual church.

AC 7121. And let them do it.  That this signifies to obtain the effect, is evident without explication.

AC 7122. And let them not regard the words of a lie.  That this signifies lest they turn to truths, is evident from the signification of ”regarding,“ as being to turn one‘s self; and from the signification of ”the words of a lie,“ when said by those who are in falsities, as being truths; for they who are in falsities call truths falsities, thus ”the words of a lie;“ and falsities they call truths, for they are in what is opposite.  In these verses, in the internal sense, there has now been described the infestation by falsities of the upright in the other life; and there has also been set forth the way in which they are infested.  Such infestation is permitted to the end that falsities may be removed, and truths be insinuated, which cannot possibly be done without infestation for after death there clings to a man, and there is in his memories, everything of his thought in the world, of his intention, of his will, of his speech, and of his action, for nothing is obliterated. These things have been impressed on his memories, especially on the interior memory, which is properly the memory of his spirit, (n. 2469, 2470, 2474, 2475).  And this being so, it must needs be that there cling to him things foul and filthy, and also evil and false, from his life in the world; and which cause the truths which the man has also learned, and the goods which he has imbued, to be hidden.  For truths and goods cannot come forth among such things; and therefore before truths and goods can appear, and the man be thus associated with those who are in heaven, it is necessary that these evils and falsities be uncovered, so that he may see them and know them, and thus learn what is true and what is good.  This cannot possibly be done without combat with the evils and falsities in himself; which combat takes place actually, the evil spirits exciting falsities and evils, and the angels excusing if the end has been good, and insinuating truths.  This is perceived as if it were in himself, as is the case with temptation in man, which is felt no otherwise than as being in him, when yet it is the combat of angels with evil spirits outside of him (n. 3927, 4249, 4307, 5036, 6657).  That this is so has been granted me to know with certainty from much experience.  These things have been said in order that it may be known why infestation by falsities takes place with those who are of the spiritual church, which infestation has been treated of in the above verses, and is treated of also in those which follow.

AC 7123. Verses 10-13. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus said Pharaoh, I will by no means give you straw.  Go ye yourselves, get you straw where ye can find it; for nothing whatever shall be taken away from your service.  And the people scattered into all the land of Egypt to gather stubble for straw.  And the taskmasters were urgent, saying, Complete ye your works, the word of a day in its day, as when there was straw.  ”And the taskmasters of the people went out, and their officers,“ signifies the sending forth and presence of those who most closely infest, and of those who most closely receive; ”and they spake to the people, saying,“ signifies perception; ”Thus said Pharaoh,“ signifies about the infestations; ”I will by no means give you straw,“ signifies no longer thence the most general memory-knowledges; ”Go ye yourselves, get you straw where ye can find it,“ signifies that they should procure these for themselves elsewhere, wherever they could; ”for nothing whatever shall be taken away from your service,“ signifies injections of falsities without diminution; ”and the people scattered into all the land of Egypt,“ signifies that they overspread the natural mind on every side; ”to gather stubble for straw,“ signifies to find some truth of memory-knowledge; ”and the taskmasters were urgent,“ signifies that they who most closely infested were insistent; ”saying, Complete ye your works, the word of a day in its day,“ signifies that they should serve falsities so called in every state; ”as when there was straw,“ signifies just as they served their truths so called.

AC 7124. And the taskmasters of the people went out, and their officers.  That this signifies the sending forth and presence of those who most closely infest, and of those who most closely receive, is evident from the signification of ”going out,“ as being a sending forth, because they who are signified by ”taskmasters“ are sent forth in order to serve as a means of communication, as can be seen from what was said above (n. 7111); moreover that ”to go out“ denotes to present one’s self before another in a form accommodated to him, (n. 5337); therefore it also denotes presence; from the signification of ”taskmasters,“ as being those who most closely infest; and from the signification of ”officers,“ as being those who most closely receive and communicate the infestations (n. 7111).

AC 7125. And they spake to the people, saying.  That this signifies perception, is evident from the signification of ”saying,“ in the historicals of the Word, as being perception (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2862, 3509, 5687).

AC 7126. Thus said Pharaoh.  That this signifies about the infestations, is evident from the representation of Pharaoh, as being those who infest such as are of the spiritual church, thus it denotes infestation.

AC 7127. I will by no means give you straw.  That this signifies no longer thence the most general memory-knowledges, is evident from the signification of ”by no means giving,“ as being no longer to furnish; and from the signification of ”straw,“ as being the most general memory-knowledges of all (n. 7112). How the case herein is has already been told.  But it must be told further, that in the other life those who have been of the church, and have persuaded themselves that faith alone saves, yet have not lived the life of faith, but a life of evil, especially put straw (that is, the most general memory-knowledges of all) before the upright whom they are infesting. These men are of the same character there as they had been in the world; they are acquainted with confirming arguments in favor of faith alone, by which they say that man is saved no matter how he had lived; but these confirming arguments are nothing but reasonings that agree with the given proposition; for everything, even what is most false, can be confirmed by reasonings, and can also be presented to the simple as true, by means of the arts of eloquence and of inference.

[2] For this purpose they especially employ such things from the Word as are the most general of all, and which without the internal sense of the Word can be drawn to favor any opinion whatever.  Such are the things which they put before those who are of the spiritual church; and by means of which they infest them; although they are nothing but chaff or straw for making bricks, for they exclude the most essential thing of all, namely, charity. They indeed say that works of charity are the fruits of faith, but still they make these works of no account, and persuade their hearers that man is saved by faith alone no matter what his life has been, even in life‘s last moments; thus by faith without its fruits, consequently without the life of faith and charity.

[3] So long as such things are put before the upright in the other life, these wield fighting arguments, and are able to defend themselves, for they see that reasonings are fallacious when the essential, which is charity, is thus excluded, and also when they see that no regard is paid to the life.  From everything in the other life, both in general and in particular, they see these things as in clear day.  Such then is what is meant by the memory-knowledges the lowest and most general of all, which are signified by ”straw.“ They who have persuaded themselves that faith alone saves, and yet have lived a life of evil, are in hell at a considerable depth toward the tight, a little in front; and I have heard them from thence infesting the upright with reasonings; but these, being led of the Lord by the angels, rejected the reasonings as being empty, and they also exposed the fallacies which were in the confirmations and arguments from the general things of the Word.

AC 7128. Go ye yourselves, get you straw where ye can find it.  That this signifies that they should procure these for themselves elsewhere, wherever they could, is evident from the signification of ”getting wherever they could find,“ as being to procure for themselves elsewhere, wherever they could; and from the signification of ”straw,“ as being memory-knowledges, the lowest and most general of all (n. 7112, 7127).

AC 7129. For nothing whatever shall be taken away from your service.  That this signifies injections of falsities without diminution, is evident from the signification of ”nothing whatever being taken away,“ as being without diminution; and from the signification of ”service,“ as being an assault by falsities (n. 7120), thus also infestation.

AC 7130. And the people scattered into all the land of Egypt.  That this signifies that they overspread the natural mind on every side, is evident from the signification of ”scattering themselves,“ as being to overspread; and from the signification of the ”land of Egypt,“ as being the natural mind (n. 5276, 5278, 5280, 5288, 5301).  There are two minds in man; one is the natural, and the other the rational mind; the natural mind is the mind of the external man, but the rational mind is the mind of the internal man. The things of the natural mind are called memory-knowledges, but those of the rational mind are called intellectual reasons; they are also distinguished from each other by the fact that the things of the natural mind are for the most part in the light of the world, which is called the light of nature; whereas the things of the rational mind are in the light of heaven, which light is spiritual light.

AC 7131. To gather stubble for straw.  That this signifies to find some truth of memory-knowledge,   is evident from the signification of ”stubble for straw,“ as being the truth of memory-knowledge, for ”stubble“ denotes such truth as is accommodated to the memory-knowledge that is signified by ”straw.“ That ”stubble“ denotes such truth is because it is the stalk in the top of which is the seed, and by ”seeds“ in the word are signified truths and goods; thus by the stalk which is beneath them is signified the general vessel of truth, consequently the truth of memory-knowledge; for the memory-knowledges of faith and charity are indeed truths, but general truths, thus are the recipient vessels of particular and singular truths, as can also be seen by everyone.  For example: it is a truth of memory-knowledge that charity toward the neighbor is the essential of the church; also that faith cannot be except where charity is; and likewise that truth and good can be conjoined, but not truth and evil, nor good and falsity; besides many similar truths, which are truths of memory-knowledge. That these can be enriched with innumerable things, can be seen from the fact that volumes can be written about them, and yet the singular truths, which are the interior things of faith, can never be described, for these can only be seen in the light of heaven, and do not fall into natural words.  These truths are like charity, which is spiritual affection, and which for the most part cannot be expressed by words, except its most general things, namely, those which put on a natural dress, and which can be compared with such things as are in the world.  These things have been said in order that it may be known what general memory-knowledges are.

AC 7132. And the taskmasters were urgent.  That this signifies that they who most closely infest were insistent, is evident from the signification of ”taskmasters,“ as being those who most closely infest (n. 7111); and from the signification of ”urging,“ as being to insist.

AC 7133. Saying, Complete ye your works, the word of a day in its day.  That this signifies that they should serve falsities so called in every state, is evident from the signification of ”completing your works,“ as being to serve falsities; for by ”making bricks“ are signified things fictitious and false that are injected (n. 7113), and as these are the works which they were to complete, it signifies that they should serve these; it is said ”falsities so called,“ because the evil do not acknowledge the falsities which they speak as being falsities, but as being truths; and from the signification of ”the word of a day in its day,“ as being in every state. A ”day“ denotes state, (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850).

AC 7134. As when there was straw.  That this signifies just as they served their truths so called, is evident from the signification of ”straw;“ as being general memory-knowledge, which is the vessel of truth (n. 7112, 7131). It is said ”truths so called,“ because these words are spoken by the evil, who do not acknowledge truths to be truths.

AC 7135. Verses 14-18. And the officers of the sons of Israel were beaten, whom Pharaoh’s taskmasters had set over them, saying, Wherefore do ye not complete your task in making brick, as yesterday and the day before yesterday, also yesterday, also to-day?  And the officers of the sons of Israel came and cried unto Pharaoh, saying, Wherefore doest thou so to thy servants?  There is no straw given to thy servants, and they say to us, Make ye bricks; and behold thy servants are beaten; and thy people have sinned.  And he said, Ye are idle, ye are idle; therefore ye say, Let us go, let us sacrifice to Jehovah.  And now go, serve ye, and straw shall not be given you, and the tale of bricks shall ye give. ”And the officers of the sons of Israel were beaten,“ signifies that they who most closely received and communicated the infestations were injured by the injected falsities; ”whom Pharaoh‘s taskmasters had set over them,“ signifies those who were injected by the infestors; ”saying, Wherefore do ye not complete your task in making bricks?“  signifies that they do not receive and communicate the injections of falsities as had been enjoined; ”as yesterday and the day before yesterday,“ signifies is in the former state; ”also yesterday also to-day,“ signifies the state that will be therefrom; ”and the officers of the sons of Israel came,“ signifies those who most closely received and communicated; ”and cried unto Pharaoh,“ signifies indignation testified before those who were infesting; ”saying, therefore doest thou thus to thy servants?“ signifies that thus they could not perform the duty enjoined; ”there is no straw given to thy servants,“ signifies that memory-knowledges containing truth are no longer furnished; ”and they say to us, Make ye bricks,“ signifies that they must nevertheless endure the injected falsities; ”and behold thy servants are beaten,“ signifies that in this way the falsities inflict injury; ”and thy people have sinned,“ signifies that thus they are guilty in having done evil; ”and he said,“ signifies the answer; ”Ye are idle, ye are idle,“ signifies that they have not been sufficiently assaulted; ”therefore ye say, Let us go, let us sacrifice to Jehovah,“ signifies that from this comes the thought about such worship; ”and now go, serve ye,“ signifies continuation of the infestation; ”and straw shall not be given you,“ signifies without such memory-knowledges; ”and the tale of bricks ye shall give,“ signifies the falsities which were to be injected in abundance.

AC 7136. And the officers of the sons of Israel were beaten.  That this signifies that they who most closely received and communicated the infestations were injured by the injected falsities, is evident from the signification of ”being beaten,“ as being to be injured by falsities, because by the taskmasters, by whom are signified the infesters, for in the spiritual sense ”to be beaten“ is not to be beaten, but to be injured in respect to truth and good, that is, in respect to the things of spiritual life; just as ”to die“ in the spiritual sense is not to die, but to be deprived of truth and good, and to be in falsity and evil, and therefore damned; from the signification of ”the officers,“ as being those who most closely receive and communicate the infestations (n. 7111); and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637), with whom they who are signified by the ”officers“ were in communication.

AC 7137. Whom Pharaoh’s taskmasters had set over them. That this signifies those who were injected by the infesters, is evident from the signification of ”being set over them,“ as being to be injected, because done by injection; and from the signification of ”taskmasters,“ as being those who infest (n. 7111).  How this is cannot be known except from experience with such in the other life.  It was said above that by ”taskmasters“ are signified those who most closely infest, and by ”officers“ those who most closely receive and communicate (n. 7111): they who thus receive and communicate are simple, upright spirits, who are of especial service for such a use; these spirits, by means of arts known only in the other life, are injected by the infesters toward the society with which they thus procure for themselves communication; and this is effected by those who infest and are signified by the ”taskmasters;“ thus the hells have communication on their side, and they who are being infested on theirs.  That this is the case, I have seen a hundred times, if not a thousand, and have also experienced.  From all this it is evident that what is signified by these words in the internal sense cannot be known except from experience concerning such things in the other life.

AC 7138. Saying, Wherefore do ye not complete your task in making bricks?  That this signifies that they do not receive and communicate the injections of falsities as had been enjoined, is evident from the signification of the ”officers“ to whom these things are said, as being those who most closely receive and communicate (n. 7111); from the signification of ”completing the task,“ as being to do as had been enjoined; and from the signification of ”making bricks,“ as being to receive things fictitious and false (n. 7113).

AC 7139. As yesterday and the day before yesterday.  That this signifies as in the former state, is evident from the signification of ”yesterday and the day before“ as being a former state (n. 6983, 7114).

AC 7140. Also yesterday, also today.  That this signifies the state that will be therefrom, is evident from the signification of ”yesterday,“ as being the former state; and from the signification of ”to-day,“ as being what is perpetual (n. 2838, 3998, 4304, 6165), consequently what is everlasting, and thus that will be as before.

AC 7141. And the officers of the sons of Israel came. That this signifies those who most closely received and communicated, is evident from the signification of ”the officers of the sons of Israel,“ as being those who most closely receive and communicate the infestations (n. 7136).

AC 7142. And cried unto Pharaoh.  That this signifies indignation testified before those who were infesting, is evident from the signification of ”crying,“ as here being to attest indignation, namely, because they had been beaten, that is, injured by the injected falsities; and because straw was not given to make brick, that is, that they were receiving and injecting only things fictitious and false; and from the representation of Pharaoh, as being those who infest (n. 6651, 6679, 6683, 7126).

AC 7143. Saying, Wherefore doest thou this to thy servants?  That this signifies that thus they could not perform the duty enjoined, is evident from the signification of a ”servant,“ as being one who ministers, and performs a duty; he is called a ”servant“ because he is of service, as occasionally occurs in the Word.  That he is called a ”servant“ who obeys, see (n. 1713); and that to ”serve“ denotes study, (n. 3824, 3846); and as what now follows involves that they could not endure that service, it is plain that by ”therefore doest thou thus to thy servants,“ is signified that thus they could not perform the duty enjoined.

AC 7144. There is no straw given to thy servants.  That this signifies that memory-knowledges containing truth are no longer furnished, is evident from the signification of ” straw,“ as being memory-knowledges the most general of all (n. 7112), which being like vessels that can be filled with truths (n. 4345, 4383, 5208, 7131), are called memory-knowledges the containants of truth; from the signification of ”not being given,“ as being not to be furnished; and from the signification of ”servants,“ as being those who minister and perform a duty (n. 7143).

AC 7145. And they say to us, Make ye bricks.  That this signifies that they must nevertheless endure the injected falsities, is evident from the signification of ”making bricks,“ as being to receive things fictitious and false which are injected by the evil (n. 7113), here to endure them.

AC 7146. And behold thy servants are beaten.  That this signifies that in this way the falsities inflict injury, is evident from the signification of ”being beaten,“ as being to be injured by falsities (n. 7136).

AC 7147. And thy people have sinned.  That this signifies that thus they are guilty in that they have done evil, is evident from the signification of ”sinning,“ as being to become guilty of evil, and in this case that they would deserve to be punished.  How the case is in general with what is contained in this and the preceding verse must be told.  They who are in the lower earth are infested by falsities and evils injected from the hells round about, in order that evils and falsities may be removed, and truths and goods be insinuated, and that in this way they may be brought into a state in which they can be raised up into heaven (n. 7090, 7122).  But near the end they are more severely infested than before; for then truths are taken from them, and mere falsities are permitted to infest them, and this even to despair; for it is of Divine order that the last of infestation and of temptation should be despair (n. 1787, 2694, 5279, 5280).  This was done by Pharaoh in order that this state of those who are of the spiritual church might be represented by the sons of Israel, and this when the infestations were near to the end, that is, when the people were to be liberated and conducted into the land of Canaan. Be it known that infestations are effected in this manner, namely, that falsities and evils from the hells are injected into the thoughts, and also truths and goods from heaven, that is, through heaven from the Lord: this is done because a man and a spirit do not think from themselves, but all things flow in, which although it is quite foreign to our feeling, and therefore seems to be incredible, is nevertheless most true (n. 2886, 4151, 4249, 5846, 5854, 6189-6215, 6307-6327, 6466-6495, 6598-6626). From all this it can be known how it is to be understood that infestations are effected by means of the injection of falsities, and that this is increased even to despair.

AC 7148. And he said.  That this signifies the answer, is evident from the signification of ”saying,“ as being answer (n. 7103).

AC 7149. Ye are idle, ye are idle.  That this signifies that they have not been sufficiently assaulted, is evident from the signification of ”being idle,“ as being not to be sufficiently assaulted, namely, by falsities (n. 7118).

AC 7150. Therefore ye say, Let us go, let us sacrifice to Jehovah.  That this signifies that from this comes the thought about such worship, is evident from what was said above (n. 7119), where are the like words.

AC 7151. And now go, serve ye.  That this signifies the continuation of infestation, is evident from the signification of ”serving,“ as being to be infested by falsities (n. 7120, 7129); hence, ”go, serve ye“ denotes the continuation of the infestation; for they had complained of the service, but the answer was that it should be continued.

AC 7152. And straw shall not be given you. That this signifies without such memory-knowledges, is evident from the signification of ”straw,“ as being the most general memory-knowledges, and consequently the containants of truth (n. 7112, 7144). That they must be without them is signified by ”it shall not be given.“

AC 7153. And the tale of bricks ye shall give. That this signifies the falsities which were to be injected in abundance, is evident from what was said above (n. 7116), where are the like words.  These then are the things contained in these verses in the internal sense, and which to men may perhaps appear as of but little moment, and also disconnected nevertheless they are each of then essential to the subject treated of, and cohere inmost beautifully. That this is so is perceived by the angels, for they see the series and connection of things in the light of heaven, together with countless secret things that are shaped from interior truths, giving rise to a form that is most beautiful and pleasing which cannot possibly be done by man, because interior truths have been hidden from him, and consequently he cannot connect them together; but they appear to him disconnected, and therefore, as just said, of little moment.

AC 7154. Verses 19-21.  And the officers of the sons of Israel saw that they were in evil when it was said, Ye shall not take anything away from your bricks on a day in its day.  And they met Moses and Aaron standing to meet them as they went forth from Pharaoh; and they said unto them, Jehovah look upon you, and judge, because ye have made our odor to stink in the eyes of Pharaoh, and in the eyes of his servants, to put a sword into their hand to slay us  ”And the officers of the sons of Israel saw that they were in evil,“ signifies that they saw themselves near damnation; ”when it was said, Ye shall not take anything away from your bricks,“ signifies because nothing of the injection of falsities was diminished; ”on a day in its day,“ signifies in every state whatever; ”and they met Moses and Aaron,“ signifies thought about the law Divine and the  doctrine thence derived; ”standing to meet them as they went forth from Pharaoh,“ signifies manifestation at a time when falsities did not so much infest; ”and they said unto them,“ signifies perception; ”Jehovah look upon you, and judge,“ signifies the Divine disposal; ”because ye have made our odor to stink in the eyes of Pharaoh, and in the eyes of his servants,“ signifies that by reason of these things all who are in falsities have so great an aversion to our compliance; ”to put a sword into their hand to slay us,“ signifies that hence they have so great an ardor to destroy the truths of the church by means of falsities.

AC 7155. And the officers of the sons of Israel saw that they were in evil. That this signifies that they saw themselves near damnation, is evident from the signification of ”seeing,“ as being to perceive (n. 2150, 3764, 4567, 4723, 5400); from the signification of the ”officers,“ as being those who most closely receive and communicate the infestations (n. 7111, 7136); and from the signification of” evil,“ as being damnation for regarded in itself evil is hell (n. 6279), thus damnation.  That ”to be in evil“ denotes to be near damnation, is because those who most closely received and communicated the infestations were injured, which is signified by their being beaten by the taskmasters (n. 7136), and because through the falsities that were continually injected they were infested even to despair (n. 7147).  Hence it is that by ”they saw that they were in evil“ is signified that they perceived themselves to be near damnation.  For as those who are in despair suppose that they can no longer endure the assaults, they think that they must needs deliver themselves up as captives to falsities, such being the state of despair; but then they begin to be relieved, and to be led as it were out of thick darkness into light.

AC 7156. When it was said, Ye shall not take anything away from your bricks.  That this signifies because nothing of the injection of falsities was diminished, is evident from the signification of ”not taking anything away,“ as being that nothing was to be diminished (n. 7129) and from the signification of ”making bricks,“ as being to endure the injected falsities (n. 7113, 7145).

AC 7157. On a day in its day.  That this signifies in every state whatever, is evident from the signification of ”clay by day,“ as being in every state whatever (n. 7133).

AC 7158. And they met Moses and Aaron.  That this signifies thought about the Divine law and the doctrine thence derived, is evident from the signification of ”meeting,“ as being thought, for by their meeting is here meant that they encountered them and spoke with them, which in the internal sense denotes to think about the things which they represent. ”To speak“ denotes to think, (n. 2271, 2287, 2619); from the representation of Moses, as being the Divine law (n. 6752); and from the representation of Aaron, as being the doctrine of good and truth (n. 6998, 7009, 7089).

AC 7159. Standing to meet them as they went forth from Pharaoh.  That this signifies manifestation at a time when falsities did not so much infest, is evident from the signification of ”standing to meet,“ when said of the Divine law and doctrine thence derived, as being manifestation; and from the signification of ”going forth from Pharaoh,“ as being when falsities did not so much infest. ”Pharaoh“ denotes the infesting falsity, (n. 7107, 7110, 7126, 7142).

AC 7159a. And they said unto them.  That this signifies perception, is evident from the signification of ”saying,“ in the historicals of the Word, as being to perceive.

AC 7160. Jehovah look upon you, and judge. That this signifies the Divine disposal, is evident from the signification of ”let Jehovah look and judge,“ as being the Divine disposal, for that which Jehovah sees and judges, He disposes. By ”looking“ is signified the Divine perception, properly foresight; and by ”judging“ is signified the Divine ordering, properly providence.  Because these things are signified by these words in the internal sense, it was customary to say, when evil happened by anyone‘s fault, ”Let Jehovah look and judge.“

AC 7161. Because ye have made odor to stink in the eyes of Pharaoh, and in the eyes of his servants.  That this signifies that by reason of these things all they who are in falsities have so great an aversion to our compliance, is evident from the signification of ”making to stink,“ as being aversion, of which in what follows; and from the signification of ”odor,“ as being the perceptivity of what is grateful (n. 925, 1514, 1517-1519, 3577, 4626, 4628, 4748); and as ”odor“ denotes the perceptivity of what is grateful, it denotes the perceptivity of faith and charity, for these are grateful (n. 1519, 4628, 4748); and because these are grateful, compliance is most grateful, for compliance is the very good itself of faith and charity; hence it is that by ”odor“ is here signified compliance.

[2] As ”odor“ denotes all that which is grateful to the Lord, so ”stink“ denotes that which is ungrateful to the Lord, consequently ”stink“ denotes aversion, and also abomination.  moreover ”stink“ actually corresponds to the aversion and abomination which are of falsity and evil.  As ”stink“ denotes that which belongs to aversion, it is used in the Word to denote aversion, as in Samuel:--

Israel had become stinking with the Philistines (1 Sam. 13:4)

Achish says of David, that he had made himself utterly stinking in his people, in Israel (1 Sam. 27:12).

When the sons of Ammon saw that they had become stinking with David (2 Sam. 10:6).

Ahithophel said unto Absalom, That all Israel may hear that thou hast become stinking with thy father (2 Sam. 16:21).

In these passages ”stinking“ denotes aversion.  In Isaiah:--

Let the pierced of the nations be cast out, and the stink of their carcasses go up, and the mountains melt with blood (Isa. 34:3);

where ”stink“ denotes evil that is abominable. In like manner in (Amos 4:10; Ps. 38:5, 6).

[3] That ”in the eyes of Pharaoh and in the eyes of his servants“ denotes in the perception of all those who are in falsities, is evident from the signification of ”eyes,“ as being perception (n. 4339); and from the representation of Pharaoh, as being those who are in falsities (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142).  That their odor is said ”to stink in their eyes“ is because all who are in falsities and evils feel aversion for goods, and truths stink to them.

[4] That they who are in evils and thence in falsities have a stink, is very evident from the hells which are called the cadaverous hells, where are assassins and those who are most tenacious of revenge; and from the hells which are called excrementitious, where are adulterers and those who have filthy pleasures as the end.  When these hells are opened, intolerable stenches exhale from them (n. 4631); but these stenches are not so perceived except by those who have the interiors, which are of the spirit, open.  Nevertheless those who are in these hells perceive these stinks as grateful, and therefore love to live in them (n. 4628); for they are like those animals which live in dead bodies and excrements, and find there the delight of their life. When they come out of the sphere of these stenches, sweet and grateful odors are foul and most ungrateful to them From all this it can be seen how it is to be understood that they who are in falsities feel such an aversion for the things of the law Divine and of the doctrine thence derived, which are represented by Moses and Aaron, of whom it is said that ”they had made their odor to stink in the eyes of Pharaoh, and in the eyes of his servants.“

AC 7162. To put a sword into their hand to slay us.  That this signifies that hence they have so great an ardor to destroy the truths of the church by means of falsities, is evident from the signification of a ”sword,“ as being falsity combating and vastating (n. 2799, 6353, 7102); and from the signification of ”slaying,“ as being to destroy the things of faith and charity (n. 6767).  The things of faith and charity are signified by the sons of Israel,” of whom it is said that they should be “slain for the essentials of the spiritual church, which is signified by the ”sons of Israel“ (n. 6637), are charity and faith

AC 7163. Verses 22, 23. And Moses returned unto Jehovah, and said, Lord, wherefore hast Thou done evilly to this people? why is this that Thou hast sent me?  For since I came unto Pharaoh to speak in Thy name, he hath done evilly to this people; ”And Moses returned unto Jehovah, and said,“ signifies complaint from the law Divine; ”Lord, wherefore hast Thou done evilly to this people?“ signifies that they who are in truths and goods are too much infested by falsities; ”why is this that Thou hast sent me?“  signifies when yet the law proceeding from the Divine seems to say otherwise ”for since I came unto Pharaoh to speak in Thy name,“ signifies when the command from the things of the law Divine appeared to those who are in falsities; ”he hath done evilly to this people,“ signifies that then through the injected falsities those who are in the truths and goods of the church seemed to be injured; ”and liberating Thou hast not liberated Thy people,“ signifies that they were not released from a state of infestations by falsities.

AC 7164. And Moses returned unto Jehovah, and said.  That this signifies complaint from the law Divine, is evident from the signification of ”returning unto Jehovah,“ as being to prefer a complaint to the Divine about the infestation of those who are in truths and goods by those who are in falsities and evils; that ”to return to Jehovah“ denotes a complaint, is plain from what follows; and from the representation of Moses, as being the law Divine (n. 6793, 6759, 6771, 6897, 7014); hence the complaint is from the truth which is of the law Divine, that they who are in falsities have such dominion over those who are in truths.

AC 7165. Lord, wherefore hast Thou done evilly to this people? That this signifies that they who are in truths and goods are too much infested by falsities, is evident from the signification of ”doing evilly,“ as being to permit them to be too much infested by falsities, for in the spiritual sense this is ”to do evilly“ when said of those who are in truths and goods; and from the representation of the sons of Israel, who are here the ”people,“ as being those who are of the spiritual church, thus who are in the truths of the church and in its goods (n. 7162).

AC 7166. Why is this that Thou hast sent me? That this signifies when yet the law proceeding from the Divine seems to say otherwise, is evident from the signification of ”why is this?“ as being why is it so when it is said otherwise; from the representation of Moses, who says these things of himself, as being the law from the Divine (n. 7164); and from the signification of ”being sent,“ as being to proceed (n. 4710, 6831). Hence by ”Why is this that Thou hast sent me?“  is signified that the law proceeding from the Divine seems to say otherwise. As this is said by him who complains of infestation by falsities, it appears as if the law from the Divine said otherwise, and therefore it is said that it seems to say otherwise, when yet it does not say otherwise. For the law from the Divine is the law of order, and the law of order concerning those who are in a state of infestations from falsities is that they must be infested even to despair, and unless they are infested to despair, the uttermost of the use of the infestation is lacking. That temptation is increased even to despair is very evident from the Lord’s temptation in Gethsemane (Matt. 26:38, 39; Mark 14:33-36; Luke 22:44), and also afterward upon the cross (Matt. 27:46), in that it was carried even to a state of despair; and the temptation of the Lord is a pattern of the temptation of the faithful; wherefore the Lord says that whosoever would follow Him must take up his cross (Matt. 10:38; 16:24); for the glorification of he Lord is a pattern of the regeneration of man (n. 3138, 3212, 3296, 3490, 4402, 5688), and regeneration is effected chiefly by means of temptation.

AC 7167. For since I came unto Pharaoh to speak in Thy came. That this signifies when the command from the things which are of the law Divine appeared to those who are in falsities, is evident from the signification of ”coming to speak,“ as being to convey a command, here to appear; for a command from the Divine is not conveyed openly to those who are in the hells, but exhortation is made to them through spirits, and hence it appears to them as a command from the Divine; from the representation of Pharaoh, as being those who are in falsities and infest (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142); and from the signification of the ”name of Jehovah,“ as being everything of faith and charity by which the Lord is worshiped (n. 2724, 3006, 6674), thus everything that is of the law Divine, for the law Divine is nothing else than that which is of charity and faith. For the law Divine is truth Divine proceeding from the Lord, and that which proceeds from the Lord is Divine good and truth; and Divine good is love and charity, and Divine truth is faith.

AC 7168. He hath done evilly to this people.  That this signifies that then through the injected falsities those who are in the truths and goods of the church seemed to be injured, is evident from the signification of ”doing evil,“ as being to injure by means of the injected falsities, here to seem to be injured, for they who are in infestation and in temptation cannot be injured by injected falsities, because the Lord protects them; and from the representation of the sons of Israel, who are here ”the people,“ as being those who are in the truths of the church and its goods (n. 7162).

AC 7169. And liberating thou hast not liberated Thy people. That this signifies that they were not released from a state of infestations by falsities, is evident from the signification of ”to be liberated,“ as being to be released from a state of infestation by falsities; for in what goes before, the subject treated of is infestations by falsities; hence ”to be liberated“ here denotes to be released from them. ”Thy people“ denotes those who are in the truths and goods of the church, and are being infested (n. 7165, 7168).

CONTINUATION ABOUT THE SPIRITS AND INHABITANTS OF THE EARTH MERCURY

AC 7170. The spirits of Mercury appeared at the left in a ball, and afterward in a roll stretching a long way, and next in a mass extending in length; and I wondered whither they desired to go, whether to this earth or elsewhere, and presently I observed that they bent themselves back to the right, and by unrolling themselves approached the earth Venus, on the side that is turned away from the sun.  But when they came there, they said that they did not desire to be there, because the inhabitants were evil; therefore they bent themselves round to the other side of that earth, which looks to the sun, and then said that they desired to stay there, because the inhabitants were good.  When this had taken place, I felt in the brain a remarkable change, and a strong operation from there.  From this it was given to conclude that the spirits of Venus who are on that side of the planet were in accord with the spirits of the planet Mercury, and that they have relation to the memory of material things, which agrees with the memory of immaterial things, which the spirits of Mercury constitute; and therefore a stronger operation was felt from them when they were there.

AC 7171. Be it known that the sun of this world does not at all appear to any spirit, nor anything of its light; for to spirits the light of our sun is like thick darkness.  This sun remains in perception with spirits solely from having been seen while they were in the world, and it is presented to them in idea as something that is intensely dark, and this behind them, at a considerable distance, in altitude a little above the plane of the head. The planets within our solar system appear in a fixed position relative to the sun: Mercury behind and a little toward the right; the planet Venus to the left, a little behind; the planet Mars to the left in front; the planet Jupiter in like manner to the left in front, but at a greater distance; the planet Saturn wholly in front at a considerable distance; the Moon to the left rather high up; the satellites also to the left, each relatively to its own planet.  Such is the situation of these planets in the ideas of spirits and angels; and the spirits also appear near their own planet, but outside of it.

AC 7172. I once saw that spirits of our earth were with spirits of the earth Mercury, and I heard them talking together; and then among other things the spirits of our earth asked them in whom they believed.  They answered that they believed in God; but when further questioned about the God in whom they believed, they were unwilling to say, because it is their custom not to answer questions directly.  But then in their turn the spirits from the earth Mercury asked the spirits from our earth in whom they believed.  They said that they believed in the Lord God.  The spirits of Mercury then said that they perceived that they believed in no God, and that they have the custom of saying with the mouth that they believe, and yet they do not believe.  (The spirits of Mercury have an exquisite perception from the fact that by means of perception they are continually exploring what others know). The spirits of our earth were among those who, in the world, had made a confession of faith from the doctrine of the church, but yet had not lived the life of faith.  When the spirits from our earth heard these things, they were silent, because from a perception then given them they acknowledged that it was so.

AC 7173. Certain spirits knew from heaven that a promise had once been made to the spirits of the earth Mercury that they should see the Lord, and therefore they were asked by the spirits about me whether they remembered this promise. They said that they remembered it, but that they did not know whether the promise was of such a nature that they should have no doubt about it. While they were thus talking together, the sun of heaven appeared to them. The sun of heaven, which is the Lord, is seen only by those who are in the inmost or third heaven; all others see the light from it, and also the moon, (n. 1529-1531, 4060). Men the sun was seen, they said that this was not the Lord God, because they saw no face.  Meanwhile the spirits were talking together, but I do not know what they said.  Then suddenly the sun appeared again, and in the midst of it the Lord encompassed with a solar circle. On seeing this, the spirits of Mercury humbled themselves profoundly, and settled down. Then also the Lord from the sun was seen by spirits of this earth who when they were men had seen Him in the world; and they all one after another, and thus many in order, confessed that it was the Lord Himself; and this they confessed before all the company.  Then also the Lord from the sun was seen by the spirits of the planet Jupiter, who said in a plain voice, that it was He Himself whom they had seen on their earth when the God of the universe appeared to them.

AC 7174. After the Lord had been seen, certain ones were brought toward the front to the right, and as they advanced they said that they saw a light much clearer and purer than they had ever seen before, and that no greater light was possible; and it was then eventide here.  Those who said this were many.

AC 7175. After some time there was shown me a woman of the inhabitants of the earth Mercury; she had a beautiful face, but it was smaller than that of a woman of our earth; she was also more slender, but of equal height.  She wore linen on her head, put on without art, yet becomingly.  I also saw a man from that earth, who likewise was more slender in holy than the men of our earth; he who appeared was clad in a garment of dark blue, closely fitted to his body, without folds or prominences on either side.  But that the inhabitants of that earth think little about their bodies, was evident to me from the fact that when they come into the other life, and become spirits, they do not wish to appear as men, like the spirits of our earth, but as crystal balls.  The reason they desire so to appear is that they may remove from themselves material ideas; moreover the knowledges of things immaterial are represented in the other life by crystals.

AC 7176. There were also shown me their species of oxen and cows, which did not indeed differ much from those on our earth, but were smaller and in some respects resembled a kind of deer.

AC 7177. Being asked also about the sun of the world, how it appears from their earth, they said that it appears large, and that it appears larger there than from other earths: they said that they can know this from the idea of other spirits about the sun. They said further that they have a medium temperature, neither too hot nor too cold.  I was then allowed to tell them that it has been so provided of the Lord in order that they may not be exposed to too much heat, by reason of their earth being nearer the sun than other earths; for heat does not come from nearness to the sun, but from the height and consequent density of the aerial atmosphere, as is evident from the cold on high mountains, even in hot climates.  Moreover heat varies according to the direct or oblique incidence of the sun‘s rays, as is evident from the seasons of winter and summer in every region.  These are the things that have been granted me to know about the spirits and inhabitants of the earth Mercury. At the end of the following chapter I will speak of the spirits of the planet Venus.


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