HEAVENLY SECRETS
Emanuel Swedenborg

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AC EXODUS Chapter 8

THE DOCTRINE OF CHARITY

AC 7366. It was said above that the loves of self and of the world make hell with man; and now the quality of these loves is to be told, in order that a man may know whether he is in them, and consequently whether hell or heaven is in him; for in man himself is either hell or heaven.  That the kingdom of God is within man, the Lord teaches in (Luke 17:21); consequently hell also is within him.

AC 7367. The love of self reigns with a man, that is, he is in the love of self, when in what he thinks and does, he does not regard his neighbor, thus not the public, still less the Lord, but only himself and those who belong to him; consequently when he does all things for the sake of himself and those who belong to him; and if for the sake of the public and his neighbor, it is merely for the sake of the appearance.

AC 7368. It is said ”for the sake of himself and those who belong to him,“ because he together with these, and these together with him, make a one; just as when anyone does anything for the sake of his wife, of his children, grandchildren, sons-in-law, or daughters-in-law, he does it for the sake of himself, because they are his.  In like manner one who does anything for the sake of relatives and of friends who favor his love and thereby conjoin themselves with him; for by such conjunction they make one with him, that is, regard themselves in him, and him in themselves.

AC 7369. In so far as a man is in the love of self, so far he removes himself from the love of the neighbor; consequently in so far as a man is in the love of self, so far he removes himself from heaven, for in heaven there is the love of the neighbor.  From this it also follows that in so far as man is in the love of self, so far he is in hell, for in hell there is the love of self.

AC 7370. That man is in the love of self who despises his neighbor in comparison with himself, who regards him as his enemy if he does not favor and reverence him; he is still more in the love of self who therefore hates and persecutes his neighbor; and he still more who therefore burns with revenge against him and desires his destruction.  Such persons at last love to rage against their neighbor; and the same, if they are also adulterers, become cruel.

AC 7371. The delight which these men perceive in such things is the delight of the love of self.  This delight in a man is infernal delight. Everything that is according to love is delightful; and therefore the quality of the love can be known from the delight.

AC 7372. From what has now been described (n. 7370), as a test, it is known who are in the love of self.  It matters not how they appear in the outward form, whether pretentious or unassuming; for such they are in the interior man; and the interior man is at this day hidden by most people, and the exterior is trained to make a show of love of the public and the neighbor, thus for contrary things; and this also for the sake of self and for the sake of the world.

AC 7373. But the love of the world reigns with a man, that is, a man is in the love of the world, when in what he thinks and does he regards and intends nothing but his own advantage, not caring whether this involves harm to his neighbor and to the public.

AC 7374. Those are in the love of the world who desire to possess themselves of the goods of others by artful devices, and still more those who do this by cunning and deceit.  They who are in this love envy others their goods, and covet them and in so far as they do not fear the laws, they take them away, even by robbery.

AC 7375. These two loves increase in so far as the reins are given them, and in so far as the man is borne along into them; and at last they increase beyond measure, so that they desire to govern not only all things in their own kingdom, but also what is beyond, even to the ends of the earth; nay, these loves when unbridled ascend even to the God of the universe, that is, to such a height that they who are in them wish to climb to the throne of God, and to be worshiped instead of God Himself, according to what is written in Isaiah concerning Lucifer, by whom are meant those who are in these loves, and are called ”Babel“:--

Thou saidst in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of God; and I will sit upon the mount of the congregation, in the sides of the north; I will ascend above the heights of the cloud, and become like the Most High.  Yet thou shalt be cast down to hell (Isa. 14:13-15).

AC 7376. From all this it can now be seen that these two loves are the origins of all evils, for they are diametrically opposed to love toward the neighbor, and to love to the Lord; thus diametrically opposed to heaven, where love to the Lord and love toward the neighbor reign.  consequently it is these loves, namely, the love of self and the love of the world, that make hell with man, for these two loves reign in hell.

AC 7377. But they are not in these loves who aspire to honors not for the sake of themselves, but for the sake of their country; and who aspire to wealth not for the sake of wealth, but for the sake of the necessaries of life, both for themselves and for their families, also for the sake of the good use on account of which the wealth delights them.  With such persons honors and riches are means of imparting benefits.

EXODUS 8:1-28

1. And Jehovah said unto Moses, Say unto Aaron, Stretch forth thy hand with thy rod over the streams, over the rivers, and over the pools, and cause frogs to come up upon the land of Egypt.

2. And Aaron stretched out his hand over the waters of Egypt; and the frog came up, and covered the land of Egypt.

3. And the magicians of Egypt did so with their enchantments, and caused frogs to come up upon the land of Egypt.

4. And Pharaoh called Moses and Aaron, and said, Supplicate ye unto Jehovah that He remove the frogs from me and from my people; and I will let the people go, that they may sacrifice to Jehovah.

5. And Moses said unto Pharaoh, Have thou honor over me, till when shall I supplicate for thee, and for thy servants, and for thy people, to cut off the frogs from thee, and from thy houses? only in the river shall they be left.

6. And he said, Unto the morrow.  And he said, Be it according to thy word; that thou mayest know that there is none like Jehovah our God.

7. And the frogs shall be removed from thee, and from thy houses, and from thy servants, and from thy people; only in the river shall they be left.

8. And Moses and Aaron went out from before Pharaoh; and Moses cried unto Jehovah upon the word of the frogs which He had laid on Pharaoh.

9. And Jehovah did according to the word of Moses; and the frogs died out of the houses, out of the courts, and out of the fields.

10. And they gathered them together in heaps and heaps; and the land stank.

11. And Pharaoh saw that there was breathing, and he made heavy his heart, and heard them not, as Jehovah had spoken.

12. And Jehovah said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, and it shall become lice in all the laud of Egypt.

13. And they did so; and Aaron stretched out his hand with his rod, and smote the dust of the land, and there was louse on man and on beast; all the dust of the land became louse in all the land of Egypt.

14. And the magicians did so with their enchantments to bring forth lice, and they could not: and there was louse on man and on beast.

15. And the magicians said unto Pharaoh, This is the finger of God: and Pharaoh’s heart was made firm, and he heard them not, as Jehovah had spoken.

16. And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he goeth forth unto the waters; and say unto him, Thus saith Jehovah, Let My people go, that they may serve Me.

17. For if thou let not My people go, behold I send against thee, and against thy servants, and against thy people, and into thy houses, the noisome fly; and the houses of the Egyptians shall be filled with the noisome fly, and also the land whereon they are.

18. And I will sever in that day the land of Goshen, upon which My people stand, that no noisome fly be there; to the end that thou mayest know that I am Jehovah in the midst of the land.

19. And I will set redemption between My people and thy people: unto the morrow shall this sign be.

20. And Jehovah did so; and there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt: the land was destroyed from before the noisome fly.

21. And Pharaoh called Moses and Aaron, and said, Go ye, sacrifice to your God in the land.

22. And Moses said, It is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God: lo, we shall sacrifice the abomination of the Egyptians unto their eyes, and will they not stone us?

23. We will go a way of three days into the wilderness, and will sacrifice to Jehovah our God, as He hath said unto us.

24. And Pharaoh said, I will let you go, and ye shall sacrifice to Jehovah your God in the wilderness; only ye shall not go very far away; supplicate for me.

25. And Moses said, Behold I go forth from thee, and I will supplicate unto Jehovah that He may remove the noisome fly from Pharaoh, from his servants, and from his people, tomorrow; only let not Pharaoh mock any more in not letting the people go to sacrifice to Jehovah.

26. And Moses went out from Pharaoh, and he supplicated unto Jehovah.

27. And Jehovah did according to the word of Moses; and He removed the noisome fly from Pharaoh, from his servants, and from his people; there was not one left.

28. And Pharaoh made heavy his heart this time also, and he did not let the people go.

THE CONTENTS

AC 7378. In this chapter, in the internal sense, the subject is continued of the vastation of those who are in falsities, and who infest the upright in the other life. The first two degrees of vastation were described in the preceding chapter, also the third degree in part, which was that they reasoned only from mere falsities.  Reasonings from mere falsities are signified by ”the frogs;“ which subject is continued in this chapter; and then the fourth and fifth degrees of the vastation of those who are in falsities and infest the upright in the other life are treated of. The fourth degree is that they were in evils which destroyed every good with them, also whatever they had from natural good; these are signified by the lice from the dust of the land.  The fifth degree is that they were in falsities from these evils, whereby every truth would be destroyed; these are signified by the noisome fly.

THE INTERNAL SENSE

AC 7379. Verses 1-10. And Jehovah said unto Moses. Say unto Aaron, Stretch forth the hand over the pools, and cause frogs to come up upon the land of Egypt.  And Aaron stretched out his hand over the waters of Egypt; and the frog came up and covered the land of Egypt.  And the magicians of Egypt did so with their enchantments, and caused frogs to come up upon the land of Egypt. And Pharaoh called Moses and Aaron, and said, Supplicate ye unto Jehovah, that He remove the frogs from me, and from my people; and I will let the people go, that they may sacrifice to Jehovah.  And Moses said unto Pharaoh, Have thou honor over me, till when shall I supplicate for thee, and for thy servants, and for thy people, to cut off the frogs from thee, and from thy houses? only in the river shall they be left.  And he said, Unto the morrow.  And he said, Be it according to thy word; that thou mayest know that there is none like Jehovah our God And the frogs shall be removed from thee, and from thy houses, and from thy servants, and from thy people; only in the river shall they be left.  And Moses and Aaron went out from before Pharaoh and Moses cried unto Jehovah upon the word of the frogs which He had laid on Pharaoh.  And Jehovah did according to the word of Moses, and the frogs died out of the houses, out of the courts, and out of the fields.  And they gathered them together in heaps and heaps; and the land stank.  ”And Jehovah said unto Moses,“ signifies instruction; ”Say unto Aaron,“ signifies the influx of the internal law into the external law; ”Stretch forth thy hand with thy rod,“ signifies the power of internal truth through external truth; ”over the streams, over the rivers, and over the pools,“ signifies against falsities; ”and cause frogs to come up upon the land of Egypt,“ signifies reasonings from mere falsities; ”and Aaron stretched out his hand over the waters of Egypt,“ signifies the effect of the power of internal truth through external truth against falsities; ”and the frog came up,“ signifies reasonings from mere falsities; ”and covered the land of Egypt,“ signifies that the natural mind was made such; ”and the magicians of Egypt did so with their enchantments,“ signifies the abuse of Divine order, whence there was the like in the outward form; ”and caused frogs to come up upon the land of Egypt,“ signifies in respect to reasonings from the natural mind; ”and Pharaoh called Moses and Aaron,“ signifies the presence of the law Divine; ”and said, Supplicate ye unto Jehovah,“ signifies humiliation from weariness; ”that He remove the frogs from me, and from my people,“ signifies that they should not be driven to reasoning from mere falsities; ”and I will let the people go, that they may sacrifice to Jehovah,“ signifies that they would then leave those who were of the spiritual church so that they may worship their God; ”and Moses said unto Pharaoh,“ signifies the answer; ”Have thou honor upon me,“ signifies that the law Divine ought to be trusted; ”till when shall I supplicate for thee, and for thy servants, and for thy people,“ signifies intercession for those who are in falsities and infest; ”to cut off the frogs from thee, and from thy houses,“ signifies that the reasonings may cease; ”only in the river shall they be left,“ signifies that they should remain with falsities where these are; ”and he said, Unto the morrow,“ signifies forever; ”and he said, Be it according to thy word,‘ signifies confirmation thence; “that thou mayest know that there is none like Jehovah our God,” signifies that there is one God, and none besides Him; “and the frogs shall be removed from thee, and from thy houses, and from thy servants, and from thy people,” signifies that they should not be driven to reason from mere falsities “only in the river shall they be left,”signifies that they should remain with falsities where these are; “and Moses and Aaron went out from before Pharaoh,’ signifies separation from those who had reasoned from mere falsities; ”and Moses cried unto Jehovah upon the word of the frogs which He had laid on Pharaoh,“ signifies intercession‘ ”and Jehovah did according to the word of Moses,“ signifies that it was so done according to the word of the Lord ”and the frogs died out of the houses, out of the courts, and out of the fields,“ signifies that reasonings from mere falsities ceased with them everywhere in the natural; ”and they gathered them together in heaps and heaps,“ signifies that these reasoning falsities were arranged in bundles in the natural; ”and the land stank,“ signifies what was foul and loathsome therefrom.

AC 7380. And Jehovah said unto Moses.  That this signifies instruction, is evident from the signification of ”saying,“ as being instruction (n. 7186, 7304).  The signification in the historical parts of the Word of ”to say“ appears from the things which follow it, for it enfolds these within it.  That it here signifies instruction, is because what was further to be done is ”said by Jehovah.“ Moreover Moses represents the law Divine, by which instruction from Jehovah is given.

AC 7381. Say unto Aaron.  That this signifies the influx of the internal law into the external law, is evident from the representation of Moses, as being the law Divine (n. 6723, 6752); and from the representation of Aaron, as being the doctrine of good and truth (n. 6998, 7089), the doctrine of good and truth which Aaron represents is nothing else than the external law coming forth from the internal law, that is, through the internal law from the Divine; and from the signification of ”saying,“ as being influx (n. 6152, 6291, 7291). That ”to say“ here denotes influx is because Moses was to say to Aaron, and Moses is the internal law, and Aaron the external, and influx from the Divine takes place through the internal into the external. The internal law is the truth Divine itself such as it is in heaven, and the external law is the truth Divine such as it is on earth; thus the internal law is truth accommodated to angels, and the external law is truth accommodated to men.

[2] As the internal law which Moses represents is truth accommodated to angels, and the external law which Aaron represents is truth accommodated to men, I may here say something about them. Truth accommodated to angels is for the most part incomprehensible to men, as is evident from the fact that things are seen and said in heaven such as eye has never seen, nor ear has ever heard.  The reason is that the things said among the angels are spiritual things which have been abstracted from natural things, and consequently are remote from the ideas and expressions of human speech; for man has formed his ideas from the things in nature, and indeed in grosser nature, that is, from those which he has seen in the world and upon the earth, and has touched by sense, which things are material. The ideas of interior thought with man, although they are above material things, nevertheless terminate in material things, and where they terminate, there they appear to be, and from this he perceives that which he is thinking.  Hence it is evident how the case is with that truth of faith, and what is its quality, which falls into the thought of man, and is called the external law, and is represented by Aaron.

[3] To illustrate this by an example: man cannot possibly think without the idea of time and space, which idea adheres to almost everything which he thinks; if idea from time and space were taken away from man, he would not know what he is thinking; and scarcely whether he is thinking.  But in the ideas of the angels there is nothing from time and space, but instead of these there are states, and this because the natural world is distinguished from the spiritual world by time and space.  The reason why there are time and space in the natural world, and instead of these there are states in the spiritual world, is that in the natural world the sun seems by apparent revolutions to make days and years, and to divide the days into four times, night, morning, noon, and evening; and the years also into four times, winter, spring, summer, and autumn; and also to do this by means of variations of light and shade, and of heat and cold. From this come the ideas of time and of its variations. The ideas of space arise from measuring by times, and therefore where the one is, there is the other.

[4] But in the spiritual world, the sun of heaven, whence come spiritual light and spiritual heat, does not make apparent rotations and revolutions, and thus induce ideas of time and space.  The light which is from that sun is truth Divine; and the heat which is from that sun is good Divine.  From these arise with the angels ideas of states; states of intelligence and faith from truth Divine; and states of wisdom and love from good Divine.  To the variations of these states with the angels correspond the states of light and shade in the world, and also states of heat and cold, which are from the sun when it makes times and measures spaces. From this example it may to a certain extent appear what is the quality of that internal truth, or truth accommodated to angels, which is called the ”internal law;“ and also what is the quality of that external truth, or truth accommodated to men, which is called the ”external law;“ also whence it is that the things which the angels speak among themselves are to man incomprehensible, and also unutterable.

AC 7382. Stretch forth thy hand with thy rod.  That this signifies the power of internal truth through external truth, is evident from the signification of ”hand,“ as being spiritual power, which is that of internal truth; and from the representation of a rod, as being natural power, which is that of external truth (n. 6947, 6948). All power in the spiritual world belongs to truth, (n. 3091, 3387, 4931, 6344, 6423, 6948). As Moses represents the internal law, which is the same as internal truth, and Aaron represents the external law, which is the same as external truth, and as internal truth flows into external and gives it power (n. 7381), therefore by the word of Moses to Aaron, ”Stretch forth thy hand with thy rod,“ is signified the power of internal truth through external truth.

AC 7383. Over the streams, over the rivers, and over the pools.  That this signifies against falsities, is evident from the signification of ”the streams and rivers of Egypt,“ as being doctrinal things of falsity (n. 7323); and from the signification of ”pools,“ as being memory-knowledges serviceable to them (n. 7324); thus it is falsities that are here signified by ”streams,“ ”rivers,“ and ”pools.“

AC 7384. And cause frogs to come up upon the land of Egypt.  That this signifies reasonings from mere falsities, is evident from what has been already shown (n. 7351, 7352). Frogs also correspond to reasonings from falsities, for each and all things in the natural world have a correspondence with those which are in the spiritual world; and this because the natural comes forth through the spiritual.  Therefore universal nature is a theater representative of the spiritual world (n. 2758, 3483, 4939).

AC 7385. And Aaron stretched out his hand over the waters of Egypt.  That this signifies the effect of the power of internal truth through external truth against falsities, is evident from the representation of Aaron, as being the doctrine of truth and good, thus external truth (n. 6998, 7009, 7089) from the signification of ”hand,“ as being power (n. 878, 4931-4937), here the power of internal truth through external (n. 7382); and from the signification of ”the waters of Egypt,“ as being falsities (n. 6693, 7307).  The effect is signified by ”stretching out the hand and the frogs coming up.“  From all this it is evident that by ”Aaron stretched out his hand over the waters of Egypt,“ is signified the effect of the power of internal truth through external truth against falsities.

AC 7386. And the frog came up.  That this signifies reasonings from mere falsities, is evident from what was said above (n. 7384).

AC 7387. And covered the land of Egypt.  That this signifies that the natural mind was made such, is evident from the signification of ”covering,“ which, being said of the natural mind, denotes that it was filled with falsities and reasonings therefrom, thus that it was made such; and from the signification of ”the land of Egypt,“ as being the natural mind (n. 5276, 5278, 5280, 5288, 5301).

AC 7388. And the magicians of Egypt did so with their enchantments.  That this signifies the abuse of Divine order, whence there was the like in the outward form, may be seen above (n. 7296, 7297, 7337), where are the like words.

AC 7389. And caused frogs to come up upon the land of Egypt. That this signifies in respect to reasonings from the natural mind, is evident from the signification of ”frogs,“ as being reasonings from mere falsities (n. 7351, 7352, 7384); and from the signification of ”the land of Egypt,“ as being the natural mind (n. 7387).

AC 7390. And Pharaoh called Moses and Aaron.  That this signifies the presence of the law Divine, is evident from the signification of ”calling,“ as being presence (n. 6177), that ”to call“ denotes presence is because to call is to desire to speak with some one, and to communicate what the speaker is thinking, and in the other life it is from a law of order that he is presented to view with whom anyone desires to speak and to communicate what he thinks from the representation of Pharaoh, as being those who are in falsities and infest; from the representation of Moses, as being the internal law; and from the representation of Aaron, as being the external law (n. 7381).

AC 7391. And said, Supplicate ye unto Jehovah.  That this signifies humiliation from weariness, is evident from the signification of ”to supplicate unto Jehovah,“ as being humiliation; for he who supplicates is in humiliation, and likewise he who requests another to supplicate for him.  The reason why ”to supplicate“ denotes humiliation, is that the angels do not attend to the supplication, but to the humiliation in which the man is when he is supplicating; for supplication without humiliation is only a vocal sound which does not come to the hearing and perception of the angels.  That weariness is the cause, namely, the weariness of reasoning from mere falsities, will be seen in what now follows.

AC 7392. That He remove the frogs from me, and from my people.  That this signifies that they might not be driven to reasonings from mere falsities, is evident from the signification of ”removing,“ as being not to be driven, for the cause of the supplication was weariness arising from being driven to reason from mere falsities; from the signification of ”frogs,“ as being reasonings from mere falsities (n. 7351, 7352); and from the representation of Pharaoh and also of the Egyptians, as being those who are in falsities and infest.

[2] As regards the weariness which is the cause of the supplication or humiliation of those who infest, be it known that this is undelightful to them, for they cannot do mischief by reasonings from mere falsities, because the upright - here those who are of the Lord’s spiritual church whom they were infesting - laugh at mere falsities, which are negations of truth; but they could do mischief by means of the falsities from the fallacies and appearances by which truths are falsified, which falsified truths are signified by the blood into which the waters of Egypt were turned, (n. 7317, 7326), because fallacies and appearances seduce, for they are like a shade and veil to truths. And because they cannot do mischief by means of reasonings from mere falsities, that is, from utter negations of truth, it is undelightful to them, and therefore they deprecate it; for nothing delights the internals except doing mischief in every possible way; doing mischief being the very delight of their life, insomuch that it is their very life; and therefore when they are not allowed to do mischief, they are in weariness.  This is the reason why Pharaoh prayed for deliverance from the evil of the frogs, but not from the evil of the blood, of which above; nor from the evil of the lice, of which below; for by the evil of the frogs is signified infestation by means of reasonings from mere falsities, by which reasonings they cannot do mischief; whereas by the evil of the blood is signified infestation by means of falsities from fallacies and appearances, which infestation is delightful to them, because they can do mischief by its means; and by the evil of the lice are signified evils, which are delightful to them because they are evils.

[3] In the other life all those perceive delight in doing mischief who in the world do not impart benefits to the neighbor for the sake of the neighbor, nor to their country for the sake of their country, nor to the church for the sake of the church, but for the sake of themselves; thus who do not do truth and good for the sake of truth and good.  That they have delight in doing mischief does not show itself in the world, because the external man hides it; but in the other life when the outward things are being taken away and the man is left to his inward things, then this delight comes forth and manifests itself.  From this it is that they are in hell, for all who are there love to do mischief, whereas all who are in heaven love to impart benefits.

AC 7393. And I will let the people go, that they may sacrifice to Jehovah.  That this signifies that they would then leave those who were of the spiritual church so that they may worship their God, is evident from the signification of ”letting go,“ as being to release (n. 7312, 7349, 7350); from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of ”sacrificing to Jehovah,“ as being to worship their God. Sacrifices signified all worship in general, (n. 6905); thus here they signify to worship.

AC 7394. And Moses said unto Pharaoh.  That this signifies the answer, is evident from the signification of ”saying,“ because it is to Pharaoh who has just spoken, as being an answer (n. 7103).

AC 7395. Have thou honor upon me.  That this signifies that truth Divine ought to be trusted, is evident from the signification of ”having honor,“ as being to trust; and from the representation of Moses, as being the law Divine (n. 6723, 6752), consequently truth Divine (n. 6771, 7014, 7382).

AC 7396. Till when shall I supplicate for thee and for thy servants, and for thy people?  That this signifies intercession for those who are in falsities and infest, is evident from the signification of ” supplicating,“ because for another, as being intercession; and from the representation of Pharaoh, as being those who are in falsities and infest (n. 7107, 7110, 7126, 7142, 7317); and as when his servants and his people are also added, these are represented by Pharaoh, then all and each are meant, for ”servants“ denote those who are of a lower sort and minister, and ”people“ denote the individuals.  Empires and kingdoms are represented in heaven as a mart, and the societies therein as the members of that man; but the king as the head.  This representation has its ground in the fact that the universal heaven represents one man, and the societies therein his members, and this according to their functions.  This shows how beautiful and delightful would be the representation of an empire, kingdom, and society in heaven, if they in like manner were conjoined among themselves by charity and faith. Moreover wherever possible the Lord joins societies together in this way, for the Divine truth itself which proceeds from the Lord introduces this order wherever it is received, and this is the source of this order in heaven. It exists also on earth, but the societies which constitute it are scattered through the whole world, and are those who are in love to Him and in charity toward the neighbor But these scattered societies have been gathered together by the Lord in order that they also, like the societies in heaven, may represent one man.  These societies are not only within the church, but also outside of it, and taken together are called the Lord‘s Church scattered and gathered from the good in the universal world, which is also called a communion.  This communion, that is, this church, is the Lord’s kingdom on earth conjoined with the Lord‘s kingdom in the heavens, and thus is conjoined with the Lord Himself.

AC 7397. To cut off the frogs from thee, and from thy houses.  That this signifies that the reasonings may cease, is evident from the signification of ”frogs,“ as being reasonings from mere falsities (n. 7351, 7352, 7384); from the signification of ”to cut off,“ as being to cease, for ”cutting off“ is said of the frogs, but ”ceasing“ of the reasonings; from the representation of Pharaoh, from whom the frogs were to be cut off, as being those who are in falsities and infest (n. 7396); and from the signification of ”houses,“ as being the things of the natural mind.  A ”house“ denotes the natural mind, (n. 4973, 5023, 7353); hence ”houses,“ in the plural, denote the things therein.

AC 7398. Only in the river shall they be left.  That this signifies that they should remain with the falsities where these are, is evident from the signification of ”river,“ here the river of Egypt, as being falsity (n. 6693, 7307); and from the signification of ”being left,“ as being to remain.  With this the case is that whatever enters with man, remains with him, especially what is received from affection.  It is believed that the things which enter have been completely obliterated and cast out when the man no longer remembers them; but they have not been obliterated or cast out, but they stick fast either in the interior memory, or in the exterior, among things which have become familiar.  For the things which become familiar, are as it were natural, which flow of their own accord, and are not excited by a conscious recalling from the memory; like man’s speech, the words of which flow spontaneously from thought, as also do the gestures and actions, and even the steps; and also the thought.  These enter successively from infancy, and in time become familiar, and then flow spontaneously.  From these as well as from other similar facts, it is evident that all things which enter with man, remain, and that the things which have become habitual, that is, familiar, are no longer noticed as being in the man, although they are in him.  Such is the case with the falsities and evils that enter with man, and also with the truths and goods.  Such are the things that form him and determine his quality. All things which a man has seen, heard, thought, spoken, and done, have been inscribed on him, (n. 2474-2489). From all this it is now evident how it is to be understood that the reasonings would remain with the falsities where these are; for after falsities are being removed, they are allotted their places elsewhere in the natural, and together with the falsities the endeavor and cupidity of reasoning; but not as before in the midst directly wider the mind‘s view.  Hence it is that, as related in what follows, the frogs were gathered together in heaps, and the land stank by reason of them, whereby is signified that these reasoning falsities were arranged in bundles in the natural, and there was what was foul and loathsome therefrom (n. 7408, 7409).

AC 7399. And he said, Unto the morrow.  That this signifies forever, is evident from the signification of ”unto the morrow,“ as being forever, and to eternity (n. 3998).

AC 7400. And He said, Be it according to thy word.  That this signifies confirmation thence, is evident without explication.

AC 7401. That thou mayest know that there is none like Jehovah our God.  That this signifies that there is one God, and none besides Him, is evident from the fact that when in the historical sense it is said that ”there is none like Jehovah God,“ in the internal sense it is meant that there is no God besides Him, and because there is none besides Him, that there is one God.  In the Word it is sometimes said that ”there is none like Jehovah God,“ and also that ”there is no God like Him.“ It was so said in the Word, because at that time in the land where the church was, as also in the lands where the church was not, they worshiped many gods, and everyone preferred his own good to the good of another.  They distinguished these gods by names, and the God of the Israelites and Jews by the name ”Jehovah.“ The Jews and Israelites themselves also believed that there were many gods, but that Jehovah was greater than the rest on account of the miracles; and therefore when the miracles ceased, they at once fell away into the worship of other gods, as is manifest from the historical parts of the Word.  That there is one God and none besides Him, they indeed said with the mouth, but did not believe with the heart. This then is the reason why it is said in the Word that ” Jehovah is greater than the other gods,“ and ”there is none like Him,“ as in David:--

Who is a great God like Thee? Thou art the God that doest wonders (Ps. 77:13, 14).

Who is like unto Jehovah our God? (Ps. 113:5).

Jehovah is a great God, and a great king above all gods (Ps. 95:3)

Jehovah is great and greatly to be praised, He is to be feared above all gods (Ps. 96:4).

Therefore also Jehovah is called God of gods, and Lord of lords (Ps. 136:2, 3; Dan. 2:47).

That this nevertheless means in the internal sense that there is one God, and none besides Him, is plain in Isaiah:--

Remember the former things from an age, for I am God, and there is no God else, and there is none like Me (Isa. 46:9).

AC 7402. And the frogs shall be removed from thee, and from thy houses, and from thy servants, and from thy people.  That this signifies that they should not be driven to reason from mere falsities, is evident from the signification of the frogs being removed,” as being not to be driven to reason from mere falsities (n. 7392); from the representation of Pharaoh, as being those who are in falsities and infest; from the signification of “houses,” as being the things of the natural mind (n. 7397); and from the signification of “his servants and people,” as being all and each who are in falsities and infest (n. 7396).

AC 7403. Only in the river shall they be left.  That this signifies that they should remain with falsities where these are, is evident from what was said above (n. 7398), where are the same words.

AC 7404. And Moses and Aaron went out from before Pharaoh. That this signifies separation from those who had reasoned from falsities, is evident from the signification of “going out,” as being to be separated; from the representation of Moses and Aaron, as being the law Divine, Moses the internal law, and Aaron the external (n. 7381); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 7396), here those who infest by means of reasonings from mere falsities.

AC 7405. And Moses cried unto Jehovah upon the word of the frogs which He had laid on Pharaoh.  That this signifies intercession, is evident from what goes before, thus without further explication.

AC 7406. And Jehovah did according to the word of Moses. That this signifies that it was so done according to the word of the Lord, is evident from the fact that what Moses supplicated was indeed from the mouth of Moses, but still was from the Lord; for whatever a man thinks and then speaks, and whatever he wills and then does, flows in, the man being merely a recipient organ (n. 6189-6215, 6307-6327, 6466-6495, 6598-6606, 6613-6626); just so it was with what Moses spake and did; therefore here by “Jehovah did according to the word of Moses” is signified that it was so done according to the word of the Lord. “Jehovah” in the Word denotes the Lord, (n. 1343, 1736, 2921, 3023, 3035, 5663, 6281, 6303, 6905).

AC 7407. And the frogs died out of the houses, out of the courts, and out of the fields.  That this signifies that reasonings from mere falsities ceased with them everywhere in the natural, is evident from the signification of “dying,” as being to cease; from the signification of “frogs,” as being reasonings from mere falsities; from the signification of “the houses,” as being the things of the natural mind (n. 7397), here which are interior there; from the signification of “the courts,” as being the outward things of the natural mind. The natural is interior and exterior, (n. 3293, 3294, 4570, 5118, 5497, 5649); and from the signification of “the fields,” as being things more general, thus still more outward, for “fields” are outside the houses and the courts. Thus by “the frogs dying out of the houses, out of the courts, and out of the fields,” is signified that reasonings from mere falsities ceased everywhere in the natural.

AC 7408. And they gathered them together in heaps and heaps.  That this signifies that these false reasonings were arranged in bundles in the natural, is evident from the signification of “being gathered together in heaps and heaps,” as being to be arranged in bundles.  That “to be gathered together in heaps” denotes these things, is because all things in the mind of man have been arranged into series, and as it were into bundles; and into series within series, or into bundles within bundles (n. 5339, 5530, 5881). That there is such an arrangement, is plain from the arrangement of all things in the body, where fibers are seen arranged into bundles, and glandules into clusters, and this everywhere in the body, and still more perfectly in the purer parts not discernible by the naked eye.  This bundling is especially to be seen in the brain, in the two substances there, one of which is called cortical and the other medullary. It is not dissimilar in the purer things, and finally in the purest of all, where the forms which receive them are the very forms of life.

[2] That forms or substances are recipient of life can be seen from every single thing that appears in living creatures; and also that recipient forms or substances are arranged in the way most suitable for the influx of life. without the reception of life in substances, which are forms, there would be no living thing in the natural world, nor in the spiritual world.  Series of the purest filaments, like bundles, constitute these forms. It is the same with those things therein which are highly modified; for modifications receive their form from the forms which are the substances in which they are, and from which they flow, because the substances or forms are the determining subjects. The reason why the learned have regarded the things belonging to man’s life, that is, to his thought and will, as being devoid of recipient substances or forms, has been that they believed life or the soul to be something either flamy or ethereal, thus such as after death would be dissipated; hence comes the insane notion of many, that there is no life after death.  From all this it is evident how it is to be understood that the reasoning falsities were arranged in groups in the natural.

AC 7409. And the land stank.  That this signifies what is foul and loathsome therefrom, is evident from the signification of “to stink,” as being that which is foul and loathsome (n. 4516, 7161, 7319); and from the signification of “land,” here the land of Egypt, as being the natural mind (n. 5276, 5278, 5280, 5288, 5301).

AC 7410. Verses 11-15. And Pharaoh saw that there was breathing, and he made heavy his heart, and heard them not, as Jehovah had spoken. And Jehovah said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, and it shall become lice in all the land of Egypt.  And they did so; and Aaron stretched out his hand with his rod, and smote the dust of the land, and there was louse on man and on beast; all the dust of the land became louse in all the land of Egypt. And the magicians did so with their enchantments, to bring forth lice, and they could not; and there was louse on man and on beast. And the magicians said unto Pharaoh, This is the finger of God; and Pharaoh‘s heart was made firm, and he heard them not, as Jehovah had spoken.  “And Pharaoh saw that there was breathing,” signifies that the weariness ceased; “and he made heavy his heart,” signifies obstinacy; “and he heard them not,” signifies no obedience; “as Jehovah had spoken,” signifies according to the prediction; “and Jehovah said unto Moses,” signifies instruction anew; “ Say unto Aaron,” signifies the influx of the internal law into the external law; “stretch out thy rod,” signifies that he should show Divine power; “and smite the dust of the land,” signifies that he should remove the things in the natural that had been damned; “and it shall become lice,” signifies that evils will rise up therefrom; “in all the land of Egypt,” signifies through the whole natural mind; “and they did so,” signifies the effect; “and Aaron stretched out his hand with his rod,” signifies the power of internal truth through external truth; “and smote the dust of the land,” signifies that things damned were removed; “and there was lice on man and on beast,” signifies the interior and exterior evils of cupidities thence derived; “all the dust of the land became louse in all the land of Egypt,” signifies that these evils were from the things that had been damned; “and the magicians did so with their enchantments, to bring forth lice,” signifies an endeavor to pervert Divine order, and to portray the like in these things also; “and they could not,” signifies in vain; “and there was louse on man and on beast,” signifies the interior and exterior evils of cupidities; “and the magicians said unto Pharaoh,” signifies perception and its communication with those who were in evils; “This is the finger of God,” signifies that the power was from the Divine; “and Pharaoh’s heart was made firm,” signifies obstinacy; “and he heard them not,” signifies disobedience; “as Jehovah had spoken,” signifies according to the prediction.

AC 7411. And Pharaoh saw there was breathing.  That this signifies that the weariness ceased, is evident from the signification of “there being breathing,” as being that there was no longer what was undelightful, thus that there was no longer weariness. It was wearisome and undelightful to them to reason from mere falsities, (n. 7392). That which is delightful causes man to breathe freely and fully; but that which is undelightful causes him to breathe neither freely nor fully; hence it is that by “there being breathing,” is signified that what was undelightful or wearisome ceased.

AC 7412. And he made heavy his heart.  That this signifies obstinacy, is evident from the signification of the “heart being made heavy,” and also of “being hardened,” and “being made firm,” as being obstinacy (n. 7272, 7300, 7305).

AC 7413. And he heard them not.  That this signifies no obedience, is evident from what was said above (n. 7224, 7275, 7301, 7339), where are the like words.

AC 7414. As Jehovah had spoken.  This signifies according to the prediction, (n. 7302, 7340).

AC 7415. And Jehovah said unto Moses.  This signifies instruction anew, (n. 7186, 7226, 7267, 7304, 7380).

AC 7416. Say unto Aaron.  This signifies the influx of the internal law into the external law, (n. 7381).

AC 7417. Stretch out thy rod.  That this signifies that he should show Divine power, is evident from the signification “to stretch out,” as being to exercise and to show; and from the signification of a “rod,” as being power (n. 4013, 4015, 4876, 4936, 6947, 7011, 7026); which power was Divine because Aaron had no power, still less was there power in the rod; but the power was exercised through Aaron and his rod.  That it was exercised through the rod was because the things done by Divine command within the church were done by means of representatives (this was before the Lord‘s Coming), thus by the stretching out of the hand and of the rod; because the arm and the hand correspond to power, and from this also the rod. The reason why before the Coming of the Lord the things done within the church by Divine command were done by means of representatives, was that all things and each represented the Lord and His kingdom in the heavens, and His kingdom on earth, that is, the church.  That this is so can also be seen from the Word, in which all things and each in the supreme sense treat of the Lord, and in the internal sense treat of His kingdom and church.

AC 7418. And smite the dust of the land.  That this signifies that he should remove the things in the natural that had been damned, is evident from the signification of “smiting,” as being to remove; from the signification of “dust,” as being that which is damned; and from the signification of “the land,” here the land of Egypt, as being the natural mind (n. 7409).  That “dust” denotes that which is damned is because the places where evil spirits are, at the sides beneath the soles of the feet, appear as land, and in fact as land untilled and dry, under which are certain hells.  This land is called “damned land,” and the dust there signifies that which is damned.  It has sometimes been granted me to see that the evil spirits shook off the dust there from their feet, when they desired to give anyone to damnation.  This was seen to the right a little in front, in the border toward the hell of the magicians, where spirits are cast into their hell who during their life in the world have been in the knowledge of faith, and yet have led a life of evil from this then it is that by “dust” is signified what is damned, and by “shaking off the dust,” damnation.

[2] It was from this signification that the Lord commanded His disciples to shake off the dust of their feet if they were not received, as in Matthew:--

Whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say to you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city (Matthew 10:14, 15; Mark 6:11; Luke 9:5; 10:10-12);

by the “disciples” here are not meant disciples, but all things of the church, thus all things of faith and charity (n. 2089, 2129, 2130, 3354, 3858, 3913, 6397); by “not receiving, and not hearing,” is signified to reject the truths of faith and the goods of charity; and by “shaking off the dust of the feet,” damnation. That “it would be more tolerable for Sodom and Gomorrah than for that city,” is because by “Sodom and Gomorrah” are meant those who are in evil of life, but who have known nothing of the Lord and the Word, and thus could not receive.  From this it can be seen that there is not meant a house or city which would not receive the disciples, but those who are within the church and do not live the life of faith. Everyone can see that a whole city could not be damned because they did not receive the disciples and at once acknowledge the new doctrine which they preached.

[3] By the “dust” also which was formerly put on the head when in grief and repentance, is signified that which is damned, as in these passages:

The elders of the daughter of Zion sit on the earth, they keep silence; they have made dust come up upon their head; they have girded themselves with sackcloth; the virgins of Jerusalem have made their head come down to the earth (Lam. 2:10).

They shall cry bitterly, and shall make dust come up upon their heads, they shall roll themselves in the ashes (Ezek. 27:30).

Weeping weep not in the house of Aphrah; roll thyself in the dust (Micah 1:10).

They cast dust on their heads, and cried, weeping and wailing (Rev. 18:19);

and also in the historical parts of the Word throughout. By dust upon the heads, and also by the casting down of the body and of the head to the earth, and there rolling in the dust, was represented humiliation, which when genuine is such that the person acknowledges and perceives himself to be damned, but to be received from damnation by the Lord (n. 2327, 3994, 4347, 5420, 5957).

[4] By the “dust” into which the golden calf which they made in the wilderness was beaten and ground, is also signified what is damned, of which we read thus in Moses:--

I took your sin, the calf which ye had made, and burnt it with fire and I beat it, grinding it well, even until it was reduced unto dust; and I cast the dust thereof into the brook that descended out of the mountain (Deut. 9:21).

By “dust” is also signified what is damned in the following passages:--

Jehovah God said unto the serpent, Upon thy belly shalt thou wait, and dust shalt thou eat all the days of thy life (Gen. 3:14).

Feed Thy people as in the days of eternity, the nations shall see, and blush at all their power, they shall lick the dust like a serpent (Micah 7:14, 16, 17).

Dust shall be the serpent’s meat (Isa. 65:25).

Come down, and sit upon the dust, O virgin daughter of Babel (Isa. 47:1).

Our soul is bowed down to the dust, our belly hath cleaved to the earth (Ps. 44:25).

My soul cleaveth to the dust, quicken Thou me (Ps. 119:25).

“Dust” in the Word signifies also the grave, likewise what is lowly, and what is numerous.

AC 7419. And it shall become lice.  That this signifies that evils “will rise up therefrom, is evident from the signification of ”lice,“ as being evils; but what evils they are, and from what origin, can be seen from the correspondence of evils with such vermin, in that they are especially the evils which are in the sensuous, that is, in the wholly external man.  The correspondence is from this, that lice are in the outermost skin, and within dirt there, and beneath a scab. Such also is the sensuous of those who have been in the knowledge of faith, but in a life of evil. When this knowledge is taken away from them, as is done with such in the other life, they are then of a gross and stupid mind: they have sometimes appeared: they are foul and loathsome. Infestations by evils are signified by their biting.  That such is the signification of ”lice“ cannot be confirmed by other passages from the Word, for they are mentioned elsewhere only in David when speaking of Egypt (Ps. 105:31).

AC 7420. In all the land of Egypt.  That this signifies through the whole natural mind, is evident from the signification of ”the land of Egypt,“ as being the natural mind (n. 5276, 5278, 5280, 5288, 5301).

AC 7421. And they did so.  That this signifies the effect, is evident without explication.

AC 7422. And Aaron stretched out his hand with his rod. That this signifies the power of internal truth through external truth, is evident from what was said above (n. 7382), where are like words.

AC 7423. And smote the dust of the land.  That this signifies that things damned were removed, is evident from what was said above (n. 7418).

AC 7424. And there was louse on man and on beast.  That this signifies that interior and exterior evils of cupidities were thence derived, is evident from the signification of ”lice,“ as being evils (n. 7419); and from the signification of ”man,“ as being good (n. 4287, 5302), thus in the opposite sense evil; and from the signification of ”beast,“ as being the affection of good, and in the opposite sense the affection of evil, or cupidity (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 2179, 2180, 3218, 3519, 5198); but when ”man and beast“ are mentioned together, then by ”man“ is signified interior good, and in the opposite sense interior evil; and by ”beast“ exterior good, and in the opposite sense exterior evil. The reason why by ”man“is signified interior good, or evil, is that he is man from his internal man and its quality, but not from the external man; for the external man is not man without the internal; and in order that the external may also be man, it must be wholly subordinated to the internal, insomuch that it does not act from itself, but from the internal man. The reason why by” beast“ is signified exterior good, and in the opposite sense exterior evil, is that beasts have no internal such as man has; the internal which they have has been immersed in the external, insomuch that it is one with it, and together with it looks downward or toward the earth, without any elevation toward what is interior. It is said ”evils of cupidities“ because all evils belong to cupidities, because cupidities belong to loves.  Interior evils are distinguished from exterior by the fact that interior evils are those which are of the thought and will; and exterior evils are those which are of act. That there may be evils which are interior and not exterior, is evident from the fact that a man may be evil, and yet in the outward form may appear as an upright man, and even as a man of faith and conscience.  Some also know how to counterfeit angels, when yet inwardly they are devils.  So far can the inward form which is of the spirit differ from the outward form which is of the body.

AC 7425. All the dust of the land became louse in all the land of Egypt.  That this signifies that these evils were from the things that had been damned, is evident from the signification of ”the dust of the land,“ as being what is damned (n. 7418); from the signification of ”lice,“ as being evils (n. 7419); and from the signification of ”the land of Egypt,“ as being the natural mind (n. 7420).

AC 7426. And the magicians did so with their enchantments, to bring forth lice.  That this signifies an endeavor to pervert Divine order, and to portray the like in these things also, is evident from the signification of ”they did,“ as being an endeavor to do the same thing, for it follows that ”they could not;“ from the signification of ”magicians“ and ”enchantments,“ as being to pervert Divine order and to portray the like in the external form (n. 7296, 7297, 7337); and from the signification of ”bringing forth lice,“ as being to produce the evils signified by the ”lice“ (n. 7419).

AC 7427. And they could not.  That this signifies in vain, is evident without explication.

AC 7428. And there was louse on man and on beast.  That this signifies evils interior and exterior, is evident from what was said above (n. 7424), where are like words.

AC 7429. And the magicians said unto Pharaoh.  That this signifies perception and communication with those who were in evils, is evident from the signification of ”saying,“ as being perception (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3509, 5743), and also communication (n. 3060, 4131, 6228, 7291, 7381); from the signification of ”magicians,“ as being those who pervert Divine order and portray the like in the external form (n. 7426); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142, 7317), here those who are in evils, because they are now in a state of evil, after false reasonings have been taken away, as is plain from what goes before.

AC 7430. This is the finger of God.  That this signifies that the power was from the Divine, is evident from the signification of ”the finger of God,“ as being power from the Divine; that ”finger“ denotes power is because the fingers belong to the hands, and by ”hands“ is signified power (n. 878, 4931-4937, 6344, 6424, 6948). That ”finger“ denotes power, is evident also from the following passages:--

When I behold the heavens, the work of Thy fingers, the moon and the stars which Thou hast prepared (Ps. 8:3).

Jesus said, If I by the finger of God cast out demons, surely the kingdom of God is come unto you (Luke 11:20).

That Jesus took the deaf man who had an impediment in his speech apart from the people, and put His finger into his ears, and spat, and touched his tongue (Mark 7:32, 33); was also a representative of Divine power.

[2] That a finger represents power is plain also from the rites of the church among the Jews, in that blood should be put upon the thumb, and that the priest should sprinkle the blood with his finger, concerning which it is thus written in Moses:--

Thou shalt kill the ram, and put of the blood upon the thumb of the hand of Aaron and his sons, and upon the great toe of their right foot (Exod. 29:20).

The priest shall take of the blood of the guilt-offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed from the leprosy, and upon the thumb of his right hand, and upon the great toe of his right foot.  Afterward the priest shall dip his right finger in the oil which is upon the palm of his left hand, and shall sprinkle of the oil with his finger seven times before Jehovah; and of the rest of the oil, which is upon the palm of his hand, the priest shall put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot (Lev. 14:14, 16, 17).

Thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger (Exod. 29:12; Lev. 4:6; 9:9).

[3] That all these things signified secrets of heaven and holy things, is evident from the fact that the Word is from the Divine, and is inspired as to every point in the original (Luke 16:17), thus also as to these details in Moses.  That the ”thumb“ and the ”finger“ denote the power of good through truth, is here plain from the internal sense. Power is also signified by ”finger“ in David:--

Blessed be Jehovah who teacheth my hands to fight, and my fingers war (Ps. 144:1);

And in Isaiah:--

He shall not look to the altars, the work of his hands, and that which his fingers have made (Isa. 17:8);

”altars“ denote worship in general (n. 4541); ”the work of the hands, and what the fingers have made“ denote such things as are from what is man‘s own, thus which are from his own power.

AC 7430a. And Pharaoh’s heart was made firm.  This signifies obstinacy, (n. 7272).

AC 7431. And he heard them not.  This signifies disobedience, (n. 7224, 7275, 7301, 7339).

AC 7432. As Jehovah had spoken.  That this signifies according to the prediction, see above (n. 7302, 7340, 7414).

AC 7433. Verses 16-20.  And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo he goeth forth unto the waters; and say unto him, Thus saith Jehovah, Let My people go, that they may serve Me.  For if thou let not My people go, behold I send against thee, and against thy servants, and against thy people, and into thy houses, the noisome fly; and the houses of the Egyptians shall be filled with the noisome fly, and also the land whereon they are.  And I will sever in that day the land of Goshen, upon which My people stands, that no noisome fly be there; to the end that thou mayest know that I am Jehovah in the midst of the land. And I will set redemption between My people and thy people; unto the morrow shall this sign be. And Jehovah did so; and there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt: the land was destroyed from before the noisome fly.  ”And Jehovah said unto Moses,“ signifies instruction again; ”Rise up early in the morning,“ signifies elevation to a still greater sign of power; ”and stand before Pharaoh,“ signifies the appearance of the Divine to those who are in evils; ”lo he goeth forth to the waters,“ signifies that from these evils they again think falsities; ”and say unto him, Thus saith Jehovah,“ signifies command; ”Let My people go, that they may serve Me,“ signifies that they should leave those who are of the spiritual church in order that they may worship their God in freedom; ”for if thou let not My people go,“ signifies if they would not release them; ”behold I send against thee, and against thy servants, and against thy people, and into thy houses, the noisome fly,“ signifies that they would have malevolent falsity in all things and in each; ”and the houses of the Egyptians shall be filled with the noisome fly, and also the land whereon they are,“ signifies that the falsities of malevolence will take possession of all things of the natural mind; ”and I will sever in that day the land of Goshen, upon which My people stands, that no noisome fly be there,“ signifies that they shall not he able to infest by falsities of malevolence those who are of the spiritual church, although they will be near them; ”to the end that thou mayest know that I am Jehovah in the midst of the land,“ signifies a consequent noticing that the Lord is the only God of the church; ”and I will set redemption between My people and thy people,“ signifies the liberation of those who are of the spiritual church from those who are near in the hells; ”unto the morrow shall this sign be,“ signifies the manifestation of Divine power from this forever; ”and Jehovah did so,“ signifies that as said, so it was done; ”and there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt,“ signifies that malevolent falsities burst forth from all sides among them; ”the land was destroyed from before the noisome fly,“ signifies that the natural mind was corrupted in respect to truth.

AC 7434. And Jehovah said unto Moses.  That this signifies instruction again, is evident from the signification of ”saying,“ when by Jehovah to Moses, as being instruction (n. 7186, 7226, 7267, 7304, 7380, 7415), here instruction again, because he was again told what he should do.

AC 7435. Rise up early in the morning.  That this signifies elevation to a still greater sign of power, is evident from the signification of ”rising in the morning,“ as being elevation. ”Rising“ denotes elevation (n. 2401, 2785, 2912, 2927, 3171, 4103); and also that the ”morning“ denotes elevation, (n. 7306). Properly by ”rising in the morning“ is signified a state of enlightenment (n. 3458, 3723), but as the enlightenment which is effected from the Divine by the influx of good and truth does not exist with the evil who are represented by Pharaoh and the Egyptians; but elevation to attention, therefore by ”rising up early in the morning“ is here signified such elevation. That it denotes to a still greater sign of power is plain from what follows, where still another new sign is treated of

AC 7436. And stand before Pharaoh.  That this signifies the appearance of the Divine to those who are in evils, is evident from the signification of ”standing before“ anyone, as being presence, here the appearance of the Divine, because Moses was to stand, who denotes the truth from the Divine through which the Divine appears; and from the representation of Pharaoh, as being those who are in falsities, here those who are in evils (n. 7429).

AC 7437. Lo he goeth forth to the waters.  That this signifies that from these evils they again think falsities, is evident from the signification of ”going forth,“ as being thought from evils to falsities, for when those who are in evils think from them to falsities, they are said to ”go forth,“ for as evil is of the will it is inmost, and falsity is outside of it, because falsity is of the understanding, consequently of the thought; this is signified by ”going forth“ in the spiritual sense, and also evil action from an evil will, as in (Mark 7:21-23); and from the signification of ”waters,“ as being truths, and in the opposite sense falsities (n. 739, 790, 2702, 3058, 3424, 4676, 5668), and also because the waters of the river of Egypt, to which Pharaoh would go forth, denote falsities (n. 7307).

[2] As regards thought from evils to falsities, be it known that they who are in evils cannot do otherwise than think from them to falsities; for evils are of their will and consequently of their love, and falsities are of their thought and consequently of their faith. For what a man wills, he loves; and what he loves, he confirms and defends; and evils cannot be confirmed and defended except by means of falsities; and therefore in the Word, where evil is compared to a city, falsities are compared to the walls round about the city.  That they who are in evils think to the falsities by which they defend the evils, is because evils are the very delights of their life, insomuch that they are their very life.  And therefore when they apprehend from others that they are evils, then in order to prevent their appearing so, they devise falsities by which they may cause the evils not to be believed to be evils; but if the evils dare not appear through falsities, they are hidden in the interiors, nor do they show themselves except when the fear of the law, or of the loss of reputation for the sake of gain or of acquiring honors, ceases; and then the evils burst forth either under the form of artifices, or of open hostilities.

[3] From all this it can be seen that they who are in evils cannot do otherwise than think from evils to falsities.  It is the same also with those who are in a state of good, in that they cannot do otherwise than think from good to truths; for good and truth are conjoined, and also evil and falsity, insomuch that he who knows that anyone is in good, can know that he is in the truth of his good; and that he who is in evil is in the falsity of his evil; and that he is in this falsity in proportion as he excels in the gift of reasoning and perverting, and also in proportion as he is in the fear of the loss of reputation for the sake of gain and honors, and in proportion as he desires to be in the freedom of doing evil. Strange to say, after such persons have for some time defended evils by means of falsities, they at last persuade themselves that evils are goods, and that falsities are truths.

AC 7438. And say unto him, Thus saith Jehovah.  This signifies command, (n. 7036, 7310).

AC 7439. Let My people go, that they may serve Me.  That this signifies that they should release those who are of the spiritual church in order that they may worship their God in freedom, is evident from the signification of ”letting go,“ as being to release; from the representation of the sons of Israel, here ”My people,“ as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of ”serving Jehovah,“ as being to worship.  That they should worship in freedom is plain from what follows (verses 21-23), and also from the fact that all worship which is truly worship must be in freedom.

[2] The sons of Israel being called ”the people of Jehovah“ was not because they were better than other nations, but because they represented the people of Jehovah, that is, those who are of the Lord‘s spiritual kingdom.  That they were not better than other nations is plain from their life in the wilderness, in that they did not at all believe in Jehovah, but in their hearts believed in the gods of the Egyptians, as is evident from the golden calf which they made for themselves, and which they called their gods who had brought them forth out of the land of Egypt (Exod. 32:8).  The same is evident also from their subsequent life in the land of Canaan, as described in the historicals of the Word, and from what was said of them by the prophets, and finally from what was said of them by the Lord.

[3] For this reason also few of them are in heaven, for they have received their lot in the other life according to their life.  Therefore do not believe that they were elected to heaven in preference to others for whoever so believes, does not believe that everyone’s life remains with him after death, nor that man must be prepared for heaven by his whole life in the world, and that this is done of the Lord‘s mercy, and that none are admitted into heaven from mercy alone, regardless of how they have lived in the world.  Such an opinion about heaven and the Lord’s mercy is induced by the doctrine of faith alone, and of salvation by faith alone without good works; for those who hold this doctrine have no concern about the life, and so believe that evils can be washed away like dirt by water, and thus that man can in a moment pass into the life of good, and consequently be admitted into heaven.  For they do not know that if the life of evil were taken away from the evil, they would have no life whatever, and that if they who are in a life of evil were admitted into heaven, they would feel hell in themselves, and this the more grievously, the more interiorly they were admitted into heaven.

[4] From all this it can now be seen that the Israelites and Jews were by no means elected, but only accepted to represent the things that belong to heaven; and that this must needs be done in the land of Canaan, because the Lord‘s church had been there from the most ancient times, and from this all the places there became representative of heavenly and Divine things.  In this way also the Word could be written, and the names in it could signify such things as belong to the Lord and His kingdom.

AC 7440. For if thou let not My people go.  That this signifies if they would not release them, is evident from the signification of ”letting go,“ as being to release; and from the signification of the ”people of Jehovah,“ as being those who are of the Lord’s spiritual church (n. 7439).

AC 7441. Behold I send against thee, and against thy servants, and against thy people, and into thy houses, the noisome fly.  That this signifies that they would have the falsity of malevolence in all things and in each, is evident from the signification of ”Pharaoh, his servants, and his people,“ as being all things and each that belong to the natural mind (n. 7396), and as ”into thy houses“ is added, there is also signified into the interiors of this mind (n. 7407); and from the signification of ”the noisome fly,“ as being the falsities of that evil which was signified by the portent which precedes, thus the falsities of malevolence. What falsities, therefore, and of what kind, are here signified by ”the noisome fly,“ is clear from the evils from which these falsities come. These evils were the evils that are in the outermost parts of the natural mind, thus that are in the sensuous, (n. 7419); and the falsities that are from these evils are of the same kind, and are the falsities which are signified also by the ”flies of Egypt“ in Isaiah:--

It shall come to pass in that day, that Jehovah shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Asshur; and they shall come, and shall rest all of them in the rivers of desolations and in the clefts of the rocks (Isa. 7:18, 19);

here ”the fly in the uttermost part of the rivers of Egypt“ denotes the falsities that are in the outermost parts of the natural mind, thus that are in the sensuous nearest the body.  These falsities are compared to such an insect, because the things in this part of the mind are like insects flying in the air, obscuring interior things and also inflicting injury on them; for they are mostly imaginary, and are fallacies, the reasonings from which are like castles in the air. The ”noisome fly“ of this kind is mentioned only in (Ps. 78:45; 105:31), where Egypt is also spoken of. Be it known that all the flying things mentioned in the Word signify things of the intellect, and consequently truths, and in the opposite sense falsities (n. 40, 745, 776, 778, 866, 988, 3219, 5149); but flying things of the lowest sort, which are insects, signify truths and in the opposite sense falsities, which are more ignoble and obscure in proportion as they belong to the sensuous, for unless these things are enlightened by things more interior they are in total obscurity and darkness, being next the body, and consequently near to earthly things, where heavenly things terminate, and are immersed in thick darkness.

AC 7442. And the houses of the Egyptians shall be filled with the noisome fly, and also the land whereon they are.  That this signifies that the falsities of malevolence will take possession of all things of the natural mind, is evident from the signification of ”filling,“ as being to take possession of; from the signification of ”the house of the Egyptians,“ as being the interiors of the natural mind (n. 7407); from the signification of ”the noisome fly,“ as being falsities of malevolence (n. 7441); and from the signification of ”the land of Egypt,“ as being the natural mind in general (n. 5276, 5278, 5280, 5288, 5301).

[2] How it is that the interiors also of the natural mind shall be taken possession of by the falsities of evil which are in the outermost parts of this mind, must be briefly told.  The things that flow in with man through heaven from the Lord, flow into his interiors, and advance down to the ultimates or outermost parts, and there they are presented to man in a sensible form, consequently they flow down into the sensuous, and through this into the things of the body.  If the sensuous has been filled with phantasies from fallacies and appearances, and especially if it has been filled with phantasies from falsities, then the truths which flow in are there turned into similar things, for they are received there according to the form that is induced on them (n. 7343). In so far also as truths are turned into falsities, so far the interiors through which they pass are closed, and at last there is no opening beyond that which is necessary for a sufficient transflux to confer the faculty of reasoning, and of confirming evils by means of falsities.

[3] Such being the case with man, it must needs be that while he is being regenerated his natural must be regenerated down to the sensuous; for unless this is regenerated, there is no reception of truth and good, because, as before said, the inflowing truth is there perverted, and then the interiors are closed. And therefore when the exteriors have been regenerated, the whole man has been regenerated, as was signified by the Lord‘s words to Peter when He washed his feet:--

Simon Peter said unto Him, Lord, wash Thou not my feet only, but also my hands and my head. Jesus said to him, He that hath been bathed needeth not save to have his feet washed, and is clean every whit (John 13:9, 10);

by the ”feet“ are signified natural things (n. 2162, 3761, 3986, 4280, 4938-4952); by ”washing“ is signified purifying (n. 3147, 5954); by ”hands“ are signified the interiors of the natural; and by the ”head“ spiritual things; hence is plain what is meant by ”him that hath been bathed needing only to have his feet washed, and being clean every whit,“ namely, that a man has already been regenerated when he has been regenerated also in respect to the exteriors that belong to the natural. When therefore man has been regenerated also in respect to the natural, then all things therein have been made subordinate to the more interior things; and when these flow in there, they flow as into their generals, by which they present themselves to man in a sensible form. When this is the case with a man, he sensibly feels the affection of the truth that is of faith, and the affection of the good that is of charity.

[4] But the sensuous itself, which is the ultimate of the natural can with difficulty be regenerated, because it has been filled with material ideas from things earthly, bodily, and worldly. Therefore the man who is being regenerated, especially at this day, is not regenerated as to the sensuous, but as to the natural which is next above the sensuous, to which he is elevated by the Lord from the sensuous, when he is thinking about the truths and goods of faith. The man who is being regenerated by the Lord is endowed with the capacity of elevation from the sensuous. With respect to the nature of the sensuous, and the elevation of the thought above it, (n. 5084, 5089, 5094, 5125, 5128, 5767, 6183, 6201, 6310, 6311, 6313, 6314, 6316, 6318, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845, 6948, 6949).

AC 7443. And I will sever in that day the land of Goshen, upon which My people stands, that no noisome fly be there. That this signifies that they shall not be able to infest by falsities of malevolence those who are in the spiritual church, although they are near them, is evident from the signification of ”severing,“ as being to separate so that there is no communication; from the signification of ”day,“ as being state (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850), and therefore ”to sever in that day“ denotes to separate in that state; from the signification of ”the land of Goshen,“ as being the midst or inmost in the natural (n. 5910, 6028, 6031, 6068), and as the sons of Israel were in Goshen, as being also the church (n. 6649); from the representation of the sons of Israel who are here the ”people of Jehovah,“ as being those who are of the spiritual church (n. 7439); and from the signification of the ”noisome fly,“ as being the falsity of malevolence (n. 7441). Thus ”no noisome fly being there,“ denotes that they could not flow in, consequently could not infest by means of these falsities That they could not infest by means of these falsities, is because these falsities are falsities from the evils in the outermost parts of the natural mind, that is, in the sensuous, from which sensuous, thus from the falsities therein, they who are in good and truth can be elevated (n. 7442); and when they are being elevated, they are then also separated from those who are in falsities there.

AC 7444. To the end that thou mayest know that I am Jehovah in the midst of the land.  That this signifies a noticing that the Lord is the only God of the church, is evident from the signification of ”knowing,“ as being to notice; and from the signification of ”the midst of the land,“ as being where truth and good are with those who are of the Lord’s church; the inmost being where truth from good is (n. 3436, 6068, 6084, 6103); thus by ”the midst of the land“ is signified the church, the same as by ”the land of Goshen“ just above spoken of (n. 7443); by ”I am Jehovah“ is signified that He only is the I AM, thus that He only is God. ”Jehovah“ in the Word denotes the Lord, (n. 1343, 1736, 2921, 3023, 3035, 5663, 6303, 6905, 6945, 6956). Hence it is evident that by ”that thou mayest know that I am Jehovah in the midst of the land“ is signified a noticing that the Lord alone is the God of the church.

AC 7445. And I will set redemption between My people and thy people.  That this signifies the liberation of those who are of the spiritual church from those who are near in the hells, is evident from the signification of ”redemption,“ as being a bringing forth from hell (n. 7205), and as being specifically said of those who are being liberated from vastation (n. 2959); from the representation of the sons of Israel, who here are ”My people,“ as being those who are of the spiritual church (n. 7439); and from the representation of the Egyptians, who here are ”thy people,“ as being those who are near in the hells and infest (n. 7090). Hence it is plain that by ”I will set redemption between My people and thy people“ is signified the liberation of those who are of the spiritual church from those who are in the hells.

AC 7446. Unto the morrow shall this sign be.  That this signifies the consequent manifestation of Divine power forever, is evident from the signification of ”the morrow,“ as being forever (n. 3998); and from the signification of a ”sign,“ as being the confirmation of truth, and thus knowledge (n. 6870), consequently the manifestation of Divine power; for truth was formerly made manifest by means of signs, and the Divine power at the same time.

AC 7447. And Jehovah did so.  That this signifies that, as said, so it was done, is evident without explication.

AC 7448. And there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt.  That this signifies that malevolent falsities burst forth from all sides among them, is evident from the signification of ”the noisome fly,“ as being the falsities of malevolence (n. 7441); and from the signification of ”the house of Pharaoh, and the house of his servants, and all the land,“ as being all things and each in the natural (n. 7396, 7441, 7442), here from all things and each, or from all sides, because it is signified that these falsities burst forth.  By ”the noisome fly coming into the house“ is proximately signified that falsities entered where evils were, and that they conjoined themselves with evils; but when falsities have been conjoined with evils, then evils burst forth by means of falsities.  From this it is that by ”the noisome fly came into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt,“ there is signified that malevolent falsities burst forth, and indeed from all sides.

AC 7449. The land was destroyed from before the noisome fly.  That by this is signified that the natural mind was corrupted in respect to all truth, is evident from the signification of ”being destroyed,“ as being to be corrupted; from the signification of ”the land of Egypt,“ as being the natural mind (n. 5276, 5278, 5280, 5288, 5301); and from the signification of ”the noisome fly,“ as being the falsity of malevolence (n. 7441).  It is said that it was corrupted in respect to all truth, because truth is wholly corrupted by means of falsity from evil.

AC 7450. Verses 21-28. And Pharaoh called Moses and Aaron, and said, Go ye, sacrifice to your God in the land.  And Moses said, It is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God: lo, we shall sacrifice the abomination of the Egyptians unto their eyes, and will they not stone us?  We will go a way of three days into the wilderness, and will sacrifice to Jehovah our God, as He hath said unto its. And Pharaoh said, I will let you go, and ye shall sacrifice to Jehovah your God in the wilderness; only ye shall not go very far away: supplicate for me. And Moses said, Behold, I go forth from thee, and I will supplicate unto Jehovah that He may remove the noisome fly from Pharaoh, from his servants, and from his people, tomorrow; only let not Pharaoh mock any more in not letting the people go to sacrifice to Jehovah. And Moses went out from before Pharaoh, and he supplicated unto Jehovah. And Jehovah did according to the word of Moses; and He removed the noisome fly from Pharaoh, from his servants, and from his people; there was not one left. And Pharaoh made heavy his heart this time also, and he did not let the people go.  ”And Pharaoh called Moses and Aaron,“ signifies the presence of the law Divine; ”and said, Go ye, sacrifice to your God in the land,“ signifies that they would not oppose their worshiping their God, but it must be done in their neighborhood; ”and Moses said,“ signifies the answer; ”it is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God,“ signifies that infernal foulness and filthiness would flow in; ”lo, we shall sacrifice the abomination of the Egyptians before their eyes,“ signifies that Divine worship would be infested by such if done in their presence; ”and will they not stone us?“  signifies that thus they would extinguish the truths of faith which are of worship; ”we will go a way of three days into the wilderness,“ signifies that they would utterly depart so as to be in freedom; ”and will sacrifice to Jehovah our God,“ signifies that in this way there would be worship; ”as He hath said unto us,“ signifies as He has commanded; ”and Pharaoh said, I will let you go, and ye shall sacrifice to Jehovah your God in the wilderness,“ signifies that they would leave them, and not infest them, so that they may worship their God in freedom; ”only ye shall not go very far away,“ signifies although they are in the neighborhood; ”supplicate for me,“ signifies that they should intercede; ”and Moses said, Behold, I go forth from thee,“ signifies the removal of the appearance of truth Divine among them; ”and I will supplicate unto Jehovah,“ signifies intercession; ”that He may remove the noisome fly from Pharaoh, from his servants, and from his people,“ signifies that there may be an end of this state in respect to the falsities of malevolence; ”to-morrow,“ signifies forever; ”only let not Pharaoh mock any more in not letting the people go to sacrifice to Jehovah,“ signifies provided he does not deceive by a lie, and does not (fail to) leave them to worship their God in freedom; ”and Moses went out from Pharaoh,“ signifies the removal of the appearance of truth Divine among those who are in falsities of malevolence; ”and he supplicated unto Jehovah,“ signifies intercession; ”and Jehovah did according to the word of Moses,“ signifies that it was so done according to the word of the Lord; ”and He removed the noisome fly from Pharaoh, from his servants, and from his people,“ signifies the end of this state of falsity; ”there was not one left,“ signifies a full removal; ”and Pharaoh made heavy his heart this time also,“ signifies obstinacy again; ”and he did not let the people go,“ signifies that they would not leave those who were of the spiritual church.

AC 7451. And Pharaoh called Moses and Aaron.  That this signifies the presence of the law Divine, is evident from the signification of ”calling,“ as being presence (n. 6177, 7390); and from the representation of Moses and Aaron, as being the law Divine; Moses the internal law, and Aaron the external law (n. 7381, 7390).

AC 7452. And said, Go ye, sacrifice to your God in the land.  That this signifies that they would not oppose their worshiping their God, but it must be done in their neighborhood, is evident from the signification of ”he said, Go ye,“ as being that they would not oppose; from the signification of ”sacrificing,“ as being to worship (n. 7393); and from the signification of ”in the land,“ that is, in the land of Egypt, as being in their neighborhood.  That ”in the land“ denotes in their neighborhood, is plain from the answer of Moses, that it was not meet to do so, for they would sacrifice the abomination of the Egyptians before their eyes, but that they would go a way of three days into the wilderness, and sacrifice to Jehovah their God; and also from the reply of Pharaoh, that they should not go very far away (verses 21-23).  Thus by ”the land“ in the internal sense is meant where they are who are in falsities and infest, concerning whose nearness see (n. 7090).

AC 7453. And Moses said.  This signifies the answer, (n. 7103, 7394).

AC 7454. It is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God.  That this signifies that infernal foulness and filthiness would flow in, is evident from the signification of ”it is not meet to do so,“ as being that it cannot be so done; from the signification of ”abomination,“ as being infernal foulness and filthiness; and from the signification of ”sacrificing to Jehovah God,“ as being to worship their God (n. 7452). Hence by ”sacrificing to Jehovah God the abomination of the Egyptians“ is signified that they would worship God with a worship which those would abominate who are in falsities from what is infernal contrary to this worship, and which would infest it.

[2] How the case stands with this matter is very evident from things that show themselves clearly in the other life.  Every spirit, and still more every society, is surrounded with a sphere of the faith and of the life of that spirit or society. This sphere is a spiritual sphere, and by it is known the quality of the spirit, and even better that of the society. For the sphere is perceived by those who have perception, sometimes at a considerable distance; and this although the spirit or the society is in hiding, and does not communicate by thought or by speech. This spiritual sphere may be compared to the material sphere which encompasses the holy of a man in the world, which is a sphere of effluvia exuding from him, and is smelled by keen-scented beasts.  Of the spiritual sphere which encompasses spirits, (n. 1048, 1053, 1316, 1504, 1519, 2401, 2489, 4464, 5179, 6206).

[3] From all this it can be seen that if infernal spirits were near where they are who are in Divine worship, they would infest them by their sphere, for in this way they who are in Divine worship would perceive what is shocking and abominable.  All this shows how it is to be understood that infernal foulness and filthiness would flow in, if they were to worship God in that neighborhood.  From what has been said about the spiritual sphere, or the sphere of faith and life, which exhales from every spirit, and still more from a society of spirits, it can also be seen that nothing whatever is hidden of that which a man in the world has thought, spoken, and done, but that it is in the open; for it is these things which make this sphere.  Such a sphere also pours forth from the spirit of a man while he is in the body in the world; and from this his quality is also known.  Therefore believe not that the things a man thinks in secret and that he does in secret, are hidden, for they are as clearly shown in heaven as are those which appear in the light of noon, according to the Lord‘s words in Luke:--

There is nothing covered that shall not be revealed; or hidden that shall not be known; therefore whatsoever ye have said in the darkness shall be heard in the light; and that which ye have spoken in the ear in bed-chambers, shall be proclaimed upon the housetops (Luke 12:2, 3).

AC 7455. Lo, we shall sacrifice the abomination of the Egyptians before their eyes.  That this signifies that Divine worship would be infested by such if done in their presence, is evident from the things just unfolded above (n. 7454).

AC 7456. And will they not stone us?  That this signifies that they would thus extinguish the truths of faith which are of worship, is evident from the signification of ”stoning,“ as being to extinguish and blot out falsities; but in the opposite sense, when done by the evil, as being to extinguish and blot out the truths of faith.  If the infernal foulness and filthiness spoken of above (n. 7454) were to flow in with those who are in the holy of worship, the holy of worship would be extinguished; for the reason that when man is in the holy of worship, he is withheld from such things, and they who are in the good of faith and of life are elevated from the sensuous where such things are; but when such objects flow in, there are then excited the filthy things which are in the sensuous mind (and from which, as just said, the man is withheld when he is in the holy of worship, and they who are in good are being elevated), and thereupon the holy of worship is extinguished.  This may also be plain from experience, for if when a man is engaged in Divine worship a filthy object appears, and is not removed, so long as it remains, the worship perishes and is extinguished.  This is what is meant by the truths of faith which are of worship being extinguished by those who are in falsities from evils if these were in the neighborhood.

[2] As regards the signification of ”stoning,“ be it known that there were two death penalties among the Israelites and Jews, with whom the representative of a church had been instituted, of which the one was stoning, and the other was hanging upon wood.  Stoning was for anyone who desired to destroy the truths of worship that had been commanded, and hanging was for anyone who desired to destroy the good of life.  That those were stoned who desired to destroy the truths of worship, was because a ”stone“ signified truth, and in the opposite sense falsity (n. 643, 1298, 3720, 6426); and that those were hanged upon wood who desired to destroy the good of life, was because ”wood“ signified good, and in the opposite sense the evil of cupidities (n. 643, 2784, 2812, 3720).

[3] That the penalty of stoning was inflicted if anyone destroyed the truths which are of worship, is plain from the following passages:--

At last they will make the company come up upon thee, and they shall stone thee with stone, and cut thee in sunder with their swords (Ezek. 16:40);

speaking of Jerusalem perverted, and of the destruction of the truth of faith by means of falsities; hence it is said that they shall ”stone with stone,“ and also ”cut in sunder with swords;“ for a ”sword“ signifies truth fighting and destroying falsity, and in the opposite sense falsity fighting and destroying truth (n. 2799, 4499, 6353, 7102).

[4] So in another passage in the same:--

Make the company come up against them, that the companies stone them with stone, and cleave them asunder with their swords (Ezek. 23:46, 47);

speaking of Jerusalem and Samaria, by which is signified the church, by ”Jerusalem“ the celestial spiritual church, by ”Samaria“ the spiritual church; and in this chapter is described how the goods and truths of faith have been destroyed in them.

[5] In Moses:--

If when an ox shall gore a man or a woman that they die, stoning, the ox shall be stoned (Exod. 21:28);

”to gore a man or a woman“ signifies falsity fighting and destroying truth and good, for a ”born“ denotes falsity fighting, and also the power of falsity (n. 2832); by ”man“ and ”woman“ are signified in the Word truth and good. From this it is evident what is the internal sense in this command, and what the reason why the ox was to be stoned.

[6] In the same:--

He that blasphemeth the name of Jehovah slaying shall be slain; all the assembly stoning shall stone him (Lev. 24:15);

”to blaspheme the name of Jehovah“ signifies to do violence to the truths and goods of worship by means of malevolent falsities.  The ”name of Jehovah“ denotes everything in one complex whereby Jehovah is worshiped, (n. 2724, 3006), thus everything of faith and charity, (n. 6674). For this reason the son of the Israelitish woman who blasphemed the name of Jehovah was brought forth out of the camp and stoned (Lev. 24:11, 14, 23). It was also ordered that those who served other gods should be stoned (Deut. 17:3, 5); and also those who incited others to serve other gods (Deut. 13:7-11). By ”serving other gods“ is signified profane worship, by which true worship is extinguished.

[7] If a damsel were married, and the tokens of virginity were not found in her, she was to be stoned, because she had wrought folly in Israel by playing the harlot in her father’s house (Deut. 22:20, 21). This was because by ”whoredom“ was signified the falsification of truth, thus its destruction (n. 2466, 4865). If a man lay in a city with a damsel, a virgin betrothed to a man, they were both to be stoned (Deut. 22:23, 24), for the same reason, namely, because of whoredom, for spiritual whoredom is the falsification of truth.

[8] In  Luke:--

They concluded among themselves that if they were to say that the baptism of John was from heaven, He would say, Why did ye not believe him? But if they said, From men, all the people would stone them (Luke 20:5, 6);

where also ”stoning“ is predicated of what is contrary to truth.  The Jews desired to stone Jesus because He said that before Abraham was, He was (John 8:58, 59); and this was because that nation believed it to be false.  It was the same when they desired to stone Jesus because He said that He and His Father are one (John 10:30-33); for this they believed to be blasphemy, as is there said.  From all this it is now evident what ”stoning“ involves, and why it was commanded, and also that the penalty of stoning being in Egypt from ancient times, had been derived from the representatives of the Ancient Church.

AC 7457. We will go a way of three days into the wilderness. That this signifies that they would utterly depart so as to be in freedom, is evident from the signification of ”going a way of three days into the wilderness, as being to utterly depart. That this is signified follows from what is contained above in the internal sense, namely, that they could not worship God in the neighborhood and presence of those who were from hell (n. 7452, 7454-7456); thus that they would depart in order to be in freedom.

AC 7458. And we will sacrifice to Jehovah our God.  That this signifies that in this way there would be worship, is evident from the signification of “sacrificing to Jehovah,” as being worship (n. 7393, 7452); and that there is worship when men are in freedom (n. 7349).

AC 7459. As He hath said unto us.  That this signifies as He has commanded, is evident without explication.

AC 7460. And Pharaoh said, I will let you go, and ye shall sacrifice to Jehovah your God in the wilderness.  That this signifies that they would release and not infest them so that they might worship their God in freedom, is evident from the signification of “letting go,” as being to release, thus not to infest; and from the signification of “sacrificing to Jehovah God,” as being to worship their God (n. 7458). That it denotes in freedom, follows; for it is said that they should “sacrifice in the wilderness,” consequently not so near as they had been before. To be near denotes not to be in freedom, (n. 7454, 7456).

AC 7461. Only ye shall not go very far away.  That this signifies although they are in the neighborhood, is evident from the signification of “not going far away,” as being not to be at a distance, or far from the land of Egypt.

AC 7462. Supplicate for me.  That this signifies that they should intercede, is evident from the signification of “supplicating for him,” when said by Pharaoh to Moses, as being to intercede (n. 7396).

AC 7463. And Moses said, Behold I go forth from thee. That this signifies the removal of the appearance of truth Divine among them, is evident from the representation of Moses, as being the law Divine (n. 6723, 6752), thus also truth Divine (n. 7014, 7382); and from the signification of “going forth,” as being removal (n. 7404).  For by Pharaoh‘s calling Moses and Aaron is signified the presence of truth Divine (n. 7451); and therefore here by “going forth from him” is signified removal.  As regards the presence and the removal of truth Divine with the evil, be it known that truth from the Divine sometimes appears to them, and this through the presence of an angel near them; but truth from the Divine does not flow in with them through the interiors, as with the good, because with them the interiors have been closed; but it affects their exteriors only.  When this happens they are in fear, and from this in humiliation, for the presence of truth from the Divine strikes them with dismay, and inspires them with fear as of death; but when truth from the Divine is removed they return into their former state and are devoid of fear.  This is what is meant by the presence of the appearance of truth Divine, and by its removal. This also was represented by Pharaoh, in that when Moses was present he humbled himself and promised to let the people go, that they might sacrifice to Jehovah; but when Moses had gone forth from him he made heavy his heart (verse 28); for as shown above, Moses represented the law Divine, or truth Divine.

[2] That the law Divine is the same as truth Divine, is because the “law Divine” signifies the Word, and thus truth Divine. That the “law” signifies the Word, and thus truth Divine, is evident from the following passages:--

Jesus said, Is it not written in your law, I said Ye are gods? if He called them gods unto whom the Word was made, and the scripture cannot be broken (John 10:34, 35);

where “written in the law” denotes in the Word, for it is written in David.  In the same:--

The multitude said, We have heard out of the law that Christ abideth forever (John 12:34);

this also was written in David.  In the same:--

Jesus said that the word might be fulfilled that is written in their law, They hated Me without a cause (John 15:25);

this also is in David.  In Luke:--

It is written in the law of the Lord that every male that openeth the womb should be called holy to the Lord, and that they should offer a sacrifice according to that which is written in the law of the Lord; a pair of turtledoves, or two young pigeons (Luke 2:23, 24, 39);

this is in Moses.  In the same:--

A lawyer tempting Jesus, said, What shall I do to receive the heritage of eternal life? Jesus said unto him, What is written in the law? how readest thou? (Luke 10:25, 26).

[3] In the same:--

The law and the prophets were until John; from that time the kingdom of God is evangelized: it is easier for heaven and earth to pass, than for one tittle of the law to fall (Luke 16:16, 17);

besides passages where the Word is called “the law and the prophets” (Matt. 5:18; 7:12; 11:13; 22:40). In Isaiah:--

Bind together the testimony, seal up the law for those whom I will teach (Isa. 8:16);

“the law” denotes the Word.  In the same:--

Lying sons, sons that would not hear the law of Jehovah (Isa. 30:9).

He will set judgment in the earth, and the isles shall hope in His law (Isa. 42:4);

this is said of the Lord; “His law” denotes the Word. In the same:--

Jehovah shall magnify His law (Isa. 42:21).

Thus said Jehovah, If ye will not obey Me, to go in My law, which I have set before you, and ye are hearing the words of My servants the prophets (Jer. 26:4, 5);

where “the law” denotes the Word; besides many other passages.  From this it is evident that “the law” denotes the Word, and because it denotes the Word, it denotes truth Divine, as in Jeremiah:--

This is the covenant that I will snake with the house of Israel after these days, said Jehovah; I will put My law in the midst of them, and I will write it on their heart (Jer. 31:33);

where “the law of Jehovah” denotes truth Divine.

[4] That “the law” in a wide sense is the whole Word, in a less wide sense the historic Word, in a still less wide sense the Word written by Moses, and in a narrow sense the commandments of the Decalogue, (n. 6752).  From all this it can now be seen why it is said that Moses represents both the law Divine and also truth Divine.

AC 7464. And I will supplicate unto Jehovah, signifies intercession, as above (n. 7396, 7462).

AC 7465. That He may remove the noisome fly from Pharaoh, from his servants, and from his people.  That this signifies that there may be an end of this state in respect to the falsities of malevolence, is evident from the signification of “the noisome fly,” as being falsities of malevolence (n. 7441); from the representation of Pharaoh, as being those who are in falsities from evils and infest; and from the signification of “his servants and his people,” as being all and each (n. 7396, 7441).  To remove these falsities of malevolence from all and each who infest, is to put an end to this state.  Be it known that each miracle done in Egypt signifies a peculiar state into which those come who are in falsities and infest in the other life.  There are ten states into which they successively come before they are entirely stripped of all truth, thus before they are cast into hell. For they who are in the knowledge of faith, but in evil of life, are not after death at once brought into hell, but successively.  They are first convinced that they are in evil, and afterward the knowledge of faith is taken away from them, and at last they are left to the evil of their life. This is effected by means of many successive states, and these states are what are described by the miracles done in Egypt, consequently by the evils which befell the Egyptians before they were immersed in the sea Suph.  These secrets cannot be known without revelation, but with the angels they are among things well known.

AC 7466. To-morrow.  This signifies forever, (n. 3998, 7399).

AC 7467. Only let not Pharaoh mock any more in not letting the people go to sacrifice to Jehovah.  That this signifies provided he does not deceive by a lie, and does not (fail to) leave them to worship their God in freedom, is evident from the representation of Pharaoh, as being those who are in falsities from evils and infest; from the signification of “mocking,” as being to deceive by a lie; from the signification of “letting go,” as being to leave; from the representation of the sons of Israel, as being those who are of the spiritual church; and from the signification of “sacrificing to Jehovah,” as being to worship their God (n. 7393, 7452, 7458), which must be done in freedom (n. 7454, 7456).  From all this it is evident that by “only let not Pharaoh mock any more in not letting the people go to sacrifice to Jehovah,” is signified, provided he does not deceive by a lie, and does not (fail to) leave those who are of the spiritual church to worship their God in freedom.

AC 7468. And Moses went out from before Pharaoh.  That this signifies the removal of the appearance of truth Divine among those who are in falsities of malevolence, is evident from what was said above (n. 7463).

AC 7469. And he supplicated unto Jehovah, signifies intercession (n. 7396, 7462).

AC 7470. And Jehovah did according to the word of Moses. That this signifies that it was so done according to the Word of the Lord, is evident from what was unfolded above (n. 7406).

AC 7471. And He removed the noisome fly from Pharaoh, from his servants, and from his people.  That this signifies the end of this state of falsity, is evident from what was said above (n. 7465), where are like words.

AC 7472. There was not one left.  That this signifies a full removal, is evident without explication.

AC 7473. And Pharaoh made heavy his heart this time also. That this signifies obstinacy again, is evident from the signification of “making firm,” “hardening,” and “making heavy the heart,” as being obstinacy (n. 7272, 7300, 7305).

AC 7474. And he did not let the people go.  That this signifies that they would not leave those who were of the spiritual church is evident from the signification of “letting go,” as being to leave; and from the representation of the sons of Israel, here “the people,” as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

[2] As regards the spiritual church, which is here represented by the sons of Israel, be it known that it is internal and external; and that those are in the internal church who are in the good of charity, and that those are in the external church who are in the good of faith. Those are in the good of charity who from charity toward the neighbor see the truths which are of faith; but those are in the good of faith who from faith look to charity, thus who do what is good, not from the affection of charity, but from the obedience of faith, that is, because it has been so commanded. It is these who are here properly represented by the sons of Israel, for these are they who in the other life are infested by those who are in falsities.  Those who are in the affection of charity cannot be so infested, for the spirits who are in falsities and evils cannot approach those who are in this good, because the Lord is in this good. If these are infested, it is merely in respect to the fallacies and appearances through which they have believed what is not true to be true, and also in respect to such things as the doctrine of their church has taught for truths, which yet are not truths.  Such in the other life willingly reject falsities and receive truths, because the good of charity is recipient of truth, for it loves and desires it.

[3] As infestations have been so often mentioned, it is to be told what they are, and what is their nature. Infestations are effected by means of injections of falsity against truths, and these falsities are refuted in those who are being infested, by means of an influx from heaven, that is, through heaven from the Lord. In such a state are those held who are in vastation in respect to falsities, until they are imbued with the truths which are of faith, and by degrees with interior truths; and in so far as they are imbued with these truths, so far they are liberated from infestation.  Infestations are not temptations, for temptations take place with anguish of conscience, those who are in temptations being kept in a state of condemnation, and hence of anguish and grief.

[4] From all this it is evident what is the nature of the vastations in the other life in which are those who are in the good of faith.  These vastations are vastations of falsity.  But vastations with those who have not been in the good of faith, but in some truth of faith in the memory, while in a life of evil, are vastations of truth.  Those who are vastated in respect to falsities, become successively imbued with the truths and goods of faith and charity; but those who are vastated in respect to truths, successively put off truths, and put on the evils which have been of their life. From all this it can be seen what is meant in the Word by “vastations” and “desolations.”

CONTINUATION ABOUT THE SPIRITS AND INHABITANTS OF THE PLANET MARS

AC 7475. The spirits of the planet Mars appear to themselves as men such as they had been in the world, and therefore they have to others a like appearance; for everyone in the other life appears to others as he appears to himself, because the perception is communicated.  When I wondered at this, they said that they cannot appear otherwise, because when they lived in the world they knew that they were spirits clothed with a body, and then thought little about their body, but only about the life of their spirit in the body; and therefore when they come into the other life they scarcely know that the state of life has been changed; and as they then also think about the life of their spirit just as they did in the world, they therefore appear to themselves like men.  All spirits are indeed in the human form, but not in one so strikingly like that in which are the spirits of Mars; for with these the idea remains such as they had in the world.  Moreover with those who when in the world know and believe that in the other life they shall be in the human form, as the body decreases, this thought increases; and therefore when they put off the body which had served them for use in the world, from the idea impressed upon them they remain to themselves in a like form.

AC 7476. The spirits of Mars are among those who are the best of all from the earths of this solar system, for they are mostly celestial men, not unlike those who were of the Most Ancient Church on this earth (n. 1114-1125). When their quality is represented, they are represented with the face in heaven and the body in the world of spirits; and those of them who are angels, with the face toward the Lord and the body in heaven.

AC 7477. More than other spirits they acknowledge and adore our Lord; they say that He is the only God, and that He rules both heaven and the universe, and that all good is from Him; they said that it is the Lord who leads them, and that He also frequently appears to them in their earth. That the Lord rules both heaven and the universe is a truth known also to Christians in this earth from His words in Matthew:--

All power has been given unto Me in heaven and on earth (Matthew 28:18);

but they do not so believe it as do those who are from the earth Mars.

AC 7478. Once when the Lord was mentioned, I saw that those spirits humbled themselves so inmostly and profoundly that it cannot be described, for in their humiliation they had the thought that of themselves they are in hell, and that thus they are altogether unworthy to look to the Lord, who is the Holy itself.  They were so profoundly in this thought from faith that they were as it were out of themselves, and in it they remained on their knees until the Lord lifted them up, and then as it were drew them out from hell.  When they thus emerge from humiliation, they are full of good and of love, and hence of joy of heart.  When they so humble themselves they do not turn the face to the Lord, for this they dare not then do, but turn it away.  The spirits who were around me said that they never saw such humiliation.

AC 7479. I have spoken with some from that earth about the faith of those who dwell there.  They said that they there believe that there is nothing in them but what is filthy and infernal, and that all good is of the Lord.  They even said further that of themselves they are devils, and that the Lord draws them out and continually withholds them from hell.  They wondered that so many evil spirits were about me, and also spoke to me; but it was given me to answer that this is permitted them for the purpose that I may thus know their quality, and why they are in hell, and that this is according to their life.  It was also given me to say that there were some among them whom I had known when they lived in the world, and that they had then been in stations of great dignity, although nothing but the world was in their hearts; but that no evil spirit, even the most infernal, can do me any harm, because I am continually protected by the Lord.

AC 7480. I have been instructed that the spirits of Mars have relation to something which is interior in man, and indeed intermediate between the intellectual part and the will part, thus to thought from affection; and they who are the best of them, to the affection of the thought.  This is the reason why their face makes a one with their thought, and why they cannot dissemble before anyone (n. 7360, 7361).

AC 7481. And because they have such a relation in the Grand Man, that middle province of the brain which is between the cerebrum and the cerebellum corresponds to them.  For with those with whom the cerebrum and the cerebellum have been conjoined in respect to spiritual operations, the face acts as a one with the thought, so that from the face the very affection of the thought shines forth; and from the affection, with some signs also going forth from the eyes, the general of the thought shines forth; and therefore when they were near me, I sensibly noticed a drawing back of the front part of the head toward the hinder part, thus of the cerebrum toward the cerebellum.

AC 7482. Once when the spirits of Mars were with me, and occupied the sphere of my mind, spirits from our earth came near and wished to infuse themselves also into that sphere but then the spirits of our earth became as if insane, because they did not at all agree. For the spirits of our earth look to themselves and the world, thus they are in an idea turned to themselves; but the spirits of Mars look to heaven, thus to the Lord and their neighbor, and hence are in an idea turned away from themselves.  From this cause there is contrariety.  But then came near some angelic spirits of Mars, by whose coming the communication was taken away; and so the spirits of our earth retired.

AC 7483. There was presented to me an inhabitant of that earth: his face was like that of the inhabitants of our earth, but the lower part of the face was black, not from a beard, which they have not, but from blackness in place of it.  This is also from correspondence. The blackness extended itself on both sides up to the ears.  The upper part of the face was yellowish, like the faces of the inhabitants of our earth who are not quite white.

AC 7484. They said that they live on the fruits of trees, and especially on a certain round fruit which springs up out of their ground, and also on legumes.

AC 7485. They are clad with garments that they make from the bark fibers of certain trees, which have such a strength that they can be woven, and can also be glued together by a kind of gum which they have.

AC 7486. Among other things they also said that on their earth they know how to make fluid fires, from which they have light in the evening and night.

AC 7487. The subject of the inhabitants and spirits of Mars will be continued at the end of the following chapter.


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