HEAVENLY SECRETS
Emanuel Swedenborg

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AC EXODUS Chapter 13

THE DOCTRINE OF CHARITY

AC 8033. What Charity is, and what Faith is, with man, must now be told. Charity is an internal affection which consists in a heartfelt desire to do the neighbor good, and in this being the delight of life; and this without any reward.

AC 8034. On the other hand, Faith is an internal affection which consists in a heartfelt desire to know what is true and what is good, and this not for the sake of doctrine as the end in view, but for the sake of life. This affection conjoins itself with the affection of charity through the desire to do according to the truth, thus to do the truth itself.

AC 8035. They who are in the genuine affection of charity and faith believe that from themselves they do not desire anything good, and that from themselves they do not understand anything true; but that the will of good and the understanding of truth are from the Lord.

AC 8036. This then is charity, and this is faith. They who are in these have within them the kingdom of the Lord and heaven, and within them is the church; and these are they who have been regenerated by the Lord, and from Him have received a new will and a new understanding.

AC 8037. They who have the love of self or the love of the world as the end in view, cannot possibly be in charity and faith. They who are in these loves do not even know what charity is, and what faith is, and do not at all comprehend that to will good to the neighbor without any reward is heaven in man, and that in this affection there is happiness as great as is that of the angels, which is unutterable; for they believe that if they are deprived of the joy arising from the glory of honors and of wealth all joy ceases to be possible; when yet heavenly joy, which infinitely transcends every other joy, then first begins.

EXODUS 13:1-22

1. And Jehovah spake unto Moses, saying,

2. Sanctify to Me all the firstborn, that which openeth every womb among the sons of Israel, in man and in beast; it is Mine.

3. And Moses said unto the people, Remember thou this day, in which ye went out from Egypt, out of the house of servants; because in strength of hand Jehovah led you forth from hence; and what is leavened shall not be eaten.

4. This day ye go forth, in the month Abib.

5. And it shall be when Jehovah shall have brought thee unto the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He sware to thy fathers to give thee, a land flowing with milk and honey, that thou shalt serve this service in this month.

6. Seven days thou shalt eat unleavened things, and in the seventh day is a feast to Jehovah.

7. Unleavened things shall be eaten seven days; and that which is leavened shall not be seen with thee, leaven shall not be seen with thee in all thy border.

8. And thou shalt tell thy son in that day, saying, It is because of that which Jehovah did for me, in my going forth out of Egypt.

9. And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the law of Jehovah may be in thy mouth; because with a strong hand hath Jehovah led thee forth out of Egypt.

10. And thou shalt keep this statute at the set time from year to year.

11. And it shall be when Jehovah shall have brought thee in to the land of the Canaanite, as He sware to thee and to thy fathers, and shall have given it thee:

12. That thou shalt cause to pass over to Jehovah all that openeth the womb; and all that openeth of the offspring of a beast, which shall be to thee males, shall be for Jehovah.

13. And all that openeth of an ass thou shalt redeem with one of the flock; and if thou wilt not redeem it, then thou shalt break its neck; and every firstborn of man among thy sons shalt thou redeem.

14. And it shall be when thy son shall ask thee tomorrow, saying, What is this? that thou shalt say unto him, In strength of hand Jehovah led us forth from Egypt, from the house of servants.

15. And it was that Pharaoh hardened himself against letting us go, and Jehovah slew all the firstborn in the land of Egypt, from the firstborn of man and even to the firstborn of beast; therefore I sacrifice to Jehovah all that openeth the womb, being males; and all the firstborn of my sons I redeem.

16. And it shall be for a sign upon thine hand, and for frontlets between thine eyes; because in strength of hand Jehovah led us forth out of Egypt.

17. And it was in Pharaoh’s letting the people go, that God led them not by the way of the land of the Philistines, because that was near; for God said, Perchance the people will repent when they see war, and will return to Egypt.

18. And God led the people about, by the way of the wilderness, the sea Suph; and the sons of Israel went up armed out of the land of Egypt.

19. And Moses took the bones of Joseph with him for swearing he had caused the sons of Israel to swear, saying, Visiting God will visit you; and ye shall bring up my bones with you from hence.

20. And they journeyed from Succoth, and encamped in Etham, at the end of the wilderness.

21. And Jehovah went before them by day in a pillar of cloud, to lead them in the way; and by night in a pillar of fire, to give them light; to go by day and by night.

22. The pillar of cloud by day, and the pillar of fire by night, departed not from before the people.

THE CONTENTS

AC 8038. In this chapter the subject treated of in the internal sense is faith in the Lord, and the perpetual remembrance of having been liberated by Him from damnation. Faith in the Lord is signified by the sanctification of the firstborn, and the perpetual remembrance of liberation by the Lord is signified by the celebration of the passover.

AC 8039. In the latter portion of the chapter, and thereafter, the subject treated of is the further preparation of those who were of the spiritual church and who before the coming of the Lord were detained in the lower earth until they could be introduced into heaven, and that for the sake of this end they were first sent through the midst of damnation in safety, and after this underwent temptations, the Lord being continually present.  Transmission through the midst of damnation is signified by the passage through the sea Suph; temptations are signified by that life in the wilderness to which they were led; and the presence of the Lord is signified by the pillar of cloud by day, and of fire by night.

THE INTERNAL SENSE

AC 8040. Verses 1, 2.  And Jehovah spake unto Moses, saying, Sanctify to Me all the firstborn, that which openeth every womb among the sons of Israel, in man and in beast; it is Mine. “And Jehovah spake unto Moses, saying,” signifies an informing by the Divine; “Sanctify to Me all the firstborn,” signifies faith, that it is from the Lord; “that which openeth every womb,” signifies which is from charity; “among the sons of Israel,” signifies in the spiritual church; “in man and in beast,” signifies the good of faith interior and exterior; “it is Mine,” signifies that it is the Lord‘s.

AC 8041. And Jehovah spake unto Moses, saying. That this signifies an informing by the Divine, is evident from the signification of “speaking” and “saying,” when by Jehovah about the things of the church which are to be observed, as being an informing (n. 7769, 7793, 7825), and because it is by Jehovah, it denotes an informing by the Divine; and from the representation of Moses, as being truth Divine (n. 6771, 7014, 7382). Hence by “Jehovah spake unto Moses, saying” is signified an informing by the Divine through Divine truth.

AC 8042. Sanctify to Me all the firstborn. That this signifies faith, that it is from the Lord, is evident from the signification of “sanctifying to Jehovah” or the Lord, as being to ascribe to Him, that is, to confess and acknowledge that it is from Him; and from the signification of “the firstborn,” as being faith (n. 352, 2435, 6344, 7035). When it is said “faith,” there is meant all the truth that belongs to the spiritual church; and as there is meant all the truth of the church, the spiritual church itself is also meant, for truth is the essential of this church. Good is indeed the essential of the church, and is actually the firstborn (n. 2435, 3325, 4925, 4926, 4928, 4930); but the good which those have who belong to the spiritual church is in itself truth; for when they act according to the truth which is of their doctrine, then the truth is called good, having then passed from the understanding into the will and from the will into act, and that which is done from the will is called good. That in itself and in its essence this good is nevertheless truth, is because to them the doctrinal things of the church are truths, and the doctrinal things in churches differ, consequently so do the truths; and yet although they are so various, by willing them and doing them they become goods, as just now said.

[2] While a man is being regenerated, he is led by means of faith in the understanding, or in doctrine, to faith in the will or life, that is, by means of the truth of faith to the good of charity; and when a man is in the good of charity, he has then been regenerated, and then from this good he produces truths, which are called the truths of good. These are the truths which are the veriest truths of faith, and which are meant by “the firstborn;” for it is with the beget things or births of truths from good, as it is with the begettings or births of sons and daughters from a parent, and afterward of grandsons and granddaughters, and thereafter of great grandsons and great-granddaughters; and so on. The first or immediate begetting or birth, which is that of sons and daughters, is what is signified by “the firstborn, however many these may be; but not the second and the third begettings or births, except relatively to their own parents. The reason why these are sanctified to Jehovah or the Lord, is that all derivative or descending truths and goods derive their essence from the primitive ones. In this spiritual thing is founded the right of the firstborn that is spoken of in the Word.

AC 8043. That which openeth every womb. That this signifies which is from charity, is evident from the signification of ”that which openeth the womb,“ as being that which is born immediately of a regenerate one, thus that which is from charity (n. 8042). For he who is conceived anew, comes as it were again into the womb; and he who is born anew, goes forth as it were again from the womb; but that which is conceived in the womb and born from the womb is not man as man, but is the faith of charity, for this makes the spiritual of man, thus as it were makes the man himself anew, for then his life is derived from this. From all this it can be seen what is meant in the spiritual sense by ”that which openeth the womb.“  The angels, who are in spiritual ideas alone, understand nothing else by this. What is meant by the ”womb,“ and also by ”being in the womb,“ and by ”going forth from the womb,“ (n. 3293, 3294, 3967, 4904, 4918, 4931, 5052, 5054, 6433).

[2] As such things are signified by the ”womb,“ therefore in the Word the Lord is called ”the Former from the womb,“ that is, the Regenerator, as in Isaiah:--

Thus said Jehovah, thy Maker, and thy Former from the womb; He helpeth thee: Fear not, Jacob My servant, and Jeshurun whom I have chosen, because I will pour out water upon him that is thirsty, and rivulets upon the dry ground; I will pour out My spirit upon thy seed, and My blessing upon thy children (Isa 44:2, 3);

the Lord is called ”the Maker and Former from the womb,“ because He regenerates man, and from natural makes him spiritual; and as regeneration is effected by means of truth and good, therefore it is said that He ”will pour out water upon him that is thirsty, and His spirit upon his seed;“ for by ”water“ is signified the truth which is of faith (n. 2702, 3058, 3424, 4976, 5668, 7307), and by ”spirit“ the good which is of charity. In like manner by ”water and spirit“ in John:--

Jesus said unto Nicodemus, Verily, verily, I say to thee, Except anyone be begotten anew, he cannot see the kingdom of God. Nicodemus said unto Him, Now can a man be begotten when he is old? Can he come a second time into his mother’s womb? Jesus answered, Verily, verily, I say to thee, Except anyone be begotten from water and the spirit, he cannot enter into the kingdom of God. That which has been born from the flesh is flesh; but that which has been begotten from the spirit is spirit. Art thou a teacher in Israel, and knowest thou not this? (John 3:3-6, 10).

[3] The Lord is called ”the Former from the womb“ in other passages also, as in Isaiah:--

Thus said Jehovah thy Redeemer, and thy Former from the womb: I am Jehovah, that doeth all things; that spreadeth out the heavens alone; and that stretcheth out the earth by Myself (Isa. 44:24);

by ”the heavens and the earth“ is meant in the general sense the church internal and external (n. 82, 1411, 1733, 1850, 3355, 4535), and in the particular sense the internal and external of the church with the man who has been regenerated; and by ”spreading out“ and ”stretching out“ is signified to make or create by Divine power (n. 7673), for which reason the Lord, as the Regenerator, is called ”the Maker,“ and ”the Creator,“ and regeneration is called ”a new creation.“

[4] In like manner in the same:--

Attend ye unto Me, O house of Jacob, and all the remains of the house of Israel, that have been carried from the belly, that have been borne from the womb (Isa. 46:3).

And in David:--

Upon Thee, O Lord Jehovih, have I been laid from the womb; Thou art my Bringer-forth out of my mother‘s bowels; Thou art my praise continually (Ps. 71:6).

From all this it is now evident what is signified in the internal sense by ”that which openeth the womb,“ and consequently what by ”the firstborn.“

AC 8044. Among the sons of Israel. That this signifies in the spiritual church, is evident from the representation of the sons of Israel, as being the spiritual church (n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

AC 8045. In man and in beast, signifies the good of faith interior and exterior (n. 7424, 7523).

AC 8046. It is Mine.  That this signifies that it is the Lord’s is evident from the fact that in the Word ”Jehovah“ denotes the Lord (n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905, 6945, 6956), for which reason ”it is Mine“ denotes that it is the Lord‘s. That all good and all truth, thus charity and faith, are from the Lord, and none at all from man, see (n. 904, 2411, 3142, 3147, 4151, 5482, 5649, 6193, 6325, 6466-6495, 6613-6626, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7270, 7343).

AC 8047. Verses 3-10. And Moses said unto the people, Remember thou this day, in which ye went out from Egypt, out of the house of servants; because in strength of hand Jehovah led you forth from hence; and what is leavened shall not be eaten. This day ye go forth, in the month Abib. And it shall be when Jehovah shall have brought thee unto the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He sware to thy fathers to give thee, a land flowing with milk and honey, that thou shalt serve this service in this month.  Seven days thou shalt eat unleavened things, and in the seventh day is a feast to Jehovah.  Unleavened things shall be eaten seven days; and that which is leavened shall not be seen with thee, and leaven shall not be seen with thee in all thy border.  And thou shalt tell thy son in that day, saying, It is because of that which Jehovah did for me, in my going forth out of Egypt.  And it shall be unto thee for a sign upon thine hand, and for a memorial between thine eyes, that the law of Jehovah may be in thy mouth; because with a strong hand hath Jehovah led thee forth out of Egypt. And thou shalt keep this statute at the set time from year to year. ”And Moses said unto the people,“ signifies instruction by means of truth Divine; ”Remember thou this day, in which ye went out from Egypt, out of the house of servants,“ signifies that especially must that state be recollected in which thee were when liberated from spiritual captivity by the Lord; ”because in strength of hand Jehovah led you forth from hence, signifies that they were liberated by the Divine power of the Lord; “and what is leavened shall not be eaten,” signifies that there shall not be appropriated anything falsified; “this day ye go forth,” signifies liberation to eternity; “in the month Abib,” signifies the beginning of a new state; “and it shall be when Jehovah shall have brought thee to the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite,” signifies into the region of heaven occupied by those who are in evil and falsity; “which He sware to thy fathers to give thee,” signifies which was promised from the Divine to those who are in good and truth; “a land flowing with milk and honey,” signifies where are gladness and joy; “that thou shalt serve this service in this month,” signifies unceasing worship of the Lord on account of liberation; “seven days thou shalt eat unleavened things,” signifies purification from falsities; “and in the seventh day is a feast to Jehovah,” signifies the holy worship of the Lord; “unleavened things shall be eaten seven days,” signifies that they must be wholly purified from falsities; “and that which is leavened shall not be seen with thee,” signifies that what is falsified must not be admitted at all; “and leaven shall not be seen with thee,” signifies that neither must any falsity be admitted; “in all thy border,” signifies so far as the truth which is from good extends itself; “and thou shalt tell thy son in that day, saying,” signifies interior perception of truth, which perception is of conscience; “It is because of that which Jehovah did for me, in my going forth out of Egypt,” signifies that they were liberated by the Lord from spiritual captivity and from dam-nation; “and it shall be unto thee for a sign upon thine hand,” signifies that it must be constantly in the will; “and for a memorial between thine eyes,” signifies that it must be constantly in the understanding; “that the law of Jehovah may be in thy mouth,” signifies that the Divine truth may be in everything which proceeds thence; “because with a strong hand hath Jehovah led thee forth out of Egypt,” signifies that they were liberated by Divine power; “and thou shalt keep this statute at the set time from year to year,” signifies that this law of order must be in this state continually.

AC 8048. And Moses said unto the people. That this signifies instruction by means of truth Divine, is evident from the signification of “saying,” when by means of truth Divine concerning things to be observed in the church, as being instruction (n. 7186, 7267, 7304, 7380, 7517); and from the representation of Moses, as being truth Divine (n. 8041).

AC 8049. Remember thou this day, in which ye went out from Egypt, out of the house of servants. That this signifies that especially must that state be recollected in which they were when liberated from spiritual captivity by the Lord, is evident from the signification of “remember thou,” as being that it is to be recollected; from the signification of “day,” as being state (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, 5672, 5962, 7680); from the signification of “going out,” as being to be liberated, for by the “going out of the sons of Israel” is signified the liberation of those who are of the spiritual church by the Lord (n. 6854, 6914, 7091, 7828, 7932, 8018); and from the signification of “Egypt” and “the house of servants,” as being spiritual captivity; for by “Pharaoh and the Egyptians” were signified those who in the other life have infested the spiritual by means of falsities (n. 7097, 7107, 7110, 7126, 7142, 7220, 7228, 7317). Hence by “the land of Egypt” is signified infestation (n. 7278); nor is infestation by means of falsities anything else than spiritual captivity; for when they are being infested they are hell as it were captive in falsities, from which they continually labor to be liberated; hence in the Word they are also called “the bound in the pit” (n. 6854). This spiritual captivity is signified also by “the house of servants.” Servitude is an assault by falsities, that is, infestation, (n. 7120, 7129).

AC 8050. Because in strength of hand Jehovah led you forth from hence. That this signifies that they were liberated by the Divine power of the Lord, is evident from the signification of “strength of hand,” as being power, and when it is said of Jehovah, as being omnipotence. “Strength” denotes power, also “hand” denotes power (n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6947, 7188, 7189, 7518, 7673); and from the signification of “to lead forth,” as being to liberate.  “Jehovah” denotes the Lord, (n. 8046).

AC 8051. And what is leavened shall not be eaten. That this signifies that there shall not be appropriated anything falsified, is evident from the signification of “eating,” as being to appropriate (n. 3168, 3513, 3596, 4745); and from the signification of “leaven,” as being falsity (n. 2342, 7906); consequently “what is leavened” denotes what is falsified. As regards the appropriation of falsity and of that which is falsified, be it known that falsity and that which is falsified cannot be appropriated as such, to anyone who is in good and from this desires to be in truth, but only to him who is in evil and from this does not desire to be in truth. That to him who is in good and from this desires to be in truth, falsity is not appropriated as falsity, is because he thinks well with respect to God, the kingdom of God, and spiritual life, and consequently he applies falsity so as not to be contrary to those things, but in some way to be in accord with them; thus he softens it, and the asperity and hardness of it does not come into his idea.  Unless this were the case, scarcely anyone could be saved, for falsities are more prevalent than truths. But be it known that they who are in good are also in the love of truth, and therefore in the other life, when they are instructed by angels, they reject falsities and accept truths, and this according to the degree of the love of truth which they had in the world.

AC 8052. This day ye go forth. That this signifies liberation to eternity, is evident from the signification of “this day,” as being eternity (n. 2838, 3998, 4304, 6165, 6984); and from the signification of “going forth,” as being to be liberated (n. 8049).

AC 8053. In the month Abib. That this signifies the beginning of a new state, is evident from the signification of “month,” as being the end of a former state and the beginning of a subsequent state, thus also a new state (n. 3814). That “the month Abib” denotes the beginning from which are all following states, is plain from what is said of this month in the foregoing chapter, (verse 2): “This month shall be unto you the head of the months; this is the first to you in the months of the year” (n. 7827, 7828).

AC 8054. And it shall be when Jehovah shall have brought thee unto the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite. That this signifies the region of heaven occupied by those who are in evil and falsity, is evident from the signification of “the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite,” as being heaven, here the region of heaven occupied by those who are in evil and falsity. That “the land of Canaan” denotes the Lord’s kingdom in heaven and earth, or the church, see (n. 1413, 1437, 1585, 1607, 1866, 3038, 3481, 3686, 3705, 4116, 4240, 4447, 4454, 4516, 4517, 5136, 5757, 6516). Evils and falsities are signified by the nations here named-evil from the falsity of evil by “the Canaanite” (n. 4818); falsity from which is evil by “the Hittite” (n. 2913); evil and the derivative falsity by “the Amorite” (n. 1857, 6306); idolatry in which is something of good by “the Hivite” (n. 6860); and idolatry in which there is something of truth by “the Jebusite” (n. 6860). Before the coming of the Lord, the region of heaven into which they who were of the spiritual church would come, was occupied by evils and falsities, (n. 6858).

[2] As to what further concerns this subject, be it known that before the Lord‘s coming heaven was not distinguished into three heavens, namely into the inmost or third, the middle or second, and the ultimate or first, as it was after the Lord’s coming; but was one. The spiritual heaven was not yet formed. The region where the spiritual heaven was to be, was occupied by those who were in falsity and evil, but who could be kept in some truth and good by external means, especially by means of ideas of eminence and dignity, just as is the case in the world, where they who are in evil and falsity are nevertheless obliged to as it were think and speak truths, and as it were will and do goods, by external means, which are honors and gains. The reason why this region of heaven“ was then occupied by such spirits, was that good ones were lacking, and they who were of the spiritual church had not as yet been prepared, and yet every place had to be filled by spirits, in order that there might be continuity from the Lord down to man, for without continuity man would have perished. At this day also there are some regions of heaven occupied by such; but they who are there are withheld by a strong force from the doing of evils. Immediately above the head are they who deceive and seduce by means of innocence; but above them are the celestial from the Most Ancient Church, who keep them in bonds with such force that they cannot possibly occasion what is evil to any on. Behind the back part of the head there is also at this day a region which had been a region of heaven, that is occupied by the evil; and another in front toward the left.

[3] There is also a continual endeavor on the part of the evil to invade the places where the good are, and they actually do invade them as soon as they are not filled by the good, which endeavor it has often been granted me to notice. These regions are thus occupied when the evil are increased and the good diminished in the world; for in this case evil spirits come near to man, and good spirits recede from him; and in so far as these recede, so far the regions nearest to man are occupied by the evil. When this condition becomes general, the inhabitants of these regions are completely changed. Much is the case when the church is near its end, for then evil and falsity prevail. But about the end of the church the evil are cast down, and the regions they had occupied are given to the good, who in the meantime have been prepared for heaven. This is meant by these words in John:--

There was war in heaven; Michael and his angels fought against the dragon; and the dragon fought and his angels; but they prevailed not, neither was their place found any more in heaven (Rev. 12:7, 8).

This state of heaven was represented by the land of Canaan, in that the nations occupied it; and by the sons of Israel, in that they cast those nations out from it; for by the ”land of Canaan“ is signified the Lord‘s kingdom, thus heaven and the church, as can be seen from the passages cited above.

AC 8055. Which He sware to thy fathers to give thee.  That this signifies which was promised from the Divine to those who are in good and truth, is evident from the signification of ”swearing,“ when by Jehovah, as being irrevocable confirmation by the Divine (n. 2842, 3375), whence ”to swear to give“ denotes a promise; and from the signification of ”fathers,“ as being those who are in good and truth, for by ”fathers,“ when the church is treated of, are signified the ancients, or the ancient churches, which were in good and truth (n. 6050, 6075, 6589, 6876, 6884, 7649).

AC 8056. A land flowing with milk and honey. That this signifies where are gladness and joy, is evident from the signification of ”a land flowing with milk and honey,“ as being what is pleasant and what is delightful (n. 5620, 6857), thus gladness and joy. It is said ”gladness and joy,“ because in the Word ”gladness“ is predicated of truth, and ”joy“ of good; in like manner ”what is pleasant“ and ”what is delightful;“ moreover ”milk“ is predicated of the truth of good, and ”honey“ of the good of truth.

AC 8057. That thou shalt serve this service in this month. That this signifies unceasing worship of the Lord on account of liberation, is evident from the signification of ”as being worship (n. 7934); and from the signification of “month,” as being the end of a former state and the beginning of a new one; and of “the month Abib,” as being the beginning from which are all following states (n. 8053); consequently by “month” is signified also what is unceasing.

AC 8058. Seven days thou shalt eat unleavened things. That this signifies purification from falsities, is evident from the signification of “seven days,” as involving what is holy (n. 395, 433, 716, 881, 5265, 5268), and as being a full state (n. 6508); and from the signification of “eating unleavened things,” as being the appropriation of truth and purification from falsity, for “what is unleavened” denotes good purified from falsity, and “eating” denotes appropriation (n. 3168, 3513, 3596, 3832, 4745). That “what is unleavened” denotes good purified from falsity, is because “bread” denotes good, and “leaven” falsity.

AC 8059. And in the seventh day is a feast to Jehovah. That this signifies the holy worship of the Lord, is evident from the signification of “the seventh day,” as being a holy state. “Day” denotes state, (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, 5672, 5962); and “seven” denotes what is holy, (n. 395, 433, 716, 881, 5265, 5268); and the signification of “a feast to Jehovah,” is the worship of the Lord. A “feast” denotes worship from a glad mind, (n. 7093); and “Jehovah” denotes the Lord, (n. 8046).

AC 8060. Unleavened things shall be eaten seven days. That this signifies that they must be wholly purified from falsities, is evident from the signification of “eating unleavened things,” as being to appropriate good purified from falsities (n. 8058); and as this is repeated, it signifies that it shall be wholly done; and from the signification of “seven days,” as being what is holy, and also a full state (n. 8058).

AC 8061. And that which is leavened shall not be seen with thee. That this signifies that what is falsified must not be admitted at all, that is to say, so as to be appropriated, is evident from what was unfolded above (n. 8051); that this must not be done at all, is signified by the words being repeated.

AC 8062. And leaven shall not be seen with thee. That this signifies that neither must any falsity be admitted, is evident from the signification of “leaven,” as being falsity (n. 7906). That which is falsified, which is signified by “what is leavened,” and falsity, which is signified by “leaven,” differ in the fact that what is falsified is truth applied to confirm evil, and falsity is everything that is contrary to truth.

AC 8063. In all thy border. That this signifies so far as the truth which is from good extends itself, is evident from the signification of “border,” as being the extension of truth from good; for all truth has its extension, which is sometimes manifested by a sphere; and because it has extension, it has its borders. The sphere of the extension of truth is according to the quality and the amount of good; for good is like flame, and truth is like light. The sphere of extension in the spiritual world is to the societies which are round about; and so far as the sphere extends into them, so far there is communication (n. 6598-6613). In heaven everyone has intelligence and wisdom, and has happiness, according to the sphere of extension; that is, according to its amount and at the same time its quality. From all this it can be seen what is signified in the spiritual sense by “in all thy border,” here, that in good there must not be any falsity; for falsities are outside of the sphere, because they begin where truths leave of; whereas if they enter the sphere, they are appropriated. That they must not enter is signified by its being said “there shall no leavened thing, or leaven, be seen with thee in all thy border.”

AC 8064. And thou shalt tell thy son in that day, saying. That this signifies the interior perception which is of conscience, is evident from what was unfolded above (n. 7935), where are like words.

AC 8065. It is because of that which Jehovah did for me, in my going forth out of Egypt.  That this signifies that they were liberated by the Lord from spiritual captivity and from damnation, is evident from the signification of “to go forth,” as being to be liberated; and from the signification of “Egypt,” as being spiritual captivity and damnation (n. 8049).

AC 8066. And it shall be unto thee for a sign  upon thine hand.  That this signifies that it must be constantly in the will, is evident from the signification of “a sign,” as being a constant recollection, for that which is for a sign and for a memorial is for the sake of constant remembrance; that the sign was to be upon the hand was in order that as often as they moved the hand, or did anything, they might be reminded of it; and that the memorial was to be between the eyes was in order that as often as they looked at anything, they might be reminded of it and from the signification of the “hand,” as being power (n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6292, 6947, 7011, 7188, 7189, 7518, 7673), here the will, because all the action and power of action which are effected by means of the hand, proceed from the will.

AC 8067. And for a memorial between thine eyes.  That this signifies that it must be constantly in the understanding, is evident from the signification of “a memorial,” as also being a constant recollection (it is said “a memorial,” because in the Word this is predicated of the understanding, whereas “a sign” is predicated of the will); and from the signification of “eyes,” as being the understanding (n. 2701, 3820, 4403-4421, 4523-4534), consequently by “a memorial between the eyes” is signified that it must be constantly in the understanding, that is, in the thought.  How it is to be understood that it must be constantly in the understanding and constantly in the will, shall be briefly told. Those things with a man which have been impressed by means of faith and charity, or which the man fully believes and loves, are constantly in his thought and will; for he thinks them and wills them, even when he is thinking and busy about other things, and does not suppose them to be present in his mind; for they are among the things which constitute the mind’s quality.  That this is so is clearly evident from the spiritual sphere which encompasses a spirit or an angel; for when he approaches, it is at once known from this sphere of what faith and of what charity he is, and many things he has at heart, although at the time he is not thinking about them. Such things constitute the mind‘s life of everyone, and they always keep themselves there. These things could be illustrated by very many things with man; as by the various reflections, by the affections, and by the actions impressed from infancy, and the like, which are continually present and guide, even if nothing is manifestly thought about the matter. The case is the same with love to the neighbor, with love to God, with the love of good and truth, and with faith; they who are in these, constantly will them and think them; for these are in them, and when they are within they are said to be “universally regnant” (n. 6159, 6571, 7648).

AC 8068. That the law of Jehovah may be in thy mouth. That this signifies that the Divine truth may be in everything which proceeds thence, is evident from the signification of “the law of Jehovah,” as being the Divine truth (n. 7463); and from the signification of “being in the mouth,” as being to be in everything which proceeds thence, that is, from the understanding and the will; for “in the mouth” denotes in the discourse, and in the discourse there is each part of the mind, both its understanding and its will; the understanding in the sense of the words and things; the will in the affection which gives life to the discourse.

AC 8069. Because with a strong hand hath Jehovah led thee forth out of Egypt. That this signifies that they were liberated by Divine power, is evident from the signification of the “strong hand” of Jehovah, as being the Divine power of the Lord; and from the signification of “to lead forth,” as being to liberate (n. 8050).

AC 8070. And thou shalt keep this statute at the set time from year to year. That this signifies that this law of order must be in this state continually, is evident from the signification of “statute,” as being a law of order (n. 7884, 7995); from the signification of “time,” as being state (n. 2625, 2788, 2837, 3254, 3356, 3404, 3827, 3938, 4814, 4882, 4901, 4916, 6110, 7381); hence “at the set time” denotes in this state; and from the signification of “year,” as being an entire period from beginning to end (n. 2906); thus “from year to year” denotes continually.

AC 8071. Verses 11-16. And it shall be when Jehovah shall have brought thee in to the land of the Canaanite, as He sware to thee and to thy fathers, and shall have given it thee, that thou shalt cause to pass over to Jehovah all that openeth the womb; and all that openeth of the offspring of a beast, which shall be to thee males, shall be for Jehovah. And all that openeth of an ass thou shalt redeem with one of the flock; and if thou wilt not redeem it, then thou shalt break its neck: and every firstborn of man among thy sons shalt thou redeem. And it shall be when thy son shall ask thee to-morrow, saying, What is this? that thou shalt say, unto him, In strength of land Jehovah led us forth from Egypt, from the house of servants. And it was that Pharaoh hardened himself against letting us go, and Jehovah slew all the firstborn in the land of Egypt; from the firstborn of man and even to the firstborn of beast; therefore I sacrifice to Jehovah all that openeth the womb, being males; and all the firstborn of thy sons I redeem. And it shall be for a sign upon thine hand, and for frontlets between thine eyes; because in strength of hand Jehovah led us forth out of Egypt. “And it shall be when Jehovah shall have brought thee in to the land of the Canaanite,” signifies the region of heaven occupied by those who are in evil and falsity; “as He sware to thee and to thy fathers, and shall have given it thee,” signifies which was promised by the Divine to those who are in good and truth; “that thou shalt cause to pass over to Jehovah all that openeth the womb,” signifies that the faith of charity which is of regeneration the Lord’s; “and all that openeth of the offspring of a beast,” signifies all charity which is of the new begetting; “which shall be to thee, males,” signifies which is of the truth of faith,“shall be for Jehovah,” signifies that it is the Lord‘s; “and all that openeth of an ass thou shalt redeem with one of the flock,” signifies that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein; “and if thou wilt not redeem it, then thou shalt break its neck,” signifies that if the truth of innocence is not therein, it must be separated and cast out; “and every firstborn of man among thy sons thou shalt redeem,” signifies that the truths of faith are not to be ascribed to the Lord, but the goods there-of; “and it shall be when thy son asketh thee,” signifies perception from the truth which is of conscience; “tomorrow,” signifies always when this takes place; “saying, What is this?” signifies inquiry why this is so; “that thou shalt say unto him,” signifies the answer; “In strength of hand Jehovah led us forth from Egypt, from the house of servants,” signifies that by the Divine power of the Lord they were liberated from spiritual captivity; “and it was that Pharaoh hardened himself against letting us go,” signifies when they who were infesting by means of falsities were determined that they should not he liberated; “and Jehovah slew all the firstborn in the land of Egypt,” signifies that all were damned who were in faith separate from charity; “from the firstborn of man and even to the firstborn of beast,” signifies the falsity of faith separate interior and exterior; “therefore I sacrifice to Jehovah all that openeth the womb, being males,” signifies that therefore the faith of charity which is of the new begetting must be ascribed to the Lord; “and all the firstborn of my sons I redeem,” signifies that the truths of faith are not to be ascribed to the Lord, but the goods of faith; “and it shall be for a sign upon thine hand,” signifies that it must be constantly in the will; “and for frontlets between thine eyes,” signifies that it must be constantly in the understanding; “because in strength of hand Jehovah led us forth out of Egypt,” signifies that they were liberated by the Lord’s Divine power.

AC 8072. And it shall be when Jehovah shall have brought thee in to the land of the Canaanite. That this signifies the region of heaven occupied by those who are in evil and falsity, is evident from what was stated above (n. 8054).

AC 8073. As He sware to thee and to thy fathers, and shall have given it thee. That this signifies which was promised by the Divine to those who are in good and truth, is evident from what was said above (n. 8055), where like words occur.

AC 8074. That thou shalt cause to pass over to Jehovah all that openeth the womb. That this signifies that the faith of charity which is of regeneration is the Lord‘s, is evident from the signification of “causing to pass over,” as being to ascribe, in like manner as “to sanctify” (n. 8042), and “to sacrifice.” (n. 8042); and from the signification of “that openeth the womb,” as being faith from charity, which belongs to the regenerate man (n. 8042, 8043). That “Jehovah” denotes the Lord, see (n. 8046).

AC 8075. And all that openeth of the offspring of a beast. That this signifies all charity which is of the new begetting, is evident from the signification of “that openeth the womb,” as being faith from charity, which belongs to the new begetting (n. 8043); and from the signification of “the offspring of a beast,” as being the affection of good (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 3218, 3519, 5198), thus the good of charity.

AC 8076. Which shall be to thee, males. That this signifies which is of the truth of faith, is evident from the signification of “males,” as being the truth of faith (n. 2046, 4005, 7838).

AC 8077. Shall be for Jehovah. That this signifies that it is the Lord’s, is because by “Jehovah” in the Word no other is meant than the Lord (n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905, 6945, 6956). The contents of these two verses are not further unfolded here, because they have been already unfolded in (verse 2) of this chapter (n. 8042-8045).

AC 8078. And all that openeth of an ass thou shalt redeem with one of the flock. That this signifies that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein, is evident from the signification of “that openeth,” as being that which is born first from a regenerate one, that is, the firstborn, thus faith; and from the signification of “an ass,” as being the natural, for by “an ass” is signified memory-knowledge (n. 5492, 5741), also service (n. 5958, 6389), thus also the natural, for memory-knowledges belong to the natural, and relatively to the spiritual the natural is service, consequently now by “that which openeth of an ass” is signified faith merely natural; and from the signification of “redeeming” as being to give something else in its place. That “redeeming” has this signification is clear from the full meaning of the words, namely, of these, “that which openeth of an ass thou shalt not cause to pass ever to Jehovah, but shalt redeem with one of the flock.”

[2] That “to cause to pass over to Jehovah” denotes to ascribe to the Lord, in like manner as “to sanctify,” and “to sacrifice,” has been shown just above (n. 8074); thus “not to cause to pass over, but to redeem” denotes not to ascribe, but to give something else in its place.  And from the signification of “one of the flock,” as being the truth of innocence. That “one of the flock” denotes the truth of innocence, is because by “one of the flock” is meant a lamb or a kid, and by these is signified innocence (n. 3519, 3994, 7840), here, the truth of innocence, because it is not said “a lamb,” or “a kid,” but “one of the flock.” From all this it is evident that by “all that openeth of an ass thou shalt redeem with one of the flock” is signified that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein.

[3] Faith merely natural is faith which is insinuated by an external and not by an internal way, such as sensuous faith, which consists in believing a thing to be so because the eye has seen, and the hand has touched. This is the faith concerning which the Lord said to Thomas, “Because thou hast seen, Thomas, thou hast believed; blessed are they who do not see, and believe” (John 20:29); and also is like the faith of miracles, which consists in believing a thing to be so merely from the miracles, concerning which faith see above (n. 7290); as also the faith of authority, which consists in believing a thing to be so because another, in whom one has faith, has said it.

[4] But spiritual faith is that which is insinuated by an internal and at the same time by an external way; the insinuation by the internal way causes it to be believed, and then that which is insinuated by the external way causes it to be confirmed. The spiritual of faith is the affection of charity, and from this the affection of truth for the sake of good use and for the sake of life; these make faith to be spiritual. The insinuation of faith by the internal way is effected by the reading of the Word, and by enlightenment then from the Lord, which is granted according to the quality of the affection, that is, according to the end sought in knowing the truth.

[5] From all this it can now be seen what faith merely natural is; and that this faith, because it is not spiritual, cannot be ascribed to the Lord, that is, be acknowledged and believed to be from the Lord; for the Lord flows in through the affection of truth and good. Faith is an internal affection, (n. 8034). The truth of innocence, which can be in this faith and be accepted by the Lord, is that which from innocence is believed to be so. From all this it is now evident how it is to be understood that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein.

AC 8079. And if thou wilt not redeem it, then thou shalt break its neck. That this signifies that if the truth of innocence is not therein, it must be separated and cast out, is evident from the signification of “not redeeming,” as being not to ascribe to the Lord, but to give something else in its place (n. 8078); and from the signification of “breaking the neck,” as being to separate and cast out. “Breaking the neck” has this signification because the “neck” signifies the conjunction of the interiors with the exteriors (n. 3542, 3603, 3695, 3725, 5320, 5328, 5926, 6033), thus the breaking of the neck signifies separation and casting out, namely, of faith merely natural, if the truth of innocence is not therein.

AC 8080. And every firstborn of man among thy sons shalt thou redeem. That this signifies that the truths of faith are not to be ascribed to the Lord, but the goods of faith, is evident from the signification of the “firstborn,” as being faith (n. 352, 2435, 6344, 7035, 8042);from the signification of “sons,” as being truths (n. 489, 491, 533, 1147, 2623, 3373); and from the signification of “redeeming,” as being to give something else in its place (n. 8074, 8078). That it denotes that these are not to be ascribed, follows from the full meaning of these words: “and every firstborn of man among thy sons thou shalt not cause to pass over” (that is, shalt not sacrifice), but shalt redeem.“ ”Not to cause to pass over“ denotes not to ascribe (n. 8074, 8078). From all this it is evident that by ”every firstborn of man among thy sons thou shalt redeem“ is signified that the truths of faith are not to be ascribed to the Lord, but something else in their place; that this is the good of faith can be seen from the fact that by the ”firstborn“ in general is signified the good of faith (n. 8042, 8043); but that when it is said ”the firstborn of man among his sons“ it denotes the truth of faith; for there is the truth of faith, and there is the good of faith.

[2] That the good of faith, or charity, is this something else which is to be ascribed to the Lord instead of the truths of faith, can also be seen from the fact that the firstborn of the sons of Israel were not accepted; but in their place the Levites, and this for the reason that by Levi was represented the good of faith, or charity (n. 3875, 4497, 4502, 4503); that the tribe of Levi was accepted in place of all the firstborn, (Num. 3:12, 13, 40; 8:16-18). That the good of faith is this something else which is to be ascribed to the Lord, can also be seen from the fact that faith is not faith without charity (n. 654, 724, 1162, 1176, 2231, 2343, 2349, 2429, 2839, 2982, 3146, 3325, 3849, 3865, 4368, 5351, 7039, 7082-7084, 7342, 7950); and also from the fact that the good of faith is actually in the first place, but the truth of faith only apparently so (n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6272, 6273); thus that charity is the firstborn (n. 3325, 3494, 4925, 4926, 4928, 4930).

[3] That regarded in itself the truth of faith without its good is not to be ascribed to the Lord, that is, given to Him, or acknowledged to be from Him, is because no truth of faith has any life in it until it becomes the good of faith; and the truth of faith becomes the good of faith by willing it and doing it (n. 7835). When therefore it becomes the good of faith, then it is acknowledged by the Lord as being His, for the Lord gives faith mediately through its good. Moreover with the man of the spiritual church all the truth of faith becomes the good of faith when he is being regenerated, and then for the first time it becomes the Lord‘s.

[4] The law concerning the redemption of the firstborn of man was delivered to the end that they should not sacrifice their sons, which came into use among the nations with whom there remained the statutes of the Ancient Church, which was a representative church, but which in course of time were wholly adulterated. That the firstborn were to be sanctified to God was one of the statutes of the Ancient Church; but by ”sanctifying“ they began to understand sacrificing. The descendants of Jacob also inclined to do likewise; and therefore this law was unfolded before them; and to prevent their doing this the Levites were accepted in place of the first born, as has been said. In the spiritual world this law was unfolded according to its correspondent sense, which is that the truths of faith are not holy, thus are not to be sanctified or ascribed; but the goods of faith. Moreover sanctification was afterward understood in this manner-that they should give or present the firstborn to Jehovah, and offer a sacrifice for him, according to these words in Luke:--

When the days of their purification according to the law of Moses were fulfilled, they brought Jesus up to Jerusalem, to present him to the Lord. As it was written in the law of the Lord, that every male that openeth the womb shall be called holy to the Lord, and to offer a sacrifice (Luke 2:22-24).

AC 8081. And it shall be when thy son asketh thee. That this signifies perception from the truth which is of conscience, is evident from the signification of ”to ask,“ as being knowledge from perception (n. 5597, 5800, 6250); and from the signification of ”soil,“ as being truth (n. 489, 491, 533, 1147, 2623, 3373); that it denotes perception from the truth which is of conscience, is evident from what has been unfolded above (n. 7935), where like words occur. It is said ”from the truth which is of conscience,“ because the conscience of those who are of the spiritual church is a conscience of truth, for it is procured from the doctrinal things of the church which are believed to be true, whether they are true or not; but they then become truths of conscience when they become also of the life.

AC 8082. To-morrow. That this signifies always when this takes place, is evident from the signification of ”to-morrow,“ or ”the day of the morrow,“ as being what is eternal (n. 3998), thus also what is constant, or always, here always when this takes place.

AC 8083. Saying, What is this?  That this signifies inquiry why this is so; and that thou shalt say unto him signifies the answer, is evident without explication.

AC 8084. In strength of hand Jehovah led us forth from Egypt, from the house of servants. That this signifies that by the Divine power of the Lord they were liberated from spiritual captivity, is evident from what was said above (n. 8049, 8050).

AC 8085. And it was that Pharaoh hardened himself against letting us go. That this signifies when they who were infesting by means of falsities were determined that they should not be liberated, is evident from the signification of ”to harden himself,“ as being to be determined (n. 7272, 7300, 7305); from the representation of Pharaoh, as being those who infested by means of falsities (n. 7107, 7110, 7126, 7142, 7220, 7228, 7317); and from the signification of ”letting go,“ as being to liberate.

AC 8086. And Jehovah slew all the firstborn in the land of Egypt. That this signifies that all were damned who were in faith separate from charity, is evident from the signification of ”the firstborn of Egypt,“ as being faith separate from charity (n. 7039, 7779); that by their death is signified the damnation of those who were in this faith and in a life of evil, see (n. 7766, 7778).

AC 8087. From the firstborn of man and even to the firstborn of beast. That this signifies the falsity of faith separate, interior and exterior, is evident from the signification of ”the first born of Egypt,“ as being faith separate from charity (n. 8086), thus what is false of faith, for they who separate faith from charity both in doctrine and in life must needs be in falsity, because evil of life continually operates and persuades to falsity that is similar to itself, and if truth is brought forward it causes it by a wrong application to shape itself accordingly, and in this manner it falsifies it; and from the signification of ”man and beast,“ as being that which is interior and exterior (n. 4724, 7523).

AC 8088. Therefore I sacrifice to Jehovah all that openeth the womb, being males. That this signifies that therefore the faith of charity which is of the new begetting must be ascribed to the Lord, is evident from the signification of ”sacrificing to Jehovah,“ as being to ascribe to the Lord. By ”sacrificing“ is here signified the like as by ”sanctifying“ in (verse 2) of this chapter, and by ”causing to pass over“ in (verse 12); that ”to sacrifice to Jehovah“ denotes to ascribe to the Lord, (n. 8042), and so does ”to cause to pass over,“ (n. 8074); by ”ascribing“ is meant not to claim to one’s self, but to confess and acknowledge that it is from the Lord from the signification of ”that openeth the womb,“ as being the things which are of faith from charity (n. 8043). These are of the new begetting, (n. 8042); and from the signification of ”male“ as being the truth of faith (n. 2046, 4005, 7838).

AC 8089. But all the firstborn of my sons I redeem. That this signifies that the truths of faith are not to be ascribed to the Lord, but the goods of faith, is evident from what was shown above (n. 8080), where similar words occur.

AC 8090. And it shall be for a sign upon thine hand. That this signifies that it must be constantly in the will, and that for frontlets between thine eyes signifies that it must be constantly in the understanding, and that because in strength of hand Jehovah led us forth out of Egypt signifies that they were liberated by the Lord‘s Divine power, is evident from what was unfolded above at the ninth verse of this chapter, where similar words occur (n. 8066, 8067, 8069).

AC 8091. Verses 17, 18. And it was in Pharaoh’s letting the people go, that God led them not by the way of the land of the Philistines, because that was near; for God said, Perchance the people will repent when they see war, and return to Egypt. And God led the people about, by the way of the wilderness, the sea Suph; and the sons of Israel went up armed out of the land of Egypt. ”And it was in Pharaoh‘s letting the people go,“ signifies when they who had infested left those who were of the spiritual church; ”that God led them not by the way of the land of the Philistines,“ signifies that it was provided by the Divine that they should not pass to truth of faith which is not from good; ”because that was near,“ signifies that it first comes up; ”for God said,“ signifies the Divine foresight; ”Perchance the people will repent when they see war,“ signifies that they will turn aside from truth by reason of assaults; ”and will return to Egypt,“ signifies that from this there would be a fall into falsities, which are utterly contrary to the truths and goods of faith; ”and God led the people about, by the way of the wilderness,“ signifies that under the Divine auspices they were brought to confirm the truths and goods of faith through temptations; ”the sea Suph,“ signifies the damnation which they were first to pass through; ”and the sons of Israel went up armed out of the land of Egypt,“ signifies that they were taken away from a state of infestations, and thus prepared to undergo temptations.

AC 8092. And it was in Pharaoh’s letting the people go.  That this signifies when they who had infested left those who were of the spiritual church, is evident from the signification of ”to let go,“ as being to leave; from the representation of Pharaoh, as being those who had infested by means of falsities (n. 7107, 7110, 7126, 7142, 7220, 7228, 7317); and from the signification of the sons of Israel, who are here ”the people,“ as being those who were of the spiritual church (n. 8044).

AC 8093. That God led them not by the way of the land of the Philistines.  That this signifies that it was provided by the Divine that they should not pass to truth of faith which is not from good, is evident from the signification of ”God led them not by the way,“ as being that it was provided by the Divine that they should not pass, for by ”leading,“ when by God, is signified providence, and by ”way“ is signified truth (n. 627, 2333), here to pass to the truth; and from the representation of the Philistines, as being those who are in the memory-knowledge of the knowledges of faith, and are not in a life of charity (n. 1197, 1198, 3412, 3413), thus those who are in truth of faith which is not from good.  That this is signified by the ”Philistines and their land“ can be seen from the passages in the Word where they are mentioned, especially in Jer. xlvii., where they are described; and also in (Joel 3:5, 6); and likewise from the historicals of the Word where are described the wars between the sons of Israel and the Philistines, and their subjugation by the Philistines, and then of the Philistines by the sons of Israel.  By the Philistines are there represented those who are in faith separate, or to whom the memory-knowledge of the knowledges of faith is the main thing, but not a life according thereto; consequently those who teach and believe that faith alone saves.

[2] The opinion concerning faith alone or separate is not new, or of this time only, but existed in the ancient churches, and came into use together with evil of life. It is also described in the Word throughout, but by names: first by ”Cain,“ in that he slew his brother Abel (n. 337, 340, 1179); ”Cain“ there, in the internal representative sense, denotes such faith, and ”Abel“ denotes charity.  It is also described by ”Ham,“ when he was cursed by his father (n. 1062, 1063); afterward by ”Reuben,“ in that he went up on his father‘s bed (n. 3870, 4601); and by ”Simeon and Levi,“ in that they slew Hamor and the men of Shechem, and were therefore cursed by their father (n. 3870, 6352). This faith is also described by the ”Egyptians,“ and by their firstborn being slain (n. 7766, 7778), and by the Egyptians being sunk in the sea Suph. It is also described by the ”Philistines“ (n. 3412, 3413), and likewise by ”Tyre and Sidon“ throughout the prophets, where by the ”Philistines“ is signified the memory-knowledge of the knowledges of faith, and by ”Tyre and Sidon“ the knowledges themselves, interior and exterior. Lastly it is also described by ”Peter,“ when he thrice denied the Lord (n. 6000, 6073). But see what has been already shown concerning this faith (n. 36, 379, 389, 916, 1017, 1076, 1077, 1162, 1176, 1798, 1799, 1834, 1844, 2049, 2116, 2228, 2231, 2261, 2343, 2349, 2364, 2383, 2385, 2401, 2435, 2982, 3146, 3242, 3325, 3412, 3413, 3416, 3427, 3773, 4663, 4672, 4673, 4683, 4721, 4730, 4766, 4783, 4925, 5351, 5820, 5826, 6269, 6272, 6273, 6348, 6353, 7039, 7097, 7127, 7317, 7502, 7545, 7623-7627, 7724, 7779, 7790, 7950).

AC 8094. Because that was near. That this signifies that it first comes up, is evident from the signification of ”near,“ when said of faith separate, as being that it first comes up. How it is to be understood that the opinion concerning faith separate or alone first comes up, shall be briefly told. Evil of life is attended with its own falsity, which falsity lies hidden in the man who is in evil of life, and sometimes he is not aware that it is in him; but as soon as he thinks about the truths of the church, and especially when he thinks about salvation, then this falsity comes forth and clearly shows itself, and if it cannot deny the truth itself in respect to its general statement, it explains it in favor of its own evil, and thus falsifies it; consequently, when he is thinking about faith and charity, which are the essentials of the church and of salvation, faith at once comes up, but not charity, because charity is opposite to evil of life; and therefore he also sets charity aside, and chooses faith alone. From all this it is evident that the truths of faith are near, but not the goods of faith; that is, that the former come up first, and not the latter.

[2] From this erroneous and false principle afterward follow many false and erroneous nations; as that good works effect nothing for salvation; that a man’s life does not follow him after death; that man is then saved by merely alone through faith, howsoever he has lived in the world; that the most wicked is saved by faith in the last hour of his life; that evils are wiped away in a moment. These and the like things are thought out and established from this principle, and are consequently so many links in a chain. But they would be perceived to be utterly different if charity and life were the first principle.

AC 8095. For God said. That this signifies the Divine foresight, is evident from the signification of ”God said,“ when of things future, as being the Divine foresight (n. 5361, 6946).

AC 8096. Perchance the people will repent when they see war.  That this signifies that they will turn aside from truth by reason of assaults, is evident from the signification of ”to repent,“ as being to turn aside from truth; and from the signification of ”war,“ as being spiritual combats (n. 1664, 1788, 2686), thus assaults. That ”to repent“ denotes to turn aside from truth, is because by the departure of the sons of Israel from Egypt, and by their stay in the wilderness, and by their introduction into the land of Canaan, is signified that they were continually led to good, and so to heaven. Hence by ”repenting and returning to Egypt“ is signified to depart from good, thus to turn aside from truth; for by ”Egypt“ or ”the Egyptians“ are signified those who are in faith separate from charity, and who are opposed to the truths of the church (n. 6692, 7039, 7097, 7317, 7766, 7926).

[2] As regards assaults by those who are in truth of faith which is not from good, who are signified by ”the Philistines,“ be it known that in the other life these infest the well-disposed, and continually assault the good of faith, that is, charity; for the principles which they have caught at in the world they carry with them into the other life, and retain them until they have been vastated, that is, are deprived of all the memory-knowledge of the knowledges of faith, and are let down into hell. There are at this day great numbers of such spirits, and they dwell to the right in front, in a plane beneath the sole of the foot; their dwelling-place is a kind of city. It has often been granted me to speak with them from there, and to hear their reasonings in favor of faith alone, which are acute; and their assaults against charity, which are stubborn. These then are the things which in the internal sense are meant by their not being led by the way of the land of the Philistines, and by their perchance repenting when they saw war.

AC 8097. And return to Egypt. That this signifies that from this there would be a fall into falsities which are utterly contrary to the truths and goods of faith, is evident from the signification of ”Egypt,“ as being what is contrary to the truths and goods of faith (n. 6692, 7039, 7097, 7317, 7766, 7926); that to return thither denotes to fall into falsities is evident.

AC 8098. And God led the people about, by the way of the wilderness. That this signifies that under the Divine auspices they were brought to confirm the truths and goods of faith through temptations, is evident from the signification of ”God led,“ as being Providence (n. 8093), or what is the same, the Divine auspices and from the signification of ”the way of the wilderness,“ as being to undergo temptations, thus to confirm the truths and goods of faith, for they are confirmed by temptations.  By ”`wilderness“ is signified where there is what is uninhabited and uncultivated (n. 2708), in the spiritual sense, where are no good and truth, and also where truth is not yet conjoined with good. Thus by ”wilderness“ is signified the state of those with whom conjunction will be effected; and as conjunction is not effected except through temptations, these also are signified, but only when the number ”forty“ is added, whether ”forty years,“ or ”forty months,“ or ”forty days;“ for ”forty“ signifies temptations and their duration whatever this may be (n. 730, 862, 2272, 2273). These things are signified by the sojournings of the sons of Israel in the wilderness forty years; moreover the temptations which they underwent are described. That they were led into the wilderness in order that they might undergo these temptations and might thus represent them, is clear from these words in Moses:--

Thou shalt remember all the way in which Jehovah thy God hath led thee these forty years in the wilderness, to afflict thee, to tempt thee, to know what was in thy heart. He fed thee in the wilderness with manna, which thy fathers knew not, to afflict thee, and to tempt thee, to do thee good in thy future time (Deut. 8:2, 6).

As by ”forty“ were signified temptations and their duration, and by the ”wilderness“ the state of those who undergo them, therefore when the Lord was tempted, He also went out into the wilderness, and was there forty days (Matt. 4:1, 2; Luke 4:1, 2; Mark 1:12, 13).

AC 8099. The sea Suph.  That this signifies the damnation which they were first to pass through, is evident from the signification of ”the sea Suph,“ as being the hell where are those who are in faith separate from charity, and in a life of evil; and as ”the sea Suph“ denotes hell, it also denotes damnation. In regard to their having first to pass through damnation, the case is this.  When those who had been of the spiritual church, and until the coming of the Lord had been detained in the lower earth, and there infested by those who had been in faith separate from charity, were liberated, they were not at once taken up into heaven, but were first brought into a second state of purification, which is that of temptations; for the truths and goods of faith can neither be confirmed nor conjoined without temptations, and until these had been confirmed and conjoined, they could not be raised into heaven.  These things were represented by the sons of Israel not being at once introduced into the land of Canaan, but being first led into the wilderness, where they remained forty years, and in the meantime underwent various temptations which are described in the books of Moses.

[2] As regards the fact that they first passed through the sea Suph, by which is signified the hell of those who are in faith separate and in a life of evil, thus through the midst of damnation, be it known that this hell is in front deep down beneath the hells of adulterers, and spreads rather widely toward the left, being separated from the hells of adulterers by waters as of a sea.  To the right there, but deeper, is where those are gathered together who are in the truth of faith, but not in the good of faith, who are signified by the ”Philistines“ (n. 8096); but the lower earth where those are who are being infested, is beneath the sole of the foot, a little in front. They who are liberated from infestations are not brought toward the right, for here are those who are signified by the ”Philistines;“ but they are brought to the left, through the midst of the hell above spoken of, and they emerge to the left, where there is as it were a wilderness. I have twice been allowed to see that those who are being delivered from infestations pass by this way. While they are passing through, they are so protected by the Lord that not the slightest evil can touch them, still less anything of damnation, for they are encompassed with a column of angels, with whom the Lord is present: this was represented by the passage of the sons of Israel through the sea Suph.

[3] This was also meant by these words in Isaiah:--

Awake, awake, put on strength, O arm of Jehovah Art Thou not it that dried up the sea, the waters of the great deep? that hath set the depths of the sea a way for the redeemed to pass over? (Isa. 51:9, 10);

the ”arm of Jehovah“ denotes the Lord as to the Divine Human; ”the waters of the great deep,“ and ”the depths of the sea,“ denote the hell where are those who are in faith separate from charity and in a life of evil; the waters as of a sea beneath which they are, are falsities, for in the other life falsities are seen as dense and dark clouds, and also as inundations of water (n. 739, 4423, 7307); ”the redeemed who were to pass over“ denote those who have been liberated by the Lord.

[4] In the same:--

Jehovah hath remembered the days of old, Moses and His people, saying, where is He that brought them up out of the sea with the shepherd of His flock? where is He that put the spirit of His holiness in the midst of them? (Isa. 63:11).

In this prophetic utterance by Moses is meant the Lord, who also is ”the shepherd of the flock;“ by ”the people whom He brought up out of the sea,“ are meant those who were liberated from damnation.

[5] In Jeremiah:--

The earth trembled at the voice of their fall; there Was a cry, the voice thereof was heard in the sea Suph (Jer. 49:21);

”the sea Suph“ denotes hell, for Edom and its damnation are here treated of, and it is said that ”the voice thereof was heard from the sea Suph,“ when yet not they, but the Egyptians were immersed in that sea, which shows that ”the sea Suph“ signifies hell and damnation. By ”Edom“ are here signified those who from the evil of the love of self reject the truths of doctrine, and embrace falsities (n. 3322). From all this it can now be seen what is signified by ”the sea Suph“ in the internal representative sense, and what by the passage through it of the sons of Israel, and by the immersion of the Egyptians therein, as described in the following chapter.

AC 8100. And the sons of Israel went up and spied out of the land of Egypt. That this signifies that they were taken away from a state of infestations, and thus prepared to undergo temptations, is evident from the signification of ”going up armed,“ as being that they well prepared, here, to undergo temptations, because they were led through the sea Suph into the wilderness. ”The wilderness“ denotes a state of undergoing temptations, (n. 8098); from the representation of the sons of Israel, as being those who are of the spiritual church; and from the signification of ”the land of Egypt,“ as being a state of infestations (n. 7278). ”To go up out of the land of Egypt“ denotes to be taken away, or liberated. From all this it is evident that ”the sons of Israel went up armed out of the land of Egypt“ denotes that they were taken away from a state of infestations, and were thus prepared to undergo temptations.  For the difference between temptations and infestations (n. 7474).

AC 8101. Verse 19. And Moses took the bones of Joseph with him; for swearing he had called the sons of Israel to swear, saying, Visiting God will visit you; and ye shall bring up my bones with you from hence. ”And Moses took the bones of Joseph with him,“ signifies the representative of a church, which they had; ”for swearing he had caused the sons of Israel to swear, saying,“ signifies a binding; ”Visiting God will visit you,“ signifies when this last state and first state of the church would come; ”and ye shall bring up my bones with you from hence,“ signifies as above, the representative of a church with them, and not a church, which moreover is in what is internal.

AC 8102. It is needless to unfold these words further, because they have been already unfolded at (Gen. 50:24, 25); where like words occur (n. 6590, 6592).

AC 8102a. Verses 20-22. And they journeyed from Succoth, and encamped in Etham, at the end of the wilderness.  And Jehovah went before them by day in a pillar of cloud, to lead them in the way; and by night in a pillar off fire, to give them light; to go by day and by night.  The pillar of cloud by day, and the pillar of fire by night, departed not from before the people. ”And they journeyed from Succoth, and encamped in Etham,“ signifies the second state after they were liberated; ”at the end of the wilderness,“ signifies the first state of temptations; ”and Jehovah went before them,“ signifies the continuous presence of the Lord; ”by day in a pillar of cloud,“ signifies that when there was a state of enlightenment, it was tempered by obscurity of truth; ”to lead them in the way,“ signifies the Divine auspices; ”and by night in a pillar of fire, to give them light,“ signifies that when there was a state of obscurity it was tempered by enlightenment from good; ”to go by day and by night,“ signifies thus life in both states; ”the pillar of cloud by day, and the pillar of fire by night, departed not from before the people,“ signifies that the presence of the Lord was perpetual.

AC 8103. And they journeyed from Succoth, and encamped in Etham.  That this signifies the second state after they were liberated, is evident from the fact that the journeyings and encampments of the sons of Israel after they went forth from Egypt, signify the spiritual states of those who were liberated by the Lord.  The changes of states are signified by the journeys from one place to another and the residing there; the second state is here signified by the journeying from Succoth to Etham, because the first state was signified by the journeying from Rameses to Succoth (n. 7972).  Moreover by ”journeyings“ in the internal sense of the Word are signified states and institutes of life (n. 1293, 3335, 5605), and by ”encampments“ the settings in order of truth and good which are of the life (n. 4236).

AC 8104. At the end of the wilderness.  That this signifies the first state of temptations, is evident from the signification of a ”wilderness,“ as being a state for the undergoing of temptations (n. 8098); and as this state began at the end of the wilderness, therefore by ”the end of the wilderness“ is signified the first state.

AC 8105. And Jehovah went before them.  That this signifies the continuous presence of the Lord, is evident without explication.  ”Jehovah“ denotes the Lord, (n. 8046).

AC 8106. By day in a pillar of cloud.  That this signifies that when there was a state of enlightenment it was tempered by obscurity of truth, is evident from the signification of ”by day,“ or ”in the day,“ as being in a state of enlightenment; for the times of day, as morning, noon, evening, and night, correspond to the various degrees of enlightenment which belong to intelligence and wisdom in the other life (n. 5672, 5962, 6110); whence ”day“ denotes a state of enlightenment or clear perception, and ”night“ a state of no enlightenment, or of obscure perception (n. 7680); and from the signification of ”cloud,“ as being obscurity of truth, because a cloud takes away the brightness of light from the sun, and also tempers it

[2] In the Word throughout it is said that Jehovah appeared ”in a cloud,“ and that He was ”girded with a cloud,“ also that ”beneath His feet was a cloud;“ in which passages by ”cloud“ is meant obscurity of truth, specifically, the literal sense of the Word, for relatively to the internal sense this sense is obscurity of truth (n. 2135a, 4391, 5922, 6343, 6752). This was signified by the ”cloud“ when the Lord was seen by Peter, James, and John in glory (Luke 9:34); when from Mount Sinai by the people; and when by Moses upon his entering to Him there (Exod. 19:9; 20:18; 24:15-18; 34:5); and also by the circumstance that the Lord so often said that He ”would come in the clouds of heaven“ (Matt. 24:30; 26:63, 64; Mark 13:26;14:61, 62; Luke 21:27).

[3] The literal sense of the Word is called a ”cloud,“ because the internal sense, which is called ”glory,“ cannot be comprehended by man, except one who is regenerated, and is also enlightened. If the internal sense of the Word, or truth Divine in its glory, were to appear before a man who is not regenerated, it would be like thick darkness, in which he would see nothing at all, and by which he would also be blinded, that is, would believe nothing.  From all this it can be seen what is signified by a ”cloud by day,“ namely, obscurity of truth; and when the Word is treated of, the literal sense.

[4] It is said ”in a pillar of cloud and of fire,“ because by ”a pillar“ is signified a prop which supports (Jer. 1:18; Ps. 75:3; Rev. 3:12; Job 9:6); and it is predicated of the natural, because the natural is like a prop or base to the spiritual; for the spiritual closes in the natural, and there rests. Hence it is that the feet of the angel descending from heaven appeared ”as pillars of fire“ (Rev. 10, 1); for by ”feet“ is signified the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328).

AC 8107. To lead them in the way. That this signifies the Divine auspices, is evident from the signification of ”leading in the way,“ when said of Jehovah, as being Providence, and the Divine auspices (n. 8093, 8098).

AC 8108. And by night in a pillar of fire, to guide them light.  That this signifies that when there was a state of obscurity, it was tempered by enlightenment from good, is evident from the signification of ”night,“ as being a state of obscurity (n. 1712, 6000); from the signification of ”fire,“ as being the good of love (n. 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324, 7852); and from the signification of ”giving light,“ as being enlightenment. That Jehovah or the Lord appeared or went before in a pillar of cloud by day and in a pillar of fire by night, was because thereby was represented the state of heaven, for in heaven there are never-ceasing variations and changes of state; for the angels are continually being perfected, which cannot possibly be done without unceasing changes of states. In general these variations and changes are like the changes of times in the world; namely, the changes of the times of the year; spring, summer, autumn, winter, and again spring; and the changes of the times of the day-morning, noon, evening, night, and again morning. When it is morning and noon in heaven, there is enlightenment of the understanding from the Lord, but this enlightenment is then tempered by obscurity of truth as by a cloud; and when it is evening and night there, they have obscurity of understanding, but this is tempered by the Lord by means of the good of love, as by a fire which gives light. These are the things which were represented by the pillar of cloud by day and the pillar of fire by night with the sons of Israel in the wilderness.

AC 8109. To go by day and lay night. That this signifies life in both states, is evident from the signification of ”going“ and ”journeying,“ as being to live (n. 3335, 3690, 4882, 5493, 5605); and from the signification of ”day,“ as being a state of enlightenment; and of ”night,“ as being a state of obscurity (n. 8106, 8108); thus both states.

AC 8110. The pillar of cloud by day, and the pillar of fire by night, departed not from before the people. That this signifies that the presence of the Lord was perpetual, is evident from what has now been unfolded; for so the angels, in whose midst was the Lord, appeared before the people.

ON THE SPIRITS AND INHABITANTS OF THE PLANET JUPITER, CONTINUED

AC 8111. By long continued intercourse with the spirits of the earth Jupiter, it became evident that they are better disposed than the spirits of some other earths.  Their approach when they came, their stay, and their influx at the time, were inexpressibly gentle and sweet.  In the other life goodness manifests itself by gentleness and sweetness. These qualities could be very clearly distinguished from the gentleness and sweetness of the good spirits of our earth.

AC 8112. When any slight disagreement arises among them, there appears to them as it were a slender ray of white light, such as usually is that of lightning; or a little band in which are sparkling stars.  These are signs of disagreement; but the disagreement among them is quickly repaired. When the stars sparkle and at the same time wander, the sign is not good; but when the sparkling stars are fixed, the sign is good.

AC 8113. I was able to recognize the presence of the spirits of Jupiter, not only from the gentleness and sweetness of their approach and influx, but also from the fact that they inflowed most especially into the face, and that they disposed it to be smiling and cheerful, and continually so while they were present. It was said that they so dispose the faces of the inhabitants of their earth, for they wish to inspire them with tranquillity and delight of heart. This tranquillity and delight with which they inspired me sensibly filled my chest and heart. The desires and anxieties about the future, which induce in-tranquillity and unpleasantness, and excite and agitate the mind into various disturbances, were then removed. From this I could clearly see what was the quality of the life of the inhabitants of the planet Jupiter. They told me that they do not fear death, except a little on account of the loss of their married partner and children, because they know of a certainty that the death of the body is a continuation of life, and that after it they become more happy.

AC 8114. I noticed that they had a still more interior state of happiness, and that they were susceptible of a state of happiness still more interior yet. This is discerned from the fact that their interiors are not closed, but are open to the Lord; for the more open the interiors are, the more susceptible men are of the Divine good and the Divine happiness. Very different is the case with those who do not live in the order of heaven. With such the interiors are closed and the exteriors are open to hell, whence flow in contempt for others, hatreds, revenges, and cruelties, which it is a delight for them to exercise against those who do not reverence them, or do not favor their desires.

AC 8115. The spirits of the earth Jupiter cannot be together with the spirits of our earth, because these are of a wholly different genius, and do not love the delight of tranquillity as they do.  It surprised them to hear that people from our earth who become angels are wholly different in heart, and retain scarcely anything that is like their state when they were spirits. To show them that such is the case there came in succession from heaven a number of choirs of angels from our earth. There are choirs when many think, speak, and act all together as a one in an uninterrupted series: the celebration of the Lord in the heavens is for the most part effected by means of choirs: as to choirs, see (n. 1648, 1649, 2595, 2596, 3350, 5182). These choirs gave so much delight to the spirits of Jupiter who were with me that they seemed to themselves to be as it were transported into heaven.  This glorification by means of choirs lasted about an hour. The delicious feelings excited thereby in the spirits, being communicated to me, I was enabled to feel them. They said that they would tell this to their people who were elsewhere.

AC 8116. They reported that in the region of their earth where they had been, there is a great multitude of men, as great as the planet can feed; and that the planet is fertile, and abounds in all things; and that its inhabitants desire no more than will suffice for the necessaries of life, and that consequently the multitude of men is so great.

AC 8117. They reported further that they are there distinguished into nations, families, and houses; that they all dwell separately with their own; that their intercourse is mostly with their family connections; that no one ever desires the goods of another, and that it never comes into their minds to claim anything thereof for themselves, still less to attack and plunder, which they regard as a crime contrary to human nature, and horrible.  When I desired to tell them that in this earth there are wars, plunderings, and slaughterings, they turned away, and were averse to hear.

AC 8118. I have been told by the angels that the most ancient people on this earth dwelt in like manner, that is, distinguished into nations, families and houses; that they were all content with their own goods; and that to grow rich from the gods of others, and to exercise dominion, were then quite unknown. On this account, the ancient times, and especially the most ancient, were more acceptable to the Lord than the succeeding ones; and such being the state, innocence also then reigned, and with innocence, wisdom. Everyone then did what is good from good, and what is just from justice.  They did not know what it is to do what is good and just with a view to self-honor, or for the sake of profit.  They did not then speak anything but the truth; and this not so much from truth, as from good; that is, not from the understanding separate, but from the will conjoined.  Such were the ancient times, and therefore angels could then have intercourse with men, and lead their minds home to heaven in a state almost separated from bodily things, and could take them round, and show them the magnificent and happy things there, and likewise communicate to them their own happinesses and delights.  Moreover those times were known to ancient writers, and were called by them the Golden and also the Saturnian Age.

[2] Those times were of this nature, because, as before said, they lived distinguished into nations, and the nations into families, and the families into houses, and each house dwelt by itself; and because it never then came into anyone‘s mind to attack the inheritance of another, and thereby get for himself wealth and dominion. Far removed then were the love of self and the love of the world, and everyone rejoiced at heart by reason of his own good, and not less by reason of another’s.

[3] But in the succeeding time this scene was changed and turned into the opposite, when the lust of dominion and of possessing the goods of others invaded the mind. Then for the sake of self-defence, the human race gathered into kingdoms and empires. And as the laws of charity and conscience, which had been written on hearts, ceased to operate, it became necessary to enact laws to restrain acts of violence; in which laws, honors and riches were the rewards, and the deprivation of these were the penalties. When the state was thus changed, heaven removed itself from man, and this more and more, even to the present age, when it is no longer known whether there is a heaven, and consequently whether there is a hell, and when it is even denied that these exist. These things have been stated, in order that by the parallelism there may be illustrated the quality of the state of those who are on the earth Jupiter, and whence comes their good disposition, and also their wisdom, of which more will be said in what follows.

AC 8119. A continuation about the spirits and inhabitants of the earth Jupiter will be found at the end of the following chapter.


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