HEAVENLY SECRETS
Emanuel Swedenborg

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AC EXODUS Chapter 21

THE DOCTRINE OF CHARITY

AC 8958. They who are being regenerated undergo Temptations.

AC 8959. Temptations are spiritual combats in man. For they are combats between the evil that is in him from hell, and the good that is in him from the Lord.

AC 8960. Temptation is induced by evil spirits who dwell with man in his evils and falsities; these spirits excite his evils, and accuse him. But angels from the Lord, who dwell in his goods and truths, call forth the truths of faith which are with him, and defend him.

AC 8961. That which is dealt with in Temptations relates to the dominion of the evil that is with the man from hell, and of the good that is with him from the Lord.  The evil that wishes to have dominion is in the natural or external man, but the good is in the spiritual or internal man; hence it is that in Temptations that which is dealt with also relates to the dominion of the one over the other; if evil conquers, the natural man has dominion over the spiritual; if good conquers, the spiritual man has dominion over the natural.

AC 8962. These combats are carried on by means of truths of faith which are from the Word.  The man must fight against evils and falsities from these; if he fights from anything else, he does not conquer, because the Lord is not in anything else.

AC 8963. As the combat is carried on by means of truths of faith which are from the Word, the man is not admitted into combat until he is in the knowledges of truth and of good, and has obtained therefrom some spiritual life; and therefore these combats do not arise with man until he has come to years of maturity.

AC 8964. He who has not with him truths of faith from the Word by which he may fight, thus who has not any spiritual life in himself from these, is not admitted into any combat, because he yields; and if a man yields, his state after Temptation becomes worse than his state before Temptation, for evil has then acquired to itself power over good, and falsity over truth.

AC 8965. As at this day faith is rare, for the church is at its end, therefore at this day few undergo any spiritual Temptations.  Hence it is that it is scarcely known what they are, and to what they conduce.

AC 8966. Temptations conduce to the confirmation of the truths of faith, also to the implantation of them, and the insinuation of them into the will, that they may become goods of charity. For, as before said, man fights from the truths of faith against evils and falsities; and because his mind is then in truths, when he conquers he confirms himself in them and implants them; and also accounts as an enemy, and rejects from himself, the evils and falsities which have assailed him.  Moreover through Temptations the concupiscences which are of the loves of self and of the world are subdued, and the man becomes humble.  Thus he is rendered fit to receive the life of heaven from the Lord, which life is the new life, such as belongs to the regenerated man.

AC 8967. As through temptations the truths of faith are confirmed, and the goods of charity implanted, and also the concupiscences of evil are subdued, it follows that through  Temptations the spiritual or internal man acquires dominion over the natural or external man, thus the good which is of charity and faith over the evil which is of the love of self and of the world.  When this is effected, the man has enlightenment, and perception of what is true and what is good, and also of what is evil and false; and consequently he has intelligence and wisdom, which afterward increase day by day.

AC 8968. When a man is being introduced through the truths of faith to the good of charity, he undergoes Temptations; but when he is in the good of charity, Temptations cease, for he is then in heaven.

AC 8969. In Temptations man ought to fight against evils and falsities as from himself, but still believe that he does so from the Lord.  If during the Temptation itself he does not believe this, because he is then in obscurity, still he should believe it after the Temptation.  If after Temptation the man does not believe that the Lord alone has fought for him and conquered for him, he has undergone only external Temptation, which Temptation does not penetrate deeply, nor cause anything of faith and of charity to take root.

EXODUS 21:1-37

1. And these are the judgments which thou shalt set before them.

2. When thou shalt buy a Hebrew servant, six years he shall serve; and in the seventh year he shall go out free for nothing.

3. If in his body he shall come in, in his body he shall go out; if he is master of a woman, then his woman shall go out with him.

4. If his master shall give him a woman, and she bear him sons or daughters, the woman and her children shall be his master’s, and he shall go out in his body.

5. And if saying the servant shall say, I love my master, my woman, and my children; I will not go out free:

6. Then his master shall bring him unto God, and shall bring him to the door, or unto the door-post; and his master shall bore through his ear with his awl; and he shall serve him forever.

7. And when a man shall sell his daughter to be a maidservant, she shall not go out according to the going out of the menservants.

8. If she be evil in the eyes of her master, so that he will not betroth her, then she shall be redeemed: to sell her unto a strange people he shall have no power, in his acting treacherously against her.

9. And if he shall betroth her to his son, he shall do to her according to the judgment of daughters.

10. If he shall take him another; her food, her covering, and her conjugial due, he shall not diminish.

11. And if he shall not do these three to her, then she shall go out free with no silver.

12. He that smiteth a man, and he die, dying he shall die.

13. And he that hath not lain in wait, and God caused it to happen to his hand; then I will appoint thee a place whither he shall flee.

14. And when a man shall act of set purpose against his companion, to kill him with deceit; thou shalt take him from Mine altar that he may die.

15. And he that smiteth his father and his mother, dying he shall die.

16. And he that stealeth a man, and selleth him, and if he shall be found in his hand, dying die shall die.

17. And be that curseth his father and his mother, dying he shall die.

18. And when men shall dispute, and a man shall smite his companion with a stone, or with his fist, and he dieth not, and lieth down in bed:

19. If he rise and walk abroad upon his staff, the smiter shall be guiltless; only he shall give his cessation, and healing shall heal him.

20. And when a man shall smite his manservant, or his maidservant, with a rod, and he die under his hand; in being avenged he shall be avenged.

21. Nevertheless if he shall stand for a day or two, he shall not be avenged, because he is his silver.

22. And when men shall quarrel, and shall strike a pregnant woman, and her births go forth, and harm is not done, with fining he shall be fined, as the woman‘s master shall lay upon him; and he shall give according to the judges.

23. And if harm is done, then thou shalt give soul for soul,

24. Eye for eye, tooth for tooth, hand for hand, foot for foot,

25. Burning for burning, wound for wound, blow for blow.

26. And when a man shall smite the eye of his manservant, or the eye of his maidservant, and shall destroy it; he shall let him go free for his eye.

27. And if he shall knock out his manservant’s tooth, or his maidservant‘s tooth; he shall let him go free for his tooth.

28. And when an ox shall strike with the horn a man or a woman, and he dieth, with stoning the ox shall be stoned, and his flesh shall not be eaten; and the master of the ox shall be guiltless.

29. But if the ox were wont to strike with his horn from yesterday the day before yesterday, and it hath been attested to his master, and he hath not watched him, and he hath killed a man or a woman; the ox shall be stoned, and his master also shall die.

30. If expiation be laid on him, then he shall give the redemption of his soul according to all that is laid upon him.

31. Whether he have struck with the horn a son, or struck with the horn a daughter, according to this judgment shall it be done to him.

32. If the ox shall strike with the horn a manservant, or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned.

33. And when a man shall open a pit, or when a man shall dig a pit and not cover it, and an ox or an ass shall fall in there:

34. The master of the pit shall repay; he shall pay silver to its master, and the dead one shall be his.

35. And when a man’s ox shall strike the ox of his companion, and he die; then they shall sell the living ox, and shall divide the silver of it; and the dead one also they shall divide.

36. Or if it be known that the ox was wont to strike with the horn from yesterday the day before yesterday, and his master hath not watched him; repaying he shall repay ox for ox, and the dead one shall be his.

37.    When a man shall steal an ox, or one of the flock, and shall kill it, or sell it, he shall repay five oxen for an ox, and four of the small cattle for one of the small cattle.

THE CONTENTS

AC 8970. In this chapter in the internal sense the subject treated of is those who injure or destroy, in themselves or in others, the truth of faith or the good of charity; what is the penalty; and what the restoration.  Such things are here involved in the judgments or laws relating to servants, to the death or injury occasioned to companions or to servants, also relating to oxen that strike with the horn, and to a pit.

THE INTERNAL SENSE

AC 8971. That the Word is holy, nay, most holy, is known to everyone within the church.  This is not only acknowledged, but is also perceived, by those who are in the truths of faith and in a life according to them, for when reading the Word they are continually kept in the idea of what is holy.  But those who are not in the truths of faith and in a life according to them do not acknowledge, still less perceive, anything of holiness in the Word.  When these persons read the Word, they do not see anything higher in it than in any other writing. And they who in their hearts deny the holiness of the Word also say to themselves when they read it, that the writings of men are finer, because in so far as regards the literal sense they are composed in a finer style.  This has been shown me by living experience with regard to those in the other life who in their hearts have denied that the Word has been inspired by the Divine.  But when they were told that the Word is holy and Divine as to every jot and smallest point in it, they stood amazed, and marveled whence this could be.  And when they were told further, and also shown to the life, that all things which are in the Word contain in them a spiritual sense which does not appear in the letter, and that this sense of the Word is with the angels in heaven when the Word is being read by man, they then acknowledged it because it was shown; but they said that they did not know this in the world, and that because they did not know it, they are free from blame.  But when these same persons were examined, it was observed that they had lived just as they liked, without any restraints from conscience, and had therefore at heart denied the Divine, heaven and hell, the life after death, and all other matters of faith, and that this was the cause of their not having acknowledged the holiness of the Word.  And it was further shown that all those who have been in the truths of faith and in a life according to them, have held the Word to be holy, and have also while reading it perceived in themselves that it is so. From this they were convinced that the cause was not in the Word, but in themselves.  For with those who are in a life of good the interiors are open into heaven, whence the holiness of the Word flows in from the angels; whereas with those who are in a life of evil the interiors are closed toward heaven, but are open into hell, whence there flows in the contrary.

[2] Take for example the judgments or laws in this chapter about menservants, maidservants, and oxen.  They who deny the holiness of the Word, because they are in a life of evil, will say that in these judgments or laws they do not see anything Divine-as when it is said that a manservant who does not desire to go away free should be brought to a door or a doorpost, and his master should bore through his ear with an awl, and accordingly he should serve forever; also that if a manservant who is smitten shall live a day or two, his master who smote him shall not be punished, because he is his silver; as also that a manservant should be free for the loss of an eye or a tooth; and that an ox striking with the horn should be stoned, besides the other things there mentioned.  They who in their hearts deny the holiness of the Word regard these things as not worthy of the Lord, and still less worthy to be dictated by Jehovah Himself on Mount Sinai; in like manner do they regard all other things that are in the Word, whether historical or prophetical.  But the reason why they so regard them is that heaven is closed to them on account of their life of evil, consequently they have a contrary perception.  The case is quite different with those who are in a life of good.

[3] Whence comes the holiness of the Word which flows in from heaven, is evident from all that has hitherto been said and shown about the internal sense of the Word; namely, that the Word alone has an internal sense, and that this sense treats of such things as belong to heaven, which are the things of eternal life, and that inmostly it treats of the Lord alone, thus of holy things, nay, of Divine things themselves which are most holy; and that this sense is for the angels who are with man while the Word is being read, consequently that there is from this source an influx of holiness, and a perception of it, with those who are in the life of faith and charity.  As regards the judgments or laws in this chapter about menservants, maidservants, and oxen, these contain in the internal sense such things as are of Divine order with respect to those who are in the truth of faith, and also with respect to those who injure or destroy the things which belong to faith and charity, and those which belong to love to the Lord; and in the inmost sense, those things which would injure or destroy the Lord Himself.  From this everyone can see how holy in themselves these judgments are, however little they appear so in the letter.

AC 8972. Verse 1. And these are the judgments which thou shalt set before them, signifies exterior truths, such as there must be in the civil state where there is a representative church, and which flow from the internal truths which are of order in the heavens.  That these things are signified by ”the judgments which were to be set before the sons of Israel“ is evident from the signification of ”judgments,“ as being truths (n. 2235, 6397, 7206, 8685, 8695).  The reason why ”judgments“ denote truths is that all judgment is effected by means of truths; consequently by ”doing judgment“ in the Word is signified doing truth, that is, judging according to truths.  But by judgments,” in the plural, are signified civil laws, thus exterior truths such as are in the civil state.  It is said “where there is a representative church,” for the reason that interiorly they contain and involve in them those truths which are of order in the heavens, as can be seen from their internal sense.

[2] The laws which were enacted and commanded the sons of Israel by the Lord were distinguished into “commandments,” “judgments,” and “statutes.” Those were called “commandments” which belonged to life; those “judgments” which belonged to the civil state; and those “statutes” which belonged to worship.  As regards “judgments” specifically, they are such things as are contained in this chapter, and also in several chapters that follow. They served for laws in a church wherein the internal things which are of heaven and the church were represented by external things.  But they do not serve for laws in a church wherein internal things are no longer represented by external, as in the Christian Church.  The reason is that to the man of this Church internal things have been revealed, and therefore communication with heaven is effected by means of internal things, and not by means of external things, as before. This is the reason why the man of the Christian Church is not bound to observe in their external form those things which are called “judgments” and “statutes,” but in their internal form. Nevertheless holiness abides in them, because they contain holy things within them, as do also all and each of the things commanded in the Word about sacrifices.  Although these things have been abrogated, they nevertheless are holy things of the Word by reason of the Divine things which are in them, and which they represented.  For when they are read by a Christian man, the Divine things that are within them, and that were represented, are perceived in the heavens, and fill the angels with that which is holy, and at the same time by influx from the angels they fill the man who reads, especially if he himself then thinks of the Divine things that are within them.  From this it is plain that the Word even of the Old Testament is most holy.

[3] That the laws enacted by the Lord and commanded the sons of Israel were distinguished into “commandments” which relate to life, into “judgments” which relate to the civil state, and into “statutes” which relate to worship, is plain in the following passages:--

Jehovah said unto Moses, Go, say to them, return ye into your tents. But as for thee, stand thou here with Me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do them (Deut. 5:28, 30, 31).

Now these are the commandments, the statutes, and the judgments, which Jehovah your God commanded to teach you (Deut.  6:1).

Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day. to do them (Deut. 7:11).

If his sons forsake My law, and walk not In My judgments; if they profane My statutes, and keep not My commandments; I will visit their transgression with the rod (Ps. 89:30-32).

[4] Moreover all the laws, in so far as they belonged to the representative church, were in general called “judgments” and “statutes,” as in Moses:--

Now, therefore, O Israel, hear the statutes and the judgments which I will teach you, that ye may do them. What great nation is there that hath statutes and judgments so just as all this law, which I will give before you this day? (Deut. 4:1, 8; 5:1).

Jerusalem hath changed My judgments into wickedness more than the nations, and My statutes more than the lands that are round about her; for they have rejected My judgments, and have not walked in My statutes (Ezek. 5:6, 7).

Let them walk in My statutes, and keep My judgments, to do the truth (Ezek. 18:9).

Besides many other places (Lev. 18:5; 19:37; 20:22; 25:18; 26:15; Deut. 26:17; Ezek. 11:12, 20; 20:11, 13, 25; 37:24).

AC 8973. Verses 2-6. When thou shalt buy a Hebrew servant, six years he shall serve; and in the seventh year he shall go out free for nothing.  If in his body he shall come in, in his body he shall go out; if he is master of a woman, then his woman shall go out with him.  If his master shall give him a woman, and she shall bear him sons or daughters, the woman and her children shall be his master‘s, and he shall go out in his body. And if saying the servant shall say, I love my master, my woman, and my children; I will not go out free; then his master shall bring him unto God, and shall bring him unto the door, or unto the door-post; and his master shall bore through his ear with his awl; and he shall serve him forever.  When thou shalt buy a Hebrew servant,“ signifies those within the church who are in the truths of doctrine and not in good according to them; ”six years he shall serve,“ signifies a state of labor and of some combat and of the consequent confirmation of truth; ”and in the seventh year he shall go out free for nothing,“ signifies a state of truth confirmed without exertion on his part; ”if in his body he shall come in,“ signifies truth without delight; ”in his body he shall go out,“ signifies a state of truth without delight also after combat; ”if he is master of a woman,“ signifies truth with delight adjoined; ”then his woman shall go out with him,“ signifies a state of truth with delight conjoined also after combat; ”if his master shall give him a woman,“ signifies good from the spiritual adjoined to truth while in combat; ”and she bear him sons or daughters,“ signifies the truths and goods thence derived; ”the woman and her children shall be his master’s,“ signifies that good adjoined to truth by the spiritual, together with the goods and truths thence derived, shall not be appropriated to truth; and he shall go out in his body,” signifies the state after combat, which is merely one of confirmed and implanted truth; “and if saying the servant shall say,” signifies thought then from the implanted truth; “I love my master, my woman, and my children,” signifies the delight of the remembrance of spiritual goods; “I will not go out free,” signifies the delight of obedience; “then his master shall bring him unto God,” signifies a state into which he then enters according to Divine order; “and shall bring him to the door, or unto the door-post,” signifies a state of communication of truth confirmed and implanted with spiritual good; “and his master shall bore through his ear with his awl,” signifies a representative of obedience; “and he shall serve him forever,” signifies to eternity.

AC 8974. When thou shalt buy a Hebrew servant. That this signifies those within the church who are in the truths of doctrine and not in good according to them, is evident from the signification of “buying,” as being to procure and appropriate to one‘s self (n. 4397, 5374, 5397, 5406, 5410, 5426, 7999); and from the signification of “a Hebrew servant,” as being those within the church who are in the truths of doctrine and not in good of life according to them; for “servant” is predicated of those who are in truth and not in the corresponding good, and in general, of truth relatively to good (n. 3409), and “Hebrew” is predicated of those things which are of the church, and of those things which are of some service. That it is predicated of those things which are of the church, (n. 5136, 5236, 6675, 6664); also that it is predicated of those things which are of some service, (n. 1703, 1741, 5013). As in what now follows, the menservants and maidservants of the sons of Israel are treated of, it must be told what the statutes concerning them involve in the internal sense. Everyone can see that the statutes contain within them secret things of heaven, because they were spoken and commanded orally by Jehovah to Moses on Mount Sinai, and because they follow immediately after the words of the decalogue. Apart from such secret things they would be merely civil and public laws like the laws of other nations on earth, in which there is no secret thing of heaven. But the secret things here contained are not manifest except to the angels in the heavens, consequently not to men except by the internal sense; for this teaches how the angels perceive the Word, consequently it teaches the secret things that are within the Word.  What and of what quality these secret things are, will be plain in the following explication of each particular.

[2] That a general idea may be had, it shall be briefly told what is specifically meant by “Hebrew servants” in the internal sense. In the spiritual church, which the sons of Israel represented, there are two kinds of men: there are those who are in the truth of faith and not in the corresponding good of life, and there are those who are in the good of charity and in the corresponding truth of faith. They who are in the good of charity and in the corresponding truth of faith are they who constitute the very church itself, and are men of the internal church. In the internal sense of the Word these are they who are called the “sons of Israel.” These are of themselves free, because they are in good; for they who are led by the Lord by means of good are free (n. 892, 905, 2870-2893).  But they who are in the truth of faith and not in the corresponding good of life are men of the external spiritual church.  These are they who in the internal sense of the Word are meant by the “Hebrew servants.” They are represented by servants because those things which are of the external church are relatively nothing else than things of service.  The case is similar also with the truth of faith relatively to the good of charity; for the truth of faith serves for introducing the man of the church into the good of charity.

[3] Be it known moreover that he who makes everything of the church, thus everything of salvation, to consist in the truth of faith and not in the good of charity, and who also does good from obedience only and not from the affection which is of the love, cannot be regenerated, as can those who are in the good of charity, that is, who do what is good from the affection of love. They can indeed be reformed, but not re generated.  Their reformation is here treated of in the internal sense in the laws concerning menservants and concerning maidservants. The secret things of this reformation are not at this day known to anyone, for the reason that an almost total ignorance prevails within the church of what the truth of faith effects toward salvation, and what the good of charity effects. Nay, it is not known what charity is, or that charity and faith must marry together for anything of the church to exist in man; for the marriage of good and truth is the church itself, because it is heaven in man (n. 2173, 2618, 2728, 2729, 2803, 3132, 3155, 4434, 4823, 5194, 5502, 6179).

AC 8975. Six years he shall serve.  That this signifies a state of labor and of some combat and of the consequent confirmation of truth, is evident from the signification of “six years,” as being states of labor and combat. That “six” signifies labor and combat (n. 737, 900, 8888); and that “years” signify states, (n. 487, 488, 493, 893, 7839).  That the confirmation of truth is also signified, is because spiritual truth, which is called the truth of faith, is confirmed by labor and combat. It is said “somewhat of combat,”’ because they who are in the truth of faith and not in the corresponding good of life are not admitted into any grievous combat, that is, into temptation, because they would yield.  For the Lord cannot flow in with them by means of good, and thus defend them against the evils and falsities which assail in temptations. They are only external men, and whatever flows in from the Lord must flow in through the internal man into the external. When men are not in the good of charity, the internal man is not open, for good is that which opens the internal man, and which dwells there.

AC 8976. And in the seventh year he shall go out free for nothing.  That this signifies a state of truth confirmed without exertion on his part, is evident from the signification of “the seventh year,” as being a state of the conjunction of good and truth; for by “the seventh year” is signified the like as by “the seventh day,” or “the sabbath.” That by this is signified the conjunction of good and truth, or the heavenly marriage, thus the state of peace which succeeds after a state of servitude, (n. 8494, 8495, 8510, 8888, 8890, 8893).  But here, as those who are in truth and not in the corresponding good of life are treated of, by “the seventh year” is signified a state of confirmed truth.  The reason is that with such there is no conjunction of truth and good, as there is with those who are in the good of charity, and who are understood in the representative sense by the sons of Israel; but instead of this conjunction there is the confirmation of truth.  And from the signification of “for nothing” (gratis), as being without exertion on their part; for when they are in labor and in some combat the truth of faith with them is confirmed by the Lord without any exertion of theirs.  The like is signified by “for nothing,” or “freely” in these passages:--

I will give unto him that is athirst from the fountain of the water of life freely (Rev. 21:6).

He that heareth, let him say, Come; and he that is athirst, let him come; and he that will, let him take the water of life freely (Rev. 22:17).

Everyone that thirsteth, go ye to the water, and he that hath no silver; go ye, buy and eat; go ye, I say, buy wine and milk without silver and without price (Isa. 55:1);

“the waters” denote truths from the Word; “wine,” the truth of good therefrom; and “milk,” the good of truth.

AC 8977. If in his body he shall come in.  That this signifies truth without delight, is evident from the signification of “body,” as being truth alone, thus truth without its delight; for by “body” is meant the manservant alone without a woman, thus without delight, for the “woman” of a manservant denotes delight conjoined with truth, as will be plain from what follows. With regard to this secret the case is this. The men of the external church, who were represented by the Hebrew servants, are they who learn truth from no delight, but solely for the reason that it is the truth of the church, by means of which they believe that they man be saved. It is this necessity which enjoins them to learn and to know it. These are they who in the internal sense are meant by “menservants who come in their body and go out in their body.”  With these, truth is merely confirmed. In the other life such persons are in the entrance to heaven, and not in heaven itself; they are called “the cuticulars,” because in the Grand Man they correspond to the skin (n. 5553-5559).

[2] But they who are in truth to which delight is adjoined are they who in the internal sense are here meant by the menservants who come with a woman, for “the woman” signifies good, when “the man” signifies truth; but here “woman” signifies delight, for in the man of the external church this takes the place of good. The good in which this man is, is not from a spiritual origin, but from a natural origin, for it has its relish from the delight of living and of teaching truth for the sake of gain or for the sake of honor, consequently for the sake of self. This is the reason why it is called “delight,” but not “good.” In the external form it does indeed appear as good, but because it is natural good, that is, because it has its origin from the world, and not from heaven, it is called delight.

[3] But good from a spiritual origin is meant in the internal sense by the woman whom the master gives his servant; but this cannot be conjoined; and therefore it was decreed that when the manservant should go forth, the woman should be the master‘s, and also her sons and daughters. For spiritual good is good not for the sake of gain, or for the sake of honor; but for the sake of the church, and for the sake of the salvation of the neighbor. Such good cannot be conjoined with those who are in the  externals of the church, for it is the very good of charity, and it springs from the affection which is of love.  For they who are in the externals of the church cannot be affected by the truths of faith in any other way than chiefly for the sake of themselves, and secondarily for the sake of the church; and they who are of such a character can indeed act according to truths, thus can do what is good, not from affection, but from obedience.  These are they who in the internal sense are meant by those who desire to serve forever.

[4] These are the arcana which in the internal sense are contained in these statutes concerning menservants, and which can in no wise be apprehended except by those who are in the good of charity; but not by those who are in the truths of faith without this good. The reason is that they who are in the good of charity are in the light of heaven, and from this light they see the things which are in the light of the world; whereas they who are in the truth of faith, and not in the good of charity, are in the light of the world, from which light the things which are in heaven cannot be seen.  For the light of heaven is above, that is, within; but the light of the world is beneath or without, and lower or exterior things can be seen from higher or interior ones, but not the reverse; for heaven can flow into the world, but not the world into heaven (n. 3721, 5119, 5259, 5779, 6322).

AC 8978. In his body he shall go out.  That this signifies a state of truth without delight also after combat, is evident from the signification of “body,” as being truth without delight (n. 8977); and from the signification of “going out,” as being after he has served six years, thus a state after combat; for by the service of six years is signified a state of labor and of combat (n. 8975, 8977).

AC 8979. If he is master   of a woman. That this signifies truth with delight conjoined, is evident from the signification of master,“ as being truth and from the signification of ”a woman,“ as being good, but here delight.  That ”a master“ denotes truth, is because by ”master“ is here meant the manservant as the woman’s man, and in the internal sense by a ”manservant,“ as also by a woman‘s ”man,“ is signified truth. That truth is signified by ”a manservant,“ (n. 8974); also that it is signified by ”a man,“ (n. 3134, 3309, 3459, 7716). That ”a woman“ denotes delight is because by the woman of a man is signified in the internal sense good (n. 915, 2517, 4823, 6014, 8337).  But as by a manservant from the Israelitish people is represented a man of the external church, who indeed has truth of doctrine, but not the corresponding good (n. 8974), because he does not do truth for the sake of truth, nor good for the sake of good, but that he may be recompensed; therefore in the truth and good which he does, there is the idea of self, and this idea does not belong to good, but to delight; for in the spiritual sense nothing is called ”good“ except that which belongs to love to the Lord and to love toward the neighbor. This good does indeed appear also as delight in the natural man; but it is the spiritual that is within it that makes it to be good.

[2] That it may be further known how the case is in regard to this, it is to be borne in mind that the man of the internal church acts from charity, thus from the affection which is of love toward the neighbor; whereas the man of the external church does not act from the good of charity, but from the truth of faith; thus not from the affection which is of love toward the neighbor, but from obedience, because it has been so commanded.  It flows from this that the man of the internal church is free, but the man of the external church is relatively a servant; for he who acts from the affection which is of love, acts from freedom (n. 2870-2893); but he who acts from obedience does not act from freedom, for to obey is not freedom.  This is the reason why he who acts from the good of charity is a true man of the spiritual church, and therefore in the Word is represented by Israel, whereas he who does not act from the good of charity, but from the truth of faith, is not a true man of the spiritual church, but is relatively his servant; and he was therefore represented by the manservant who was called a ”Hebrew servant,“ because bought from the sons of Israel.

AC 8980. Then his woman shall go out with him.  That this signifies a state of truth with delight also conjoined after combat, is evident from the signification of ”going out,“ namely, from service, as being the state after combat (n. 8975); and from the signification of ”a woman,“ as being the conjoined delight (n. 8979).  From all this it is evident who were here represented by menservants, namely, they who are in the faith of the doctrinal things of their church, and not in the corresponding good, but in a delight which counterfeits the corresponding good. Their service with their master signifies their state before they can be admitted into heaven, and their going out from service signifies their state when they are received into heaven.  But as they are merely in the faith of the doctrinal things of their church, and not in the corresponding good, thus not in the truth of good, that is, in the faith of charity, therefore they cannot be admitted further into heaven than to the entrance of it.  For they who are in the entrance to heaven communicate by the truth which is of faith with those who are in heaven, and by delight conjoined with truth with those who are outside of heaven no otherwise than as do the skins or coats which encompass the body, which by the sense of touch communicate with the world, and by a fibrous connection, with the life of the soul in the body. From this it is that they who are in the entrance to heaven, and are represented by the Hebrew servants, are called ”the cuticulars“ in the Grand Man (n. 5552-5559). But such are of as many genera and species as are the cuticles or coats in the body; for there are those which encompass the whole body; there are those which encompass the interiors in general, as the peritoneum, the pleura, the pericardium; and there are those which specifically encompass each of the viscera therein. All are relatively things of service.

AC 8981. If his master shall give him a woman.  That this signifies good from the spiritual adjoined to truth while in combat, is evident from the signification of ”master,“ as here being the spiritual; for by ”master“ is here meant some one of the sons of Israel, and by the ”sons of Israel“ are signified those who are true men of the spiritual church, that is, who do what is good from the affection which is of love, or what is the same, from charity. That ”the sons of Israel“ denote the men of the spiritual church, (n. 6426, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 7957, 8234, 8805); consequently by the same in the abstract sense are signified spiritual truths and goods, (n. 5414, 5801, 5803, 5806, 5812, 5817, 5819, 5833, 5879). From this it is that by ”master“ is here signified the spiritual. And from the signification of ”giving him a woman,“ as being to adjoin good to truth; for ”to give,“ when said of a woman, denotes to adjoin, and ”a manservant“ denotes one who is in the truth of doctrine and not in the corresponding good (n. 8974); and ”a woman“ denotes delight (n. 8980), but here good, because it is given (that is, adjoined) from the spiritual; for all that which comes from the spiritual is called ”good,“ because the spiritual itself is the good of charity. That ”a woman“ denotes good, (n. 915, 2517, 4823, 6014, 8337). The reason why it denotes in combat, is that it is said that if his master have given him a woman, at the end of his service the woman should be the master’s.  From this it is evident that the woman was the manservant‘s while he was in service, and not afterward; thus while in combat, and not after combat; for by the service of six years is signified labor and combat (n. 8975).

[2] Who cannot see that in this statute there is a secret which cannot be known except by him to whom it has been revealed?  For in the external form it appears contrary to Divine justice that a woman given to a manservant should remain the master’s when the servant went out from service, seeing that a woman ought to be her man‘s forever.  Of the same character are also many other things that were commanded the sons of Israel by Jehovah, as that they should ask of the Egyptians vessels of gold and of silver, and garments, and thus should spoil them; besides other things of a similar nature spoken of in their places.  But although, as has been said, in the outward form these things appear contrary to Divine justice, they nevertheless are not so, for they flow from the laws of Divine order in the heavens, which laws are the very laws themselves of justice; but these laws are not clear unless they are unfolded from the sense of the letter by means of the internal sense.  The law from which this statute flows is that spiritual good cannot be conjoined with those who are in the externals of the church from infancy, but can only be adjoined to them so long as they’ are in combat, and that after combat it recedes.

[3] That it may be clear how the case herein is (for it is a secret), it shall be briefly explained. They who from infancy have thought little about eternal life, thus about the salvation of their soul, but only of worldly life and its prosperity, and yet have lived a good moral life, and have also believed in the truths of the doctrine of their church, when they come to more adult age, cannot be reformed otherwise than by the adjoining of spiritual good when they are in combat; but still they do not retain this good, but only confirm the truths of their doctrine by means of it.  The reason why they are of this character is that in their past life they have indulged worldly loves; and when these loves have been rooted in, they do not suffer spiritual good to be conjoined with truth, because these loves are altogether repugnant to that good.  Nevertheless spiritual good can take possession of the thought when these loves become inactive, as is the case when they are in anxiety, in misfortunes, and in sicknesses, and the like.  Then the affection of welldoing from charity flows in, but this affection serves only for confirming and rooting in more deeply the truths of doctrine; but it cannot be conjoined with truth. The reason is that this influent affection of charity fills only the intellectual part of the mind, but does not enter into its will part, and that which does not enter into the will part is not appropriated, thus is not conjoined, because the conjunction of good and truth with man is effected when truth enters the will; consequently when the man wills truth, and from willing does it.  Then for the first time truth becomes good, or what is the same, faith becomes charity.

[4] This cannot be effected with those who from infancy have indulged the loves of the world, and yet are in the truth of the doctrine of their church; for their will part is possessed by these loves, which are wholly in opposition to and reject spiritual good. They merely admit this into the intellectual part of the mind, that is, into the thought, when these loves are dormant, which is the case, as said above, in a state of sickness or of misfortune, or in anxiety, consequently in labor, and in some combat. This is the secret which lies hidden in this statute.  And as this statute was thus representative of the law of Divine order with respect to those who are in the truth of doctrine and not in the corresponding good, therefore in the representative church it was in agreement with Divine justice, even in the external form.

AC 8982. And she bear him sons or daughters.  That this signifies the truths and goods thence derived, is evident from the signification of ”sons,“ as being truths (n. 489, 491, 535, 1147, 2803, 2813, 3373, 3704, 4257); and from the signification of ”daughters,“ as being goods (n. 489-491, 2362, 3024). That derived truths and goods are signified is plain, because by the woman who is the mother of whom they are born, is signified spiritual good (n. 8981), and in the internal sense by ”births“ are signified derivations (n. 1330, 3263, 3279).

AC 8983. The woman and her children shall be his master‘s. That this signifies that good adjoined to truth by the spiritual, together with the truths and goods thence derived, shall not be appropriated to truth, is evident from the signification of ”the woman,“ as being spiritual good adjoined to truth when in combat (n. 8981); from the signification of ”children,“ as being derived truths and goods (n. 8982); and from the signification of ”shall be his master’s,“ as being that they shall belong to the spiritual from which they are, and not to truth, for ”the master“ denotes the spiritual, (n. 8981), and ”the manservant,“ truth without the corresponding good, (n. 8974); consequently that they shall not be appropriated to this truth. For in the internal sense by ”man and woman“ is signified the conjunction of truth and good, because marriage on earth represents the heavenly marriage which is that of good and truth; and moreover conjugial love corresponds to this marriage (n. 2727-2759, 2803).

[2] But between a manservant and a woman given him by his master there is no marriage, but only a coupling like that of a concubine with a man, which coupling does not correspond to the heavenly marriage; and therefore it is dissolved when the manservant goes forth, for then the woman together with the children become the master‘s.  The reason why such a coupling takes place, is that the truth which is represented by the manservant is in the external man, and the good which is represented by the woman is in the internal man; and the good of the internal man cannot be conjoined with the truth of the external unless conjunction has been previously effected in the internal man. This cannot be done, because the manservant represents the merely external man who has not the corresponding good, and to whom it cannot be appropriated.  That the good of the internal man cannot be conjoined with the truth of the external unless conjunction has been first effected in the internal man, can be seen from what has been already said about the regeneration of man (n. 3321, 3469, 3493, 3573, 3616, 3882, 4353); for regeneration is the conjunction of good and truth.

AC 8984. And he shall go out in his body.  That this signifies the state after combat, which is merely one of confirmed and implanted truth, is evident from the signification of ”going out,“ namely, from service, as being the state after combat (n. 8980); and from the signification of ”in his body,“ as being with truth without good (n. 8977, 8978).  The reason why it denotes a state of confirmed and implanted truth, is that this is signified by ”going out in the seventh year“ (n. 8976), and here that spiritual good, which is represented by the woman, had served to confirm that truth, and also to implant new truth (n. 8981).

AC 8985. And if saying the servant shall say.  That this signifies thought then from the implanted truth, is evident from the signification of ”saying,“ as being thought (n. 7094, 7107, 7244); and from the signification of ”manservant,“ as being truth without the corresponding good (n. 8974); here, this truth confirmed and implanted, because it is said of that servant when he was about to go forth (n. 8984).  It is said that ”manservant“ denotes truth, but there is meant the man who is in truth without the corresponding good.  The reason why truth is called a ”manservant,“ and not the man who is in such truth, is that abstract speech, that is, speech separate from man, is angelic speech.  For in heaven they think about a thing apart from the person, because when the person also is there thought of, the society which is in the thing in question is excited, and thus the thought is determined thither, and is fixed.  For in heaven where the thought is, there the presence is; and presence would bend to itself the thoughts of those who are in the society, and would thus disturb the influx from the Divine there. It is otherwise when they think abstractedly about a thing; in this case the thought diffuses itself in every direction according to the heavenly form which the influx proceeding from the Divine produces, and this without the disturbance of any society.  For it insinuates itself into the general spheres of the societies, and in this case does not touch or move anyone in the society; thus does not divert anyone from the freedom of thinking according to the influx from the Divine.  In a word, abstracted thought can pervade the whole heaven without stopping anywhere; but thought determined to person, or to place, is fixed and stays.

AC 8986. I love my master, my woman, and my children.  That this signifies the delight of the remembrance of spiritual goods, is evident from the signification of ”loving,“ as here being the delight of remembrance; from the signification of ”master,“ as being the spiritual good which is the source (n. 8981); from the signification of ”woman,“ as being the good that is adjoined from the spiritual (n. 8981); and from the signification of ”children,“ as being the goods and truths thence derived (n. 8982); consequently by ”master, woman, and children,“ taken together, are signified spiritual goods.  That the delight of the remembrance of such goods is signified by ”loving,“ is because they who were represented by the Hebrew menservants are those who within the church are in truths of doctrine and not in good in accordance with these truths (n. 8974, 8976).  Such cannot be affected with truth for the sake of good, but for the sake of delight; and therefore by ”loving,“ here, because it is said of such, is signified the delight of remembrance.

AC 8987. I will not go out free. That this signifies the delight of obedience, is evident from the signification of ”going out free,“ as being the state after combat, which is merely a state of confirmed and implanted truth (n. 8976, 8980, 8984); for the service, which was of six years, and is called ”a week“ in (Genesis 29:27, 28), signifies labor or some combat, such as those have who are in truths and not in the corresponding good, and who in the spiritual sense are meant by the ”Hebrew menservants.“ These are of such a nature that they cannot be regenerated, but only reformed. For to be regenerated is said of those who suffer themselves to be brought by the Lord, by means of the truths called the truths of faith, to the good of spiritual life; but to be reformed is said of those who cannot be brought to the good of spiritual life by means of the truths which are of faith; but only to the delight of natural life.

[2] They who suffer themselves to be regenerated, act from affection according to the precepts of faith; but they who do not suffer themselves to be regenerated, but only to be reformed, do not act from affection, but from obedience.  The difference is this.  They who act from affection, act from the heart, and thus from freedom, and they also do truth for the sake of truth, and good for the sake of good, and thus they exercise charity for the sake of the neighbor; but they who act from obedience do not thus act from the heart, consequently not from freedom.  If they seem to themselves to act from the heart and from freedom, it is for the sake of something of self-glory which causes it to be so perceived; and they do not do truth for the sake of truth, nor good for the sake of good, but for the sake of the delight arising from this glory. Thus they do not practice charity toward the neighbor for the sake of the neighbor, but in order to be seen, and in order to be recompensed.  From this it is evident who and of what quality are they who are represented by the sons of Israel, and who and of what quality are they who are represented by the Hebrew menservants.

[3] But within the church at this day the knowledge of this distinction has been lost. The reason is that the church at this day is proclaimed and said to be from faith and not from charity; and few know what faith is; most persons believing that faith consists in knowing those things which the doctrine of the church teaches, and in being persuaded that they are true; but not that it consists in living according to them. Life according to them they call ”moral life,“ which they separate from the doctrine of the church, and entitle it Moral Theology. But the learned believe that faith is confidence or trust that they are saved by the Lord’s having suffered for them, and redeemed them from hell; and they say that those are saved who have this confidence; thus by faith alone.  But such persons do not consider that there cannot be the confidence of faith, except with those who live a life of charity.

[4] These are the reasons why knowledge has been lost concerning the difference between those who are in truths of faith and not in the corresponding good of life, and those who are in good of life corresponding with the truths of faith; and because this knowledge has been lost, what has now been said about those who are in truths and not in good, who are signified by ”the Hebrew menservants,“ cannot but appear strange.

AC 8988. Then his master shall bring him unto God.  That this signifies a state into which he then enters according to Divine order, is evident from the signification of ”bringing unto God,“ when those are treated of who are in truths and cannot be in good, as being to cause them to enter into a state according to Divine order; for by ”bringing unto“ is signified to enter; and by ”God“ is signified Divine order.  That these things are signified is plain from what follows in this verse, in which is described the state of those who are in truths and not in the corresponding good, namely, that it is a state of perpetual obedience.  For they who are in this state are in servitude relatively to those who are in good that corresponds with truths; because as these latter act from good, they act from affection; and they who act from affection, act from the will, thus of themselves; for whatsoever is of the will with man is his own, seeing that the being of man‘s life is his will.  But they who act merely from obedience do not act from their will, but from the will of their master; thus not from themselves, but from another; and therefore they are relatively in servitude.  To act from truths, and not from good, is to act solely from the intellectual part; for truths bear relation to the intellectual part, and goods to the will part; and to act from the intellectual part, and not from the will part, is to act from that which stands without and serves, because the understanding has been given to man to receive truths, and to introduce them into the will, that they may become goods; for truths are called goods when they become of the will

[2] But to serve the Lord, by doing according to His commandments, and thus by obeying Him, is not to be a servant, but is to be free, for the veriest freedom of man consists in being led of the Lord (n. 892, 905, 2870, 2872), because the Lord inspires into the very will of man the good from which he is to act, and though it is from the Lord, still it is perceived as if it were from self, thus from freedom.  This freedom is possessed by all who are in the Lord, and it is conjoined with inexpressible happiness.

[3] The term ”God“ here denotes Divine order, because in the Word ”God“ is named where truth is treated of, and ”Jehovah“ where good is treated of (n. 2769, 2807, 2822, 3921, 4402, 7010, 7268, 8867); and therefore in the supreme sense the Divine truth proceeding from the Divine good of the Lord is ”God,“ and His Divine good from which the Divine truth proceeds is ”Jehovah.“ The reason is that the Divine good is Being itself, and the Divine truth is the derivative Coming-forth; for that which proceeds comes forth by so doing.  The case is similar with good and truth in heaven, or with the angels, and also in the church with men.  The good there is being itself, and the truth is the derivative coming-forth; or what is the same, love to the Lord and love toward the neighbor are the very being of heaven and of the church, but faith is the derivative coming-forth.  From this it is clear whence it is that ”God“ denotes also Divine order, for it is the Divine truth proceeding from the Lord which makes order in heaven, insomuch that Divine truth is order itself. That Divine truth is order, (n. 1728, 1919, 7995, 8700). And therefore when a man or an angel receives Divine truth from the Lord in good, there is with him the order which is in the heavens, consequently he is a heaven or kingdom of the Lord in particular; and this in the degree in which he is in good from truths, and afterward in the degree in which he is in truths from good; and-what is a secret- the angels themselves appear in a human form in the heavens absolutely according to the truths which pertain to them in good, with a beauty and brightness according to the quality of the good from truths.  As to their souls so also do the men of the church appear in heaven.  It is the Divine truth itself proceeding from the Lord that leads to this, as can be seen from what has been shown about heaven as the Grand Man, and about its correspondence with everything in my, at the end of many chapters.

[4] This secret is what is meant by these words of John in the Apocalypse:--

He measured the wall of the holy Jerusalem, a hundred and forty and four cubits, which is the measure of a man, that is, of an angel (Rev. 21:17);

who can possibly understand these words that does not know what is signified by ”the holy Jerusalem;“ what by ”the wall“ thereof; what by a ”measure;“ what by ”the number one hundred and forty and four;“ and thus what by ”a man, that is, an angel?“ By ”the new and holy Jerusalem“ is signified the New Church of the Lord which is at this lay about to succeed the Christian Church (n. 2117); by ”the wall“ are signified the truths of faith which will defend that church (n. 6419); by ”measuring“ and ”the measure“ is signified its state as to truth (n. 3104); by the number ”one hundred and forty and four“ is signified the like as by ”twelve,“ for one hundred and forty-four is a number compounded of twelve multiplied into twelve. That by these numbers are signified all truths in the complex, (n. 7973).  From this it is clear what is signified by ”the measure of a man, that is, of an angel,“ namely, truth itself proceeding from the Lord in its own form, which as before said is the form of an angel man in heaven.  All this makes clear the secret involved in the above words, namely, that by them are described the truths of that Church which is to succeed the Christian Church existing at this day.

[5] That these are truths from good is described in the next following verse in these words:--The building of the wall thereof was jasper; and the city was pure gold, like to pure glass (verse 18); by ”jasper“ is signified truth such as will be the truth of that church, for by stones in general are signified truths (n. 1298, 3720, 6426), and by ”precious stones,“ truths which are from the Lord (n. 643); by ”gold“ is signified the good of love and of wisdom (n. 113, 1551, 1552, 5658).  Who could ever foresee that such things are involved in the above words? and who cannot see from this that innumerable arcana lie hidden in the Word, which in no wise appear to anyone except through the internal sense?  and that by this sense, as by a key, are opened truths Divine such as are in heaven, consequently heaven and the Lord Himself, who, in the inmost sense, is the all in all of the Word.

AC 8989. And he shall bring him to the door, or unto the door post.  That this signifies a state of communication of truth confirmed and implanted with spiritual good, is evident from the signification of a ”door,“ as being the introduction of truth to good (n. 2356, 2385), here of truth confirmed and implanted, which is signified by a Hebrew manservant after a service of six years (n. 8976, 8984), and as ”a door“ denotes introduction, it also denotes communication, for one room communicates with another by means of a door; and from the signification of ”door-post,“ as being the conjunction of such truth with good, for a door-post stands between two rooms and joins them together.  Who cannot see that this ritual for the menservants who remain contains in it some secret, and indeed a Divine one? for it was dictated and commanded by Jehovah from Mount Sinai.  They who do not believe that there is anything more holy and Divine in the Word than that which appears in the letter, must needs wonder that these and many other things contained in this chapter and in the following chapters were dictated by Jehovah in a living voice; for in the letter they appear to be such things as are contained in the laws of nations as this concerning menservants that one who did not wish to go forth from service should be brought to a door or to a door-post, and should have his ear bored through with an awl by his master.  In the sense of the latter this does not savor of anything Divine; nevertheless it is most Divine; but this does not appear except through the internal sense.  The internal sense is that they who are in there truths and not in the corresponding good, but yet are in the delight of the remembrance of spiritual goods (n. 8986, 898), have some communication and conjunction with spiritual good.

[2] This was represented by the ear of the servant being bored through at a door or at a door-post by his master; for ”a door“ denotes communication, and ”a door-post“ conjunction; the ”ear“ denotes obedience; and boring it through with an awl is representative of the state in which he would remain.  Thus do the angels perceive these things who are with a man who is reading this word.  For the angels do not think of a door or of a door-post, nor of an ear and its boring, nor even of a manservant; but instead thereof they think of the aforesaid communication and conjunction.  For the angels are in the understanding of such things, because they are in light; and the things presented to them are spiritual and heavenly, not natural and worldly as are the things contained in the sense of the letter of the Word; for the sense of the letter of the Word is natural and worldly, but its internal sense is spiritual and heavenly; the literal sense is for men, the internal sense is for the angels, consequently there is a communication and conjunction of heaven with man by means of the Word.

[3] In order that the arcana which are contained in this procedure with menservants that remain with their master may be opened still further, it must be told whence it is that ”a door“ and ”a door-post“ signify communication and conjunction. Angels and spirits have habitations which appear quite like those which are in the world (n. 1116, 1626-1628, 1631, 4622), and-what is a secret each and all things that appear in their habitations are significative of spiritual things; for they flow forth from the spiritual things which are in heaven, and which are consequently in their minds.  Communications of truth with good are there presented to view by means of doors, and conjunctions by means of door-posts, and other things by the rooms themselves, by the courts, by the windows, and by the various adornments.  That this is so, a man at this day, especially one who is merely natural, cannot believe, because such things are not manifest to the senses of the body. Nevertheless that such things were seen by the prophets when their interiors had been opened into heaven, is evident from the Word. They have also been perceived and seen by me a thousand times.  I have moreover frequently heard them say, when their thoughts were in communication with me, that ”the doors of their rooms were opened,“ and when they did not communicate, that they ”were closed.“

[4] From this it is that mention is made of ”doors“ in the Word, where communication is treated of, as in Isaiah:--

Go, My people, enter thou into thy chambers, and shut thy door after thee; hide thyself as for a little moment, until the anger be overpast (Isa 26:20);

”to shut the door after one’s self until the anger be overpast“ denotes no communication with evils, which are ”the anger“ (n. 3614, 5034, 5798, 6358, 6359, 6997, 8284, 8483).  In Malachi:--

Shall He receive faces from you? said Jehovah Zebaoth. Who is there even among you that would rather shut the door? and not kindle a light upon Mine altar in vain (Mal. 1:9, 10);

”to shut the doors“ denotes not to communicate with holy or Divine things.  In Zechariah:--

Open thy doors O Lebanon, that the fire may devour thy cedars (Zech. 11:1);

”to open the doors“ denotes to afford a passage or communication.

[5] In David:--

He commanded the skies from above; He set open the doors of the heavens (Ps. 78:23);

”to set open the doors of the heavens“ denotes to give communication with the truths and goods which are from the Lord in the heavens.  Again:--

I have chosen to stand at the door in the house of my God, rather than dwell in the tents of wickedness (Ps. 84:10);

”to stand at the door“ denotes to communicate abroad with good, which is ”the house of God“ (n. 3720).  Again:--

Lift up your heads, O ye gates; be ye lifted up, ye door of the world; that the King of glory may come in (Ps. 24:7, 9);

”the doors of the world being lifted up“ denotes the opening and elevation of hearts to the Lord, who is ”the King of glory,“ and so to give communication, that is, that He may flow in with the good of charity and with the truth of faith. The Lord is called ”the King of glory“ from the truth which is from good.

[6] In Isaiah:--

Jehovah said to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings: to open the doors before him, and the gates shall not be shut; I will go before thee, and make the crooked places straight. And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I Jehovah, who have called thee by thy name, am the God of Israel (Isa. 45:1-3);

speaking of the Lord as to His Human, who in the representative sense is ”Cyrus;“ to ”open the doors before him“ denotes to give entrance to the Divine Itself.  Hence it is that even as to His Human He is called ”God,“ here ”the God of Israel.“

[7] In John:--

Behold I have set before thee an open door, which no one can shut; for thou hast a little power, and hast kept My word (Rev.  3:8);

”to set an open door“ denotes communication with heaven. In the same:--

Alter these things I saw, and behold a door opened In heaven. I heard, Come up hither, that I may show thee the things which must come to pass hereafter (Rev. 4:1);

here ”a door“ plainly denotes communication, because it is said of the revelation which he was about to receive from heaven. From this also it is plain that communication is there represented by a door, as was said above.  In the same:--

Behold I stand at the door, and knock; if anyone hear My voice and open the door, I will come in to him, and will sup with him, and lie with Me (Rev. 3:20);

here also ”a door“ plainly denotes entrance and communication with heaven, where the Lord is, and thus with the Lord.

[8] In like manner in Matthew:--

The bridegroom came, and the virgins went in to the wedding, and the door was shut. At last came the other virgins, saying, Lord, Lord, open to us. But He answering said, Verily I say unto you, I know you not (Matt. 25:10-12);

what these words signify in the internal sense, see at (n. 4635-4638), namely, that ”the virgins“ denote those who are within the church; ”to have oil in their lamps“ denotes the good of charity in the truths of faith; and ”not to have oil in their lamps“ denotes to have the truths of faith, and no good of charity therein; to these latter the door is said to be ”shut,“ because they do not communicate with heaven, that is, through heaven with the Lord.  Communication with heaven, and through heaven, is effected by means of the good of charity and of love, but not truths, which are called the truths of faith, without good therein; and therefore these latter a re called ”foolish virgins,“ but the former ”prudent virgins.“

[9] So in Luke:--

Many shall seek to enter, but shall not he able. From the time when the master of the house is risen up, and hath shut to the door, then shall ye begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; but He answering will say to you, I know you not whence ye are. Then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast ought in our streets. But He shall say to you, I know you not whence ye are; depart from Me all ye workers of iniquity (Luke 13:24-27);

here also ”a door“ plainly denotes entrance and communication, as above.  That they to whom the door is shut and who knock thereat and are not let in, are those who are in truths of faith from the Word and not in the good of charity, is signified by ”eating and drinking in the presence of the Lord and hearing the Lord teach in the streets,“ and yet not living the life of faith; for they who do not live this life are ”workers of iniquity.“

[10]  In John:--

Verily, verily, I say into you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. I am the door; by Me if anyone shall enter in, he shall be saved (John 10:1, 2, 9);

”to enter in by the door“ denotes by the truth which is of faith to the good of charity and of love, thus to the Lord, for the Lord is good itself; He is also the truth which introduces, thus likewise the ”door,“ for faith is from Him.

[11] That by ”a door“ is signified communication, appears like a metaphorical way of speaking, or like a comparison; but in the Word there are no metaphorical expressions or comparisons, but real correspondences. Even the comparisons therein are made by such things as correspond, as can be seen from what has been said about a door, namely, that doors actually appear in heaven with angels and spirits, and that their opening and shutting are according to the communications.  And so in everything else.

AC 8990. And his master shall bore through his ear with his awl.  That this signifies a representative of obedience, is evident from the signification of ”the ear,“ as being obedience (n. 2542, 3869, 4551, 4652-4660) and from the signification of ”boring through with an awl,“ namely, to the door, or to the door-post, as being to affix; here, as obedience is treated of, as being to assign; and therefore it follows that ”he shall serve him forever,“ that is, shall be obedient.  From this it is plain that the boring through of the ear with an awl to the door or to the door-post by his master is representative of obedience.

[2] How the case herein is, can be seen from what precedes, namely, that they who are in truths alone, and not in the corresponding good, that is, who are in faith and not in charity, are not free, but are servants. For they who act from good, or charity, are free, because they act from themselves; for to act from good, or charity, is to act from the heart, that is, from the will, thus from what is one‘s own; for that which is of the will belongs to the man, and that which is done from the will is said to go forth from the heart. But they who are only in the truths of faith and not in the good of charity, are relatively servants, for they do not act from themselves, because they have no good in themselves from which to act; but it is outside of themselves, and they act from it as often as they remember it. They who are of this character even to the end of life, remain after death in this state; and they cannot be brought to a state so as to act from the affection of charity, thus from good, but only from obedience. In the Grand Man, which is heaven, these persons constitute those things which serve the interiors, such as the membranes and skins (n. 8977, 8980).

[3] From all this it can be seen how the case is with faith alone, thus with those who from doctrine set faith in the first place, and the good of charity in the second place, and even in the last place.  They who actually, that is, in the life itself, so regard faith, are Hebrew servants in the representative sense. From all this it may also be concluded how the case is with those who make everything of salvation to consist in the truths of faith, and nothing in the good of charity; namely, that actually, or in the life itself, they cannot enter into heaven; for good reigns in heaven, and not truth without good; neither is truth truth, nor faith faith, except with those who are in good.

[4] That the boring through of the ear with an awl by his master is representative of obedience, is plain also from the fact that to affix the ear to the door is to cause attention to be given to those things which his master, who is in the room, commands; thus it is to hear continually, and consequently to obey; here in the spiritual sense the things which good wills and commands, for by the master of the servant is represented spiritual good (n. 8981, 8986).  As ”the ear“ signifies the hearing which is of obedience, therefore by virtue of an origin coming from the spiritual world there has flowed into human speech the expression, ”to pinch the ear,“ meaning to cause a person to be attentive, and to remember; in like manner the expressions ”to hear,“ and ”to hearken to,“ anyone, meaning to obey. For the interior sense of very many expression’s has flowed from the spiritual world by virtue of correspondences; in like manner as when we speak of ”spiritual light,“ and the consequent ”sight,“ as denoting what is of faith; also of ”spiritual fire,“ and the consequent” life,“ as denoting what is of love.

[5] The reason why the boring through of the ear was to be done with an awl, was because by an ”awl“ is signified the like as by a ”peg,“ or a ”nail,“ namely, an affixing or joining to, and in the spiritual sense an assignment to anything; but the awl was an instrument of service, and therefore serves to represent assignment to perpetual obedience on the part of the servant.  That ”pegs“ or ”nails“ signify an affixing, or adjoining to, is evident from the passages where they are mentioned; as in (Isa. 22:23; 33:20; 41:7; 54:2; Jer. 10:4; Exod. 27:19; 38:31; Num. 3:37;4:32.

AC 8991. And he shall serve him forever.  That this signifies to eternity, is evident from the signification of ”serving,“ as being to obey, for servants are they who obey, and masters are they who command; that those who were represented by the menservants denote those who have done what is good from obedience, but not from the affection of charity, is evident from what precedes; and from the signification of ”forever,“ as being to eternity.  In the sense of the letter ”forever“ here signifies service with his master even to the end of his life; but in the internal or spiritual sense it signifies what is eternal, because it signifies the state after death.  It is said ”to eternity,“ because they who do what is good from the obedience of faith, and not from the affection of charity, who are represented by the menservants, in the other life can never be brought to a state of good, that is, to act from good; because everyone‘s life remains after death.  Such as a man is when he dies, such he remains; according to the common saying, ”as the tree falls so it lies;“ not that he is such as he is near the hours of death, but such as from the whole course of his life he is when he dies.  And therefore they who during their life in the world have become habituated to doing what is good from obedience only, and not from charity, remain such to eternity. They are indeed perfected in respect to obedience; but they do not attain to anything of charity.

AC 8992. Verses 7-11. And when a man shall sell his daughter to be a maidservant, she shall not go out according to the going out of the menservants. If she be evil in the eyes of her master, so that he will not betroth her, then he shall let her be redeemed: to sell her to a strange people he shall have no power in his acting treacherously against her. And if he shall betroth her to his son, he shall do to her according to the judgment of daughters. If he shall take him another; her food, her covering, and her conjugial due, he shall not diminish. And if he shall not do these three to her, then she shall go out free with no silver. ”And when a man shall sell his daughter to be a maidservant,“ signifies the affection of truth from natural delight; ”she shall not go out according to the going out of the menservants,“ signifies a state not like truth without affection; ”if she be evil in the eyes of her master,“ signifies if the affection of truth from natural delight does not agree with spiritual truth; ”so that he will not betroth her,“ signifies so that it cannot be conjoined; ”then he shall let her be redeemed,“ signifies alienation from these truths; ”to sell her to a strange people he shall have no power,“ signifies not to those who are not of the faith of the church; ”in his acting treacherously against her,“ signifies this being contrary to the laws of Divine order; ”and if he shall betroth her to his son,“ signifies if it agrees with any derived truth so that it can be conjoined therewith; ”he shall do to her according to the judgment of daughters,“ signifies that it shall be as is the genuine affection of truth; ”if he shall take him another,“ signifies conjunction with the affection of truth from another stock; ”her food, her clothing, and her conjugial due he shall not diminish,“ signifies no deprivation of the interior life which is ”food,“ nor of the exterior life which is ”clothing,“ thus no deprivation of conjunction which is the ”conjugial due;“ ”and if he shall not do these three to her,“ signifies the deprivation of these; ”she shall go out free with no silver,“ signifies alienation therefrom without truth conjoined with it.

AC 8993. And when a man shall sell his daughter to be a maid-servant. That this signifies the affection of truth from natural delight, is evident from the signification of ”a man’s daughter,“ as being the affection of truth, for by ”a daughter“ is signified affection (n. 2362, 3963), and by ”man,“ truth (n. 3134), as also by ”an Israelite,“ who is here meant by ”a man“ (n. 5414, 5879, 5951, 7957, 8234); and from the signification of ”a maidservant,“ as being external or natural affection (n. 2567, 3835, 3849) consequently by ”a man‘s daughter being sold for a maidservant“ is signified the affection of truth from the delight of natural affection.

[2] By natural delight is meant the delight that flows forth from the love of self and the love of the world.  They who are in the affection of truth from this, are they who learn the doctrinal things of the church, which are called the truths of faith, either for the sake of gain, or for the sake of honors, and not for the sake of life.  Such affections of truth, which do not flow forth from spiritual good, but from natural delight, are represented by the daughter of an Israelitish man sold to be a handmaid or maidservant; for everything which has its origin from the love of self, or from love of the world, is not free; but servile. What is meant by ”free,“ and what by ”servile,“ (n. 892, 905, 1947, 2870-2893, 6205).  How the case is with the affections of truth that originate from these loves, is described in the internal sense in what now follows.

[3] Bear in mind that the genuine affection of truth is willing and longs to know the veriest truths of faith for the sake of good use as the end, and for the sake of life; but the affection of truth that is not genuine desires and longs for truths for the sake of self, thus for seeking honors, and for hunting gains.  They who are in the affection of truth from this origin do not care whether the truths they know are genuine, provided they are such as they can pass off as truths; and therefore they stick in the mere confirmation of the doctrinal things of the church in which they were born, whether these be true or not true.  They are also in darkness in respect to truths themselves, for worldly ends which are gains, and bodily ends which are honors, completely blindfold them.

[4] But they who are in the genuine affection of truth, that is, who long to know truths for the sake of good use, and for the sake of life, also abide in the doctrinal things of the church until they arrive at the age when they begin to think for themselves; then they search the Scriptures and supplicate the Lord for enlightenment, and when they are enlightened they rejoice from the heart.  For they know that if they had been born where there is another doctrine of the church, nay, the greatest heresy, without searching the Scriptures from the genuine affection of truth, they would have remained in that doctrine; as for example, if they had been born Jews, or if they had been born Socinians.  From this it is plain who and of what quality they are who are in the genuine affection of truth, and who and of what quality they are who are in an affection of truth that is not genuine.  They who are in the genuine affection of truth are in the representative sense the daughters of Israelitish men; but they who are in an affection of truth that is not genuine are in the representative sense maidservants from the daughters of Israel.

AC 8994. She shall not go out according to the going out of the menservants.  That this signifies a state not like truth without affection, is evident from the signification of ”going out,“ namely, from service, as being the state after combat, or labor (n. 8980, 8984); and from the signification of ”menservants,“ as being those who are in truths and not in the corresponding good (n. 8974), thus who are in truth without affection.  From this it is plain that by ”she shall not go out according to the going out of the menservants“ is signified a state not like truth without affection.

[2] How this is shall be briefly told.  There are some who are in truth and not in the affection of it; and there are some who are in this affection.  The former were represented by the menservants from the sons of Israel; but the latter by the maidservants also from the sons of Israel.  By the maidservants however were not represented those who are in the genuine affection of truth; but those who are in an affection not genuine (n. 8993).

[3] The difference between those who are in truth without affection, who were represented by the menservants, and those who are in the affection of truth, who were represented by the maidservants, is such as there is between knowing truth, and willing truth.  To know truth belongs solely to the intellectual part, but to will truth to the will part; and thus the difference is such as is that between knowledge and affection.  They who are in the knowledge of truth and good, and who in the representative sense are ”menservants,“ or ”men,“ are not affected with truth and good, but only with the knowledge thereof; consequently they are delighted with truths for the sake of knowledge.  But they who are in the affection of truth and of good, and who in the representative sense are ”maidservants,“ or ”women,“ are not affected with knowledge, but with the truths and goods themselves when they hear them, and perceive them in others.  Such affection is common with good women, but the affection of the knowledge of truth is common with men.

[4] From this it is that they who are in spiritual perception love women who are affected with truths, but do not love women who are in knowledges; for it is according to Divine order that men should be in knowledges, but women solely in affections; and thus that women should not love themselves from knowledges, but should love men; whence comes the conjugial.  From this also it is that it was said by the ancients that women should be silent in the church.  This being the case, knowledges are represented by men, but affections by women; here the affections of truth which spring from the delights of natural loves, by the maidservants; and as these are of a totally different nature from those who are affected with knowledges, therefore the case with maidservants is quite different from what it is with menservants.  This then is what is signified by the statute that the maidservant shall not go out according to the going out of the menservants. But be it known that the case is so with those who are of the Lord’s spiritual kingdom; but the other way about with those who are of His celestial kingdom.  In the latter kingdom husbands are in affection, but wives in the knowledges of good and truth.  From this comes the conjugial with these.

AC 8995. If she be evil in the eyes of her master.  That this signifies if the affection of truth from natural delight does not agree with spiritual truth, is evident from the signification of ”a maidservant,“ of whom it is said that she is ”evil,“ as being affection from natural delight (n. 8993, 8994); from the signification of ”evil,“ when said of this affection relatively to spiritual truth, as being not to agree therewith; from the signification of ”in the eyes,“ as being in the perception (n. 2829, 3529, 4083, 4339); and from the signification of ”master,“ as being spiritual truth (n. 8981).

[2] How the case herein is must be told.  That ”a maidservant“ denotes the affection of truth from the delights of the love of self or of the love of the world was said above (n. 8993, 8994); and that this affection can be conjoined with spiritual truth can be seen from the fact that the affection of spiritual truth is an internal affection, or is in the interior man; whereas the affection of truth from natural delight is in the external man.  The internal affection which is of the spiritual man is constantly conjoined with the external affection which is of the natural man, but still in such a way that the internal affection of truth is the ruling affection, and the external affection is subservient; for it is according to Divine order that the spiritual man should rule over the natural (n. 8961, 8967). Moreover when the spiritual man rules, the man looks upward, which is represented by having the head in heaven; but when the natural man rules, the man looks downward, which is represented by having the head in hell.

[3] To throw more light on this subject something further shall be said.  Most men by the truths which they learn, and the goods which they do, do indeed think of a consequent advantage, or of honor in their country; but if these things are regarded as the end, the natural man rules and the spiritual serves; if however they are not regarded as the end, but only as means to the end, the spiritual man rules and the natural man serves, according to what has been already said (n. 7819, 7820).  For when gain or honor is regarded as a means to an end, and not as the end, the gain or honor is not regarded, but the end, which is use.  As for example he who desires and procures for himself riches for the sake of use, which he loves above all things, is not in this case delighted with riches for the sake of riches, but for the sake of uses. Moreover the very uses make the spiritual life with men, and riches merely serve as means (n. 6933-6938).  From this it can be seen what must be the quality of the natural man in order that it may be conjoined with the spiritual, namely, that it must regard gains and honors, thus riches and dignities, at means, and not as the end; for that which is regarded by a man as the end makes his veriest life, because he loves it above all things, for that which is loved is regarded as the end,

[4] He who does not know that the end, or what is the same, the love, makes the spiritual life of a man, consequently that a man is where his love is, in heaven if the love is heavenly, in hell if the love is infernal, cannot comprehend how the case is in regard to this.  He may suppose that the delight of natural loves, which are the love of self and the love of the world, cannot agree with spiritual truth and good; for he does not know that in the course of regeneration a man must be wholly inverted, and that when he has been inverted he has his head in heaven, but that before he has been inverted he has his head in hell.  He has his head in hell when he regards the delights of the love of self or of the love of the world as the end; but he has his head in heaven when these delights are as means to the end.  For the end, which is the love, is the only thing with man that is alive; the means to the end are of themselves not alive, but they receive life from the end.  Consequently the means from the ultimate end are called mediate ends; and these, in so far as they regard the ultimate end which is the principal end, are so far alive.  From this it is that when a man has been regenerated, consequently when he has as the end to love the neighbor and to love the Lord, he then has as means the loving of himself and the world. When man is of this character, then when he looks to the Lord he accounts himself as nothing, and also the world; and if he regards himself as anything, it is that he may be able to serve the Lord.  But previously the contrary had been the case; for when he looked to himself, he had accounted the Lord as nothing, or if as anything, it was that thereby he might have gain and honor.

[5] From all this it can be seen what is the nature of the secret that lies hidden in these statutes concerning the maidservants from the daughters of Israel, namely, that though they were servants, still, if they were good, they were betrothed to the master by whom they were bought, or to his son; but if evil, they were not betrothed, but were either redeemed, or sold; according to what is contained in these verses.  Moreover to betroth maidservants, or to have them for concubines, was permitted in the representative church, especially in the Jewish and Israelitish church, for the reason that a wife represented the affection of spiritual truth, but a maidservant the affection of natural truth; thus the former represented the internal of the church with man, but the latter the external.  This was represented by Hagar, who was betrothed to Abraham; and also by the two handmaids who were betrothed to Jacob.  From all this it is now evident what is meant in the internal representative sense by a maidservant not being able to be betrothed if she was evil; namely, if the affection from natural delight, which is ”a maidservant“, does not agree with the spiritual, which chiefly happens owing to the fact that it wishes to rule, and that it is of such a disposition and heart that it cannot be bent to love the Lord. Moreover the agreement or disagreement with the spiritual of the affection from natural delight is according to the quality of each; but to divide these into their categories would be too tedious. That ”a maidservant“ also denotes an affirmative means that serves for the conjunction of the external and the internal man, (n. 3913, 3917, 3931).

AC 8996. So that he will not betroth her.  That this signifies that it cannot be conjoined, is evident from the signification of ”to be betrothed,“ as being to be conjoined; for they who are betrothed are conjoined.  In the internal sense by ”to be betrothed“ is properly signified the agreement of dispositions or of minds which precedes the conjunction of marriage; and as in the spiritual world agreement conjoins, and disagreement disjoins, therefore by ”to be betrothed“ is here signified to be conjoined.

AC 8997. Then he shall let her be redeemed.  That this signifies alienation from these truths, is evident from the signification of ”being redeemed“ by him who sold her, or by another, thus of being sold by the master, as being alienation from that spiritual truth. That ”to be sold“ denotes alienation, (n. 4098, 4752, 4758, 5886); also that ”master“ denotes spiritual truth, (n. 8981, 8995).

AC 8998. To sell her to a strange people he shall have no power.  That this signifies not to those who are not of the faith of the church, is evident from the signification of ”a strange people,“ as being those who are outside of the church, thus who are not of the faith of the church (n. 2049, 2115, 7996); and from the signification of ”selling,“ as being to alienate (n. 8997).  In regard to this, the case is that those who have been born within the church, and from infancy have been imbued with the principles of the truth of the church, ought not to contract marriages with those who are outside of the church, and have thus been imbued with such things as are not of the church. The reason is that there is no conjunction between them in the spiritual world, for everyone in that world is in consociation according to his good and the truth thence derived; and as there is no conjunction between such in the spiritual world, neither ought there to be any conjunction on earth.  For regarded in themselves marriages are conjunctions of dispositions and of minds, the spiritual life of which is from the truths and goods of faith and of charity. On this account moreover marriages on earth between those who are of a different religion are accounted in heaven as heinous, and still more so marriages between those who are of the church and those who are outside of the church.  This also was the reason why the Jewish and Israelitish nation was forbidden to contract matrimonies with the Gentiles (Deut. 7:3, 4), and why it was absolutely heinous to commit whoredom with them (Num. 25:1-9).

[2] This appears still more evidently from the origin of conjugial love, which is from the marriage of good and truth (n. 2727-2759).  When conjugial love descends from this source, it is heaven itself in man. This is destroyed when two consorts are of unlike heart from unlike faith. From this then it is that a maidservant from the daughters of Israel, that is, from those who are of the church, was not to be sold to a strange people, that is, to those who are outside of the church; for these would then betroth her, that is, would be conjoined with her, and would thus profane the things which are of the church; and therefore it is said that this is ”to act treacherously.“

AC 8999. In his acting treacherously against her.  That this signifies that this is contrary to the laws of Divine order, is evident from the signification of ”acting treacherously,“ as being contrary to truth Divine, or what is the same, contrary to the laws of Divine order; that this is signified by ”acting treacherously“ is plain from what was adduced just above (n. 8998). In heaven the laws of Divine order are truths, for Divine order is from the Divine truth which proceeds from the Lord (n. 8700, 8988).  ”To act treacherously“ is a customary form of speaking in the Word, signifying in the internal sense to act contrary to the truth and good in heaven, or what is the same, contrary to Divine order; as in (Isaiah 21:2; 33:1; 48:8; Jer. 3:20; 5:11; 12:1, 6 Hosea 5:7; 6:7; Mal. 2:10, 11, 14, 15; Ps. 78:57; 119:158).

AC 9000. And if he shall betroth her to his son.  That this signifies if it agrees with any derived truth so that it can be conjoined therewith, is evident from the signification of ”a son,“ as being truth (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3373, 3704, 4257), here derived truth, because by the master who is the father is signified the principal truth from which the rest are derived (n. 8981); add from the signification of ”betrothing,“ as being to be conjoined (n. 8996).

AC 9001. He shall do to her according to the judgement of daughters.  That this signifies that it shall be as is the genuine affection of truth, is evident from the signification of ”according to the judgment,“ as being with the same right; for by the ”judgment“ is signified external truth or right such as is in the civil state in which is the representative church (n. 8972); and from the signification of ”daughter,“ as being the affection of truth (n. 2362, 3024, 3963), here the genuine affection of truth, because by ”the maidservant“ is signified the affection of truth from natural delight (n. 8993), thus not genuine until she has been betrothed either to her master, or to his son.  But when she has been betrothed, that is, when this affection has been conjoined with the spiritual truth which is signified by ”master,“ and by ”son,“ then it becomes as it were genuine, for then the natural has been subordinated to spiritual truth, and when it has been subordinated it is no longer in its own right, but in that of the spiritual truth under which it has been subordinated; consequently the natural becomes as the spiritual, because it acts as a one with it.  And then also the life of spiritual truth is transferred into the natural, and vivifies it.  But betrothal, or conjunction, with a maidservant, differs from conjunction with a daughter in the fact that the latter conjunction is effected in the interior man, but the former in the external man.

AC 9002. If he shall take him another.  That this signifies conjunction with the affection of truth from another stock, is evident from the signification of ”taking“ or ”betrothing“ another, as being to be conjoined (n. 8996); for in the spiritual sense, matrimony, which is here meant by ”betrothing,“ denotes the conjunction of the life of the one with that of the other. According to Divine order there is a conjunction of the life from the truths of faith with the life from the good of charity. From this comes all spiritual conjunction, from which as from its origin comes forth natural conjunction.  By ”taking another“ is signified conjunction with the affection of truth from another stock, for the ”maidservant“ before spoken of denotes the affection of truth from natural delight (n. 8993); consequently ”another“ denotes the affection of truth from another stock.

[2] What is meant by ”affection from another stock“ may be known from the fact that all affection which is of love is of the widest extension, so wide indeed as to surpass all human understanding. The human understanding does not even go so far as to know the genera of the varieties of this affection, still less the species of these genera, and less still the particulars, and singulars of the particulars.  For whatsoever is in man, especially that which is of affection or love, is of infinite variety, as can plainly be seen from the fact that the affection of good and truth, which is of love to the Lord and of love toward the neighbor, constitutes the universal heaven, and that nevertheless all who are in the heavens, where there are myriads, differ from one another as to good, and will differ even if they should be multiplied to countless myriads of myriads.  For there cannot be in the universe one thing that is exactly like another, and that subsists in a distinct way; it must be various, that is, different from all others, in order that it may be anything by itself (n. 684, 690, 3241, 3744, 3745, 3986, 4005, 4149, 5598, 7236, 7833, 7836, 8003).  From all this it can in some measure be known what is meant by ”an affection from another stock,“ namely, an affection which differs from the other, but which can nevertheless be conjoined with the same spiritual truth.  Such affections as are represented by maidservants betrothed to other man, are of one genus; but there is a difference among them as to species, which is called a ”specific“ difference.  These things might be illustrated by various examples; but the general idea derived from what has been already said will suffice.

[3] In order that there might be represented the conjunctions and subordinations of such affections under one spiritual truth, it was permitted the Israelitish and Jewish nation to have a number of concubines - as to Abraham (Gen.  25:6), also to David, Solomon, and others. For whatever was permitted that nation was for the sake of the representation; namely, that by things external they might represent the internal things of the church (n. 3246).  But when the internal things of the church had been opened by the Lord, the representations of internal things by external ceased, because it was then internal things, which are those of faith and love, with which the man of the church was to be imbued, and by means of which he was to worship the Lord; and therefore it was then no longer permissible to have more wives than one, nor to have concubines for wives (n. 865, 2727-2759, 3246, 4837).

AC 9003. Her food, her raiment, and her conjugial due, he shall not diminish.  That this signifies no deprivation of the interior life which is ”food,“ nor of the exterior life which is ”clothing,“ thus no deprivation of conjunction which is the ”conjugial due,“ is evident from the signification of ”food,“ as being the sustenance of the interior life, for in the spiritual sense ”food,“ or meat and drink, denote the knowledges of good and truth, ”meat,“ the knowledges of good (n. 5147), and ”drink,“ the knowledges of truth (n. 3168, 3772); and therefore ”food“ denotes the things which nourish the spiritual life of man (n. 5293, 5576, 5579, 5915, 8562); from the signification of ”covering,“ or ”clothing,“ as being the sustenance of the exterior life, for in the spiritual sense ”covering,“ or ”clothing,“ denotes lower memory-knowledges, because these are what sustain the external life of man (n. 5248, 6918); from the signification of the ”conjugial due,“ as being conjunction; and from the signification of ”not to diminish,“ as being not to deprive of.

[2] The case herein is that natural affection conjoined with spiritual truth, which is signified by ”a maidservant betrothed to a son,“ requires continual sustenance of life from the spiritual truth with which it has been conjoined; for affection without sustenance therefrom perishes. It is with the affection of man as it is with man himself unless it is sustained with food it dies.  Moreover in respect to his interiors man is nothing but affection; a good man the affection of good and the truth thence derived; but an evil man the affection of evil and the falsity thence derived.  This is especially evident from a man when he becomes a spirit, for the sphere of life which then flows forth from him is a sphere either of the affection of good, or of the affection of evil.  His nourishment or sustenance then is not from natural food and drink, but from spiritual food and drink, which are falsity from evil to an evil spirit, and truth from good to a good spirit. The nourishments of human minds during their life in the body in the world, are no other, and from this it is that all things which relate to food, such as bread, flesh, wine, water, and many other things, in the spiritual sense in the Word signify such things as belong to spiritual nourishment.

[3] From this it is also plain what is meant by these words of the Lord:--

Man doth not live by bread alone, but by every word that goeth forth out of the mouth of God (Matt. 4:4).

Ye shall eat and drink upon My table in My kingdom (Luke 22:30).

I say unto you, I will not drink henceforth of this product of the vine, until that day when I shall drink it new with you in My Father‘s kingdom (Matt. 26:29);

saying these words after He had instituted the Holy Supper, in which ”the bread and the wine“ denote those things which are of love and faith; in like manner also ”the flesh and the blood.“  From this it may be clearly known what is meant by ”the flesh and blood“ of the Lord in (John 6:49-58); and also by these words:--

My flesh is food indeed, and My blood is drink indeed (John 6:55).

That ”flesh“ in the Word denotes the good of love, (n. 3813, 7850): also that ”blood“ denotes the good of faith, (n. 4735, 6978, 7317, 7326, 7846, 7850, 7877); in like manner ” bread and wine,“ (n. 2165, 2177, 3164, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915, 6118, 6377).

AC 9004. If he shall not do these three to her.  That this signifies the deprivation of these things, is evident without explication.

AC 9005. Then she shall go out free with no silver.  That this signifies alienation therefrom without truth conjoined with it, is evident from the signification of ”going out,“ here from service and from coupling, as being abandonment by her master-husband (dominus vir), thus alienation; and from the signification of ”free with no silver,“ as being without truth conjoined therewith. That ”silver’ denotes truth, (n. 1551, 2954, 5658, 6112, 6914, 6917, 8932).  How the case herein is, is evident from what was shown just above (n. 9003), namely, that natural affection conjoined with spiritual truth, which is signified by “a maidservant betrothed to a son,” cannot possibly subsist without sustenance from spiritual truth; and therefore if it is not sustained, the conjunction is dissolved, consequently there is alienation.  The reason why this takes place without this truth being conjoined with it, is that it is then associated with another truth, which cannot be effected with the life derived from truth from another source.  Such is the signification of the above words, because such is the case with consociations in the spiritual world.

AC 9006. Verses 12-15.  He that smiteth a man, and he die, dying he shall die.  And he that hath not lain in wait, and God caused it to happen to his hand; then I will appoint thee a place whither he shall flee. And when a man shall act of set purpose against his companion, to kill him with deceit; thou shalt take him from Mine altar, that he may die. And he that smiteth his father and his mother, dying he shall die.  “He that smiteth a man, and he die,” signifies the injuring of the truth of faith and the consequent loss of spiritual life; “dying he shall die,” signifies damnation; “and he that hath not lain in wait,” signifies when it was not of foresight from the will; “but God caused it to happen to his hand,” signifies appearing as of chance; “then I will appoint thee a place whither he shall flee,” signifies a state of blamelessness, and thus exempt from punishment; “and when a man shall act of set purpose against his companion,” signifies premeditation from a depraved will; “to kill him with deceit,” signifies the consequent malice and ardor of depriving the neighbor of eternal life; “thou shalt take him from Mine altar, that he may die,” signifies damnation even although he flees to the worship of the Lord, and supplicates for forgiveness, and promises repentance; “and he that smiteth his father and his mother,” signifies the blaspheming of the Lord and of His kingdom; “dying he shall die,” signifies damnation.

AC 9007. He that smiteth a man, and he die.  That this signifies the injuring of the truth of faith and the consequent loss of spiritual life, is evident from the signification of “smiting,” as being to injure by falsity (n. 7136, 7146); from the signification of “a man (vir),” as being the truth of faith; and from the signification of “dying,” as being the loss of spiritual life (n. 5407, 6119, 7494); for in the internal sense no other life is meant, but in the external sense natural life is meant.  The reason why spiritual life perishes by the injuring of the truth of faith, is that good united to truth constitutes that life; and therefore when truth is stolen away, good, and thus spiritual life, falls to the ground.  That “a man” denotes the truth of faith, is because in heaven no attention is paid to person, or to anything of person; but to things abstracted from person (n. 4380, 8343, 8985); consequently where “a man” is mentioned in the Word, they do not perceive a man, because a man is a person; but instead they perceive that faculty of his by virtue of which he is a man, namely, the intellectual faculty; and when they perceive this faculty, they perceive the truth of faith, because the truth of faith belongs to it, and not only enlightens it, but also forms it.  And as by “a man (vir)” there is perceived in heaven the intellectual of man, so by “a man (homo)” there is perceived his will; because man is man (homo) from the will; but is man (vir) from the understanding. And as the will is the man himself, therefore the good of love is the man, for this belongs to the will, and perfects, and makes it. That “man (vir)” denotes the intellectual, and therefore the truth of faith, (n. 158, 265, 749, 1007, 2517, 3134, 3309, 3459, 4823, 7716); and that “man (homo)” denotes the good of love, (n. 768, 4287, 7523, 8547, 8988).

AC 9008. Dying he shall die.  That this signifies damnation, is evident from the signification of “dying to die,” as being damnation (n. 5407, 6119, 7494).  That “death” denotes damnation, is because with those who are damned the truths of faith and the goods of love have been extinguished, for these are what constitute the veriest life of man, because they are from the Lord who is the only source of life. When these have been extinguished, falsities and evils succeed in their place, which being opposite to the truths and goods that are of life, are therefore of death, but of spiritual death, which is damnation, hell, eternal unhappiness.  That nevertheless those are alive who are in evils and falsities, or who are in hell, is because they have been born men, and therefore into the capacity of receiving life from the Lord; and also do receive so much of life from the Lord as to be able to think, reason, and speak, and thereby to cause the evil in themselves to appear as good, and the falsity as truth; and thus to live as semblances of life.

AC 9009. And he that hath not lain in wait.  That this signifies when it was not of foresight from the will, is evident from the signification of “lying in wait,” as being to act with deliberation, thus with foresight, for the evil which one who lies in wait is about to do he foresees in his mind; and because he does such evil with foresight, he therefore does it also from the will, for it proceeds therefrom. There are evils which proceed from the will of man, but are not of foresight; and there are evils which proceed from the will, and are of foresight.  Those which proceed from the will, and from foresight, are much worse than those which are not from foresight; because the man sees that they are evils, and can therefore desist from them, but is not willing, and he thereby confirms them in himself, and evils confirmed put on nature, so that afterward they can scarcely be extirpated; for in such case he summons spirits from hell who afterward do not easily retire.

[2] Evils which proceed from one part of the mind and not at the same time from the other, such as those which come from the intellectual part, and not at the same time from the will part, are not rooted in and appropriated to the man.  That alone is rooted in and appropriated to him which passes from the intellectual part into the will part; or what is the same, which passes from the thought which is of the understanding into the affection which is of the will, and thence into act.  Those things which enter into the will are those which are said to enter into the heart.

[3] But evils which proceed solely from the will, thus not with premeditation, are such as the man inclines to hereditarily, or from some previous consequent actual doing of evil. These are not imputed to the man unless he has confirmed them in his intellectual part (n. 966, 2308, 8806); but when they have been confirmed in this part, they have then been inscribed on the man, and become his own, and are imputed to him. But these evils cannot be confirmed with a man in his intellectual part except in his adult age, namely, when he begins to think, and understand things, for himself; for before this he had no faith from himself, but only from his teachers and parents. From all this it is evident what is signified by, “if he has not lain in wait,” namely, when it was not of foresight from the will.

AC 9010. But God caused it to happen to his hand.  That this signifies appearing as of chance, is evident from the idea concerning chance among the ancients, which was that it happened from God; and therefore they expressed the idea of chance by the phrase, “God caused it to happen to the hand.” For they who were of the ancient churches knew that the Providence of the Lord is in each and all things, and that things which happen, that is, which appear as of chance, were of Providence.  Wherefore the simple, who could not distinguish between the things which were of permission, and those which were of good pleasure, attributed to the Lord both good and evil; good because they knew that all good is from Him; and evil by reason of the appearance.  For when a man does evils, and thereby turns himself away from the Lord, it appears as if the Lord turns Himself away; for the Lord then appears to him behind, and not in front.  From this then it is that if anyone smote another by chance, thus without will from foresight, it was expressed by the words, “God caused it to happen to the hand.” That the Providence of the Lord is in each and all things, has been already shown, (n. 1919, 4329, 5122, 5155, 5195, 5894, 6058, 6481-6487, 6489, 6491, 7004, 7007, 8478, 8717); also that things which happen, or are of chance, are of Providence, (n. 5508, 6493, 6494); and that evil is attributed to the Lord, when yet it is from man, (n. 2447, 5798, 6071, 6832, 6991, 6997, 7533, 7877, 7926, 8197, 8227, 8228, 8282, 8284, 8483, 8632).

AC 9011. Then I will appoint thee a place whither he shall flee.  That this signifies a state of blamelessness, and that is exempt from punishment, is evident from the signification of “place,” as being state (n. 2625, 2837, 3356, 3387, 3404, 4321, 4882, 5605, 7381); and from the signification of “an asylum,” or place whither he should flee who unexpectedly, or by chance, had killed anyone, as being a state of blamelessness, and thus exempt from punishment; for they who had smitten anyone by chance, that is, without intent, thus not with premeditation, nor from an evil affection which is of the will, were not in any fault of their own; and therefore when such came to a place of asylum they were exempt from punishment.  By these persons were represented those who not of set purpose injure anyone in respect to the truths and goods of faith, and consequently extinguish his spiritual life; for such are in a blameless state and one exempt from punishment; as for instance are those who have complete faith in their religiosity, which is also in what is false, and who from this reason against the truth and good of faith, and thus persuade, as heretics will sometimes do who are conscientious, and consequently are zealots.

[2] That such persons were represented by those who were to flee to asylums is evident in Moses:--

Ye shall select suitable cities, which shall be cities of refuge for you; that the manslayer may flee thither that smiteth a soul through error; as if he hath struck him unexpectedly, without enmity, or hath cast upon him any instrument without set purpose, or with any stone wherewith he may die, seeing him not, so that he make it fail upon him, and he die, when yet he was not his enemy, neither sought his evil (Numbers. 35:11, 22, 23).

This is the word of the manslayer, who shall flee thither that he may live; when he hath smitten his companion unawares, when he was not his hater yesterday and the day before, when he come into the forest with his companion to hew wood, but when his hand hath struck with the axe, to cut the wood, and the iron hath been shaken off from the wood, and hath found his companion that he die; he shall flee unto one of these cities, that he may live (Deut. 19:4, 6).

[3] Here is described the state of one who is blameless and exempt from punishment, and who has injured some one by the falsities of faith which he had believed to be truths, or by means of memory-knowledges derived from the fallacies of the senses, and thus has done injury to the internal or spiritual life of the other.  In order that this might be signified, such error or chance is described by an instrument of some kind, and by a stone which he cast upon his companion, so that he died, and likewise by an axe, or the iron thereof, falling from its wood while they were both hewing wood in the forest.  The reason why this is described by such things, is that “an instrument” signifies memory-knowledge; “a stone” the truth of faith, and in the opposite sense falsity; in like manner “the iron of an axe;” and “to hew wood” signifies disputation concerning good from one‘s religiosity.

[4] Everyone can see that homicide committed through error would not have been described without a secret reason by the iron of an axe falling from its wood in a forest, because such a mischance can rarely happen, in fact scarcely once in the course of many years.  But such a mischance is so described on account of the internal sense, in which is described the injury to a soul by another through the falsities of faith which from his religiosity he had believed to be truths; for he who does an injury by means of falsities which he believes to be truths, does it not of set purpose, or from a better conscience, because he does it from the faith and consequent zeal of his religiosity. That these things might be signified in the internal sense, they are described, as before said, by those who kill their companions by mistake, with a stone, by hewing wood in a forest and the iron of the axe then falling from the wood upon a companion; for “a stone” denotes the truth of faith in the natural man, and in the opposite sense falsity (n. 643, 1298, 3720, 6426, 8609, 8941), in like manner “iron” (n. 425, 426); “the iron of an axe falling from its wood” denotes truth separated from good, for “wood” denotes food (n. 643, 2812, 3720, 8354), “hewing wood,” the placing of merit in works (n. 1110, 4943, 8740); but “hewing wood in a forest” denotes discussing these and the like things, and also bringing them into question; for “a forest” denotes a religiosity.

[5] Such things are signified by “hewing wood in a Forest with axes” in Jeremiah:--

The hirelings of Egypt will go in strength, and will come against her with axes, as hewers of wood, they shall cut down her forest, said Jehovah (Jer. 46:22, 23);

here “to cut down wood in a forest” denotes to act from a false, religiosity, and to destroy such things as are of the church; for the church is called a “forest,” a “garden,” and a “paradise” a “forest” from knowledge, a “garden” from intelligence, and a “paradise” from wisdom (n. 3220), because “trees” denote the perceptions of good and of truth, and also the knowledges thereof (n. 103, 2163, 2722, 2972, 4552, 7690, 7692); and as a “forest” denotes the church as to knowledge, thus as to external things, it also denotes a religiosity.

[6] The church as to knowledge, or as to external things, is signified by a “forest” in David:--

The field shall exalt, and all that is therein; then shall all the trees of the forest sing (Ps. 96:12).

Lo we heard of Him in Ephrata, we found Him in the fields of the forest (Ps. 132:6);

speaking of the Lord.  In Isaiah:--

The light of Israel shall be for a fire, and his Holy One for flame. And it shall burn the glory of his forest, and his Carmel; it shall consume from the soul even to the flesh; whence the rest of the trees of his forest shall be a number that a child may describe them.  He shall cut down the thickets of the forest with iron, and Lebanon shall fail by a magnificent one (Isa. 10:17-19, 34);

“the forest” denotes the church as to the knowledges of truth; “Carmel,” the church as to the knowledges of good; in like manner “Lebanon” and “Hermon;” the “trees of the forest” denote knowledges, as above; to be “a number that a child may describe” means few; “the thickets of the forest” denote memory-knowledges (n. 2831).

[7] In the same:

Thou hast said, By the multitude of my chariots I will go up to the height of the mountain’s, to the sides of Lebanon, and I will cut down the tall cedars thereof, the choice of the fir-trees thereof; then will I come unto the height of his border, the forest of his Carmel (Isa. 37:24).

I will visit upon you according to the fruit of your works, and I will kindle a fire in her forest (Jer. 21:14).

Prophesy against the forest of the field unto the south; and say to the forest of the south, Behold I will kindle a fire in thee, and it shall devour every tree (Ezek. 20:46, 47).

Feed Thy people with Thy rod, the flock of Thine heritage who dwell alone in the forest in the midst of Carmel (Micah 7:14).

Who does not see that in these passages by “a forest” is not meant a forest, and that by “Lebanon” and “Carmel” which are “forests” are not meant Lebanon and Carmel, but some thing of the church? yet what of the church is meant has been hitherto hidden, because the internal sense lies hidden.  And it is wonderful that in so learned a world as is Europe above all the rest, where they have the Word, in every particular of which there is an internal sense, the very knowledge of this sense is wanting; when yet this knowledge existed among the ancients in Chaldea, in Assyria, in Egypt, in Arabia, and thence in Greece, in whose books, emblems, and hieroglyphics such things are still to be met with.  But the reason why such knowledge has perished, is that there is no faith that the spiritual is anything.

AC 9012. And when a man shall act of set purpose against his companion.  That this signifies premeditation from a depraved will, is evident from the signification of “to act of set purpose,” as being to act with premeditation, for he who proposes to himself evil, does it with premeditation; and as it is evil, and he does it, it is from the will; for the doing of evil is originally from this source.  But the falsity by which evil is affirmed, defended, and thus promoted, is of the thought; thus comes from a depraved or inverted understanding. That man is guilty when he does evil from both, namely, from the understanding and from the will, (n. 9009).

AC 9013. To kill him with deceit.  That this signifies the consequent malice of depriving the neighbor of eternal life, is evident from the signification of “to kill,” as being to take away faith and charity from the neighbor, and thus to deprive him of spiritual life, which is eternal life (n. 6767, 8902); and from the signification of “deceit,” as being malice from the will with forethought or premeditation, thus from set purpose. Evils are done either from enmity, or from hatred, or from revenge, and either with deceit or without it.  But evils done with deceit are the worst, because deceit is like a poison which infects and destroys with infernal venom, for it goes through the whole mind even to its interiors.  The reason is that he who is in deceit meditates evil, and feeds his understanding with it, and takes delight in it, and thus destroys everything therein that belongs to man, that is, which belongs to life from the good of faith and of charity.

[2] They who in the world have ensnared the neighbor with deceit in respect to worldly and earthly things, in the other life ensnare the neighbor with deceit in respect to spiritual and heavenly things; and because they do this in secret, they are dispatched to the hells behind the back, deep down according to the malignity and hurtfulness of the deceit, and in this way are separated from those who are in front; the latter being called “spirits,” but the former, “genii” (n. 5035, 5977, 8593, 8622, 8625).  Genii are not admitted to men as spirits are, because they flow into the affections of the will, by acting against the good of love and charity so secretly that it cannot possibly be perceived; and in this way they destroy the truth of faith.  In their own hell they render themselves invisible before their companions; for they who have acted secretly in the world can render themselves in visible in the other life; but when they appear, they appear among themselves like men; whereas when they are looked at by the angels they appear like serpents, for they have the nature of serpents, and that which goes forth from them is lie poison, and indeed is spiritual poison.

[3] Wherefore in the Word “poison” signifies deceit, and poisonous serpents, such as “asps,” “cockatrices,” and “vipers,” signify the deceitful; as in the following passages:--

In heart ye work perversities, their poison is like the poison of a serpent; like that of the deaf asp (Ps. 58:2, 4).

They cogitate evils in the heart, they sharpen their tongue like a serpent; the poison of the asp is under their lips (Ps.  140:2, 3).

They lay eggs of the asp, and weave the spider‘s webs, he that eateth of their eggs dieth (Isa. 59:5).

He shall suck the poison of asps; the viper’s tongue shall slay him (Job 20:16).

Their wine is the poison of dragons, and the cruel gall of asps (Deut. 32:33).

Woe unto you, scribes and Pharisees, hypocrites! Ye serpents, ye offspring of vipers, how shall ye escape the judgment of Gehenna (Matt. 22:29, 33).

[4] Deceit is called “hypocrisy” when there is piety in the mouth, and impiety in the heart; or when there is charity in the mouth, but hatred in the heart; or when there is innocence in the face and gesture, but cruelty in the soul and breast; consequently when they deceive by a show of innocence, charity, and piety.  Such are “serpents” and “vipers” in the internal sense, because, as before said, when such are looked at by the angels in the light of heaven, they appear like serpents and like vipers, who hide evils under truths; that is, who deceitfully bend truths to the doing of evils; for such hide poison as it were under the teeth, and thus kill.

[5] But they who are in the faith of truth and in the life of good from the Lord, cannot be injured by the poisons of such, for they are in light from the Lord, in which the deceitful appear like serpents, and their deceits like poisons.  That these are kept in safety by the Lord is meant by His words to the disciples:--

Behold I give unto you power to tread upon serpents and scorpions (Luke 10:19).

These signs shall follow them that believe; they shall take up serpents; and if they drink any deadly thing, it shall not harm them (Mark 16:17, 18).

The suckling shall play on the hole of the viper (Isa. 11:8).

[6] Those who have been interiorly infected with spiritual deceit, that is, with hypocrisy, are they who are meant by those who speak against the Holy Spirit, for whom there is no forgiveness, in Matthew:--

I say unto you, All sin and blasphemy shall be forgiven unto men; but the blasphemy of the spirit shall not be forgiven unto men. Nay, if anyone shall say a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in that which is to come. Either make the tree good, and its fruit good; or make the tree bad and its fruit bad. O offspring of vipers, how can ye, being evil, speak what is good (Matt. 12:31-34);

by “saying a word against the Holy Spirit” is meant to speak well and think evil, and to do well and will evil, respecting those things which are of the Lord, of His kingdom, and of His church, also which are of the Word; for thus falsity lies inwardly hidden in the truths which they speak; and evil, which is hidden poison, in the goods which they do; consequently they are called “an offspring of vipers.”

[7] In the other life an evil person is allowed to speak evil and also falsity; but not good and truth, because there all are compelled to speak from the heart, and are not allowed to be of a divided mind.  They who do otherwise are separated from the rest, and are hidden in hells from which they cannot possibly go forth.  That such are they who are meant by “those who say a word against the Holy Spirit” is evident from the above words of the Lord, “Either make the tree good and its fruit good, or make the tree bad, and its fruit bad; how can ye, being evil, speak what is good?” The “Holy Spirit” denotes the Divine truth proceeding from the Lord, thus the Holy Divine Itself, which is thereby interiorly blasphemed and profaned.

[8] That it will not be forgiven them is because hypocrisy or deceit in connection with Holy Divine things infects the interiors of man, and destroys everything of spiritual life in him, as was said above, insomuch that at last there is nothing sound in any part of him.  For the forgiveness of sins is the separation of evil from good, and the rejection of evil to the sides (n. 8393), which cannot be done with him in whom all good has been destroyed. Therefore it is said “It shall not be forgiven him, neither in this age nor in that which is to come.” Of this character also are those who are meant by “him that had not on a wedding garment,” who was bound hand and foot and cast out into outer darkness (Matt. 22:11-13), (n. 2132).

[9] That “deceit” in the Word denotes hypocrisy is evident from the following passages:--

Beware ye every man of his companion, and put ye not your trust upon any brother; for every brother supplanteth. They mock, a man with his companion, and speak not the truth; they have taught their tone to speak a lie. Thy dwelling is in the midst of deceit; through deceit they have refused to know Me, said Jehovah (Jer. 9:4-6).

Thou shalt destroy them that speak a lie; Jehovah abhorreth the man of bloods and deceit (Ps. 5:6).

Blessed is the man unto whom Jehovah imputeth not iniquity, provided in his spirit there is no deceit (Ps. 32:2).

Deliver my soul from the lip of a lie, from a tone of deceit (Ps. 120:2).

In like manner (Ps. 52:4; 109:2).

AC 9014. Thou shalt take him from Mine altar, that he may die. That this signifies damnation even although he flees to the worship of the Lord, and supplicates for forgiveness, and promises repentance, is evident from the signification of “the altar of Jehovah,” as being the chief representative of the worship of the Lord (n. 921, 2777, 2811, 4541, 8935, 8940), and because it was a representative of worship, therefore “to flee to the altar” denotes to flee to the Lord, and to supplicate for forgiveness, and also to promise repentance, for the one follows the other; and from the signification of “dying,” as being damnation (n. 5407, 6119, 9008).

[2] How it is in regard to this can be seen from what was shown in the paragraph above (n. 9013), namely, that in spiritual things, deceit, that is, hypocrisy, cannot be forgiven. The reason is that deceit is like poison, for it penetrates even to the interiors, and kills everything of faith and charity, and destroys the remains, which are the truths and goods of faith and charity stored up by the Lord in the interiors of man, which being destroyed nothing of spiritual life any longer survives. With respect to remains, (n. 468, 530, 560-563, 660, 661, 798, 1050, 1738, 1906, 2284, 5135, 5342, 5344, 5897, 5898, 6156, 7560, 7564). Wherefore when such persons supplicate the Lord for forgiveness, and promise repentance, which is signified by “fleeing to the altar,” they supplicate and promise nothing whatever from the heart, but only from the mouth.  Therefore they are not heard, for the Lord looks at the heart, and not to words abstracted and estranged from the heart.  Consequently for such there is no forgiveness, because no repentance is possible with them.

[3] It is believed by many within the church that the forgiveness of sins is the wiping out and washing away thereof, as of filth by water; and that after forgiveness they go on their way clean and pure. Such an opinion prevails especially with those who ascribe everything of salvation to faith alone. But be it known that the case with the forgiveness of sins is quite different. The Lord forgives everyone his sins, because He is mercy itself. Nevertheless they are not thereby forgiven unless the man performs serious repentance, and desists from evils, and afterward lives a life of faith and charity, and this even to the end of his life. When this is done, the man receives from the Lord spiritual life, which is called new life. When from this new life the man views the evils of his former life, and turns away from them, and regards them with horror, then for the first time are the evils forgiven, for then the man is held in truths and goods by the Lord, and is withheld from evils. From this it is plain what is the forgiveness of sins, and that it cannot be granted within an hour, nor within a year.  That this is so the church knows, for it is said to those who come to the Holy Supper that their sins are forgiven if they begin a new life by abstaining from evils and abhorring them.

[4] From all this then it is evident how the case is with hypocrites, who through deceit are filled with evils as to the interiors, namely, that they cannot do the work of repentance; for the very remains of good and of truth in them have been consumed and destroyed, and therewith everything of spiritual life; and because they cannot do the work of repentance, they cannot be forgiven.  This is signified by the statute that those who kill the neighbor with deceit should be taken from the altar that they may die.

[5] The damnation of such is described by the prophetic words of David with respect to Joab, when he had slain Abner with deceit:--

There shall not fail from the house of Joab one that hath an issue, or that is a leper, or that leaneth on a staff, or that falleth by the sword, or that lacketh bread (2 Sam. 3:27, 29);

“one that hath an issue” signifies the profanation of the good of love; “one that is a leper” signifies the profanation of the truth of faith (n. 6963); “one that leaneth on a staff,” or that is lame, signifies those in whom all good has been destroyed (n. 4302, 4314); “one that falleth by the sword” signifies those who are continually dying through falsities (n. 4499, 6353, 7102, 8294); “one that lacketh bread” signifies those who are destitute of all spiritual life, for “bread” denotes the sustenance of spiritual life by good (n. 6118, 8410).  As such were signified by “Joab,” therefore by the command of Solomon Joab was slain at the altar whither he had fled (1 Kings 2:28-32).

AC 9015. And he that smiteth his father and his mother.  That this signifies the blaspheming of the Lord and of His kingdom, is evident from the signification of “smiting,” as being to injure by means of falsities (n. 7136, 7146, 9007), and when predicated of the Lord and of His kingdom, as being to blaspheme; and from the signification of “father,” as being the Lord; and of “mother,” as being His kingdom.  See (n. 8897), where the fourth commandment of the decalogue was unfolded, and it was shown what is meant in the internal sense by “honoring father and mother,” namely, to love the Lord and His Kingdom, and therefore in the relative sense, to love good and truth.  So also “to smite father and mother,” in the relative sense denotes to blaspheme the good and truth of the church.

AC 9016. Dying he shall die.  That this signifies damnation, is evident from the signification of “dying” as being damnation (n. 9008).

AC 9017. Verses 16, 17.  And he that stealeth a man, and selleth him, and if he shall be found in his hand, dying he shall die And he that curseth his father and his mother, dying he shall die. “And he that stealeth a man, and selleth him,” signifies the application of the truth of faith to evil, and alienation; “and he shall be found in his hand,” signifies nevertheless the acknowledgment of it; “`lying he shall die,” signifies damnation; “and he that curseth his father and his mother,” signifies the denial in every possible way of the Lord and of His kingdom by those who are of the church, and thus profanation of the good and truth of the church; “dying he shall die,” signifies damnation.

AC 9018. And he that stealeth a man, and selleth him.  That this signifies the application of the truth of faith to evil, and alienation, is evident from the signification of “stealing a man,” as being the application of the truth of faith to evil. That “a man,” here a man of the sons of Israel, denotes the truth of faith, (n. 5414, 5879, 5951, 7957, 9007); and that “stealing” denotes its application to evil (n. 5135); and from the signification of “selling,” as being alienation (n. 4098, 4752, 4758, 5886).

AC 9019. And if he shall be found in his hand.  That this signifies nevertheless the acknowledgment of it, namely, of the truth of faith, is evident from the signification of “to be found in the hand,” when said of the truth of faith, as being acknowledgment; for when truth is acknowledged with some faith, it is found with that person; “in his hand” denotes with him.

AC 9020. Dying he shall die.  That this signifies damnation, see above (n. 9008).  That they are damned who apply the truths of faith to evils, and thus alienate them from themselves, is because they had before acknowledged them. For when the truth of faith which has once been acknowledged is afterward applied to evil, it is commingled with falsity from evil, consequently there is profanation. This is profanation (n. 9021).  In order that this may be better understood, let it be illustrated by an example. When those who, in order to rule over all and to gain the world, wish to dispense at their own good will and pleasure the things that belong to the Lord, especially those which belong to the heavenly life with a man, draw confirmations from the Lord‘s words, they are “thieves” in the spiritual sense, for they steal truths from the Word and apply them to evils. That they are evils is because they have as their end dominion and gain, and not the salvation of souls.  If without any regard to dominion and gain these same persons have previously acknowledged the truths from the Word which they now apply to evils, they profane them, for by so doing they commingle falsities from evils with the truths.  Such persons cannot possibly escape damnation, for by so doing they deprive themselves of all spiritual life.  That they deprive themselves of spiritual life is plain from the fact that when they are by themselves, and think from themselves, and talk among themselves, they have no faith in truths, and do not believe in the Lord, in heaven, or in hell.  Nevertheless above all others they have these things in their mouths, because the ardor for rule and gain incites them thereto, as means to their ends.  This reigns especially in Christian paganism, where the images of sanctified men are exhibited for adoration, before which they bend their knees and fall prostrate.  Even they themselves do this, from deceit, in order to mislead and persuade.

AC 9021. And he that curseth his father and his mother.  That this signifies the denial in every possible way of the Lord and of His kingdom by those who are of the church, and thus the profanation of the good and the truth of the church, is evident from the signification of “cursing,” as being aversion and disjunction (n. 245, 379, 1423, 3530, 3584, 5071), consequently also denial in every possible way, for he who turns himself away and disjoins himself from the Lord, at heart denies Him; and from the signification of “father and mother,” as being the Lord and His kingdom, and in the relative sense the good and truth which are from the Lord (n. 8897, 9015). The reason why it signifies “by those who are within the church” is that the commandments, judgments, and statutes which were promulgated by the Lord from Mount Sinai, were specifically for the sons of Israel, among whom the representative of a church was at that time being instituted, and by whom therefore the church was signified (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 7957, 8234, 8805). Therefore also by “cursing father and mother” is signified profanation, for those within the church who wholly deny the Lord and the things which are of His kingdom and church, profane them.  That those who are within the church can profane holy things, but not those who are outside of the church, (n. 1008, 1010, 1059, 2051, 3398, 3399, 3898, 4289, 4601, 6348, 6959, 6963, 6971, 8882). For this reason denial of the Lord is not profanation with those who are outside of the church, as for instance with the Gentiles, Mohammedans, and Jews.

AC 9022. Dying he shall die, signifies damnation (n. 9008, 9016, 9020).- How the particulars in the internal sense cohere together, is evident from what has been said and shown.  For the internal sense treats in a series of the denial, blaspheming, and profanation of the truth and good which are from the Lord.  But in the external sense no such series appears, for in this sense various things are treated of; as those who smite a man so that he dies; those who kill a companion with deceit; those who smite father and mother; those who steal a man and sell him; and those who curse father and mother.  Such is the Word in its particulars, namely, that in the internal sense things follow in order and as it were in a chain; although in the external sense, that is, in the sense of the letter, they are scattered, and in many places disconnected.

AC 9023. Verses 18-21. And when men shall dispute, and a man shall smite his companion with a stone or with his fist, and he dieth not, and lieth down in bed; if he rise and walk abroad upon his staff, the smiter shall be guiltless; only he shall give his cessation, and healing he shall heal him. And when a man shall smite his manservant, or his maidservant, with a rod, and he die under his hand; in being avenged he shall be avenged.  Nevertheless if he shall stand for a day or two, he shall not be avenged, because he is his silver.  “And when men shall dispute,” signifies contention among themselves about truths; “and a man shall smite his companion with a stone, or with his fist,” signifies the invalidating of some one (truth of the church) by reason of some memory or general truth; “and be dieth not,” signifies and it is not extinguished; “and he lieth down in bed,” signifies what is separate in the natural; “if be rise and walk abroad upon his staff,” signifies the strength of life therein; “the smiter shall be guiltless,” signifies not to be guilty of evil; “only he shall give his cessation,” signifies indemnification;“ and healing he shall heal him,” signifies restoration; “and when a man shall smite his manservant, or his maidservant, with a rod,” signifies if anyone within the church ill-treats the truth of memory or its affection from his own power; “and he die under his hand,” signifies so that it is extinguished under his view; “in being avenged he shall be avenged,” signifies the punishment of death; “nevertheless if he shall stand for a day or two,” signifies a state of life abiding even to fulness; “he shall not be avenged,” signifies no punishment of death; “because he is his silver,” signifies what is acquired from one’s own.

AC 9024. And when men shall dispute.  That this signifies contention among themselves about truths, is evident from the signification of “disputing,” as being to contend and from the signification of “men (viri),” as being those who are intelligent and who are in truths, and in the abstract sense things intellectual and truths (n. 3134, 9007); consequently “the disputing of men” signifies contention about truths among those who are of the church, and in the abstract sense about truths among themselves. For in the spiritual sense “to dispute” denotes to contend about such things as are of the church, consequently such as are of faith. Nothing else is meant in the Word by “disputing,” for the Word is spiritual and treats of spiritual things, that is, of those things which belong to the Lord, His kingdom in heaven, and His kingdom on the earth, that is, the church. That in the Word “to dispute” signifies contention about truths, and in general in favor of truths against falsities, likewise also defense and liberation from falsities, is plain from the following passages.

[2] In Jeremiah:--

A tumult is come even to the end of the earth; for Jehovah hath a dispute against the nations, He will enter into judgment with all flesh; He will deliver the wicked to the sword. Behold evil shall go forth from nation to nation, and a great tempest shall be raised up from the sides of the earth (Jer. 25:31, 32);

thus is prophetically described the perverted state of the church; “a tumult” denotes contention in favor of falsities against truths, and in favor of evils against goods; “the earth” denotes the church; “the dispute of Jehovah against the nations” denotes the contention of the Lord in favor of truths against falsities, and in favor of goods against evils, thus also defense; “the nations” denote falsities and evils; “a sword” denotes falsity fighting and conquering; “a great tempest” denotes falsity ruling; “the sides of the earth” denotes where falsities burst forth from evil.

[3] In the same:--

Jehovah shall dispute their dispute; that He may give rest to the earth (Jer. 50:34);

“to dispute the dispute” denotes to defend truths against falsities and to liberate; “the earth” denotes the church, which has “rest” when it is in good, and consequently in truths. In the same:--

O Lord, Thou hast disputed the disputes of my soul; Thou hast liberated my life (Lam. 3:58);

“to dispute the disputes of the soul” denotes to defend and liberate from falsities.  In David:--

Dispute Thou my dispute, and redeem me; vivify me according to Thy word (Ps. 119:154);

“to dispute the dispute” here also denotes to liberate from falsities.  In Micah:--

Dispute Thou with the mountains, sad let the hills hear Thy voice (Micah 6:1);

“to dispute with the mountains” denotes to contend and defend against the exalted ones, and also against the evils of the love of self; “the hills which are to hear His voice” denote the humble, and those who are in charity.  In Isaiah:--

I will not eternally dispute, and I will not be wroth forever (Isa. 57:16);

“to dispute” denotes to contend against falsities. In Hosea:--

Jehovah hath a dispute with Judah (Hosea 12:2);

where the meaning is similar.  Besides other passages.

AC 9025. And a man shall smite his companion with a stone, or with his fist.  That this signifies the invalidating of some one (truth of the church) by reason of some memory or general truth, is evident from the signification of “smiting,” as being to injure (n. 7136, 7146, 9007), here to invalidate, because it is said of truths from memory-knowledges; from the signification of “a stone,” as being truth (n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8940), namely, truth in the ultimate of order, that is, in the natural, thus memory-knowledge (n. 8609); and from the signification of “a fist,” as being general truth; for by “the hand” is signified the power which belongs to truth (n. 3091, 4931, 7188, 7189), consequently by “the fist” is signified full power from general truth.  That is called general truth which has been received, and everywhere prevails; consequently “to smite with the fist” denotes with full force and power; in the spiritual sense, by means of truths which are from good; and in the opposite sense, by means of falsities which are from evil.  In the latter sense it is used in Isaiah:--

Behold ye fast for dispute and contention, to smite with the fist of wickedness (Isa. 58:4);

“to smite with the fist of wickedness” denotes with full force by means of falsities from evil.

[2] What is meant by invalidating any truth of the church by means of memory or general truth, shall be explained.  By memory-truths are meant truths which are from the literal sense of the Word.  General truths therefrom are such as are received among people generally, and consequently are in general discourse.  There are very many such truths, and they prevail with much force. But the literal sense of the Word is for the simple, for those who are being initiated into the interior truths of faith, and for those who do nor apprehend interior things; for this sense is according to the appearance before the sensuous man, thus is according to his apprehension.  Hence it is that in this sense things frequently appear dissimilar, and as it were contradictory, to each other - as for example, that the Lord leads into temptation, and elsewhere that He does not lead into temptation; that the Lord repents, and elsewhere that He does not repent; that the Lord acts from anger and wrath, and elsewhere that He acts from pure clemency and mercy; that souls come to judgment immediately after death, and elsewhere that this is at the time of the Last Judgment; and so on.  As such truths are from the literal sense of the Word, they are called memory-truths, and differ from the truths of faith which are of the doctrine of the church.  For the latter arise from the former by an unfolding; for when they are unfolded, the man of the church is instructed that such things have been said in the Word for the sake of apprehension, and according to the appearance.  Hence also it is that in very many cases the doctrines of the church depart from the literal sense of the Word. Be it known that the true doctrine of the church is that which is here called “the internal sense;” for in the internal sense are truths such as the angels have in heaven.

[3] Among priests, and among the men of the church, there are those who teach and who learn the truths of the church from the literal sense of the Word; and there are those who teach and those who learn from doctrine drawn from the Word, which is called the doctrine of faith of the church.  The latter differ very much from the former in perception, but they cannot be distinguished by the common people, because they both speak from the Word nearly alike.  But those who teach and who learn only the literal sense of the Word without the doctrine of the church as a guide, apprehend only those things which belong to the natural or external man; whereas those who teach and who learn from true doctrine drawn from the Word, understand also things which are of the spiritual or internal man.  The reason is that the Word in the external or literal sense is natural, but in the internal sense it is spiritual.  The former sense is called in the Word a “cloud,” but the latter sense is called the “glory” in the cloud (n. 5922, 6343, 6752, 8106, 8781).

[4] From all this it can now be seen what is meant by “contention among themselves about truths,” and by the “invalidating of some one (truth of the church) by means of some memory or general truth.”  As before said, memory or general truth is truth from the literal sense of the Word. And as this varies, and as it were contradicts itself, according to the appearance, it must needs sometimes invalidate the spiritual truths which are of the doctrine of the church.  These are invalidated when the thought comes into doubt from passages in the Word which are in conflict with each other.  This state in connection with the truths of faith with man is here treated of in the internal sense.

AC 9026. And he dieth not.  That this signifies, and it is not extinguished, is evident from the signification of “dying,” as being to cease to be such as before (n. 494, 6587, 6593), consequently to be extinguished, here not to be extinguished. As the internal sense here treats of the agreement of the truths of faith with the truths of the literal sense of the Word, and as the truths of the literal sense of the Word cannot be extinguished, because they are truths in the ultimate of order, therefore the smiting of a man from which he dies is not here treated of, but only the smiting of a man from which he does not die; for the truths of the literal sense of the Word can indeed be invalidated, but cannot be extinguished.  Moreover after they have been invalidated, they can be set aside, but again by an unfolding of their meaning they can be restored. These things are signified by what was decreed about a man smitten by his companion, but rising again and walking upon his staff.

[2] He who investigates the interior things of the Word can see that for some secret reason which does not fall under the understanding unless this is enlightened by the light of heaven, it was decreed by the Lord that the smiter should be guiltless, if the person smitten rose again from his bed and walked abroad upon his staff; and especially that it was decreed by the Lord that he who smiteth his servant, and the servant die not for a day or two, should not be punished, because he is his silver; when yet this is the taking away of a man‘s life, for the servant is a man, although a servant.  But the secret reason why it was so decreed by the Lord does not appear except by means of the internal sense, in which the subject treated of is the truths of the church derived from the Word, the case with which is similar, when by “a man disputing and smiting his neighbor,” and also by “a man smiting his manservant and his maidservant,” are meant such things as in the spiritual sense correspond, and which are now unfolded. With the Israelitish nation there was instituted a representative church, that is, a church in which the internal things which are of heaven and the church were represented by external things.  Therefore such things were decreed, and indeed commanded, as have no validity as laws since the internal things of the church were opened and revealed by the Lord; for since that time man is to live an internal life, which is a life of faith and charity, and such an external life as internal things make it.

AC 9027. And he lieth down in bed.  That this signifies what is separate in the natural, is evident from the signification of “lying down,” as being to be separated; and from the signification of “a bed,” as being the natural (n. 6188, 6226, 6463).  How the case herein is will appear from what follows.

AC 9028. If he rise and walk abroad upon his staff.  That this signifies the strength of life therein, is evident from the signification of “rising,” which involves something of elevation, here of spiritual truth to agreement with memory-truth; from the signification of “walking,” as being to live (n. 519, 1794, 8417, 8420); and from the signification of “a staff’,” as being strength, for “a rod” signifies the power which belongs to truth, thus strength (n. 4876, 4936, 6947, 7011, 7026), and in like manner “a staff,” but as applied to those who are not in good health.  In this sense it is used also in David:--

They preceded me in the day of my calamity; but Jehovah was my staff, and He brought me forth into breadth (Ps. 18:18, 19);

“the day of calamity” denotes a weak state in respect to the faith of truth; “Jehovah being a staff”‘ denotes power then; “to bring forth into breadth” denotes into the truths which are of faith. That this is meant by “bringing forth into breadth,” (n. 4482).  So also in Isaiah:--

The Lord Jehovah Zebaoth doth take away from Jerusalem and from Judah the rod and the staff, the whole rod of bread, and the whole rod of water (Isa. 3:1);

“to take away the rod and the staff” denotes to take away the power and strength of life derived from truth and good; “the rod of bread” denotes power from good; and “the rod of water,” power from truth. In the original tongue “staff” is a term implying to lean upon and be supported, which in the spiritual world is effected by means of truth and good.

AC 9029. The smiter shall be guiltless.  That this signifies not to be guilty of evil, is evident from the signification of “to be guiltless,” as being not to be guilty of evil; for those are treated of who from some spiritual truth, which is the truth of the doctrine of faith of the church from the Word, look at some memory-truth, which is truth from the sense of the letter of the Word; and because there appears to be no agreement, the spiritual truth is invalidated and for some time set aside, but is not denied, or exterminated.  Of these persons it is said that they “are not guilty of evil.” And from the signification of “to smite,” as being to invalidate (n. 9025).

AC 9030. Only he shall give his cessation.    That this signifies indemnification, is evident from the signification of the “cessation,” as being indemnification, here that of spiritual truth, which was invalidated through memory-truth.  That is called “spiritual truth” which together with good makes the life of the internal man, but that is called memory-truth“ which makes the life of the external man.  This truth is from the literal sense of the Word, but spiritual truth is from the internal sense of the Word, thus also from the genuine doctrine of faith of the church, for this doctrine is the doctrine of the internal sense.

AC 9031. And healing he shall heal him.  That this signifies restoration, namely, by means of interpretation, is evident. For if the things which are in the literal sense of the Word are looked at interiorly, they all agree together.  This is circumstanced like that which is said in the Word about the sun, that it rises and sets, when yet it does not rise or set; but such an appearance is presented to the inhabitants of the earth, because the earth rotates every day around its axis.  This natural truth lies hidden in the former, which is according to the appearance to the external sight.  If it had been said in the Word contrary to this appearance, the common people would not apprehend it, and what the common people do not apprehend they do not believe.  The case is similar with the Sun of heaven, which is the Lord, concerning which it is also said that it ”rises,“ but in hearts, when man is being regenerated; and also when he is in the good of love and faith; and that it ”sets“ when man is in evil and in the consequent falsity. And yet the Lord is continually in His rising, from which also He is called the ”Sunrise,“ or ”East,“ and He is never in any setting; nor does He turn Himself away from man, but man turns himself away from Him.  From this arises the appearance that the Lord turns away His face and also brings evil; and therefore it is also so said in the Word.  This likewise is the truth, but apparent truth, thus it is not in conflict with the former.  From all this it can now be seen what is meant in the internal sense by ”healing he shall heal,“ namely, the restoration of spiritual truth, which is effected by means of a right interpretation of the memory-truth, or that of the literal sense of the Word.

[2] The case is similar with every truth of the literal sense, for in the natural light, which is that of the sensuous man, this appears just as it is expressed in the Word, because the literal sense is natural, and is for the sensuous man. But when the same is presented in the light of heaven, it then appears according to the internal sense; for this sense is spiritual, and is for the heavenly man, because those things which are of natural light vanish away in the light of heaven; for natural light is like shade or cloud, and heavenly light is like the glory and the brightness when the cloud is taken away. And therefore also the literal sense of the Word is called ”a cloud,“ and the internal sense ”glory“ (n. 2135a, 4391, 5922, 6343, 8106, 8443, 8781).

[3] By ”healing he shall heal“ is signified in the spiritual sense to restore, because disease and sickness signify the infirmity of the internal man, which infirmity exists when he is sick in respect to his life, which is the spiritual life; thus when he turns aside from truth to falsity, and from good to evil.  When this is the case, the spiritual life sickens; and when he wholly turns himself away from truth and good, it dies; but this death is called ”spiritual death,“ which is damnation. As this is the case with the life of the internal man, therefore such things as relate to diseases and death in the natural world are said in the Word of the diseases of the spiritual life, and of its death.  So also the cures of diseases, or healings, as in Isaiah:--

Jehovah smiteth Egypt, smiting and healing; whence he turneth himself unto Jehovah, and He shall be entreated for them, and shall heal them (Isa. 19:22).

Surely He was pierced for our transgressions, He ”has bruised for our iniquities; the chastisement of our peace was upon Him, and in His wound we are healed (Isa. 53:5);

speaking of the Lord.

[4] In Jeremiah:--

Return, ye perverse sons, I will heal your backslidings (Jer. 3:22).

Behold, I will cause to come up to it cure and healing, and I will heal them; and I will reveal to them abundance of peace and truth (Jer. 33:6).

Go up to Gilead, and take balm, O virgin daughter of Egypt; in vain hast thou multiplied medicines; there is no healing for thee (Jer. 46:11).

And in Ezekiel:--

By the river upon the bank thereof, on this side and on that, cometh up the tree for food, whose leaf falleth not, neither is the fruit consumed; it springeth up again in its months, because the waters thereof go forth out of the sanctuary; therefore the fruit thereof shall be for food, and the leaf thereof for medicines (Ezek. 47:12);

“the fruit which shall be for food” denotes the good of love and charity which is for the nourishment of the spiritual life; “the leaf which shall be for medicine” denotes the truths of faith which are for the refreshment and restoration of that life.  That “fruit” denotes the good of love and of charity, (n. 3146, 7690); and that “leaf” denotes the truth of faith, (n. 885).

[5] As diseases and sicknesses, and also healings and medicines, are not said in the Word of the natural life, but of another life which is distinct from the natural life; it is therefore plain to him who gives some consideration to the matter, that man has another life, which is that of his internal man.  They who have gross thoughts with respect to the life of man, believe that he has no other life than that of the body, which is the life of the external or natural man.  They wonder what the life of the internal man may be, and even what the internal man is.  If they are told that that life is the life of faith and charity, and that the internal man is man’s spirit, which lives after death, and which is essentially the man himself, they wonder still more.  And such of them as live only for the body, and not for the soul, thus who are merely natural men, have no apprehension whatever of what is said about the life of faith and charity, and about the internal man, because their thought is merely from natural light, and not at all from spiritual light.  Wherefore also after death they remain gross in respect to thought, and live in the shadow of death, that is, in falsities from evil; and they are wholly in thick darkness, and blind to the light of heaven.

AC 9032. In the last two verses the subject treated of is spiritual truth, which is the truth of the doctrine of faith from the Word, invalidated by means of memory-truth, which is the truth of the literal sense of the Word.  But as it is commonly believed that the truth of the doctrine of faith of the church is one and the same thing with the truth of the literal sense of the Word, the subject may be illustrated by an example. The genuine truth of the doctrine of the church is that charity toward the neighbor and love to the Lord make the church with man, and that these loves are insinuated by the Lord through faith, that is, by means of the truths of faith which are from the Word, consequently that faith alone does not make the church with man.  He who is in this truth, and consults the Word, is everywhere confirmed therein.  But when he meets with words about faith, and no mention is made at the same time of love, he hesitates, and begins to revolve doubts with respect to the truth of the doctrine of his faith.  Consequently this truth is for the time invalidated, and is separated from the other truths which are of undoubted faith.

[2] Let the words of the Lord in Mark about faith serve for illustration:--

He that believeth and is baptized shall be saved; but he that believeth not shall be condemned (Mark 16:16);

as faith is here treated of, and not love at the same time, the mind may halt in doubt concerning the truth of its doctrine-that heavenly love insinuated by means of the truths of faith makes the church. But when this memory-truth, that is, truth of the literal sense of the Word, is viewed interiorly, it is plain that it nevertheless does agree with the truth of doctrine; for in the internal sense by “being baptized” is signified to be regenerated (n. 4255, 5120), and to be regenerated is to be led into the good of love and charity by means of the truths of faith (n. 8548-8553, 8635-8640, 8742-8747).  From this it is evident that the truth which is the truth of the literal sense of the Word agrees with the truth of doctrine, provided it is understood what is signified by “being baptized.” And the reason why it is said that “he that believeth not shall be condemned,” is that such a one cannot be “baptized,” that is, regenerated, thus cannot be introduced into the church, still less become a church; for baptism is a symbol of regeneration, and thus of introduction into the church, which is effected by introduction into good by means of truths from the Word.

[3] From all this it is now plain how it is to be understood what is signified in the internal sense by “a man smiting his companion with a stone or with his fist, and that if the man did not die, but lay down in bed, and then rose and walked with his staff, the smiter should be guiltless,” but that “he should give his cessation, and should heal him;” in the internal sense, that if the truth of the doctrine of faith of the church be invalidated by means of memory-truth from the literal sense of the Word, and yet is not extinguished, it shall be made good and restored, which is effected by a right interpretation.

AC 9033. The invalidation of spiritual truth, that is, of the truth of the doctrine of faith of the church, has been treated of in the two preceding verses; and in the two verses which follow, the subject treated of is the invalidation of memory-truth, which is the truth of the literal sense of the Word.  This truth indeed appears like the former, but still it is not like it; and therefore here for the sake of elucidation take this example. It is a spiritual truth, or a genuine truth of the doctrine of faith of the church, that the Lord punishes no one, because He is mercy itself; and therefore whatsoever He does, He does from mercy, and by no means from anger and revenge; and yet the Lord says in Matthew:--

Be ye not afraid of those who are able to kill the body, but rather fear Him who is able to destroy both body and soul in Gehenna (Matt. 10:28);

here it is said of God that He is “to be feared,” because He “is able to destroy body and soul in Gehenna,” when yet He destroys no one. Nevertheless this is a truth; and therefore it is not to be extinguished, that is, denied; for if it is denied, faith in the Word perishes; and if this perishes, man cannot spiritually live, for man has spiritual life through faith from the Word.

[2] The case herein is this. It is a law of Divine order that good should have its recompense - thus heaven - within itself; and it is from this that evil has in itself its punishment, thus hell. The former law is from the Lord, because the Lord wills good to all; but the latter law not so, because the Lord wills evil to no one. Nevertheless so it is done; not from the Lord, but from the man who is in evil, consequently from evil.  Yet this is attributed to the Lord in the sense of the letter of the Word, because it so appears.  Therefore, because it is an apparent truth, it must not be denied, that is, extinguished; for thus faith in the Word would be extinguished, which faith is for the simple (n. 2447, 6071, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8197, 8227, 8228, 8282, 8483, 8631, 8632, 9010).

AC 9034. And when a man shall smite his manservant, or his maidservant, with a rod.  That this signifies if anyone within the church ill-treats the truth of memory, or its affection, from his own power, is evident from the signification of “smiting,” as being to ill-treat, for “smiting” is predicated of any injury whatsoever; from the signification of “a man (vir),” here a man of the sons of Israel, as being one who is of the church, and who consequently is in spiritual truth, which is the truth of the doctrine of faith of the church from the Word (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 7957, 8234, 8805); from the signification of a “manservant,” as being memory-truth, which is the truth of the Word, but of its literal sense; from the signification of a “maidservant,” as being natural affection, thus the affection of memory knowledges, because these are in the natural (n. 1895, 2567, 3835, 3849, 8993, 8994); and from the signification of a “rod,” as being natural power (n. 4876, 4936, 6947, 7011, 7026), here, one‘s own power, because the manservant of whom it is said, was bought.  From this it is plain that by the words, “if a man shall smite his manservant, or his maidservant,” is signified if anyone within the church ill-treats the memory-truth of the Word, or its affection.

[2] The reason why a “manservant” denotes the truth of the literal sense of the Word, is that by a “servant” in general are signified lower or exterior things, because these serve higher or interior things (n. 2541, 5161, 5164, 5936, 7143); consequently by a “servant” is signified the natural, because this serves the spiritual (n. 3019, 3020, 5305, 7998), consequently memory-truth, which belongs to the literal sense of the Word, for this serves spiritual truth, which belongs to the internal sense. The truth of the internal sense of the Word is the same as the genuine truth of the doctrine of faith of the church.

[3] How the truth of the literal sense of the Word serves spiritual truth, shall be briefly told. The man of the church first learns truth from the literal sense of the Word, which is general truth accommodated to the apprehension of the external man, who is in natural light.  This truth is received by an external way, that is, by hearing, and is stored up in the memory of the external man, where are also various memory-knowledges derived from the world (n. 2469-2494).  Afterward the things stored up in this memory are subjected to the sight or view of the internal man, who sees from the light of heaven.  The internal man calls forth therefrom by selection the truths which agree with the good which flows in from the Lord by the way of the soul, and which the man had received.  There the Lord conjoins these truths with good.  The truths which are thus conjoined in the internal man are called “spiritual truths,” and the good with which the truths are conjoined is called “spiritual good.” This good, formed by means of truths, is what makes the spiritual life of man.  The truths themselves there are called “the truths of faith,” and the good is called “the good of charity.” The good in which truths have thus been implanted is the church with man.

[4] From this it is plain in what manner the truths of the literal sense of the Word serve for the formation of spiritual truths, in general for the formation of faith and of charity, which make the spiritual life; which life consists in being affected with truths for the sake of good, and in being affected with good from truths, and finally in being affected with truths from good.

AC 9035. And he die under his hand.  That this signifies so that it be extinguished under his view, is evident from the signification of “dying,” as being to be extinguished (n. 9026); and from the signification of “under his hand,” as being under his view, for by “hand” is signified the power which belongs to spiritual truth (n. 5327, 5328, 7011), thus which is of the view, for this is effected by virtue of this truth, and is notice. For the truths of the literal sense of the Word, stored up in the natural memory of man, form there as it were a field for the view of the internal man, into which light from heaven flows. From this field, as before said, the internal man selects such things as agree with the good in him, comparatively as the eye selects from the field of a garden such things as conduce to the uses of its life.

AC 9036. In being avenged he shall be avenged.  That this signifies the punishment of death, is evident from the signification of “avenging,” or “taking vengeance,” as being the punishment of death, here of spiritual death, which is damnation; for the truth of the literal sense of the Word is being extinguished, and with it faith in the Word, (n. 9033, 9039).

AC 9037. Nevertheless if he shall stand for a day or two. That this signifies a state of life abiding even to fulness, is evident from the signification of “a day,” as being a state of life (n. 893, 2788, 3785, 4850); and from the signification of “two days,” as being a succeeding state (n. 1335), thus a full state, namely, of view; for when mention is made in the Word of “one day,” or “one week,” or “one month,” or “one year,” an entire period of time, or state, is signified (n. 2906) and when it is added, “or two days,” the signification is, even to fulness.

AC 9038. He shall not be avenged.  That this signifies no punishment of death, is evident from the signification of “vengeance being taken,” as being the punishment of death (n. 9036).

AC 9039. Because he is his silver.  That this signifies what is acquired from one’s own, is evident from the signification of “silver,” as being truth (n. 1551, 2954, 5658, 6112, 6914, 6917), here, as a bought slave is treated of, it denotes truth acquired by one‘s own.  That is called “truth acquired by one’s own” which by induction from principles conceived from one‘s own is believed to be truth, and yet is not truth.  Such is the truth with those who explain the Word without being enlightened by the light of heaven; that is, who read it not with any affection of truth for the sake of the good of life; for these are not enlightened. If after a full view this truth is extinguished, there is no punishment of death, that is, damnation, because it is not Divine spiritual truth; but if it is extinguished before a full view, there is damnation, because there is a rejection of the truth of faith itself.  For that which has been made of anyone’s faith, even if it is not true, ought not to be rejected, except after taking a full view; if it is rejected sooner, the first beginning of the man‘s spiritual life is plucked up by the roots; and therefore the Lord never breaks such truth with a man, but as far as possible bends it.  Let an example serve for illustration.

[2] He who believes that the glory and therefore the joy of heaven consist in rule over many, and from this conceived principle explains the Lord’s words concerning the servants who gained ten pounds and five pounds, that they should have power over ten cities and over five cities (Luke 19:11); and also the Lord‘s words to the disciples, that they should sit upon thrones and judge the twelve tribes of Israel (Luke 22:30); if before taking a full view he extinguishes his faith, which is a faith of truth from the literal sense of the Word, he occasions the loss of his spiritual life.  But if after taking a full view, he interprets these words of the Lord from His other words that “whosoever will be greatest must be the least,” and “whosoever would be the first must be the servant of all” (Matt. 20:26-28; Mark 10:42-45; Luke 22:24-27), if he then extinguishes his faith as regards heavenly glory and joy from rule over many, he does not occasion the loss of his spiritual life; for by the “cities” over which those were to have power who gained the pounds are signified the truths of faith (n. 2268, 2449, 2712, 2943, 3216), and the derivative intelligence and wisdom; in like manner by the “thrones” upon which the disciples were to sit (n. 2129, 6937).

[3] Those in heaven who are pre-eminently in intelligence and wisdom from the truths of faith, are in such humiliation that they attribute everything of power to the Lord, and nothing to themselves; and therefore they do not make anything of glory and joy to consist in ruling, but in serving; and when they are in this state, they are in rule, and also in glory and joy, above others; yet not as before said from the love of rule, but from the affection of love and charity, which is that of serving others.  For the Lord flows with power into those who are humble; but not into those who are puffed up, because the former receive influx, but the latter reject it (n. 7489-7492).

AC 9040. Verses 22-27. And when men shall quarrel, and shall strike a pregnant woman, and her births go forth, and harm is nor done, with fining he shall be fined, as the woman’s master shall lay upon him; and he shall give according to the judges.  And if harm is done, then thou shalt give soul for soul, eye for eye tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, blow for blow.  And when a man shall smite the eye of his manservant, or the eye of his maidservant, and shall destroy it; he shall let him go free for his eye.  And if he shall knock out his manservant‘s tooth, or his maidservant’s tooth; he shall let him go free for his tooth. “And when men shall quarrel,” signifies grievous contention among truths; “and shall strike a pregnant woman,” signifies the injuring of the good which is from truth; “and her births go forth,” signifies if nevertheless it is confirmed in the natural; “and harm is not done,” signifies thus no injury there; “with fining he shall be fined,” signifies amendment; “as the woman‘s master shall lay upon him,” signifies until it agrees with the truth of good; “and he shall give according to the judges,” signifies according to what is equitable; “and if harm is done,” signifies injury; “then thou shalt give soul for soul,” signifies the law of order that thou shalt do to thy neighbor as thou wouldest that he should do to thee, consequently that what thou doest to another shall be done to thyself, “the soul,” denotes the spiritual life; “eye for eye,” signifies if anything in the interior intellectual; “tooth for tooth,” signifies if anything in the exterior intellectual; “hand for hand,” signifies if anything of the power of spiritual truth; “foot for foot,” signifies if anything of the power of natural truth; “burning for burning,” signifies if anything of the affection of love which is interiorly in the will; “wound for wound,” signifies if anything of the affection of love which is exteriorly in the will; “blow for blow,” signifies if anything of affection in the intellectual - that is to say, if anything of all these be extinguished or injured; “and when a man shall smite the eye of his manservant,” signifies if the internal man shall injure the truth of faith in the external or natural man; “or the eye of his maidservant,” signifies or the affection of truth therein; “and shall destroy it,” signifies if he shall extinguish it; “he shall let him go free for his eye,” signifies that it can he longer serve the internal man; “and if he shall knock out his manservant’s tooth, or his maidservant‘s tooth,” signifies if he shall destroy truth or the affection of it in the sensuous part; “he shall let him go free for his tooth,” signifies that it can no longer serve the internal man.

AC 9041. Add when men shall quarrel.  That this signifies grievous contention among truths, is evident from the signification of “quarreling,” as being grievous contention; and from the signification of “men (viri),” here men of the sons of Israel, as being those who are of the church and in its truths; in the abstract sense, the truths of the church (n. 9034).

AC 9042. And shall strike a pregnant woman.  That this signifies the injuring of the good which is from truth, is evident from the signification of “to strike,” as being to injure; and from the signification of “a pregnant woman,” as being the formation of good from truth.  That this is signified by “a pregnant woman,” is because the regeneration of man, which is the generation of the spiritual life in him, is meant in the internal sense of the Word by the generation of his natural life which is from his parents.  For when a man is born anew, he is then first conceived, afterward carried as in the womb, and finally is born.  And because regeneration, or the generation of spiritual life, is the conjunction of truth and of good, that is, of faith and of charity, therefore by “carrying in the womb” is signified the initiation of truth into good.  From this it is plain what is signified by “a pregnant woman,” namely, the state of the formation of good from truths. That “the womb” denotes where truth and good lie conceived, (n. 4918, 6433); and that “to be in the womb,” and “to come forth from the womb” denote to be regenerated, (n. 4904, 8043); also that “generations” and “births” denote those of faith and charity, (n. 613, 1145, 1255, 2020, 2584, 6239).

[2] The state of the formation of good from truths is also signified by “a pregnant woman” in Jeremiah:--

Behold I bring them from the land of the north, and I will gather them from the sides of the earth; among them the blind and the lame, she that is pregnant, and she that bringeth forth together (Jer. 31:8);

in the internal sense this treats of a new church from the Lord, in which sense by “bringing them from the land of the north” is signified from an obscure state of faith (n. 3708); by “the sides of the earth from which they shall be gathered” is signified where the truth and good of the church begin, for “the earth” denotes the church (n. 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577, 8011, 8732), and its “sides” denote where its first and its last are; by “the blind” are signified those who are in ignorance of truth, and yet receive truth when instructed (n. 2383, 6990); by “the lame,” those who are in good, but not genuine good because of their ignorance of truth (n. 4302); by “she that is pregnant,” those in whom good is being formed by means of truths; and by “she that bringeth forth,” those who are in the life of faith in act (n. 3905, 3915, 3919).  That such things are here signified can be seen from the fact that otherwise it would have been superfluous and worthless to make mention of “the blind and lame,” or of “she that is pregnant, and she that bringeth forth together.”

AC 9043. And her births go forth.  That this signifies if nevertheless it is confirmed in the natural, is evident from the signification of “going forth,” when said of the formation of good from truths, as being to go from the internal or spiritual man into the external or natural; and from the signification of “births,” as being goods from truths acknowledged in memory and perception, and thus confirmed; for in the spiritual sense by “bringing forth” is meant to acknowledge in faith and act (n. 3905, 3915, 3919, 6585).  The case herein is that the man who is conceived anew, carried as it were in the womb, and born, that is, who is being regenerated, first learns from the doctrine of the church, or from the Word, the things which are of faith and charity, which he then stores up among the memory-knowledges that are in the memory which belongs to the external or natural man.  From this they are called forth into the internal man, and are stored up in its memory. That man has two memories (n. 2469-2494).  This is the beginning of spiritual life with the man, but he is not yet regenerated.  In order to be regenerated, the external or natural man must be in compliance, and consequently in agreement, with his internal man.  That a man has not been regenerated until his external or natural man has also been regenerated, (n. 8742-8747); and that the external man is regenerated through the internal by the Lord, (n. 3286, 3321, 3493, 4588, 5651, 6299, 8746); and also that the whole man has been regenerated when his natural has been regenerated, (n. 7442, 7443). Seeing then that the things which belong to regeneration are expressed in the Word by the things which belong to the generation or birth of man from his parents in the world, it can be seen from the process of regeneration above described what is meant or signified in the spiritual sense by “conception,” by “gestation in the womb,” and what by “going forth from the womb,” and by “birth;” namely, that “going forth from the womb” denotes to go from the internal man into the external or natural, and that “birth” denotes spiritual good, that is, the good of charity formed from the truths of faith, going forth from the internal man into the external or natural man. When good is in the natural man, the man is a new man; his life is then from good, and his form is from truths derived from good; and he is like an angel, for the angels have their life from good, and their form from truths, which form is the human form. But to the natural man this is a paradox.

AC 9044. And harm is not done.  That this signifies thus no injury there, namely, in the natural, is evident without explication.

AC 9045. With fining he shall be fined.  That this signifies amendment, is evident from the signification of “to be fined,” as being amendment, for a fine is for the sake of amendment.

AC 9046. As the woman’s master shall lay upon him.  That this signifies until it agrees with the truth of good, is evident from the signification of “as he shall lay upon him,” when spoken of a fine, as being amendment even to satisfaction, thus until there is agreement; from the signification of “the master,” that is, of the woman, as being truth; and from the signification of “the woman,” as being good. For in the spiritual sense of the Word “the master,” or “man (vir),” signifies truth, and “the woman” good, because by the marriage of a man with a woman is represented the marriage of truth and good (n. 915, 2517, 4510, 4823).  By “amendment until there is agreement,” is meant restoration for the injury occasioned by the untimely birth; in the spiritual sense, that is occasioned by the bringing forth or thrusting out, not in right order, of good derived from truths, by the internal man into the external or natural man.  Restoration is made when they afterward come into agreement, and they do this when the external or natural man does not act from itself, but from the internal man; or when the spiritual acts in the natural, as the soul in its body.  When this comes to pass, the external or natural lives from the life of the internal, and this is the new life, or life of the regenerated man.

AC 9047. And he shall give according to the judges.  That this signifies according to what is equitable, is evident from the signification of “the judges,” as being those who decide and decree from what is just and fair; consequently “to give according to the judges,” or before the judges, denotes according to what is equitable, thus neither more nor less; if more, they shall make it equal, also if less.

AC 9048. And if harm done.  That this signifies injury, is evident without explication.

AC 9049. Then thou shalt give soul for soul.  That this signifies the law of order that thou shalt do to thy neighbor as thou wouldest have another do to thee, consequently that what thou doest to another shall be done to thee, is evident from the fact that “to give soul for soul, eye for eye, tooth for tooth,” and so forth, denotes that as thou hast done to another so shall it be done to thee.  The reason why this law was given to the sons of Israel, is that such is the law in the spiritual world.  He who there does good to another from the heart, receives the like good.  Consequently he who does evil to another from the heart, receives the like evil.  For good that is from the heart is conjoined with its reward, and evil that is from the heart is conjoined with its punishment; consequently there is heaven for the good, and hell for the evil.  That this is so, it has been given me to know from much experience. The case herein is this.  With him who does good from the heart, there inflows from heaven on every side, good into the heart and soul of him who does it, and by inspiring inspires it; and then at the same time the affection of love for the neighbor to whom he does good is increased, and with this affection a delight which is heavenly and unutterable. The cause of this is that in heaven the good of love from the Lord reigns universally, and constantly flows in according to the degree in which it is practised toward another.  The case is similar in respect to evil. With him who from the heart does evil to another, there inflows from hell on every side evil into the heart of him who does it, and by exciting excites it; and then at the same time the affection of the love of self is increased, and with it the delight of hatred and revenge against those who do not submit themselves. The cause of this is that in hell the evil of the love of self reigns universally, and constantly flows in according to the degree in which it is practised toward another.  When this occurs, the punishers are at once present, who ill-treat the offender; and thereby the evil with its delight is restrained.

[2] These things are so for the reason that the laws of order in the other life are not learned from books, and stored up therefrom in the memory, as with men in the world, but are written on hearts, the laws of evil on the heart of the evil, and the laws of good on the heart of the good.  For every man carries with him into the other life that which by his life in the world he had set in his heart; namely, evil with the evil; and good with the good.

[3] The law of order from which these things flow is that which the Lord taught in Matthew:--

All things whatsoever ye would that men should do to you, do ye even so to them; this is the law and the prophets (Matt.  7:12; Luke 6:31).

Order is from the Divine truth which proceeds from the Lord. The laws of order in heaven are truths from good, and in hell are truths separated from good. They are said to be separated, not by reason of the Lord, but by reason of man. Good is separated by the non-reception of it.

[4] The law which is called “the law of retaliation,” is thus described in Leviticus:--

He that smiteth the soul of a beast shall restore it, soul for soul; if a man shall cause a blemish in his neighbor; as he hath done, so shall it be done to him; breach for breach, eye for eye, tooth for tooth; as he shall cause a blemish in a man, so shall it he rendered unto him. He that smiteth a beast shall restore it; and he that smiteth a man shall be killed (Leviticus 24:18-21).

As evil carries with it its penalty, it is therefore said by the Lord that “evil must not be resisted,” and at the same time in the following words in Matthew it is explained how the case is with this law in the spiritual world, with those who are in good, relatively to those who are in evil:--

Ye have heard that it was said, An eye for an eye, and a tooth for a tooth; but I say unto you, Resist not evil; but whosoever shall strike thee on thy right cheek, turn to him the other also. And if any man would drag thee to law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go one mile, go with him twain. Give to everyone that asketh thee, and from him that would borrow of thee turn not thou away (Matt. 5:38-42).

[5] Who cannot see that these words are not to be understood according to the sense of the letter?  For who will turn the left cheek to him who deals a blow on the right cheek?  And who will give his cloak to him who would take away his coat? And who will give his property to all who ask? And who will not resist evil?  But no one can understand these words who does not know what is signified by “the right cheek” and “the left cheek,” what by “a coat” and “a cloak,” also what by “a mile,” and likewise by “borrowing,” and so on.  The subject there treated of is spiritual life, or the life of faith; not natural life, which is the life of the world. The Lord there opens, and also in this chapter, and the following, the interior things that belong to heaven, but by means of such things as are in the world.  The reason why He did so by such things, was that not worldly men, but only heavenly men, should understand. The reason why worldly men were not to understand, was lest they should profane the interior things of the Word, for by so doing they would cast themselves into the most frightful hell of all, which is the hell of the profaners of the Word.  Therefore it is said by the Lord in Luke:--

Unto you it is given to know the mysteries of the kingdom of God; but to the rest in parables; that seeing they may not see, and hearing they may not hear (Luke 8:10).

And in John:--

Isaiah said, He hath blinded their eyes, and hardened their heart; that they may not see with their eyes, and understand with their heart, and should convert themselves, and I should heal them (John 12:39, 40);

it is said “lest I should heal them,” because they who are healed and return again to falsities and evils, commit profanation.  These are they who are meant in (Matthew 12:43-45).

[6] But it shall now be told what is meant in the internal sense by the words of the Lord above quoted. In this sense it there treats of those who wish to destroy by means of falsities the truths of faith, thus the spiritual life with a man when he is in temptations, and in persecutions; and in good spirits when they are in infestations by evil spirits.  By “the cheek” is signified the affection of interior truth, by “the right cheek” the affection of truth from good; by “dealing a blow” is signified the act of injuring this affection; by “coat” and “cloak” is signified truth in the external form (n. 4677, 4741, 4742); by “dragging to law” is signified the endeavor to destroy; by “a mile” is signified that which leads to truth, for the like is signified by “a mile” as by “a way”. That “a way” denotes that which leads to truth, (n. 627, 2333, 3477); by “lending” is signified to instruct.  From this it is plain what is signified by “giving to all who ask,” namely, to confess all things of one‘s faith in the Lord.  The reason therefore why evil ought not to be resisted, is that evil does no harm to those who are in truth and good, for they are protected by the Lord.

[7] These are the things which have been hidden under the above words of the Lord; and this being the case, the Lord only says, “Ye have heard that it was said, An eye for an eye, and a tooth for a tooth,” but says no more; because by “an eye” is signified the interior truth of faith; and by “a tooth,” the exterior truth of faith, as will be seen in what follows.  From all this it is evident in what manner the Lord spake when He was in the world, namely, that He spake, as everywhere in the Word of the Old Testament, at the same time for the angels in heaven, and for men in the world; for His speech was in itself Divine and heavenly, because it was from the Divine, and through heaven.  But the things which He spake were presented by means of such things as corresponded in the world.  What they correspond to, the internal sense teaches.

[8] That “to deal a blow” or “to smite the cheek” denotes to destroy truths, is plain from passages in the Word where mention is made of “smiting the cheek.” And because in the genuine sense this signifies the destruction of truth, therefore in the opposite sense it signifies the destruction of falsity, in which sense it occurs in these passages:--

Thou wilt smite all mine enemies on the cheek; Thou wilt break the teeth of the wicked (Ps. 3:7).

They shall smite the judge of Israel with a rod upon the cheek (Micah 5:1).

The bridle of him that leadeth astray shall be on the cheeks of the peoples (Isa. 30:28).

For “the face” signifies the affections (n. 4796, 4797, 4799, 5102, 5695, 6604), consequently those things which belong to the face signify such things as belong to the affections, and correspond to their functions and uses; as the “eye” signifies the understanding of truth, the “nostrils” the perception of truth, those things which belong to the mouth, as the “jaws,” the “lips,” the “tongue,” signify such thing as relate to the utterance of truth (n. 4796-4805).

AC 9050. That “soul” signifies the spiritual life, is evident from the signification of “soul,” as being the life of man, but the life of his faith, which is spiritual life.  In the Word throughout mention is made of “the heart” and of “the soul,” and by “the heart” is signified the life of love, and by “the soul” the life of faith.  Man has two faculties receptive of life from the Lord, the one called the will, and the other the understanding.  To the faculty which is called the will belongs love, for the goods of love make its life.  But to the faculty which is called the understanding belongs faith, for the truths of faith make its life.  But these two lives with man are nevertheless one, and when they are one, then the things which are of faith are also of love, for they are loved; and on the other hand the things which are of love are also of faith, because they are believed.  Such is the life of all in heaven.

[2] The reason why the life of love, or what is the same thing, the will, is called in the Word “the heart and why the life of faith, or what is the same thing, the understanding, is called ”the soul;“ is that they who are in love to the Lord and are called celestial, constitute in the Grand Man or heaven the province of the heart; and they who are in faith in the Lord and thereby in charity toward the neighbor constitute the province of the lungs (n. 3635, 3883-3896). From this it is that by ”heart“ in the Word is signified love, which is the life of the will, and by ”soul“ is signified faith, which is the life of the understanding (n. 2930, 7542, 8910); for in the original tongue ”soul“ is named from breathing, which is of the lungs.

[3] That faith pertains to the intellectual faculty, is because this faculty is enlightened by the Lord when man receives faith. From this he has light, or a perception of truth, in such things as are of faith, when he reads the Word.  And that love pertains to the will faculty, is because this faculty is kindled by the Lord when the man receives love.  From this he has the fire of life, and a sensitive perception of good.

[4] From all this it can be seen what is properly meant in the Word by ”the heart,“ and what by ”the soul;“ as in the following passages:--

Thou shalt love Jehovah thy God from all thy heart, and from all thy soul, and from all thy strength (Deut. 6:5).

Thou shalt love Jehovah thy God, and shalt serve Him, from all thy heart and from all thy soul (Deut. 10:12; 11:13).

These statutes and judgments thou shalt keep, and shalt do them, in all thy heart, and in all thy soul (Deut. 26:16).

Jesus said, Thou shalt love the Lord thy God from all thy heart, and in all thy soul, and with all thy strength, and with thy thought (Matt. 22:37; Mark 12:30, 32; Luke 10:27).

”The heart“ denotes the life of love; and ”the soul,“ the life of faith; ”the strength,“ those things which proceed from the life of love, thus which are from the heart or the will; and ”the thought,“ those things which proceed from the life of faith, thus which are from the soul, or an enlightened understanding.

[5] In like manner in Isaiah:--

A deluded heart maketh him go astray, that he rescue not his soul, and say, Is there not a lie in my right hand? (Isa. 44:20).

In Jeremiah:--

I will rejoice over them to do them good, and I will plant them in the land, in truth, with all My heart and with all My soul (Jer. 32:41);

speaking of Jehovah, that is, of the Lord; ”the heart“ is predicated of the Divine good, which is of love of mercy; and ”the soul“ is predicated of the Divine truth, which is of faith with man.

[6] That these things are signified by ”heart“ and ”soul“ in the Word, is at this day known to few within the church, for the reason that it has not been considered that man has two faculties distinct from each other, namely, the will and the understanding, and that these two faculties constitute one mind, in order that man may be truly man. Neither has it been considered that all things in the universe, both in heaven and in the world, bear relation to good and truth, and that they must be conjoined together in order that they may be anything, and produce anything.  From ignorance of these things it has resulted that they have separated faith from love; for he who is ignorant of these universal laws cannot know that faith bears relation to truth, and love to good, and that unless these are conjoined together they are not anything; for faith without love is not faith, and love without faith is not love, because love has its quality from faith, and faith has its life from love; consequently faith without love is dead, and faith with love is alive.  That this is so, can be seen from everything in the Word; for where faith is treated of, there also love is treated of, in order that in this way the marriage of good and truth, that is, that heaven, and in the supreme sense the Lord, may be in each and all things of the Word. That there is such a marriage, (n. 683, 793, 801, 2516, 2712, 4138, 5138, 5502, 6343, 7945, 8339). From all this it is now evident why the man of the church has not hitherto known what is meant in the Word by ”heart,“ and what by ”soul.“

[7] That” soul“ in the Word denotes the life of faith, can be plainly seen from the passages where ”the soul“ is mentioned, as in the following. In Moses:--

Thou shalt not take the mill or the upper millstone to pledge; for he taketh the soul to pledge (Deut. 24:6).

It is said that ”he who taketh a mill taketh the soul to pledge“ because in the internal sense by ”a mill“ are signified those things which are of faith (n. 7780).  In Isaiah:--

It shall be as when a hungry man dreameth, as if he were eating; but when he awaketh, his soul is fasting; or as when a thirsty man dreameth, as if he were drinking; but when he awaketh, behold he is weary, and his soul hath appetite (Isa.  29:8);

”a fasting soul,“ and ”a soul that hath appetite,“ denote the desire of learning the goods and truths of faith.  In the same:--

If thou draw out thy soul to the hungry, and sate the afflicted soul (Isa. 58:10);

”to draw out thy soul to the hungry“ denotes to be desirous to instruct in the truths of faith; and ”to sate the afflicted soul“ denotes to instruct in the good of faith.

[8] In Jeremiah:--

Though thou clothest thyself with double-dyed, though thou deckest thee with ornament of gold, though thou rendest thine eyes with antimony, in vain shalt thou make thyself beauteous; thy lovers will abhor thee, they will seek thy soul (Jer. 4:30);

here ”soul“ denotes the life of faith, consequently faith itself in man, because this makes his spiritual life.  That faith is meant by ”soul,“ is plain from the particulars in this verse. In the same:--

They shall come and sing in the height of Zion, and shall flow together unto the good of Jehovah, to the wheat, and to the new wine, and to the oil, and to the sons of the flock and of the herd; and their soul shall become as a watered garden; I will water the weary soul, and every sorrowful soul (Jer. 31:12, 25);

”the soul“ denotes the life of faith in the man of the church, who is said ”to become as a garden,“ because by ”a garden“ is signified the intelligence which is from the truths of faith (n. 100, 108, 2702); and the soul is said to be ”watered,“ because by ”being watered“ is signified to be instructed.

[9] In the same:--

We bring our bread with the peril of our souls, because of the sword of the wilderness (Lam. 5:9);

”the peril of souls“ denotes the danger of the loss of faith and consequently of spiritual life; for ”the sword of the wilderness“ denotes falsity fighting against the truths of faith (n. 2799, 4499, 6353, 7102, 8294).  In Ezekiel:--

Javan, Tubal, and Meshech, these were thy traders, with the soul of man, and with vessels of brass, they furnished thy trading (Ezek. 27:13);

”the soul of man“ denotes the interior truth of faith from good; ”vessels of brass,“ exterior truths of faith from good; ”vessels“ denoting exterior truths or memory-truths (n. 3068, 3079), and ”brass,“ the good of the natural (n. 425, 1551). Unless it were known that ”the soul of man“ denotes faith, it could not be understood what is signified by ”trading with the soul of man, and with vessels of brass.“

[10] In the same:--

Every living soul that creepeth, whithersoever the rivers shall come, shall live; whence is exceeding much fish; because these waters are come hither, and are healed (Ezek. 47:9);

speaking of the new temple, that is, of a new spiritual church from the Lord; ”the living soul that creepeth“ denotes memory-truths which are of faith; ”much fish from thence“ denotes memory-knowledges (n. 40, 991); ”rivers“ denote the things that are of intelligence, which are from the truths of faith (n. 2702, 3051).  Neither in this passage would it be known without the internal sense what is meant by ”much fish“ in consequence of the rivers coming thither.  Again:--

Save me, O God, for the waters are come even unto my soul (Ps. 69:1).

The waters compassed me about, even to my soul (Jonah 2:5).

In these passages ”waters“ denote falsities, and also temptations which are caused by injected falsities (n. 705, 739, 756, 790, 8137, 8138, 8368).

[11] In Jeremiah:--

Jehovah said, Shall not My soul be avenged on such a nation as this? (Jer. 5:9, 29).

Admit chastisement, O Jerusalem, lest My soul be turned away from thee, and I make thee a waste (Jer. 6:8).

”The soul,“ when predicated of the Lord, denotes Divine truth. In John:--

The second angel poured out his vial into the sea, and it became blood as of a dead man, whence every living soul died in the sea (Rev. 16:3);

”the sea“ denotes memory-knowledges in the complex (n. 28); ”blood,“ the truths of faith from good, and in the opposite sense, the truths of faith falsified and profaned (n. 4735, 6978, 7317, 7326); consequently ”living soul“ denotes life derived from faith.

[12] In Matthew:--

Be not anxious for your soul, what ye shall eat, or what ye shall drink (Matt. 6:26);

”soul“ denotes the truths of faith; ”eating“ and ”drinking“ denote to be instructed in the good and truth of faith, for here in the internal sense the subject treated of is spiritual life and its nourishment.  Again:--

Whoever will find his soul shall lose it, and whoever shall lose his soul for My sake shall find it (Matt. 10:39);

”the soul“ denotes the life of faith such as it is with those who believe, and in the opposite sense the life not of faith such as it is with those who do not believe.  In Luke:--

In your patience possess ye your souls (Luke 21:19);

”to possess the souls“ denotes those things which are of faith and consequently of spiritual life.  The signification is similar in very many other passages.

AC 9051. Eye for eye.  That this signifies if they shall injure anything in the interior intellectual, is evident from the signification of ”the eye,“ as being the understanding, here the interior understanding, the life of which is the life of faith.  Man has an exterior understanding, and an interior understanding.  The exterior understanding is where the thought is that comes to perception; but the interior understanding is where the thought is that does not come to perception; nevertheless it does come to the perception of angels.  This latter understanding is that which is enlightened by the Lord when man receives faith, for it is in the light of heaven, and in it is the spiritual life of man, which is not so manifest to him in the world, but is manifest in the other life, when the man becomes an angel among the angels in heaven.  Meanwhile this life lies hidden within the thought of the exterior understanding, and produces therein a holy and reverent feeling for the Lord, for love and faith in Him, for the Word, and for all other things of the church.  The reason why ”the eye“ denotes the understanding, is that the eye corresponds to the understanding, for the understanding seas by virtue of the light of heaven, but the eye by virtue of the light of the world.  Those things which the former eye or understanding sees are spiritual, and the field of its view is the memory-knowledge in man’s memory.  But the things which the external eye sees are earthly, and the field of its view is everything that appears in the world.  That in the spiritual sense ”the eye“ denotes the understanding, and also faith, is because faith makes the life of the interior understanding (n. 2701, 4403, 4421, 4523-4534).

[2] He who does not know that the understanding is meant in the Word by ”the eye,“ cannot know what is signified by what the Lord spake concerning the eye in the Evangelists, as by these words:--

If thy right eye causeth thee to stumble, pluck it out; it is good for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire (Mark 9:47; Matt. 5:29);

everyone knows that the eye is not to be plucked out, though it cause one to stumble, and that no one enters into the kingdom of God with one eye; but by ”the right eye“ is signified falsity of faith concerning the Lord, and this is what is to be plucked out.  Again:--

The light of the body is the eye, if therefore thine eye be simple, thy whole body shall be full of light.  Out if thine eye be evil, thy whole body shall be darkened.  If therefore the light that is in thee be darkness, how great is the darkness (Matt. 6:22, 23; Luke 11:34).

Neither in this passage is the eye meant by ”eye,“ but the understanding of the truth of faith.  Hence the eye is called ”the light of the body,“ and it is said, if the light that is in thee be darkness, how great is the darkness,” for in the spiritual sense “darkness” denotes falsities of faith (n. 1839, 1860, 4418, 4531, 7688, 7711).

[3] And again:--

Why beholdest thou the mote that is in thy brothers eye, but understandest not the beam that is in thine own eye? (Matt.  7:3-5);

“to behold a mote in the eye of a brother” denotes something erroneous in respect to the understanding of truth; and “the beam in one‘s own eye” denotes the huge evil of falsity; for in the internal sense “wood” denotes good, and in the opposite sense evil (n. 643, 2784, 2812, 3720, 8354).  Moreover in the other life good is represented by a beam; and therefore those who feign good in themselves seem to carry a beam, and thus go safely.  Without this signification of “the eye,” and of “a beam,” what could be meant by “seeing a beam in the eye?” If it is not known that in the Word “the eye” denotes the understanding of truth, which is faith, neither can it be known what is involved in what the Lord did when He healed a blind man, that is, when “He spat on the ground and made clay of the spittle, and said unto him, Wash thee in the pool of Siloam” (John 9:6, 7).  As the Lord’s miracles, like all Divine miracles, involved those things which are of the Lord‘s kingdom and church (n. 7337, 8364), so also does this.

AC 9052. Tooth for tooth.  That this signifies if anything in the exterior intellectual, is evident from the signification of “a tooth,” as being the exterior intellectual, and therefore natural truth, for this makes the life of this understanding.  That “the teeth” have this signification is because they grind like a mill, and thus prepare, the food which is to nourish the body; here the food which is to nourish the soul.  The food which nourishes the soul is intelligence and wisdom. This is first received, ground, and prepared by means of the knowledges of truth and good in the natural.  That it is intelligence and wisdom which is called “spiritual and celestial food,” (n. 56-58, 680, 1480, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003). From this it is plain whence it is that “the teeth” signify the exterior understanding. What the exterior understanding is can be seen from what was shown just above (n. 9051) concerning the interior understanding.

[2] That “the teeth” signify natural truth, which belongs to the exterior understanding, and in the opposite sense the falsity which destroys this truth, is evident from the following passages in the Word.  That they signify natural truth, in Moses:--

His eyes shall be redder than wine, and his teeth whiter than milk (Gen. 49:12);

here also both “eyes” and “teeth” are mentioned together. The subject treated of is Judah, by whom is meant the Lord as to the Divine celestial (n. 6363); “the eyes” signify the Divine intellectual of the Lord (n. 6379); and “the teeth,” His Divine natural (n. 6380), thus also the Divine truth in the natural.

[3] In Amos:--

I have given you emptiness of teeth in all your cities, and lack of bread in all your places (Amos 4:6);

“emptiness of teeth” denotes scarcity of truth; and “lack of bread,” scarcity of good.  From all this it is evident what is meant by the “gnashing of teeth” among those who are in hell (Matt. 8:12; 13:42, 50; 22:13; 25:30; Luke 13:28), namely, the collision of falsities with the truths of faith.  For as before said, “the teeth,” in the opposite sense, signify the falsity which destroys truth; as in David:--

Arise, O Jehovah; save me, O my God; for Thou wilt smite all mine enemies on the jaw; Thou wilt break the teeth of the wicked (Ps. 3:7);

“to break the teeth of the wicked” denotes to break the falsities by which they destroy truths.  In the same:--

As to my soul I lie in the midst of lions, their teeth are spears and arrows, and their tongue a sharp sword (Ps. 57:4);

“the teeth of lions” denote the falsities that destroy truths; “lions,” falsities from evil in their power (n. 6367, 6369).

[4] In the same:--

Destroy their teeth, O God, in their mouth; turn aside the grinders of the young lions (Ps. 58:6).

In Joel:--

A nation is come up upon My land, strong, and without number; his teeth are the teeth of a lion, and he hath the grinders of a great lion. He hath reduced My vine to a waste; and My fig-tree into froth (Joel 1:6, 7);

“teeth” and “grinders” denote the falsities that destroy the truths of the church; a “vine” denotes the spiritual church (n. 1069, 5113, 6376); and a “fig-tree” its natural good (n. 217, 4231, 5113).  That “teeth” have this signification is plain also from the fact that they are attributed to a nation which will lay waste.  In John:--

The shapes of the locusts were like unto horses prepared for war; they had hair as the hair of women, and their teeth were as the teeth of lions (John 9:7, 8);

“locusts” denote those who are in external falsities (n. 7643), from which it is also evident that “teeth” denote falsities that destroy truths.

AC 9053. Hand for hand.  That this signifies if anything of the power of spiritual truth was injured or extinguished by them, is evident from the signification of “hand,” as being the power that is from truth (n. 3091, 3387, 4931-4937, 6292, 6947, 7188, 7189, 7518, 7673, 8050, 8153, 8281); that it signifies the power which is from spiritual truth, see (n. 5327, 5328, 7011).

AC 9054. Foot for foot.  That this signifies if anything of the power of natural truth, is evident from the signification of “foot,” as being the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952). that it signifies the power of natural truth see (n. 5327, 5328).

AC 9055. Burning for burning.  That this signifies if anything of the affection of love which is interiorly in the will, is evident from the signification of “burning,” as being the injuring or extinction of the good of love. It is said “in the will,” because the good which is of love is of the will, and the truth which is of faith is of the understanding (n. 9050, 9051).  That it signifies interiorly in the will, is because a “wound” signifies the injury or extinction that belongs to love exteriorly in the will.  For here, as in what precedes, the subject treated of is the injuries which are done in both the internal man and the external man, because the injuring of the interior understanding is signified by “the eye,” and the injuring of the exterior understanding by “the tooth;” and the injuring of the power of truth of the internal man by “the hand,” and the injuring of the power of the external man by “the foot;” as has been shown.  Thus here the injuring of the will of the internal man is signified by “burning,” and that of the external man by “wound.”

[2] Man has an internal will and an external will, as he has an internal and an external understanding (n. 9050, 9051). The internal will is where the internal understanding is, and the external will is where the external understanding is, because they must be conjoined.  For where truth is, there is good; and where good is, there is truth; because truth without good is not truth, and good without truth is not good, for good is the being of truth, and truth is the coming-forth of good.  The case is similar with the understanding and the will of man, for the understanding has been allotted to the reception of truth, and the will to the reception of good.  Hence it is plain that when man is being regenerated, a new understanding is given him by the Lord by means of the truths of faith, and a new will by means of the good of charity; and that there must be both, and moreover that they must be conjoined, in order that man may be regenerated.

[3] The reason why “burning” signifies the injuring of the good of love, is that by “fire” is signified love (n. 934, 2446, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324, 7575, 7852), and the injuring of the good of love is concupiscence from the love of self; that this is called “burning,” (n. 1297, 5215).  Concupiscence is signified by “burning” also in Isaiah:--

Instead of spice there shall be rottenness; and instead of a girdle a rent; and instead of curls baldness; and instead of a gown a girding of sackcloth; burning instead of beauty (Isa.  3:24);

speaking of the daughter of Zion, by whom is signified the celestial church, that is, the church which is in love to the Lord; “burning” here denotes the evil of concupiscence from the love of self.

[4] He who does not know that there is an internal sense in the Word, believes that the proud ornaments of the daughters of Zion, mentioned in that chapter (Isa. 3:16-24), signify such ornaments, and that on account of such ornaments among the daughters of Zion, the Jewish and Israelitish people were punished and fell by the sword, as is said in the same chapter (Isa. 3:25, 26); but the case is very different.  The spiritual and celestial things of that church are signified by those ornaments.  That by “the daughter of Zion” is not meant in the Word any daughter of Zion, can be seen by everyone who reads the Word, provided he consults and considers the passages in the prophets where mention is made of “Zion” and of “the daughter of Zion,” from which he will see that “the daughter of Zion” denotes the church.

AC 9056 Wound for wound.  That this signifies if anything of the affection of love which is exteriorly in the will, is evident from the signification of “wound,” as being the injuring of the affection which is of love; and because it is of love, it is of the will, for love is of the will.  The reason why it is of the exterior will, is that by “burning” is signified the injuring of the affection which is interiorly in the will (n. 9055).  In the Word a distinction is made between “wound” and “blow,” “wound” being predicated of the injuring of good, and “blow” of the injuring of truth, as in Isaiah:--

From the sole of the foot even unto the head there is no soundness in it; but wound, and bruise, and fresh blow; they have not been pressed out, nor bound up, nor mollified with oil (Isa. 1:6);

where “wound” is predicated of destroyed good, and “blow” of destroyed truth.

AC 9057. Blow for blow.  That this signifies if anything of affection in the intellectual be extinguished or injured, is evident from the signification of “a blow,” as being the extinction or injuring of affection in the intellectual, that is, of the affection of truth.  In the original tongue “blow” is expressed by a term which signifies the black and blue from a collection of blood or of bloody matter, and in the internal sense “blood” denotes the truth of faith from the good of love, and in the opposite sense, truth falsified and profaned (n. 4735, 6978, 7317, 7326); consequently “blow for blow” denotes truth injured or extinguished.  This is also signified by the “blows” (or “plagues”) in (Revelation 9:20; 11:6; 15:1, 6, 8; 16:21; 18:8; Jeremiah 30:12, 14, 17; 50:13; Zechariah 14:12-15; Ps. 38:5; Luke 10:30-35), in the parable of him that fell among thieves, who inflicted blows on him and left him half dead; and it is said that a Samaritan “bound up his blows,” pouring in oil and wine, and set him on his own beast, and brought him to an inn. 

[2] He who understands the internal sense of the Word is able to know why it was said by the Lord that the Samaritan “bound up the blows, poured in oil and wine, and set him on his own beast.” For by “the Samaritan” in the internal sense is meant one who is in the affection of truth, by “binding up the blows” is signified the healing of this affection when injured, by “pouring in oil and wine” is signified the good of love and the good of faith, and by “setting him on his own beast” is signified uplifting him by virtue of his own intellectual. Thus by these words is described charity toward the neighbor; naturally for man in the world, and spiritually for the angels in heaven; naturally in the sense of the letter, and spiritually in the internal sense.  The reason why a “Samaritan” denotes one who is in the affection of truth, is that “Samaritan” in the Word signifies this affection.  That “oil” denotes the good of love, (n. 886, 3728, 4582); also that “wine” denotes the good of faith, (n. 1798, 6377); and that “a beast of burden” denotes the intellectual, (n. 2761, 2762, 2781, 3217, 5391, 5741, 6125, 6401, 6534, 7024, 8146, 8148).  In this manner spake the Lord; but few apprehend this, for they believe that such things were said merely for the sake of giving the parable the connection of a narrative; but in this case they would not be words from the Divine. All words from the Divine have within them such things as belong to the Lord, heaven, and the church, and this is the case in every jot (n. 9049).

AC 9058. And when a man shall smite the eye of his manservant. That this signifies if the internal man shall injure the truth of faith in the external man, is evident from the signification of “smiting,” as being to injure; from the signification of “man (vir),” here a man of the sons of Israel, as being one who is of the church and consequently is in spiritual truth, which is the truth of faith (n. 9034), thus the internal man, for the truth of faith is in the internal man and makes its life, which is called spiritual life - it is said “the internal man” on account of its relation to the external man, which is signified by “manservant;” from the signification of “the eye,” as being the interior intellectual, and therefore the truth of faith (n. 9051); and from the signification of “manservant,” as being the memory-truth which is in the external man (n. 1895, 2567, 3835, 3849, 8993, 8994), thus also the external or natural man (n. 5305, 7998, 8974).  In the sense of the letter it is said “a man” and his “servant,” and thus there are meant two persons; but in the internal sense, in which “man” denotes the internal man, and “servant” the external man, they are in one person.  The reason is that in the internal sense no attention is paid to persons, but only to things (n. 5225, 5287, 5434, 8343, 8985, 9007).

AC 9059. Or the eye of his maidservant.  That this signifies or if he shall injure the affection of truth therein, is evident from the signification of “the eye,” as being the intellectual, and consequently the truth of faith (n. 9058); and from the signification of a “maidservant,” as being the affection of natural truth (n. 2567, 3835, 3849, 8993).

AC 9060. And shall destroy it.  That this signifies so as to extinguish it, is evident from the signification of “destroying,” when the subject treated of is the truth of faith, which is signified by “the eye,” as being to extinguish.

AC 9061. He shall let him go free for his eye.  That this signifies that it can no longer serve the internal man, is evident from the signification of “letting go free,” as being to dismiss from service; and from the signification of “for his eye,” which he had destroyed in the manservant, as being on account of the truth of faith extinguished in the external or natural man; for “the eye” denotes the intellectual, and consequently the truth of faith (n. 9058, 9059), “to destroy” denotes to extinguish (n. 9060), and a “manservant” denotes the external or natural man (n. 9058).  How the case herein is cannot be known unless it is known how the case is with the internal man relatively to the external man.  The internal man cannot live a spiritual life unless the external man is in agreement; and therefore a man cannot be regenerated unless the natural man also is regenerated.  From this it follows that if the truth of faith in the natural or external man shall be extinguished, it cannot any longer serve the internal man.

[2] It is the same with the external sight relatively to the internal sight. If the external sight has been injured, it cannot any longer serve the internal sight; for if the external sight distorts objects, the internal cannot see by means of it except with distortion.  The case is the same with all the other members which are subject to the will, as with the arms, the hands, the fingers, the feet.  If these are distorted, the will cannot act through them except in a distorted way.  It is the same in the case of the natural or external man relatively to the internal man: if the memory-truths in the external or natural man are perverted or extinguished, the internal man cannot see truth, thus cannot think and perceive except pervertedly or falsely.  From all this it is evident why the natural man must be regenerated in order that the man may be regenerated (n. 3286, 3321, 3469, 3493, 3573, 3620, 3623, 3679, 4588, 4618, 4667, 5165, 5168, 5427, 5428, 5477, 6299, 6564, 8742-8747, 9043).

AC 9062. And if he shall knock out his manservant’s tooth, or his maidservant‘s tooth.  That this signifies if he shall destroy truth or the affection of it in the sensuous man, is evident from the signification of “tooth,” as being the exterior intellectual, and consequently truth in the natural man (n. 9052), here truth in the ultimate of the natural, that is, in the sensuous, because it is said of a manservant and of a maidservant; from the signification of a “maidservant,” as being the affection of this truth (n. 9059); and from the signification of “knocking out,” as being to destroy.  What the sensuous is, and what is its quality, (n. 4009, 5077, 5079, 5084, 5089, 5091, 5125, 5128, 5580, 5767, 6183, 6201, 6310, 6311, 6313, 6315, 6316, 6564, 6598, 6612, 6614, 6622, 6624, 6948, 6949, 7693).

AC 9063. He shall let him go free for his tooth.  That this signifies that it can no longer serve the internal man, is evident from the signification of “letting go free,” as being to dismiss from service, thus no longer to serve (n. 9061); and from the signification of “tooth,” as being the sensuous (n. 9062). How the case herein is can be known from what was shown just above (n. 9061) concerning the state of the internal man when the external has been injured.  The case is similar with the sensuous when it is injured, for this is the ultimate in the natural man. That this also must be regenerated in order that the man may be fully regenerated, (n. 6844, 6845, 7645).  That these statutes which were enacted concerning the eye and the tooth of a manservant or a maidservant, contain in them arcana which no one can see except by means of the internal sense, can be seen by everyone.  For without some secret reason what would be the sense of decreeing that servants should be let go free for their eye or their tooth, and not for the sake of other members, when these should be injured or destroyed?  But the secret reason is apparent when it is known what is signified in the spiritual sense by an “eye” and by a “tooth.” When this is known, the reason for the statute comes to light.

AC 9064. Verses 28-36.  And when an ox shall strike with the horn a man or a woman, and he die, with stoning the ox shall be stoned, and his flesh shall not be eaten; and the master of the ox shall be guiltless.  But if the ox were wont to strike with his horn from yesterday the day before yesterday, and it hath been attested to his master, and he hath not watched him, and he hath killed a man or a woman; the ox shall be stoned, and his master also shall die. If expiation be laid on him, then he shall give the redemption of his soul according to all that is laid upon him. Whether he have struck with the horn a son, or struck with the horn a daughter, according to this judgment shall it be done to him. If the ox shall strike with the horn a manservant, or a maidservant, he shall give unto their master thirty shekels of silver, and the ox shall be stoned. And when a man shall open a pit, or when a man shall dig a pit and not cover it, and an ox or an ass shall fall in there, the master of the pit shall repay; he shall pay silver to its master, and the dead one shall be his.  And when a man’s ox shall strike the ox of his companion, and he die, then they shall sell the living ox, and they shall divide the silver of it; and the dead one also they shall divide.  Or if it be known that the ox was wont to strike with the horn from yesterday the day before yesterday, and his master hath not watched him; repaying he shall repay ox for ox, and the dead one shall be his.  “And when an ox shall strike with the born a man or a woman,” signifies if the affection of evil in the natural shall injure the truth or the good of faith; “and he die,” signifies even so as to destroy them; “with stoning the ox shall be stoned,” signifies the penalty of the destroyed truth and good of faith; “and his flesh shall not be eaten,” signifies that this evil must by no means be appropriated, but be cast out; “and the master of the ox shall be guiltless,” signifies that the evil is not from the internal man, because it is from the will, and not from the intellectual; “but if the ox were wont to strike with his horn from yesterday the day before yesterday,” signifies if the affection of evil has existed for a long time; “and it hath been attested to his master,” signifies and this has passed into the intellectual; “and he hath not watched him,” signifies no repression; “and he hath killed a man or a woman,” signifies if it has then destroyed the good and the truth of faith; “the ox shall be stoned,” signifies the penalty of destroyed truth; “and his master also shall die,” signifies the damnation of the internal man; “if expiation be laid on him,” signifies that he may be free from damnation; “then he shall give the redemption of his soul,” signifies the grievous things of repentance; “according to all that is laid upon him,” signifies according to the quality of the affection of evil from the intellectual; “whether he have struck with the horn a son, or struck with the horn a daughter,” signifies an onset by the affection of evil against the truths and goods of faith derived from things interior; “according to this judgment shall it be done to him,” signifies that the penalty shall be similar; “if the ox shall strike with the horn a manservant, or a maidservant,” signifies if the affection of evil shall destroy truth or good in the natural, “he shall give unto their master thirty shekels of silver,” signifies that the internal man shall make restoration in full; “and the ox shall be stoned,” signifies the penalty of destroyed truth and good in the natural; “and when a man shall open a pit,” signifies if anyone shall receive falsity from another; “or when a man shall dig a pit,” signifies or if he himself have devised falsity; “and an ox or an ass shall fall in there,” signifies which perverts good or truth in the natural; “the master of the pit shall repay,” signifies that he to whom the falsity appertains shall make amends; “he shall pay silver to its master,” signifies by truth appertaining to him whose good or truth in the natural has been perverted; “and the dead one shall be his,” signifies that the evil or the falsity shall remain with him; “and when a man‘s ox shall strike the ox of his companion,” signifies two truths the affections of which are diverse, and the affection of one shall injure the affection of the other; “and he die,” signifies so that the good affection perishes; “then they shall sell the living ox,” signifies that the affection of the one which has injured the affection of the other shall be alienated; “and they shall divide the silver of it,” signifies that the truth thereof shall be dissipated; “and the dead one also they shall divide,” signifies that the injuring affection also shall be dissipated; “or if it be known that the ox was wont to strike with the horn from yesterday the day before yesterday,” signifies if it had previously been known that such was its affection; “and his master hath not watched him,” signifies and if he have not kept it in bonds; “repaying he shall repay ox for ox,” signifies restoration in entirety; “and the dead one shall be his,” signifies for the injuring affection.

AC 9065. And when an ox shall strike with the horn a man or a woman.  That this signifies if the affection of evil in the natural shall injure the truth or the good of faith, is evident from the signification of “striking with the horn,” as being to injure, for “a horn” signifies the power of falsity from evil (n. 2832), and “to strike” signifies to injure; from the signification of “an ox,” as being the affection of good in the natural (n. 2180, 2566, 2781, 2830, 5913, 8937), consequently in the opposite sense the affection of evil in the natural; from the signification of “man (vir)” as being the truth of faith (n. 9034); and from the signification of “woman,” as being the good of faith (n. 4823, 6014, 8337).

AC 9066. And he die.  That this signifies even so as to destroy them, is evident without explication.

AC 9067. With stoning the ox shall be stoned.  That this signifies the penalty of the destroyed truth and good of faith, is evident from the signification of “to be stoned” (n. 5156, 7456, 8575, 8799).

AC 9068. And his flesh shall not be eaten.  That this signifies that this evil must by no means be appropriated, but be cast out, is evident from the signification of “to be eaten,” as being to be appropriated and conjoined (n. 2187, 2343, 3168, 3513, 3596, 3832, 4745, 5643, 8001); consequently “not to be eaten” denotes not to be appropriated, but to be cast out, for the reason that it is such evil as destroys the truth and the good of faith of the church; and from the signification of “flesh,” as being the good of celestial love, and in the opposite sense the evil of the love of self (n. 3813, 7850, 8409, 8431).

AC 9069. And the master of the ox shall be guiltless.  That this signifies that the evil is not from the internal man, because it is from the will, and not from the intellectual, is evident from the signification of “the master of the ox,” as being the internal or spiritual man, for by “the ox” is signified the affection of evil in the natural or external man (n. 9065); consequently “the master of the ox” denotes the internal man, for here he is “the master” of the external or natural man, because he is able to rule over the affections of evil in the natural, and also does rule when the natural is subordinate, as it is with the regenerate; and from the signification of “guiltless,” as being without blame.  The reason is said to be that the evil came forth from the will and not from the intellectual; for evil from the will and not at the same time from the intellectual does not condemn, because the man does not see it, thus does not consider whether it is evil, and therefore he is not conscious of it.  Such evil is evil from heredity, before the man has been instructed that it is evil, and also after he has been instructed and is merely in external life, or the life of the body; and not at the same time in the internal life which is of the understanding.  For to see and to understand that a thing is evil, and still to do it, makes a man guilty, as the Lord teaches in John:--

The Pharisees said, Are we also blind? Jesus said to them, If ye were blind ye would not have sin; but now ye say, We see; therefore your sin remaineth (John 9:40, 41).

[2] That no one is punished on account of hereditary evils, but on account of his own evils, (n. 966, 1667, 2307, 2308, 8806). Such is the evil which is signified by an ox striking with the horn a man or a woman before the master of the ox knew that he was wont to strike with the horn.  In the verse which now follows, the evil of which man is conscious is treated of, which evil is signified by an ox wont to strike with the horn, and which his master knew and did not guard against. Wherefore the consequent penalty is that the ox shall be stoned, and the man shall die, unless expiation is laid on him.

AC 9070. But if the ox were wont to strike with his horn from yesterday the day before yesterday.  That this signifies if the affection of evil has existed for a long time, is evident from the signification of “an ox wont to strike with the horn,” as being the affection of evil (n. 9065); and from the signification of “yesterday the day before yesterday,” as being a preceding state and time (n. 6983, 7114), thus what has been previously, and for a long time.

AC 9071. And it hath been attested to his master.  That this signifies, and this has passed into the intellectual, is evident from the signification of “being attested,” as being that it has been made known, consequently has passed into the intellectual; because the evil which is made known passes into the intellectual, for the intellectual is man’s internal sight, without which sight the will is blind; and therefore when the evil which is of the will passes into the intellectual, it passes from thick darkness into light.

AC 9072. And he hath not watched him.  That this signifies no repression, is evident from the signification of “watching,” when said of evil of the will which has passed into the light of the intellectual, as being a restraint or repression; for the understanding has been given to man that he may see evil, and may then repress it.

AC 9073. And he hath killed a man or a woman.  That this signifies if it has destroyed the truth and the good of faith, is evident from the signification of “killing,” as being to destroy; and from the signification of “man (vir),” as being the truth of faith, and of “woman” as being the good of faith (n. 9065).

AC 9074. The ox shall be stoned.  That this signifies the penalty of destroyed truth, is evident (n. 9067).

AC 9075. And his master also shall die.  That this signifies the damnation of the internal man, is evident from the signification of “the master of the ox,” as being the internal man (n. 9069); and from the signification of “dying,” as being damnation (n. 9008).  That the ox was to be stoned and his master was to die if he had known that the ox was wont to strike with the horn and he had not watched him, is because the spiritual meaning of this judgment or law is that the man who knows a thing to be evil, and does not repress it, is guilty; for he approves it, and thus extinguishes the light of truth, and together therewith the faith of truth in its conception; and when this is extinguished, good from the Lord is not received, consequently the internal man cannot be opened, and therefore there cannot be given him spiritual life, which is the life of the truth and the good of faith.  When such is the state of a man, he then lives a natural life, which is of the external man.  But without spiritual life this life is dead; consequently there is damnation (n. 7494).

AC 9076. If expiation be laid on him.  That this signifies that he may be free from damnation, is evident from the signification of “expiation,” as being that he may be free from damnation.  For expiations were laid upon those who did evil not of set purpose, or with deceit; and they were various, and were in such case called “redemptions of the soul,” for by them the life was redeemed.  But these external things signified internal things; namely, “expiation” signified liberation from damnation, consequently “redemption” signified amendment of spiritual life through actual repentance.  As “expiation” signified liberation from damnation, it consequently also signified the pardon of sins, and the consequent cleansing.

AC 9077. Then he shall give the redemption of his soul.  That this signifies the grievous things of repentance, is evident from the signification of “redemption,” as being to give something else in its stead, in order that there may be liberation. What “redemption” is in its various significations, (n. 2954, 2959, 2966, 6281, 7205, 7445, 8078-8080). That here by “the redemption of the soul” are signified the grievous things of repentance, is because liberation from damnation is here treated of, and man cannot be liberated from damnation except by the removal of evil, and the removal of evil is not effected except by actual repentance, which is of the life; and these things take place by means of spiritual temptations, which are “the grievous things of repentance.” That liberation from damnation, or what is the same, liberation from sins, is the removal of evil, and that this is effected by repentance of life, (n. 8389-8394, 8958-8969); and that then there are temptations, (n. 8959-8969).

AC 9078. According to all that is laid upon him.  That this signifies according to the quality of the affection of evil from the intellectual, is evident from what has just been said about expiation and redemption.  For the evil of the will, which had been seen in the intellectual and not repressed, was what was to be expiated and to be redeemed by something equal and answering thereto, thus according to the quality of the affection of evil from the intellectual.

AC 9079. Whether he have struck with the horn a son, or struck with the horn a daughter.  That this signifies an onset by the affection of evil against the truths and the goods of faith derived from things interior, is evident from the signification of “striking with the horn,” as being to injure (n. 9065), thus an onset; and from the signification of “son,” as being the truth of faith, and of “daughter,” as being the good of faith (n. 489-491, 533, 1147, 2362, 2623) The reason why truths and goods derived from things interior are signified, is that interior things are like parents, from which goods and truths are born as sons and daughters.  For with a regenerate man goods and truths are like generations; there are some which are in the place of a parent, some which are in the place of children, some which are in the place of sons-in-law and daughters-in-law, some which are in the place of grandsons and granddaughters, and so on.  Consequently there are consanguinities and affinities of these goods and truths, and there are families in a manifold series.

[2] The societies in heaven have been thus arranged, and also the truths and goods in the man who is being regenerated; consequently he too becomes a heaven in the least form; and (what is a secret) the goods and the truths in man mutually love each other, and recognize each other in accordance with the love, and thus consociate together. This has its origin from the angelic societies, in which they love each other, recognize each other, and consociate together, according to the likenesses and nearnesses of their goods; and, wonderful to say, when those meet who are in a like good, it is as if they had seen each other from childhood, even although they had never seen each other before.  It is from this origin that goods and truths conjoin themselves in man according to the form of heaven, and make an image of heaven in him. But these things are of the Lord in both heaven and an angel man, that is, in a man who is being regenerated, and is becoming an angel.

AC 9080. According to this judgment shall it be done to him. That this signifies that the penalty shall be similar, is evident without explication.

AC 9081. If the ox shall strike with the horn a manservant, or a maidservant.  That this signifies if the affection of evil shall destroy truth or good in the natural, is evident from the signification of “manservant,” as being truth in the natural (n. 3019, 3020, 5305, 7998); and from the signification of “maidservant,” as being the affection of truth therein (n. 1895, 2567, 3835, 3849, 8993, 8994); and from the signification of “striking with the horn,” as being to destroy.  “To strike with the horn” is said in the Word of the destruction of falsity by the power of truth; and in the opposite sense, of the destruction of truth by the power of falsity, and this for the reason that by “a horn” is signified the power of truth from good, and the power of falsity from evil (n. 2832); as in Ezekiel:--

Ye thrust with side and with shoulder, and with your horns ye strike all the weak ones (Ezek. 34:21);

speaking of those who with all their force and power destroy the truths and goods of the church by means of fallacious reasonings from things of sense; “to thrust with side and with shoulder” denotes with all force and power (n. 1085, 4931-4937). From this it is plain why “striking with the born” is spoken of in Moses:--

To the firstborn of his ox, honor is his; and his horns are the horns of the unicorn; with them he shall strike the peoples together unto the ends of the earth (Deut. 33:17);

these words are in the prophecy of Moses about Joseph, where by “Joseph” in the internal sense is meant the Lord as to the Divine spiritual, and in the representative sense His spiritual kingdom; “the horns of the unicorn” denote the things which belong to power from the good and the truth of faith; to “strike the peoples” denotes to destroy falsities by means of truths; “unto the ends of the earth” denotes on all sides where the church is.  In David:--

Thou art my very king, O God, through Thee will we strike with the horn our enemies (Ps. 44:4, 5);

“to strike with the horn our enemies” here also denotes to destroy falsities through the power of the truth and good of faith. Who cannot see that in these passages no mention would have been made of “striking with the horn” as done by men, except from the signification of “horn,” as being power?

AC 9082. He shall give unto their master thirty shekels of silver.  That this signifies that the internal man shall make restoration in full, is evident from the signification of “thirty shekels of silver,” as being restoration in full by means of truth for the injury done; for “silver” denotes truth from good (n. 1551, 2954, 5658, 6112, 6914, 6917, 7999, 8932); “thirty,” denotes what is full (n. 5335, 7984); and “the master who must make restoration,” the internal man (n. 9069), thus the truths of faith from the Word, for these make the life of the internal man.

AC 9083. And the ox shall be stoned.  That this signifies the penalty of destroyed truth and good in the natural, is evident from the signification of “being stoned,” as being the penalty for the destroyed truth and good of faith (n. 5156, 7456, 8575, 8799).  That it signifies in the natural, is because the ox, by which is signified the affection of evil in the natural, which was destructive, was to be stoned.

AC 9084. And when a man shall open a pit.  That this signifies if anyone shall receive falsity from another, is evident from the signification of “a pit,” as being falsity (n. 4728, 4744, 5038); and from the signification of “opening,” when said of falsity, as being to receive, here from another, because the words follow, “or when a man shall dig a pit,” the meaning of which is, to receive, or to devise of one‘s self.

AC 9085. Or when a man shall dig a pit.  That this signifies or if he himself has devised falsity, is evident from the signification of “a pit,” as being falsity; and from the signification of “digging,” as being to receive from one’s self, or to devise (n. 9084).

AC 9086. And an ox or an ass shall fall in there.  That this signifies which perverts good or truth in the natural, is evident from the signification of “to fall,” as being to pervert; from the signification of “an ox,” as being the affection of evil in the natural, thus evil therein (n. 9065); and from the signification of “an ass,” as being truth in the natural (n. 2781, 5492, 5741, 7024, 8078). That “to fall into a pit,” when said of good and truth in the natural, which are signified by “ox and ass,” denotes to pervert, is plain from what is contained in the following verse, where amendment by means of truth is treated of, which can be effected with perverted goods and truths, but not with those that have been extinguished; for when good or truth is perverted, it still remains, although explained in a perverted manner.

[2] “To fall” also denotes to fall by mischance. Because this was signified by “falling into a pit,” therefore it was said by the Lord:--

Which of you shall have an ass or an ox fall into a well, and will not straightway draw him out on the Sabbath day? (Luke 14:5);

this was said by the Lord when He healed on the Sabbath day the man who had the dropsy.  In that church, the Sabbath day was most holy because it signified the heavenly marriage, which is the conjunction of good and truth from the Lord (n. 8495, 8510); consequently healings were performed by the Lord on the Sabbath day, because “healing” involved the healing of the spiritual life; and the disease of dropsy the perversion of truth and good; thus “healing” involved the amendment and restoration of perverted truth. For all the Lord‘s miracles involved and signified states of the church (n. 8364), as in general do all Divine miracles (n. 7337).  Hence then it is that the Lord said, “Which of you shall have an ass or an ox fall into a well, and will not straightway draw him out on the Sabbath day?” by which was signified in the spiritual sense what has been said; for whatsoever the Lord spake, He spake from the Divine, and therefore there is an internal sense in each word (n. 9048, 9063).  By “a well” in this passage the like is signified as by “a pit,” namely, falsity (n. 1688).  And as “a pit” denotes falsity, therefore also when the Lord spoke about the falsities of the church, He said:--

If the blind lead the blind, both shall fall into a pit (Matt. 15:14);

“a blind man” denotes one who is in erroneous ideas; and “falling into a pit” denotes to pervert truth.  These things were spoken in comparisons; but in the Word all the comparisons are taken from significatives (n. 3579, 8989).

[3] They who believe that the Divine holiness which is in the Word lies hidden there no deeper than in the sense which appears in the letter, in these and other passages of the Word, see holiness from no other source than from faith that all things of the Word were Divinely inspired, and that there are inexplicable arcana therein known to God alone.  But they who are not in this faith despise the Word, merely because the style is in appearance more humble than is the style which is adapted to the genius of the world, such as is to be found with many writers ancient and modern.  But let them know that a Divine holiness lies hidden in each and all things of the Word, but it consists in the fact that each and all things treat of the Lord, of His kingdom, and His church.  These are things most holy, because they are Divine from the Lord, wherein there is thus eternal life, according to the words of the Lord in John,

“The words that I speak unto you are spirit, and are life” (John 6:63).

But these most holy Divine things stand open before the angels in heaven, because these do not apprehend the Word naturally according to the literal sense; but spiritually according to the internal sense. Men also would apprehend the Word according to this sense if they lived an angelic life, that is, a life of faith and love.  The things which are contained in the internal sense of the Word are no other than those which the genuine doctrine of the church teaches.  The genuine doctrine of the church teaches the Lord, faith in Him, love to Him, and love of the good which is from Him.  This love is charity toward the neighbor (n. 6709, 6710, 8123).  They who live this life are enlightened by the Lord, and see the holy things of the Word; as by no means do others (n. 2135a).

AC 9087. The master of the pit shall repay.  That this signifies that he to whom the falsity appertains shall make amends, is evident from the signification of “the master of the pit,” as being the one to whom the falsity appertains, for “the bit’ denotes falsity (n. 9081, 9086); and from the signification of ”repaying,“ as being to make amends. The reason why ”to repay“ denotes to make amends is that a ”fine“ signifies amendment (n. 9045), and the ”silver“ which he was to pay signifies truth, by means of which the amendment is effected.

AC 9088. He shall pay silver to its master.  That this signifies by truth appertaining to him whose good or truth in the natural has been perverted, is evident from the signification of ”silver,“ as being truth (n. 1551, 2048, 5658, 6112, 6914, 6917, 7999); of ”giving silver,“ as being to redeem by means of truth (n. 2954); and from the signification of ”its master,“ namely, of him whose ox or ass had fallen into the pit, as being the one whose good or truth in the natural has been perverted; for ”an ox“ denotes good in the natural, and ”an ass“ denotes truth there (n. 9065, 9086); and ”to fall into a pit“ denotes to pervert these (n. 9086).

[2] The case herein is this. If good or truth is being perverted by means of falsity, then that which has been perverted must be amended by means of truth; within the church by means of truth from the Word, or from doctrine which is from the Word.  The reason why this must be so, is that truth teaches what is evil and what is false, and in this way the man sees and acknowledges it; and when he sees and acknowledges, he can then be amended. For the Lord flows into those things in man which the man knows; but not into those things which he does not know; and therefore He does not amend what is evil or what is false until the man has been instructed that it is evil or false.  From this it is that those who do the work of repentance must see and acknowledge their evils, and thus live a life of truth (n. 8388-8392).  The case is the same with purifications from the evils of the love of self and the love of the world.  Purifications from these loves cannot possibly he effected except by means of the truths of faith, because these teach that all concupiscences are from these loves.  It was for this reason that among the Israelitish and Jewish nation circumcision was performed by means of a knife of stone; for ”circumcision“ signified purification from these filthy loves; and the knife of stone” by which it was performed signified the truth of faith (n. 2799, 7044). Moreover man is regenerated by means of the truths of faith (n. 8635-8640, 8772).  This was signified by the “washings,” whereby in olden time they were cleansed. The same is also signified at this day by the waters of baptism, for “waters” signify the truths of faith by means of which evils are removed (n. 739, 2702, 3058, 3424, 4976, 7307, 8568), and “baptism” signifies regeneration (n. 4255, 5120).

[3] From all this it is evident how erroneously those think who believe that evils or sins in man are wiped away, as the impurities of the body are washed away by water, and that those were cleansed as to the interiors who in old time were washed with water according to the statutes of the church, and also that at the present day men are saved by being baptized; when yet in old time washings merely represented the cleansing of the interiors; and “baptism” signifies regeneration, the “waters” thereof denoting the truths of faith whereby man is cleansed and regenerated, for evils are removed by their means.  Baptism is for those who are within the church, because these have the Word, in which are the truths of faith through which man is regenerated.

AC 9089. And the dead one shall be his.  That this signifies that the evil or the falsity shall remain with him, is evident from the signification of “dead,” when said of good or truth in the natural man, which is signified by “the ox” or “ass,” as being evil or falsity; for when good dies, evil takes its place; and when truth dies, falsity takes its place; because what is “dead” denotes evil and falsity, and therefore those are called “dead” who will evil, and believe falsity (n. 7494); and from the signification of “to be his,” as being to remain with him.  The case herein is this.  If by means of falsity anyone destroys good or truth in himself or in others, he does it from evil, thus from the will through the understanding, for all evil is of the will, and all falsity is of the understanding.  That which is done by both, remains; for it infects the whole life of the man.  It is otherwise if evil proceeds from the will, and not at the same time from the understanding (n. 9009).  From this it is evident for what reason it was decreed that the dead one should be his.

AC 9090. And when a man‘s ox shall strike the ox of his companion.  That this signifies two truths the affections of which are diverse, and the affection of one injures the affection of the other, is evident from the signification of “to strike,” as being the injuring of truth (n. 9057); from the signification of “an ox,” as being the affection of good, and in the opposite sense, the affection of evil, in the natural man (n. 9065); and from the signification of “a man (vir)” as being truth (n. 9034); hence by “a man” and “his companion” are signified two truths.  That diverse affections are signified, is because it is oxen (by which the affections are signified) which injure each other; for things which are diverse injure each other, but not things which are not diverse.

[2] He who does not know how the case is with representatives and correspondences may wonder that an ox can signify the affection of good or of evil in man, because an ox is a beast.  But let him know that all beasts signify such things as belong to some affection or inclination.  In the spiritual world this is very well known, for in that world there are frequently seen beasts of various kinds, as oxen, bullocks, cows, horses, mules, asses, sheep, goats, kids, lambs; also evil beasts, as tigers, panthers, bears, dogs, hogs, serpents; and also beasts which are nowhere seen on the earth; besides also birds of various kinds.

[3] That such things are seen there surpasses belief with those who believe that nothing exists which they do not see with their bodily eyes.  But neither do the same believe that there are any spirits or angels, still less that they appear to themselves as men; that they see one another; speak with one another; and touch one another.  The reason is that such persons are so sensuous and corporeal as to believe that only bodies live.  It is from this that, as before said, such things surpass belief with them. And yet they have not only been seen by me a thousand times, but I have also been instructed concerning the animals seen; whence they are, and what they signify; thus also that when presented to view in an animal form, affections of good in the natural are seen as gentle oxen; and affections of evil as ferocious oxen; and that all other affections appear in the forms of other animals.  Hence it is that beasts of various kinds signify such things in man as they correspond to. But on this subject see what has been previously shown, (n. 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 2781, 2805, 2807, 2830, 3218, 3519, 5198, 7523).

AC 9091. And he die.  That this signifies so that the good affection perishes, is evident from the signification of “dying,” as being to perish, and from the signification of an “ox” which has died from being struck by another ox, as being a good affection (n. 9090).

AC 9092. Then they shall sell the living ox.  That this signifies that the affection of the one which has injured the affection of the other shall be alienated, is evident from the signification of “selling,” as being to alienate (n. 4098, 4752, 4758, 5886); and from the signification of “the living ox,” as being the affection of truth which had injured the affection of truth of another (n. 9090).

AC 9093. And they shall divide the silver of it.  That this signifies that the truth thereof shall be dissipated, is evident from the signification of “dividing,” as being to banish and dissipate (n. 6360, 6361); and from the signification of “silver,” as being truth (n. 1551, 2048, 5658, 6112, 6914, 6917, 7999). That “to divide” denotes to dissipate, is because if those things which have been associated together are divided, they are also scattered, as he who divides his mind destroys it. For the mind of man is an association of two parts, one part being called the understanding, the other the will.  He who divides these two parts scatters the things which belong to one part, for one part must live from the other; consequently the other also perishes.  It is the same with him who divides truth from good, or what is the same, faith from charity.  He who does this destroys both.  In a word, all things which ought to be united in a one, if divided perish.

[2] This division is meant by the Lord’s words in Luke:--

No one can serve two masters; for either be will hate the one, and love the other; or else he will prefer the one, and despise the other. Ye cannot serve God and mammon (Luke 16:13);

that is, by faith serve the Lord, and by love the world; thus acknowledge truth, and do evil.  He who does this has a divided mind, from which comes its destruction.  From all this it is evident whence it is that “to divide” denotes to dissipate; as is also evident in Matthew:--

The lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall divide him, and appoint him his portion with the hypocrites (Matt. 24:50, 51);

where “to divide” denotes to separate and remove from goods and truths (n. 4424), thus to dissipate.

[3] In Moses:--

Cursed be their anger, for it was vehement; and their wrath, for it was hard: I will divide them in Jacob, and scatter them in Israel (Gen. 49:7);

where Israel speaks prophetically of Simeon and Levi.  By Simeon and Levi are there represented those who are in faith separate from charity (n. 6352), by Jacob and Israel the church external and internal, and also the external and internal man (n. 4286, 4598, 5973, 6360, 6361).  “To divide them in Jacob” denotes to expel them from the external church; and “to scatter them in Israel” denotes from the internal church; thus to dissipate the goods and the truths of the church appertaining to them.

[4] That “dividing” has this signification is also plain from the words written on the wall when Belshazzar king of Babel, together with his lords, his wives, and his concubines, drank wine from the vessels of gold and of silver which belonged to the temple that was at Jerusalem.  The writing was:--

Numbered, numbered, weighed, and divided (Dan. 5:2-4, 25-28);

where “divided” means separated from the kingdom.  In this passage it is plain how all things were at that time representative.  In it is described the profanation of good and truth, which is signified by “Babel” (n. 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326); “vessels of gold and of silver” denote the goods of love and the truths of faith from the Lord (n. 1551, 1552, 5658, 6914, 6917).  Profanation is signified by “drinking therefrom, and at the same time praising the gods of gold, of silver, of brass, of iron, of wood, and of stone,” as we read in the fourth verse of the chapter, which denote evils and falsities in a series (n. 4402, 4544, 7873, 8941).  By the “ temple at Jerusalem” from which the vessels came, is signified in the supreme sense the Lord, in the representative sense His kingdom and church (n. 3720).  The kingdom of Belshazzar being “divided” signified the dissipation of good and truth, and he himself being “slain that night” signified the loss of the life of truth and good, thus damnation; for “to be divided” denotes to be dissipated; “a King” denotes the truth of good (n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148); the like is signified by “kingdom” (n. 1672, 2547, 4691); “to be slain” denotes to be deprived of the life of truth and good (n. 3607, 6767, 8902); and the “night” in which he was slain denotes a state of evil and falsity (n. 2353, 7776, 7851, 7870, 7947).  From this it is plain that all things there were representative.

[5] We read in the following passages:--

They divided My garments among them, and upon My vesture did they cast a lot (Ps. 22:18).

They divided His garments, casting a lot; that it might be fulfilled which was spoken by the prophet (Matt. 27:35).

The soldiers took His garments, and made four parts; and the tunic, the tunic was without seam, woven from the top throughout.  They said therefore, Let us not divide it, but cast lots for it, whose it shall be: that the Scripture might be fulfilled (John 19:23, 24).

He who reads these words and knows nothing of the internal sense of the Word, is not aware that anything secret lies hidden in them, when yet in each word there is a Divine secret. The secret was that Divine truths had been dissipated by the Jews, for the Lord was the Divine truth; and hence He is called “the Word” (John 1:1).  “The Word” denotes Divine truth; His garments represented truths in the external form; and His tunic, truths in the internal form; the division of the garments represented the dissipation of the truths of faith by the Jews. That “garments” denote truths in the external form, (n. 2576, 5248, 5954, 6918); also that “a tunic” denotes truth in the internal form, (n. 4677). Truths in the external form are such as are those of the Word in the literal sense; but truths in the internal form are such as are those of the Word in the spiritual sense.  The division of the garments into four parts signified total dissipation, in like manner as the division in (Zechariah 14:4; likewise the division into two parts, as we read of the veil of the temple (Matt. 27:51; Mark 15:38). The rending of the rocks also at that time (Matt. 27:51) represented the dissipation of all things of faith, for a “rock” denotes the Lord as to faith, consequently it denotes faith from the Lord.

AC 9094. And the dead one also they shall divide.  That this signifies that the injuring affection also shall be dissipated, is evident from the signification of what is “dead,” as being evil and falsity (n. 9008); consequently by “a dead ox” is signified the affection of evil and falsity in the natural man, thus an injuring affection, for evil injures by means of falsity; and from the signification of “to divide,” as being to dissipate (n. 9093).  How the case is with the things contained in this verse in the internal sense can with difficulty be unfolded to the apprehension.  They are such as can be comprehended by the angels, and only in some measure by men.  For the angels see the arcana of the Word in the light which is from the Lord, in which light innumerable things are presented to view that do not fall into the words of speech, and not even into the ideas of thought, with men so long as they live in the body.  The reason is that with men the light of heaven flows into the light of the world, and thus into such things there as either extinguish, or reject, or darken, and thus deaden it.  The cares of the world and of the body are such things, especially those which flow from the loves of self and of the world.  From this it is that the things which are of angelic wisdom are for the most part unutterable, and also incomprehensible.

[2] Nevertheless man comes into such wisdom after the laying aside of the body, that is, after death; but only the man who has received in the world the life of faith and charity from the Lord; for the capacity of receiving angelic wisdom is in the good of faith and of charity.  That the things which the angels see and think in the light of heaven are unutterable, has been given me to know by much experience; for when I have been raised into that light, I have seemed to myself to understand all those things which the angels there spoke; but when I have been let down from thence into the light of the external or natural man, and in this light have desired to recollect the things which I had there heard, I could not express them by words, and not even comprehend them by ideas of thought, except a few, and these few obscurely; from which it is manifest that the things which are seen and heard in heaven are such as the eye hath not seen nor the ear heard.

[3] Such are the things which lie inmostly hidden in the internal sense of the Word; and it is the same with the things contained in the internal sense in this and the following verses. The things therein contained which can he explained to the apprehension are these.  All truths in man have life from the affections which are of some love.  Truth without life from love is like sound flowing forth from the mouth without an idea, or like the sound of an automaton.  Hence it is plain that the life of man‘s understanding is from the life of his will, consequently that the life of truth is from the life of good; for truth bears relation to the understanding, and good to the will.  If therefore there are two truths which do not live from the same general affection, but from diverse affections, they must needs be dissipated, for they are in collision with each other.  And when truths are dissipated, their affections also are dissipated; for there is a general affection under which all the truths with a man are associated together.  This general affection is good.  This is all that can be told about what is signified in the internal sense by the oxen of two men, one of which strikes the other so that he dies, the living ox then being sold, and the silver divided, and also the dead ox.

[4] Who that is of the church does not know that there are Divine things in each and all things of the Word?  But who can see Divine things in these laws about oxen and asses falling into a pit, and about oxen striking with the horn, if they are regarded and explained merely according to the sense of the letter? Nevertheless they are Divine even in the sense of the letter, provided they are regarded and unfolded at the same time in respect to the internal sense; for in this sense each and all things of the Word treat of the Lord, of His Kingdom, and His church, thus of Divine things.  For in order that anything may be Divine and holy, it must treat of Divine and holy things. The subject that is treated of effects this. The worldly and public affairs, such as are the judgments, statutes, and laws promulgated by the Lord from Mount Sinai, which are contained in this and in the following chapters of Exodus, are Divine and holy by inspiration; yet inspiration is not dictation, but is influx from the Divine.  That which inflows from the Divine passes through heaven, and there is celestial and spiritual; but when it comes into the world it becomes worldly, within which is what is celestial and spiritual.  From this it is plain whence and where is the Divine that is in the Word; and what is inspiration.

AC 9095. Or if it be known that the ox was wont to strike with the horn from yesterday the day before yesterday.  That this signifies if it had previously been known that such was its affection, is evident from the signification of “to be known,” or “attested,” as being that it had passed into the intellectual (n. 9071), for that which has passed there from the will has become known; and from the signification of “that the ox was wont to strike with the horn from yesterday the day before yesterday,” as being that such had been the affection heretofore (n. 9070).

AC 9096. And his master hath not watched him.  That this signifies and if he hath not kept it in bonds, is evident from the signification of “to watch,” as being to keep in bonds, namely, the affection of evil in the natural, which otherwise would injure the truth of faith.  That it signifies to keep in bonds, is because by “becoming known” is signified to pass into the intellectual (n. 9095), and the intellectual is that which sees evil, and that which is seen can be restrained and kept in bonds; not by the intellectual, but through the intellectual by the Lord.  For the Lord flows into those things in man which are known to him, but not into those things which are unknown to him.  By “keeping in bonds” is meant to prevent, and to restrain.  In the spiritual sense bonds are nothing else than the affections of love, for these are what lead man, and what restrain him.  If the affections of evil lead him, there must be affections of truth from good to restrain him. Internal bonds in man are affections of truth and of good.  These are also called the “bonds of conscience.” But external bonds are the affections of the love of self and of the love of the world, for these lead man in external things.  If the latter affections descend from internal bonds, which are affections of truth and of good, they are good, for then the man loves himself and the world not for the sake of self and the world, but for the sake of good uses from himself and the world (n. 7819, 7820, 8995). But if the affections of the love of self and of the love of the world do not descend from internal bonds, the affections are evil, and are called “cupidities;” for then the man loves himself for the sake of himself, and the world for the sake of the world.

[2] From all this it can be known what is meant by internal bonds, and by external bonds, of which frequent mention has been made.  But bonds so called are not bonds except relatively to their opposites; for he who does anything from the affection which is of the love of good, acts from freedom; but he who acts from the affection which is of the love of evil seems to himself to act from freedom, but does not act from freedom, because he acts from cupidities that are from hell.  He only is free who is in the affection of good, because he is led by the Lord.  This the Lord also teaches in John:--

If ye abide in My word, ye are truly My disciples; and ye shall know the truth, and the truth shall make you free. Everyone that committeth sin is the servant of sin. If the Son shall make you free, ye shall be free indeed (John 8:31, 32, 34, 36).

That it is freedom to be led by the Lord, and servitude to be led by cupidities which are from hell, see n. 892, 905, 2870-2893, 6205, 6477, 8209; for the Lord implants affections for good, and aversion for evil.  From this the man has freedom in doing good, and utter servitude in doing evil.  He who believes that Christian liberty extends itself further is very greatly in error.

AC 9097. Repaying he shall repay ox for ox.  That this signifies restoration in entirety, is evident from the signification of “repaying,” as being to restore; in entirety is signified by “repaying he shall repay;” and from the signification of “an ox,” as being affection in the natural (n. 9065).

AC 9097a. And the dead one shall be his.  That this signifies for the injuring affection, is evident from the signification of “the ox,” as being affection of evil, for by “dead” is signified evil and falsity, according to what was said above (n. 9089). How the case is with the things contained in the internal sense in this verse, can be inferred from what was unfolded above (n. 9094).

AC 9098.   Verse 37.   When a man shall steal an ox, or one of the flock, and shall kill it, or sell it, he shall repay five oxen for an ox, and four of the flock for one of the flock.  “When a man shall steal an ox, or one of the flock,” signifies one who takes away from anyone his good exterior or interior; “and shall kill it,” signifies if he shall extinguish it; “or sell it,” signifies or if he shall alienate it; “he shall repay five oxen for an ox,” signifies the corresponding penalty to much; “and four of the flock for one of the flock,” signifies the corresponding penalty to the full.

AC 9099. When a man shall steal an ox, or one of the flock. That this signifies one who takes away from anyone his good exterior or interior, is evident from the signification of “stealing,” as being to take away from anyone his spiritual goods (n. 5135, 8906); from the signification of “an ox,” as being the affection of good in the natural, thus exterior good (n. 2180, 2566, 2781, 2830, 5913, 8937); and from the signification of “one of the flock,” as being interior good; for the animals which are of the flock signify those things which are of interior good; and the animals which are of the herd signify those things which are of exterior good (n. 2566, 5913, 6048, 8937).

AC 9100. And shall kill it.  That this signifies shall extinguish it, is evident without explication.

AC 9101. Or sell it.  That this signifies or if he shall alienate it, is evident from the signification of “selling,” as being to alienate (n. 4098, 4752, 4758, 5886, 6143).

AC 9102. He shall repay five oxen for an ox.  That this signifies the corresponding penalty to much, is evident from the signification of “five,” as being somewhat (n. 4638, 5291), and also much (n. 5708, 5956); and from the signification of “repaying,” as being amendment (n. 9087), and as being restoration (n. 9097).  That it signifies the penalty also, is because when alienated good is to be amended or restored, the man suffers hard things; for he is either left to his evil, thus also to the penalty of his evil, for evil is attended with its penalty (n. 8214), or he is let into temptations, whereby the evil is subdued and removed, which temptations are the penalty that is here signified by “repaying.” The reason why a corresponding penalty is meant, is that the evil of the penalty and the evil of the fault correspond (n. 1857, 6559, 8214).

AC 9103. And four of the flock for one of the flock.  That this signifies also the corresponding penalty to the full, is evident from the signification of “four,” as being conjunction, for “four” signifies the same as “two,” because the one number arises from other, being the double of it. That “two” denotes conjunction, (n. 5194, 8423); and consequently also “four,” (n. 1686, 8877); from which it follows that these numbers also denote to the full, for that which is conjoined is full; and from the signification of “one of the flock,” as being interior good, (n. 9099).  The corresponding penalty is signified by “repaying,” namely, four of the flock for one of the flock (n. 9102).  Interior good is that good which is called charity in the interior man; and exterior good is charity in the exterior man.  The latter good must live from the former, for the good of charity in the interior man is the good of spiritual life; and the good of charity in the exterior man is the good of the derivative natural life.  The latter good comes to the sensation of man as delight; but the former good does not come to sensation, but to perception that so it ought to be, and makes a contented mind.  In the other life spiritual good also comes to sensation.

[2] The reason why five oxen were to be repaid for an ox, and four of the flock for one of the flock, cannot be known by anyone unless it is known what is meant by “theft” in the spiritual sense, also what by “ox” and by “one of the flock.”  What these things signify has been unfolded, namely, the taking away and alienation of exterior and interior good.  This taking away is effected through evil, and alienation through falsity; consequently the penalty and restoration thereof are signified by “five” and “four.” That all numbers in the Word signify things, (n. 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175); here the things which involve restoration, namely, the number “five” the restoration of exterior good to much; and the number “four” the restoration of interior good to the full. Interior good is to be restored to the full, because this good makes the spiritual life of man, and unless spiritual life is restored to the full, the exterior good which makes the natural life cannot be restored, for the latter life is restored by means of the former, as can be seen from the regeneration of man.  That the external man is regenerated by means of the internal, (n. 9043, 9046, 9061). But good in the external or natural man cannot be restored to the full, because the injury remains there as a scar which is grown callous. These are the things which these numbers involve.

[3] A few words more however shall be said about the restoration of exterior good, which makes the natural life of man, from interior good which makes his spiritual life. The natural of man sees things in the light of the world, which light is called natural light.  Man procures for himself this light by means of the objects which enter through the sight and hearing, thus by means of objects which are of the world.  Thus man sees those things within himself, almost as the eye sees them.  The objects which enter by these senses appear to him at first as pleasure and delight.  Afterward the infant man distinguishes between the different delights, from which he learns to discriminate, and by degrees to do so more perfectly.  When light from heaven flows into these things, the man begins to see them spiritually, and first to discriminate between the useful and the non-useful.  From this he begins to have an insight as to what is true; for that which is useful to him is to him true, and that which is useless is not true.  This insight increases according to the influx of the light of heaven, until at last he discriminates not only between truths, but also between truths within these truths; and he does this with greater clearness in proportion as the communication is better opened between the internal and external man; for the light of heaven inflows from the Lord through the internal man into the external man.

[4] From this then man has perception; but still it is not yet spiritual perception.  This perception does not arise from natural truths, but from spiritual truths.  Spiritual truths are those which are called the truths of faith.  The reason why spiritual perception arises from these truths, is that the light of heaven is Divine truth proceeding from the Lord, and this shines as light before the eyes of the angels, and also shines in their understandings, and gives them intelligence and wisdom; but with variety according to the reception of it in good. Wherefore the knowledges of spiritual things must be with man in his natural in order that there may be spiritual perception; and knowledges of spiritual things must be from revelation.  When the light of heaven flows into these knowledges, it flows into its own, for, as before said, this light is the Divine truth proceeding from the Lord (n. 1053, 1521-1533, 1619, 1632, 2776, 3138, 3167, 3195, 3222, 3223, 3341, 3636, 3643, 4180, 4302, 4408, 4415, 4527, 5400, 6032, 6313, 6608).  From this the man has intelligence and wisdom in such things as are of eternal life, and these increase according to the reception of that light, that is, of the truths of faith in good.  Good is charity.

[5] That the natural or external man is regenerated, and also amended and restored, through the internal man, can be seen from what has now been said. For the things which are in the external or natural man live from the light of heaven, for this light is living light, because it proceeds from the Lord, who is life itself; but they do not live from natural light, for in itself this light is dead. In order therefore that those things which are in natural light may live, there must be an influx of living light through the internal man from the Lord.  This influx accommodates itself according to the knowledges of truth analogous and corresponding in the natural, and according to the compliance there.  From this it is evident that the external or natural of man must be regenerated through his internal.  In the same way must the good in the natural that has been taken away and alienated, be amended and restored.

CONTINUATION ABOUT THE SPIRITS AND INHABITANTS OF THE PLANET SATURN

AC 9104. Some of the spirits of this earth passed over to the spirits of the earth Saturn, who as already said are afar off at a vast distance, for they appear at the end of our solar world.  The passage is effected in a moment, for distances in the other life are appearances arising from diversity of the states of life (n. 2625, 2837, 3356, 3387, 3404, 4321, 4882, 5605, 7381); and conjunction is effected by a state of desire to speak with another.  From this it is that in the other life those meet together, when they so desire, who have been in some conjunction in the world, either by love, or by friendship, or by high regard; but they are afterward separated according to the unlikenesses of their state of life.

AC 9105. After the spirits of the earth Saturn had spoken with the spirits of our earth, they spoke with me through intermediate spirits from where they were, and said that they wondered that spirits from this earth so often come to them and ask them what God they worship.  Whenever they observe that the spirits of this earth make such inquiries, they answer that they are insane; for there cannot be a greater insanity than to ask what God anyone worships, seeing that there is only one God for all in the universe; and they said that they are still more insane in this, that they do not know that the Lord is the Only God, and that He rules the universal heaven, and consequently the universal world; for He who rules heaven rules the world also, because the world is ruled through heaven.

AC 9106. They said further that another kind of spirits who go in troops, frequently come to them, desiring to know how things are with them, and that by various methods they draw out of them what they know. Concerning these they said that they are not insane, except in the fact that they have so great a desire to know, for no other use than to know.  They were afterward instructed that these spirits are from the planet Mercury, and that knowledge and the derivative intelligence alone delight them, and not so much uses resulting from these, unless indeed knowledge is to them use (n. 6811, 6815, 6921-6932, 7069-7079, 7170-7177).

AC 9107. In what respects the spirits of our earth and the spirits of the earth Saturn differ, has been given me to know from open experience; and at the same time to know how the spiritual or internal man and the natural or external man fight and clash with each other, when the latter is not in faith and charity.  For the spirits of the earth Saturn bear relation in the Grand Man to that sense which is intermediate between spiritual and natural sense, but receding from the natural and acceding to the spiritual (n. 8953); whereas the spirits of our earth bear relation to natural and bodily sense; consequently the latter bear relation to the external man, but the spirits of Saturn to the internal man.  How great an opposition and clashing there is between them, when the external or natural man does not receive spiritual life through faith in and love to the Lord, was shown by the following experience.

AC 9108. The spirits of the earth Saturn came into view from afar, and there were then present many spirits from our earth, who on seeing those from Saturn became as if insane, and began to infest them by infusing things unworthy respecting faith, and also about the Lord.  And while they were full of invectives, they also threw themselves into the midst of them, and from the insanity in which they were, endeavored to injure them.  But the spirits of Saturn feared nothing, because they were safe, and were also in tranquillity; whereas those from our earth, being in the midst of them, began to breathe with difficulty, and consequently to be in anguish; and so they cast themselves out, one this way, and another that, and disappeared.

AC 9109. Those standing by perceived from this what is the quality of the external or natural man separated from the internal, when he comes into a spiritual sphere, which is the sphere of life of the internal man; namely, that he is insane, for there encompasses everyone a sphere which flows forth from the life of his love, (n. 1048, 1053, 1316, 1504-1512, 4464, 5179, 6206, 7454).  The reason is that the natural man when separated from the spiritual has wisdom only from the world, and not at all from heaven; and he who is wise only from the world, believes nothing but what the senses apprehend, and what he believes, he believes from the fallacies of the senses, consequently from falsities.  From this it is that spiritual things are not anything to him, insomuch that he scarcely endures to hear mention made of the spiritual.  From this also it is that he does not apprehend what the internal man is, and consequently does not believe that there is an internal man.  Wherefore such are insane when kept in a spiritual sphere.  It is otherwise while they are living in the world.  They then either think naturally about spiritual things; or turn away the ear, that is, hear and do not attend. That such have pain and blindness when they are taken up into a spiritual sphere, (n. 8797).

AC 9110. From the above experience it was also made evident that the natural man cannot introduce himself into the spiritual, that is, ascend.  But when a man is in faith and consequently in spiritual life, and is thinking, then the spiritual man descends, that is, thinks in the natural.  For there is spiritual influx, that is, influx from the spiritual world into the natural, but not the reverse. That physical influx is quite contrary to order, and contrary to nature, thus is impossible, (n. 3721, 5119, 5259, 5779, 6322, 8237). Wherefore when the natural man that has been separated from the internal, comes into the sphere of spiritual life, he is seized first with blindness, then with insanity, and finally with anguish.  It is also for this reason that those who are in hell have no inclination to look toward heaven (n. 4225, 4226, 8137, 8265, 8945, 8946).

AC 9111. At the end of the following chapter an account will be given of the spirits of the moon; and also why the Lord willed to be born on our earth, and not on some other.


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