Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

Then shall he eat of it. That this signifies that he shall be with them, is evident from the signification of "eating," that is, the paschal lamb, together with the rest, as being to communicate and be conjoined (see n. 2187, 5643). For as before said (n. 7836, 7850, 7996, 7997), the paschal supper represented the angelic consociations in respect to goods and truths; and by the statutes concerning aliens, servants, lodgers, hirelings, and sojourners, who are here treated of, is declared in the internal sense who could be consociated, and who could not. Hence it is that by "eating" is signified to be with them, or to be consociated; and by "not eating," not to be with them, or to be separated.

A lodger and a hired servant shall not eat of it. That this signifies that they who do what is good from mere natural disposition, and those who do it for the sake of their own advantage, are not to be with them, is evident from the signification of "a lodger," as being those who do what is good from mere natural disposition (of which below); from the signification of "a hireling," as being those who do what is good for the sake of their own advantage (of which also below); and from the signification of "not to eat of it," as being not to be with them (of which just above, n. 8001). That a "lodger" denotes what is good from mere natural disposition, is because lodgers were those who came from other peoples, and were inhabitants, and dwelt with the Israelites and the Jews in one house; and "to dwell together" signifies to be together in good. But because, as before said, they were from peoples out of the church, the good which is signified is not the good of the church, but is a good not of the church. This good is called "natural good," because it is hereditary from birth. Moreover, some have such good in consequence of ill health and feebleness. This good is meant by the good which they do who are signified by "lodgers." [2] This good is utterly different from the good of the church, for by means of the good of the church conscience is formed in man, which is the plane into which the angels flow, and through which there is fellowship with them; whereas by natural good no plane for the angels can be formed. They who are in this good do good in the dark from blind instinct; not in the light of truth by virtue of influx from heaven; and therefore in the other life they are carried away, like chaff by the wind, by everyone, as much by an evil man as by a good one, and more by an evil one who knows how to join to reasonings something of affection and persuasion; nor can they then be withdrawn by the angels, for the angels operate through the truths and goods of faith, and flow into the plane which has been formed within the man from the truths and goods of faith. From all this it is evident that those who do what is good from mere natural disposition cannot be consociated with the angels (concerning them and their lot in the other life, see n. 3470, 3471, 3518, 4988, 4992, 5032, 6208, 7197). [3] That "lodgers" are those who do not stay in their own land or in their own house, but in a foreign land, is evident in the following passages: The land shall not be sold in perpetuity; for the land is Mine; but ye are sojourners and lodgers with Me (Lev. 25:23). Hear my prayer, O Jehovah, be not silent at my tear; for I am a sojourner with Thee, a lodger, as all my fathers were (Ps. 39:12). Abraham said unto the sons of Heth, I am a sojourner and a lodger with you; give me a possession of a sepulcher (Gen. 23:3-4). By a "sojourner" equally as by a "lodger," is signified a comer and inhabitant from another land, but by a "sojourner" are signified those who were being instructed in the truths of the church and who received them; and by "lodgers" were signified those not instructed in the truths of the church, because they were not willing to receive them. [4] As regards "hirelings," they were such as labored for hire, being servants, but not bought; that these were called "hirelings" see Lev. 19:13; 25:4-6; Deut. 24:14, 15. As "hirelings" were those who labored for hire, by them in the internal sense are meant those who do what is good for the sake of their own advantage in the world; and in a sense still more interior, those who do what is good for the sake of reward in the other life; thus who desire to merit by works. [5] They who do what is good merely for the sake of their own advantage in the world, cannot possibly be consociated with angels, because the end regarded by them is the world, that is, wealth and eminence; and not heaven, that is, the blessedness and happiness of souls. The end is what determines the actions, and gives them their quality. Concerning those who do what is good merely for the sake of their own advantage, the Lord thus speaks: I am the good Shepherd; the good Shepherd layeth down His life for the sheep. But he that is a hireling, and not a shepherd, whose own the sheep are not, seeth the wolf coming, and deserteth the sheep, and fleeth, and the wolf seizeth them, and scattereth the sheep. But the hireling fleeth because he is a hireling (John 10:11-13). Egypt is a very beautiful heifer; destruction out of the north is come. Her hirelings are like calves of the fatting stall; for they also have turned back, they have fled away together, they did not stand, because the day of their destruction is come upon them (Jer. 46:20-21). [6] That lodgers and hirelings were not to be consociated in respect to holy things with those who were of the church, is evident from this: There shall no alien eat of the holy thing: a lodger of the priest, and a hireling, shall not eat of the holy thing (Lev. 22:10). And that from the sons of lodgers were to be bought servants who should serve forever, in the same: Of the nations that are round about you ye shall buy manservant and maidservant; and also of the sons of the lodgers that do sojourn with you, of these shall ye buy, and of their family that is with you, although they have brought forth in your land; and that they may be your possession, and that ye may hand them over for an inheritance to your sons after you, to inherit for a possession; ye shall rule over them forever (Lev. 25:44-46). By the "sons of the lodgers" are signified memory-knowledges which are from mere natural light; that spiritual truths shall rule over these is signified by "servants being bought of the sons of the lodgers for a perpetual possession." [7] But they who do what is good for the sake of reward in the other life, who also are signified by "hirelings," differ from those just now spoken of, in that they have as the end life and happiness in heaven. But as this end determines and converts their Divine worship from the Lord to themselves, and they consequently desire well to themselves alone, and to others only so far as these desire well to them, and accordingly the love of self is in every detail, and not the love of the neighbor, therefore they have no genuine charity. Neither can these be consociated with the angels, for the angels are utterly averse to both the name and the idea of reward or recompense. That benefits must be imparted without the end of reward, the Lord teaches in Luke: Love your enemies, and impart benefits, and lend, hoping for nothing again; then shall your reward be great, and ye shall be sons of the Most High (Luke 6:32-35; 14:12-14). (Concerning meritorious goods and their quality, see n. 1110, 1111, 1774, 1835, 1877, 2027, 2273, 2340, 2373, 2400, 3816, 4007, 4174, 4943, 6388-6390, 6392, 6393, 6478.) [8] That it is so often said by the Lord that they who do what is good shall "have their reward in heaven" (as in Matt. 5:11, 12; 6:1, 2, 16; 10:41, 42; 20:1-16; Mark 9:41; Luke 6:23, 35; 14:14; John 4:36) is because before he is regenerated a man cannot but think of reward; but it is otherwise when he has been regenerated; he is then indignant if anyone thinks that he benefits his neighbor for the sake of reward, for he feels delight and blessedness in imparting benefits, and not in recompense. (That in the internal sense "reward" denotes the delight of the affection of charity, see n. 3816, 3956, 6388, 6478.)

In one house shall it be eaten. That this signifies the consociations of accordant goods that they may together make one good, is evident from the fact that the paschal supper represented the angelic consociations in heaven, and that each house of the sons of Israel represented a society in particular (see n. 7836, 7891, 7996, 7997). The angelic societies are all distinct from one another according to goods, and this generically, specifically, and particularly (see n. 3241, 4625). They are consociated who are in similar good. That these make one good, is because everyone arises not from one, but from many; for from many things that are various, but still accordant, there is produced a form which makes a one by harmony; in heaven by spiritual harmony, which is that of the goods of love (see n. 3241, 3267, 3744-3746, 3986, 4005, 4149, 5598, 7236, 7833, 7836). From all this it is evident that by "in one house shall it be eaten" are signified the consociations of accordant goods that they may together make one good. (That "to eat," namely, the passover, denotes to be consociated, or to be with them, see above, n. 8001.)

Thou shalt not bring out of the flesh abroad from the house. That this signifies that this good shall not be mixed together with the good of another, is evident from the signification of "to bring out abroad from the house" as being to give to another to eat, thus to mix with another good than that which belongs to the society; and from the signification of "flesh," as being good (see n. 6968, 7850). For the societies in heaven are distinct according to the functions of all the members, viscera, and organs in the body (as has been shown at the close of many chapters). By means of correspondence, the function of each member, viscus, and organ bears relation to a peculiar good distinct from any other. From this it is evident that goods are manifold, and that in order that from them distinct forms may arise, which taken together may constitute the most perfect form of heaven, they are by no means to be mixed together; for if they were mixed together the distinction would be lost. This is signified by the command that they should not bring out of the flesh abroad from the house.

And ye shall not break a bone in it. That this signifies the truth of memory-knowledge, that this must be sound, is evident from the signification of "bone," as being the ultimate in which interior things terminate as in their base, that they may be supported and not spread asunder. Such an ultimate in spiritual things is memory-knowledge; for all spiritual truths and goods flow down according to order to lower things, and finally terminate in memory-knowledges, where they present themselves visibly to man. That "ye shall not break" denotes that it must be sound, is clear. Memory-knowledge is said to be sound when it admits into itself nothing but truths which agree with its good; for the memory-knowledge is the general receptacle. Moreover, memory-knowledges are like the bones in man; if these are not sound, or in their order, as when disjointed or distorted, the form of the body is thereby changed, and the actions in accordance therewith. The truths of memory-knowledge are doctrinal things.

All the assemblage of Israel shall perform it. That this signifies that this law of order is for all who are in the good of truth and in the truth of good, is evident from the signification of "the assemblage of Israel," as being all truths and goods in one complex (see n. 7830); thus those who are in the truth through which is good, and those who are in the good through which is truth (n. 7957), consequently those who are of the spiritual church. That all these were to perform the passover, was to represent the liberation of those of the spiritual church who had been detained in the lower earth until the Lord's coming (n. 6854, 6914, 7091, 7849, 7932); their eating together in one house was to represent the angelic consociations in heaven (n. 7836, 7996, 7997); thus by the whole assemblage of Israel performing it was represented the whole heaven. At that time there was nowhere a church, but only the representative of a church, for which were taken the descendants of Abraham from Jacob. Communication with heaven, and through heaven with the Lord, was given by means of the representatives of the church. For this reason it was enjoined upon that nation to strictly observe all the statutes and all the laws, especially the statutes concerning the passover, insomuch that he who was clean and did not perform the passover was to be cut off (Num. 9:13).

And when a sojourner shall sojourn with thee. That this signifies those who have been instructed in the truth and good of the church and have received them, is evident from the signification of a "sojourner," as being those who were being instructed and were receiving the statutes and laws of the church (see n. 2025, 4444, 7908). It is said "when he shall sojourn with thee," because by "sojourning" is signified to be instructed and to live (n. 1463, 3672). Thus by "sojourners sojourning with them" are signified not only those who were being instructed in the truth and good of the church and were receiving them, but also those who were living according to them.

And performeth the passover to Jehovah. That this signifies if he desires to be together with them, is evident from the signification of "performing the passover to Jehovah," that is, eating it, as being to be together with them (see n. 8001).

Every male of his shall be circumcised. That this signifies that his truth must be cleansed from impure loves, is evident from the signification of "to be circumcised," as being to be purified or cleansed from impure loves (see n. 2039, 2056, 2632, 3412, 3413, 4462, 7045); and from the signification of "male," as being the truth of faith (n. 749, 2046, 4005, 7838).

And then let him come near to perform it, signifies that then he shall be with them (as above, n. 8008).

And he shall be as a native of the land. That this signifies that he shall be accepted just as is he who is in this truth and good, and has been purified from unclean loves, is evident from the signification of "a native of the land," as being one who has been born within the church and is in its truth and good, consequently who has been purified from unclean loves. It is said "a native of the land," because by "land" is signified the church (that "land" in the Word denotes the church, see n. 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2571, 2928, 3355, 4447, 4535, 5577). That "land" denotes the church is because by "land" in the Word is meant the land of Canaan, and by "the land of Canaan" is signified the Lord's kingdom and church (n. 1413, 1437, 1585, 1607, 1866, 3038, 3481, 3686, 3705, 4116, 4240, 4447, 4454, 4516, 4517, 5136, 5757, 6516). By every land named in the Word the angels do not understand the land, but the nation that was there, and along with the nation there is understood the quality of the nation in respect to its spirituality, that is, in respect to that which is of the church. That the idea of the quality of the nation occurs when its land is named, is known, for this is the case even with men, and more so with the angels, who think spiritually about every natural thing.

And no uncircumcised person shall eat of it. That this signifies that he who is in the loves of self and of the world cannot be together with them, is evident from the signification of an "uncircumcised person," as being one who is in the loves of self and of the world (see n. 2056, 3412, 3413, 7045); and from the signification of "eating of it," namely, the passover, as being to be with them (of which above, n. 8001).

One law shall there be for the native, and for the sojourner that sojourneth in the midst of you. That this signifies that he who on being instructed has received the truth and good of the church, and lives according to them, shall be as he who being already instructed is within the church, and lives a life in agreement with the precepts of faith and of charity, is evident from the signification of "one law shall there be," as being a similar right, thus that the one shall be as the other; and from the signification of "the native," as being one who has been born within the church, and is in its truth and good as to doctrine and as to life (as just above, n. 8011); and from the signification of "the sojourner that sojourneth in the midst of you," as being one who is being instructed in the truth and good of the church and receives them and lives according to them (of which also above, n. 8007). [2] It is said "in agreement with the precepts of faith and of charity," on account of the difference; for the life before regeneration is according to the precepts of faith, but after regeneration it is according to the precepts of charity. Before regeneration no one knows from affection what charity is, but only from doctrine; and the man then lives according to the precepts of doctrine, which are called precepts of faith; but after regeneration he knows from affection what charity is, for he then loves his neighbor, and from the heart wills good to him, and he then lives according to a law that is written on him, for he acts from the affection of charity. This state is utterly different from the former state. They who are in the first state are in obscurity in respect to the truths and goods of faith, but they who are in the latter state are relatively in clearness. These see truths and confirm them from enlightenment, while the former do not see truths and confirm them from enlightenment; but from persuasion that the teachings of the church are truths. And because they do not see them from enlightenment, they can confirm falsities equally with truths, and after these have been confirmed, they see them precisely as truths. From all this it can be seen what is meant by living according to the precepts of faith, and what by living according to the precepts of charity. [3] As regards sojourners, it is several times commanded in the Word that no distinction should be made between a native of the land and a sojourner sojourning with them, for the reason that the Gentiles, from whom the sojourners came, are received into heaven equally as well as they who are within the church, when after being instructed they have received the truths of faith. (Of the Gentiles in the other life, see n. 932, 1032, 1059, 2049, 2284, 2589-2604, 2861, 2863, 3263, 4190, 4197.) Hence it was commanded that "as with the native, so with the sojourner;" as in the following passages: And if a sojourner shall sojourn with you, who shall make a fire-offering of an odor of rest to Jehovah; as ye do, so shall he do. As regards the assembly, there is one statute for you, and for the sojourner that sojourneth, a statute of eternity for your generations; as ye are, so is the sojourner before Jehovah. One law and one judgment shall be for you, and for the sojourner that sojourneth with you (Num. 15:14-16). As is the native of you, shall be to you the sojourner that sojourneth with you (Lev. 19:34). One judgment shall be for you; as for the sojourner, so shall it be for the native (Lev. 24:22). When a sojourner shall sojourn with you he shall perform the passover to Jehovah; according to the statute of the passover, and according to the statutes thereof, so shall he do; one statute shall be for you; as for the sojourner, so for the native (Num. 9:14).

Verses 50, 51. And all the sons of Israel did as Jehovah commanded Moses and Aaron, so did they. And it was in this same day that Jehovah led forth the sons of Israel out of the land of Egypt by their armies. "And all the sons of Israel did as Jehovah commanded Moses and Aaron," signifies the performing of obedience according to truth Divine; "so did they," signifies performance from the will; "and it was in this same day," signifies a state of the presence of the Lord; "that Jehovah led forth the sons of Israel out of the land of Egypt," signifies that the Lord liberated from damnation those who were in the good of truth and the truth of good; "by their armies," signifies these distinct according to the quality of good from truth.

And all the sons of Israel did as Jehovah commanded Moses and Aaron. That this signifies the performing of obedience according to truth Divine, is evident from what was said above (n. 7944), where similar words occur.

So did they. That this signifies performance from the will, is evident from the signification of "doing," when the word is repeated, as being performance from the will (as above, n. 7945).

And it was in this same day. That this signifies a state of the presence of the Lord, is evident from the signification of "day," as being time and state (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, 7680). That it is a state of the presence of the Lord, is because it was the day of the passover, and by the "passover" is signified the presence of the Lord, and the liberation of those who are of the spiritual church from spiritual captivity and from damnation (n. 7867). That there was liberation then, is signified by what follows in this verse, namely, that "on that day Jehovah led forth the sons of Israel out of the land of Egypt by their armies." That this was on the morrow after the passover, is evident from Moses: They journeyed from Egypt on the fifteenth day of the first month, on the morrow after the passover in the eyes of all the Egyptians, while the Egyptians were burying their firstborn that were slain (Num. 33:1-4). (That the presence of the Lord liberates from damnation those who are in good, and brings those who are in evil into damnation, see n. 7926, 7989.)

That Jehovah led forth the sons of Israel out of the land of Egypt. That this signifies that the Lord liberated from damnation those who were in the good of truth and in the truth of good, is evident from the signification of "to lead forth," as being to liberate; and from the representation of the sons of Israel, as being those who are of the spiritual church, or what is the same, who are in the good of truth and the truth of good (of which above, see n. 7957, 8006); and from the signification of "the land of Egypt," as being damnation. That "the land of Egypt" here denotes damnation, is because by the state of the Egyptians is now signified damnation (n. 7766, 7778). (That the Lord liberated from damnation those who were of the spiritual church, that is, who were in the good of truth and the truth of good, see n. 6854, 6914, 7091, 7828, 7932.) [2] Their liberation by the Lord when He rose again is signified by the descent of the Lord to the lower regions, and was clearly shown by the awakening of the, dead out of the tombs, of which in Matthew: And the tombs were opened; and many bodies of the saints that were sleeping were raised; and going forth out of the tombs after His resurrection they entered into the holy city and appeared to many (Matt. 27:52-53); their going forth out of the tombs, and entering into the holy city, and also their appearing, were for a testification that they, who had hitherto been detained in spiritual captivity, had been liberated by the Lord, and would be introduced into heaven. In the internal sense heaven is signified by "the holy city;" and therefore it is called "the holy city," when yet it was not holy but profane, seeing that its people had so cruelly treated the Lord Himself, who was represented in all the rituals of their church, and described in the Word that was among them; and thus who had been the God of their church. [3] The like is signified by this passage in Daniel: At that time thy people shall be delivered, everyone that shall be found written in the book. And then many of them that sleep in the dust of the earth shall awake, these to eternal life, but the rest to shame and everlasting disgrace (Dan. 12:1-2). And also by this in Ezekiel: Prophesy and say, Thus said the Lord Jehovih, Behold I will open your sepulchers, and cause you to come up out of your sepulchers, O My people; and I will bring you upon the land of Israel, that ye may know that I am Jehovah, when I shall open your sepulchers, and shall cause you to come up out of your sepulchers, O My people, and I shall put My spirit in you, that ye may live, and I shall place you upon your land, that ye may know that I Jehovah have spoken it, and performed it, said Jehovah (Ezek. 37:12-14); where by "the land of Israel" or of Canaan is meant heaven (n. 8011). By these words in the prophet is described the new creation or generation of man, and also the vivification by the Lord of those who are of the spiritual church.

By their armies. That this signifies these distinct according to the quality of good from truth, is evident from the signification of "armies," as being goods and truths (of which above, n. 7988); "by their armies" signifies that they who are represented by the sons of Israel were made distinct according to the quality of good from truth. (That all in the other life are distinct and conjoined according to goods, see n. 7833, 7836, 8003.) It is said "according to the quality of good from truth," because all good has its quality from truth, and is thereby varied (n. 3804, 4149, 5345, 5355, 6916).

From the statutes and laws concerning the eating of the paschal lamb, which are treated of in this chapter, it is clearly evident that there are heavenly secrets contained and hidden in every detail, and that without knowledge from the internal sense nothing is known but a mere ritual in an external form, and nothing heavenly, still less Divine. As for instance, why the paschal animal was to be a lamb or a kid; why the animal was to be a male, and a son of a year; why it was to be killed on the fourteenth day of the month; why its blood was to be sprinkled upon the posts and the lintel; why it was to be eaten roasted with fire, with unleavened bread upon bitter herbs, and not raw or boiled in water; why it was to be roasted with its head upon its legs and upon its midst; why they were not to leave anything of it until the morning, and why that which was left was to be burned with fire; why they were to eat unleavened bread seven days, and why whosoever ate leavened bread was to be cut off; why an alien, a lodger, and a hireling were not to eat of it, but a man's servant that is bought with silver, and a sojourner, if they were circumcised; why it was to be eaten in one house, and none of the flesh taken out of doors; why a bone was not to be broken in it. What these and very many other particulars involve, and why they were commanded, would be utterly unknown, unless the laws of order in the spiritual world to which they correspond, were known, and unless it were known from the internal sense what each detail signifies in that world, that is, in heaven; and especially unless it were believed that in all things there is something spiritual. If there were not something spiritual in the whole and in each detail, the angels who are with man when he reads the Word would comprehend but little, indeed scarcely anything, from the Word; for the angels comprehend spiritually all things that have been described in the Word in a natural manner.

ON THE SPIRITS AND INHABITANTS OF THE PLANET JUPITER, CONTINUED. One of those spirits of Jupiter who strike terror by their coming, as already described, applied himself to my left side beneath the elbow, and spoke from there; but his speech was harsh, nor were the words quite discrete and separate from one another, insomuch that I was obliged to wait long before I could gather the sense; and while he was speaking he also interjected something of terror. He said that so it is done on their earth, and that they are sent in advance to a man, before their angels come to him, and in this manner they prepare him. He admonished me also to receive them well when they came. But it was given me to answer that this is not my affair; but that with me all are received just as they themselves are.

Afterward the angels of that earth came, and it was given me to perceive from their speech with me that they are utterly different from the angels of our earth; for their speech was not effected by means of words, but by means of ideas which diffused themselves through my interiors on all sides, and from there had also an influx into the face, so that the face concurred to every particular; beginning from the lips, and proceeding toward the circumference on all sides. The ideas which were in the stead of words were discrete, but in a slight degree. They said that so do they speak with their own people on their earth; and that there also the speech is of the face, beginning from the lips.

Afterward they spoke with me by means of ideas still less discrete, insomuch that scarcely any interval was perceivable; it was in my perception like the meaning of words with those who attend only to the meaning abstractedly from the words. This speech was more intelligible to me than the former, and was also more full. It flowed into the face in like manner as the former, but the influx was more continuous, in accordance with the nature of the speech. It did not, however, begin from the lips, like the former, but from the eyes. They said that so also do they speak with their own people on their earth; but with those there who enjoy a more interior sense and discernment than the rest.

Afterward they spoke in a manner still more continuous and full; and then the face could not concur by a suitable movement; but there was felt an influx into the brain, and this was then acted upon in a similar manner.

Lastly they spoke in such a way that their discourse fell only into the interior understanding; its fluency was like that of a thin aura. I perceived the influx itself, but not distinctly the particulars. They said that there are men of their earth also with whom they speak in this manner, and that they are those who after death are immediately carried up into heaven.

These kinds of speech are circumstanced like fluids; the first kind is like fluent water; the second is like water more attenuated; the third is relatively like the atmosphere; and the fourth is like a thin aura.

The spirit above mentioned, who was on the left side, sometimes interrupted the conversation, admonishing me especially to deal discreetly with his angels; for there were spirits from our earth who occasioned such things as excited displeasure. He also said that he did not understand what the angels spoke; but that he did afterward when he removed to my left ear. His speech then was not harsh as before, but like that of other spirits.

From this it could be seen how the case is with the order in heaven, and from this in the world; namely that when angels are about to come, a spirit is sent before to prepare the way, and that he excites fear, and gives admonition to receive the angels courteously; and that he interrupts; also that at first he does not understand what the angels speak, but afterward when he has been reduced to a better state he understands; in a word, that he is continually at hand, and prepares the lower mind, and endeavors to avert things unworthy. In regard to this there occurred to me a thought about John the Baptist, that it was according to the order of heaven for him to be sent before and announce the coming of the Lord, and that he should prepare the way that He might be worthily received, according to what is written in Matt. 3:3; Luke 1:17; 3:4; John 1:23.

From what has already been occasionally related about the state of man after death, it is evident that there are few who at once enter heaven when they come into the other life; but that they stay for some time beneath heaven, in order that the things belonging to earthly and bodily loves, which they have brought with them from the world, may be removed, and they may thus be prepared to be capable of being in society with the angels. The case is similar with the men of all the earths, namely, that after their decease they are at first beneath heaven among spirits; and afterward, when they are prepared, they become angels. When the spirits of that earth were becoming angels it was given me to see that there appeared bright horses as of fire, by which they were carried up, like Elijah. Bright horses as of fire signify an enlightened understanding (that "horses" in the Word signify what is of the understanding, see n. 2760-2762, 3217, 5321, 6125, 6534); and the "horses of fire and chariots of fire" which carried away Elijah, signify the understanding of the Word as to its interiors (n. 2762).

This angelic heaven to which they are carried away is the first heaven, or the last of the three. This heaven appears to the right from their earth, and is quite separate from the first or lowest heaven of the angels who are from our earth. They who are in this heaven appear clothed in azure dotted with little golden stars; for they believe this color to be the veriest heavenly color. When they are in the world, and contemplate the starry heaven, they call it the abode of the angels; and for this reason the azure color is loved by them.

The spirits of that earth are utterly unwilling to be in fellowship with the spirits of our earth, because they differ in disposition and manners; for they say that the spirits of our earth are cunning, and are ingenious in plotting evils, and that they know and think little about what is good; also that they do not, as they do, acknowledge the one only Lord. Moreover, the spirits of the earth Jupiter are much wiser than the spirits of our earth, of whom they also say that they speak much and think little, and thus that they cannot interiorly perceive many things, and not even what good is. From this they conclude that the men of our earth are external men.

The subject of the spirits and inhabitants of the planet Jupiter will be continued at the end of the following chapter.

THE BOOK OF EXODUS CHAPTER 13. THE DOCTRINE OF CHARITY. What Charity is, and what Faith is, with man, must now be told. Charity is an internal affection which consists in a heartfelt desire to do the neighbor good, and in this being the delight of life; and this without any reward.

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

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

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

They who have the love of self or the love of the world as the end in view, cannot possibly be in charity and faith. They who are in these loves do not even know what charity is, and what faith is, and do not at all comprehend that to will good to the neighbor without any reward is heaven in man, and that in this affection there is happiness as great as is that of the angels, which is unutterable; for they believe that if they are deprived of the joy arising from the glory of honors and of wealth all joy ceases to be possible; when yet heavenly joy, which infinitely transcends every other joy, then first begins. EXODUS 13 1. And Jehovah spake unto Moses, saying, 2. Sanctify to Me all the firstborn, that which openeth every womb among the sons of Israel, in man and in beast; it is Mine. 3. And Moses said unto the people, Remember thou this day, in which ye went out from Egypt, out of the house of servants; because in strength of hand Jehovah led you forth from hence; and what is leavened shall not be eaten. 4. This day ye go forth, in the month Abib. 5. And it shall be when Jehovah shall have brought thee unto the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He sware to thy fathers to give thee, a land flowing with milk and honey, that thou shalt serve this service in this month. 6. Seven days thou shalt eat unleavened things, and in the seventh day is a feast to Jehovah. 7. Unleavened things shall be eaten seven days; and that which is leavened shall not be seen with thee, leaven shall not be seen with thee in all thy border. 8. And thou shalt tell thy son in that day, saying, It is because of that which Jehovah did for me, in my going forth out of Egypt. 9. And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the law of Jehovah may be in thy mouth; because with a strong hand hath Jehovah led thee forth out of Egypt. 10. And thou shalt keep this statute at the set time from year to year. 11. And it shall be when Jehovah shall have brought thee in to the land of the Canaanite, as He sware to thee and to thy fathers, and shall have given it thee: 12. That thou shalt cause to pass over to Jehovah all that openeth the womb; and all that openeth of the offspring of a beast, which shall be to thee males, shall be for Jehovah. 13. And all that openeth of an ass thou shalt redeem with one of the flock; and if thou wilt not redeem it, then thou shalt break its neck; and every firstborn of man among thy sons shalt thou redeem. 14. And it shall be when thy son shall ask thee tomorrow, saying, What is this? that thou shalt say unto him, In strength of hand Jehovah led us forth from Egypt, from the house of servants. 15. And it was that Pharaoh hardened himself against letting us go, and Jehovah slew all the firstborn in the land of Egypt, from the firstborn of man and even to the firstborn of beast; therefore I sacrifice to Jehovah all that openeth the womb, being males; and all the firstborn of my sons I redeem. 16. And it shall be for a sign upon thine hand, and for frontlets between thine eyes; because in strength of hand Jehovah led us forth out of Egypt. 17. And it was in Pharaoh's letting the people go, that God led them not by the way of the land of the Philistines, because that was near; for God said, Perchance the people will repent when they see war, and will return to Egypt. 18. And God led the people about, by the way of the wilderness, the sea Suph; and the sons of Israel went up armed out of the land of Egypt. 19. And Moses took the bones of Joseph with him; for swearing he had caused the sons of Israel to swear, saying, Visiting God will visit you; and ye shall bring up my bones with you from hence. 20. And they journeyed from Succoth, and encamped in Etham, at the end of the wilderness. 21. And Jehovah went before them by day in a pillar of cloud, to lead them in the way; and by night in a pillar of fire, to give them light; to go by day and by night. 22. The pillar of cloud by day, and the pillar of fire by night, departed not from before the people.

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

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

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

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

Sanctify to Me all the firstborn. That this signifies faith, that it is from the Lord, is evident from the signification of "sanctifying to Jehovah" or the Lord, as being to ascribe to Him, that is, to confess and acknowledge that it is from Him; and from the signification of "the firstborn," as being faith (see n. 352, 2435, 6344, 7035). When it is said "faith," there is meant all the truth that belongs to the spiritual church; and as there is meant all the truth of the church, the spiritual church itself is also meant, for truth is the essential of this church. Good is indeed the essential of the church, and is actually the firstborn (n. 2435, 3325, 4925, 4926, 4928, 4930); but the good which those have who belong to the spiritual church is in itself truth; for when they act according to the truth which is of their doctrine, then the truth is called good, having then passed from the understanding into the will and from the will into act, and that which is done from the will is called good. That in itself and in its essence this good is nevertheless truth, is because to them the doctrinal things of the church are truths, and the doctrinal things in churches differ, consequently so do the truths; and yet although they are so various, by willing them and doing them they become goods, as just now said. [2] While a man is being regenerated, he is led by means of faith in the understanding, or in doctrine, to faith in the will or life, that is, by means of the truth of faith to the good of charity; and when a man is in the good of charity, he has then been regenerated, and then from this good he produces truths, which are called the truths of good. These are the truths which are the veriest truths of faith, and which are meant by "the firstborn;" for it is with the begettings or births of truths from good, as it is with the begettings or births of sons and daughters from a parent, and afterward of grandsons and granddaughters, and thereafter of great-grandsons and great-granddaughters; and so on. The first or immediate begetting or birth, which is that of sons and daughters, is what is signified by "the firstborn," however many these may be; but not the second and the third begettings or births, except relatively to their own parents. The reason why these are sanctified to Jehovah or the Lord, is that all derivative or descending truths and goods derive their essence from the primitive ones. In this spiritual thing is founded the right of the firstborn that is spoken of in the Word.

That which openeth every womb. That this signifies which is from charity, is evident from the signification of "that which openeth the womb," as being that which is born immediately of a regenerate one, thus that which is from charity (according to what was said just above, n. 8042). For he who is conceived anew, comes as it were again into the womb; and he who is born anew, goes forth as it were again from the womb; but that which is conceived in the womb and born from the womb is not man as man, but is the faith of charity, for this makes the spiritual of man, thus as it were makes the man himself anew, for then his life is derived from this. From all this it can be seen what is meant in the spiritual sense by "that which openeth the womb." The angels, who are in spiritual ideas alone, understand nothing else by this. (What is meant by the "womb," and also by "being in the womb," and by "going forth from the womb," see n. 3293e, 3294, 3967, 4904, 4918, 4931, 5052, 5054, 6433.) [2] As such things are signified by the "womb," therefore in the Word the Lord is called "the Former from the womb," that is, the Regenerator, as in Isaiah: Thus said Jehovah, thy Maker, and thy Former from the womb; He helpeth thee: Fear not, Jacob My servant, and Jeshurun whom I have chosen, because I will pour out water upon him that is thirsty, and rivulets upon the dry ground; I will pour out My spirit upon thy seed, and My blessing upon thy children (Isa. 44:2, 3); the Lord is called "the Maker and Former from the womb," because He regenerates man, and from natural makes him spiritual; and as regeneration is effected by means of truth and good, therefore it is said that He "will pour out water upon him that is thirsty, and His spirit upon his seed;" for by "water" is signified the truth which is of faith (see n. 2702, 3058, 3424, 4976, 5668, 7307), and by "spirit" the good which is of charity. In like manner by "water and spirit" in John: Jesus said unto Nicodemus, Verily, verily, I say to thee, Except anyone be begotten anew, he cannot see the kingdom of God. Nicodemus said unto Him, Now can a man be begotten when he is old? Can he come a second time into his mother's womb? Jesus answered, Verily, verily, I say to thee, Except anyone be begotten from water and the spirit, he cannot enter into the kingdom of God. That which has been born from the flesh is flesh; but that which has been begotten from the spirit is spirit. Art thou a teacher in Israel, and knowest thou not this? (John 3:3-6, 10) [3] The Lord is called "the Former from the womb" in other passages also, as in Isaiah: Thus said Jehovah thy Redeemer, and thy Former from the womb: I am Jehovah, that doeth all things; that spreadeth out the heavens alone; and that stretcheth out the earth by Myself (Isa. 44:24); by "the heavens and the earth" is meant in the general sense the church internal and external (n. 82, 1411, 1733, 1850, 3355, 4535), and in the particular sense the internal and external of the church with the man who has been regenerated; and by "spreading out" and "stretching out" is signified to make or create by Divine power (n. 7673), for which reason the Lord, as the Regenerator, is called "the Maker," and "the Creator," and regeneration is called "a new creation." [4] In like manner in the same: Attend ye unto Me, O house of Jacob, and all the remains of the house of Israel, that have been carried from the belly, that have been borne from the womb (Isa. 46:31). And in David: Upon Thee, O Lord Jehovih, have I been laid from the womb; Thou art my Bringer-forth out of my mother's bowels; Thou art my praise continually (Ps. 71:6). From all this it is now evident what is signified in the internal sense by "that which openeth the womb," and consequently what by "the firstborn."

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

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

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

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

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

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

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