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

Arcana Coelestia

And Abimelech commanded all the people, saying. That this signifies a decree, is evident from the signification of "commanding," as being to make a decree; and from the representation of Abimelech, as being those who are in the doctrine of faith (n. 3392), and in the supreme sense the Lord (n. 3393) and from the signification of "people," as being those who are of the spiritual church (n. 3398); from which it is evident that "Abimelech commanded all the people" signifies a decree from the Lord in the spiritual church. The decree itself is that which follows, namely, that Divine truth and Divine good are not to be opened, and are not even to be approached in faith, from the danger of eternal damnation if they should be profaned. This is the subject next treated of.

He that toucheth this man and his woman, dying he shall die. That this signifies that Divine truth and Divine good are not to be opened, and are not even to be approached in faith, from the danger of eternal damnation if they should be profaned, is evident from the signification of "touching this man and his woman," as being to approach the Divine truth and Divine good which are represented by Isaac and Rebekah. Truth is here mentioned in the first place, and good in the second, because those are treated of who are in the spiritual church, who are able to adulterate and even profane truth, but not good, and for this reason it is said "man and woman" (n. 915, 2517); and also from the signification of "dying he shall die," as being eternal damnation, which is spiritual death; here, from profanation, which is the subject treated of. [2] (That it is of the Lord's providence that no one should be admitted into good and truth-that is, into the acknowledgment and affection thereof-any further than he can remain in them, on account of the danger of eternal damnation, may be seen above, n. 3398.) The case with good and truth, as before stated and shown, is that in a man these betake themselves inward insofar as he is in evil and falsity; consequently that the angels who are with him from heaven insofar retire; and diabolical spirits from hell insofar approach. And the converse also is true. The removal of good and truth, consequently of the angels, from the man who is in evil and falsity is not apparent to him, because he is then in the persuasion that evil is good, and that falsity is truth, and this from the affection of them and the consequent delight; and when he is in this state it is impossible for him to know that good and truth have been removed from him. Good and truth, or the angels, are said to be removed from man when he is not affected by them, that is, when he is no longer delighted with them, but on the contrary is affected by the things that are of the love of self and the love of the world, that is, when these alone delight him. [3] To know good and truth, that is, to hold them in the memory, and to talk about them, is not to possess them; but to possess them is to be affected by them from the heart; neither does anyone possess good and truth when he is affected by them for the sake of thereby gaining reputation and wealth; for in this case he is not affected by good and truth, but by honor and gain, and he makes the former the means of obtaining the latter. In the other life the goods and truths that such persons have known, and have even preached, are taken away from them, and there remains the love of self and of the world, from which is their life. From this it is evident how the case is with good and truth, namely, that no one is allowed to approach them with affection and faith, unless he is of such a character that he can continue in them to the end of his life. But they who profane are those who cannot be withheld from them.

Verses 12-14. And Isaac sowed in that land, and found in that year a hundred measures, and Jehovah blessed him. And the man increased, and went on going and increasing until he became exceeding great. And he had acquisition of flock, and acquisition of herd, and much service; and the Philistines envied him. "And Isaac sowed in that land," signifies interior truths which are from the Lord appearing to the rational; "and found in that year a hundred measures," signifies abundance; "and Jehovah blessed him," signifies as to the good of love therein; "and the man increased, and went on going and increasing until he became exceeding great," signifies successive increase; "and he had acquisition of flock, and acquisition of herd," signifies as to interior good, and as to exterior good; "and much service," signifies the truth therefrom; "and the Philistines envied him," signifies that they who were in the mere memory-knowledge of knowledges did not apprehend.

And Isaac sowed in that land. That this signifies interior truths which are from the Lord appearing to the rational, is evident from the signification of "sowing," as being in the supreme sense Divine truth which is from the Lord who is the sower (n. 3038); and in the internal sense the truth and good with man thence derived (n. 3373); and from the signification of "land," as being the rational things which when enlightened by the Divine are appearances of truth (n. 3368); or what is the same, interior truths which are from the Lord appearing to the rational; which appearances, or which truths, are of a higher degree, being treated of in the internal sense as far as verse 14. The angels are in these appearances of truth, which are such that they immeasurably transcend the understanding of man during his life in the world. [2] In order that it may be still more evident what these appearances of truth are, take also the following example. It is known that the Divine is infinite as to being, and eternal as to manifestation, and that the finite is not capable of comprehending the infinite, nor indeed the eternal, for the eternal is the infinite as to manifestation; and as the Divine Itself is infinite and eternal, all things which are from the Divine are also infinite and eternal, and being infinite cannot possibly be comprehended by angels, because these are finite. For this reason the things which are infinite and eternal are presented before the angels in appearances which are finite; but still in such appearances as are very far above the sphere of man's comprehension. For example, man cannot possibly have any idea of the eternal except from time; and this being the case, he cannot possibly comprehend what is from eternity, thus what the Divine was before time, or before the world was created. And so long as there is in his thought anything of an idea from time, if he thinks on the subject he must necessarily fall into errors from which he cannot be extricated. But to the angels, who are not in the idea of time, but in the idea of state, it is given to perceive this most clearly, for the eternal with them is not the eternal of time, but the eternal of state, without the idea of time. [3] Hence it is manifest in what appearances the angels are in comparison with man, and how much their appearances are above those with man; for man cannot have the smallest thought apart from time and space; whereas the angels derive nothing from these; but in their stead from state as to being and as to manifestation. From all this we can see what is the nature of the appearances of truth here treated of, and which are of a higher degree. In what follows, the appearances of truth of a lower degree are treated of in their order, even as they are adapted to mankind.

And found in that year a hundred measures. That this signifies abundance, is evident from the signification of "year," as being the entire state that is treated of (n. 487, 488, 493, 893); from the signification of a "hundred," as being much and full (n. 2636); and from the signification of "measure," as being the state of a thing as to truth (n. 3104). All these things collected into a one signify the abundance of truth. In the supreme sense here, as everywhere, the subject treated of is the Lord-that He too when in the maternal human was in appearances of truth; but that as He put off this human, He put off the appearances also, and put on the infinite and eternal Divine Itself. But in the internal or relative sense the subject is appearances of a higher degree which exist with the angels, as above stated, the abundance of which is signified by the finding in that year of a hundred measures. With appearances of truth, or with truths from the Divine, the case is that such as are of a higher degree immeasurably surpass those which are in a lower degree, both in abundance and in perfection; for myriads, nay myriads of myriads of things which are distinctively perceived by those who are in a higher degree, appear only as one thing to those who are in a lower degree; for lower things are nothing but the composites of higher things, as may be inferred from the memories in man, the interior of which, because in a higher degree, so immeasurably excels the exterior one which is in a lower degree (n. 2473, 2474). From this we can see how great is the angelic wisdom in comparison with that of man; the angels of the third heaven being in the fourth degree above man; concerning which wisdom therefore nothing can be told except that it is incomprehensible, nay, ineffable.

And Jehovah blessed him. That this signifies in respect to the good of love therein, is evident from the signification of "being blessed," as being to be enriched with all celestial and spiritual good (n. 981, 1731, 2846); thus to be "blessed by Jehovah" is to be enriched with celestial good, which is of love, for Jehovah is the very being of love or of good (n. 1735); and therefore where good is treated of, "Jehovah" is named; but where truth is treated of, "God" is named (n. 2586, 2769).

And the man increased, and went on going and increasing until he became exceeding great. That this signifies successive increase, is evident from the signification of "to increase," to "go on going," and to "become exceeding great," as being the successive increasings of good and truth in their order; namely, from truth to good, and from good to truth.

And he had acquisition of flock, and acquisition of herd. That this signifies in respect to interior good and to exterior good (that is, to rational good and to natural good) is evident from the signification of "flock," as being interior or rational good (n. 343, 2566); and from the signification of "herd," as being exterior or natural good (n. 2566). The natural good which is signified by "herd," is not that which is born with man, but is that which is procured by means of the knowledges of truth joined to the affection of good; for the natural good born with men is in itself a mere animal affair, for it exists also with animals; but the natural good which is acquired, or which is given to man by the Lord, contains in it what is spiritual, so that it is spiritual good in natural. This good is real natural human good, while that which is born with men, although it appears as good, may still not be good, and may even be evil; for it may receive falsities, and believe that to be good which is evil. Such natural good exists among nations of the worst life and faith.

And much service. That this signifies the truth thence derived, is evident from the signification of "service," as being all that which is beneath, which is subordinate, and which obeys (n. 1713, 2541, 3019, 3020), thus truth, because this is from good and ministers to good; on which subject much has been said above.

And the Philistines envied him. That this signifies that they who were in the mere memory-knowledge of knowledges did not apprehend, is evident from the signification of "envying," as being here not to apprehend, as is evident from what follows; and from the signification of "Philistia," as being the memory-knowledge of knowledges; thus by the "Philistines" are meant those who are in this memory-knowledge (n. 1197, 1198).

Verses 15-17. And all the wells that his father's servants digged in the days of Abraham his father, the Philistines stopped them up, and filled them with dust. And Abimelech said unto Isaac, Go away from us; for thou art much mightier than we. And Isaac departed thence, and encamped in the valley of Gerar, and dwelt there. "And all the wells that his father's servants digged in the days of Abraham his father, the Philistines stopped them up," signifies that they who were in the memory-knowledge of knowledges were not willing to know interior truths which are from the Divine, and thus obliterated them; "and filled them with dust," signifies by earthly things; "and Abimelech said unto Isaac," signifies the Lord's perception concerning this doctrine; "go away from us; for thou art much mightier than we," signifies that they could not endure those truths because of the Divine in them; "and Isaac departed thence," signifies that the Lord left interior doctrinal things; "and encamped in the valley of Gerar, and dwelt there," signifies that He betook Himself to lower rational things, that is, from interior appearances to exterior ones.

And all the wells that his father's servants digged in the days of Abraham his father, the Philistines stopped them up. That this signifies that they who were in the memory-knowledge of knowledges were not willing to know interior truths which are from the Divine, and thus obliterated them, is evident from the signification of "wells," as being truths (n. 2702, 3096), here, interior truths which are from the Divine, inasmuch as the wells by which truths are signified are said to have been digged by his father's servants in the days of Abraham his father, for by Abraham is represented the Lord's Divine Itself (n. 2011, 2833, 2836, 3251, 3305); from the signification of "stopping up," as being not to be willing to know, and thus to obliterate; and from the representation of the Philistines, as being those who are solely in the memory-knowledges of knowledges (n. 1197, 1198). [2] Appearances of truth of a lower degree are now treated of, in which they may be who are in the memory-knowledge of knowledges, and who are here meant by the "Philistines." With interior truths which are from the Divine, and which are obliterated by those who are called "Philistines," the case is this: In the Ancient Church and afterwards, those were called "Philistines" who applied themselves little to life, but much to doctrine, and who in process of time even rejected the things which are of life, and acknowledged as the essential of the church the things which are of faith, which they separated from life; consequently who made light of the doctrinal things of charity, which in the Ancient Church were the sum and substance of doctrine, and thus obliterated them, and instead thereof vaunted much the doctrinal things of faith, and made the whole of religion to consist in these; and inasmuch as thereby they departed from the life which is of charity-that is, from the charity which is of life-they preeminently were called the "uncircumcised;" for by the "uncircumcised" were signified all who were not in charity, however much they might be in doctrinal things (n. 2049). [3] Those who thus departed from charity removed themselves also from wisdom and intelligence; for no one can be wise and intelligent in regard to truth unless he is in good, that is, in charity, because all truth is from good, and looks to good; so that they who are without good cannot understand truth, and are not even willing to know it. In the other life, when such persons are far from heaven, there sometimes appears with them a snowy light; but this light is like that of winter, which being devoid of heat produces no fruit; and therefore when such persons draw near to heaven their light is turned into mere darkness, and their minds are plunged into the like, that is, into stupor. From all this it can now be seen what is meant by the statement that those who are in the mere memory-knowledge of knowledges were not willing to know interior truths which are from the Divine, and thus obliterated them.

And filled them with dust. That this signifies by means of earthly things, that is, by the loves of self and of gain, is evident from the signification of "dust," as being that which is of this nature (n. 249). The meaning is that those called "Philistines" (that is, those who are not in life but in doctrine) obliterate interior truths by earthly loves, which are the love of self and of gain; from these loves they were called the "uncircumcised" (n. 2039, 2044, 2056, 2632). For they who are in these loves cannot but fill the wells of Abraham with dust (that is, obliterate the interior truths of the Word by earthly things), because from these loves they cannot possibly see spiritual things (that is, the things which are of the light of truth from the Lord); for these loves induce darkness, and darkness extinguishes this light. For as before said (n. 3412), on the approach of the light of truth from the Lord, they who are in doctrine only, and not in life, are in total darkness and stupor, and even become angry, and in every way busy themselves to dissipate truths; for the love of self and of gain is of such a nature that it cannot endure the near approach of anything of truth from the Divine. Nevertheless such persons can glory and take pride in the fact that they know truths, nay, they preach them from a kind of zeal; but it is the fires of those loves that kindle and arouse them, and their zeal is merely a fervor thence derived, as is sufficiently evident from the fact that they can preach against their own veriest life with a like zeal or fervor. These are the earthly things by which the Word itself, which is the fountain of all truth, is blocked up.

And Abimelech said unto Isaac. That this signifies the Lord's perception concerning that doctrine, is evident from the signification of "saying," as being to perceive (concerning which frequently above); from the representation of Abimelech, who here is the king of the Philistines, as being that doctrine (n. 3365, 3391); and from the representation of Isaac, as being the Lord in respect to the Divine rational.

Go away from us; for thou art much mightier than we. That this signifies that they could not endure interior truths because of the Divine therein, is evident from the signification of "to go away from us," as being not to endure the presence; and from the signification of his being "much mightier," as being on account of his opulence; here, on account of the Divine that was in interior truths. (That they who are called "Philistines" cannot endure the presence of good, thus not the presence of the Divine, may be seen above, n. 3413.)

And Isaac departed thence. That this signifies that the Lord left interior truths, is evident from the signification of "departing thence," as being to leave; here, to leave interior truths, because these are here treated of; and from the representation of Isaac, as being the Lord as to the Divine rational. That the Lord leaves interior truths, signifies that He does not open them to persons of such a character; for there are everywhere in the Word internal truths; but such persons as are in the memory-knowledge of knowledges, and not at the same time in life, do not when reading the Word even see these truths; as is evident from the fact that they who make faith the essential of salvation do not attend to those things which the Lord so frequently spoke concerning love and charity (n. 1017, 2371); and they who do attend, call such things the fruits of faith, which fruits they thus distinguish, nay, separate, from charity, of the nature of which they are ignorant. Thus the posterior things of the Word appear to them, but not the anterior things; that is, the exterior things, but not the interior; and to see what is posterior or exterior without seeing what is anterior or interior is to see nothing of the Divine. This is what is meant by the Lord's leaving interior truths, which is signified by Isaac's departing thence; not that the Lord leaves them, but that they remove themselves from the Lord, because from those things which are of life.

And encamped in the valley of Gerar, and dwelt there. That this signifies that He betook Himself to lower rational things, that is, from interior appearances to exterior, is evident from the signification of "encamping," as being to dispose into order; and from the signification of the "valley of Gerar," as being lower rational things, or exterior appearances of truth, for a "valley" signifies lower, or what is the same, exterior things (n. 1723), and "Gerar" those which are of faith, thus which are of truth (n. 1209, 2504, 3365, 3384, 3385); and from the signification of "dwelling" as being to be and to live (n. 3384); so that by his "encamping in the valley of Gerar and dwelling there" is signified that the Lord so disposed truths that they might be adapted to the comprehension and genius of those also who are not much in life, but in the doctrinal things of faith; as may be seen from the Word, where also truths are thus adapted. [2] For example: they who are in doctrinal things, and not so much in life, do not know otherwise than that the heavenly kingdom is similar to kingdoms on earth, in that men become great by ruling over others, this delight being the only one with which they are acquainted, and which they prefer to every other delight; and therefore the Lord spoke in the Word according to this appearance, as in Matthew: Whosoever shall do and teach, the same shall be called great in the kingdom of the heavens (Matt. 5:19); and in David: I said, Ye are gods, and all of you sons of the Most High (Ps. 82:6; John 10:34, 35). And because even the disciples themselves had at first no other opinion respecting the heavenly kingdom than that of greatness and preeminence, as on earth-as is evident in Matthew 18:1; Mark 9:34; Luke 9:46-and also had an idea of sitting on the right hand and the left of a king (Matt. 20:20, 21, 24; Mark 10:37), therefore also the Lord replied according to their apprehension and their spirit, saying, when there was a contention among them as to which of them should be greatest: Ye shall eat and drink at My table in My kingdom; and shall sit on thrones judging the twelve tribes of Israel (Luke 22:30; Matt. 19:28); for at that time they did not know that heavenly delight is not the delight of greatness and preeminence, but is the delight of humiliation and of the affection of serving others; thus of desiring to be least, and not greatest; as the Lord teaches in Luke: Whosoever is least among you all, the same shall be great (Luke 9:48). [3] Thus they who are in the memory-knowledge of knowledges, and not in the life of charity, cannot know that there is any other delight than that which results from preeminence; and because this is the only delight that is seated in their minds, and makes all their life, therefore they are utterly ignorant of the heavenly delight that results from humiliation and the affection of serving others-that is, the delight of love to the Lord and of charity toward the neighbor-consequently of the blessedness and happiness thence derived. This is the reason why the Lord spoke in adaptation to their infirmity, that thereby they might be aroused and introduced to good, so as to learn, and to teach, and to do it. At the same time He teaches the nature of greatness and preeminence in heaven (Matt. 19:30; 20:16, 25-28; Mark 10:31, 42-45; Luke 9:48; 13:30; 22:25-28). These and the like are the appearances of truth of a lower degree; for they do become relatively great, preeminent, powerful, and of authority, seeing that a single angel has greater power than myriads of infernal spirits, yet not from himself, but from the Lord; and he has it from the Lord in the proportion that he believes that he has no power from himself, thus that he is the least; and this he can believe insofar as he is in humiliation and in the affection of being of service to others, that is, insofar as he is in the good of love to the Lord, and of charity toward the neighbor.

Verse 18. And Isaac returned, and digged again the wells of waters which they had digged in the days of Abraham his father; and the Philistines stopped them up after the death of Abraham; and he called their names after the names which his father called them. "And Isaac returned, and digged again the wells of waters which they had digged in the days of Abraham his father," signifies that the Lord opened those truths which were with the ancients; "and the Philistines stopped them up after the death of Abraham," signifies that they who were in the mere memory-knowledge of knowledges denied those truths; "and he called their names," signifies their quality; "after the names which his father called them," signifies significatives of truth.

And Isaac returned, and digged again the wells of waters which they had digged in the days of Abraham his father. That this signifies that the Lord opened those truths which were with the ancients, is evident from the representation of Isaac, as being the Lord as to the Divine rational, concerning which above; from the signification of "returning and digging again," as being to open again; from the signification of "wells of waters," as being the truths of knowledges (that "wells" are truths may be seen above, n. 2702, 3096; and that "waters" are knowledges, n. 28, 2702, 3058); and from the signification of "the days of Abraham his father," as being a previous time and state as to truths, which truths are signified by the wells which they digged at that time, thus the truths which were with the ancients. (That "days" signify time and states may be seen above, n. 23, 487-488, 493, 893.) When "days" signify states, then by Abraham the father is represented the Lord's Divine Itself before He adjoined to it the Human (n. 2833, 2836, 3251); when they signify time, then by Abraham the father are signified the goods and truths which were from the Lord's Divine before He adjoined to it the Human, thus the goods and truths which were with the ancients. [2] The truths which were with the ancients are at this day wholly obliterated, insomuch that scarcely anyone knows that they ever existed, and that they could be any other than what are taught at this day, when yet they were totally different. The ancients had Representatives and Significatives of the celestial and spiritual things of the Lord's kingdom, thus of the Lord Himself; and they who understood such representatives and significatives were called the wise; and they were wise, for thereby they were able to speak with spirits and angels. For when angelic speech (which is incomprehensible to man because spiritual and celestial) descends to man, who is in a natural sphere, it falls into representatives and significatives such as are in the Word, and hence it is that the Word is a holy writing; for in order to be a full correspondence that which is Divine cannot be presented in any other way before the natural man. [3] And as the ancients were in representatives and significatives of the Lord's kingdom, in which there is nothing but celestial and spiritual love, they had also doctrinal things that treated solely of love to God and of charity toward the neighbor; and by virtue of these doctrinal things they were called the wise. From these doctrinal things they knew that the Lord would come into the world, and that Jehovah would be in Him, and that He would make the human in Himself Divine, and would thus save the human race. From these doctrinal things they also knew what charity is, namely, the affection of being of service to others without any end of recompense; and also what is the neighbor toward whom there should be charity, namely, all in the universe, but still each with discrimination. At this day these doctrinal things are utterly lost, and in place of them there are doctrinal things of faith, which the ancients accounted as relatively nothing. At the present day the doctrinal things of love to the Lord and of charity toward the neighbor are rejected, in part by those who in the Word are called "Babylonians and Chaldeans," and in part by those who are called "Philistines" and also "Egyptians"; and thus are so completely lost that there remains scarcely any trace of them. For who at the present day knows what that charity is which is devoid of all regard for self, and which is averse to everything that is for the sake of self? And who knows that the neighbor is everyone, with discrimination according to the kind and amount of good in him, thus that he is good itself, consequently in the supreme sense the Lord Himself, because He is in good, and good is from Him, and the good which is not from Him is not good, however much it may appear to be so? And because it is not known what charity is, and what the neighbor, it is not known who they are that in the Word are signified by the "poor," the "miserable," the "needy," the "sick," the "hungry" and "thirsty," the "oppressed," "widows," "orphans," "captives," the "naked," "sojourners," the "blind," the "deaf," the "halt," "maimed," and others when yet the doctrinal things of the ancients taught who these were, and to what class of the neighbor, and thus of charity, each belonged. The whole of the Word in the sense of the letter is written in accordance with these doctrinal things, so that he who has no knowledge of them cannot possibly know any interior sense of the Word. [4] As in Isaiah: Is it not to break bread to the hungry, and that thou bring the afflicted that are cast out to thy house; when thou seest the naked, that thou cover him, and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the dawn, and thy healing shall spring forth speedily; and thy righteousness shall go before thee, the glory of Jehovah shall gather thee (Isa. 58:7-8). He who lays stress on the sense of the letter believes that if he merely gives bread to the hungry, takes into his house the poor outcasts or wanderers, and covers the naked, he will on this account come into the glory of Jehovah, or into heaven; when yet these are mere outward acts, and even the wicked may do them for the sake of self-merit; but by the "hungry," the "afflicted," and the "naked" are signified those who are spiritually such, thus different states of misery in which the man may be who is the neighbor, and toward whom charity is to be exercised. [5] In David: He that executeth judgment for the oppressed; that giveth bread to the hungry; Jehovah looseth the prisoners; Jehovah openeth the eyes of the blind; Jehovah raiseth up them that are bowed down; Jehovah loveth the righteous; Jehovah guardeth the sojourners; he upholdeth the fatherless and widow (Ps. 146:7-9); where by the "oppressed," the "hungry," the "prisoners," the "blind;" the "bowed down," the "sojourners," the "fatherless" and "widow," are not meant those who are commonly so called, but those who are such in respect to spiritual things, that is, in respect to their souls. Who these were, and in what state and degree they were neighbors, thus what charity was to be exercised toward them, was taught by the doctrinal things of the ancients. It is the same everywhere else in the Old Testament; for when the Divine descends into what is natural with man, it descends into such things as are works of charity, with discrimination according to genera and species. [6] The Lord also spoke in like manner, because He spoke from the Divine Itself, as in Matthew: Then shall the King say unto them on His right hand, Come ye blessed of My Father, inherit the kingdom prepared for you; for I was hungry, and ye gave Me to eat; I was thirsty, and ye gave Me to drink; I was a stranger, and ye took Me in; naked, and ye clothed Me; I was sick, and ye visited Me; I was in prison, and ye came unto Me (Matt. 25:34-36). By the works here recounted are signified the universal genera of charity; and in what degree are the goods or the good men who are the neighbors toward whom charity is to be exercised; and that in the supreme sense the Lord is the neighbor, for He says: Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me (Matt. 25:40). From these few examples it may be seen what is meant by the truths with the ancients. But that these truths are altogether obliterated by those who are in the doctrinal things of faith, and not in the life of charity, that is, by those who in the Word are called "Philistines," is signified by the Philistines stopping up the wells after the death of Abraham, which is the subject next treated of.

And the Philistines stopped them up after the death of Abraham. That this signifies that they who were in the mere memory-knowledge of knowledges denied those truths, is evident from the signification of "stopping up," as being not to be willing to know, and what is the same, to deny and thus to obliterate them (concerning which above, n. 3412); and from the representation of the Philistines, as being those who are in the mere memory-knowledge of knowledges (concerning which above, n. 1197, 1198, 3412, 3413). Those are in the memory-knowledge of knowledges who are in the doctrinal things of faith and are not willing to know the truths of knowledges or of doctrinal things. The truths of knowledges or of doctrinal things are those which are of life, and which have regard to charity toward the neighbor and love to the Lord. The doctrine to which these doctrinal things and knowledges pertain, merely teaches them; and therefore the man who teaches what ought to be done, and does not do it, is not willing to know truths, because they are contrary to his life; and that which is contrary to his life he also denies. It is from these causes that the doctrinal things of love and charity, which in the Ancient Church were the whole of doctrine, are obliterated.

And he called their names. That this signifies their quality, is evident from the signification of "calling names," as being the quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3237); and as "to call names" or "a name" signifies the quality, therefore "to call" without a name being mentioned, in the internal sense of the Word signifies to be of such a quality. As in Isaiah: Hear ye this, O house of Jacob 3421-1 who are called by the name of Israel, and are come forth out of the waters of Judah. For they call themselves of the city of holiness, and stay themselves upon the God of Israel (Isa. 48:1-2); where "calling themselves of the city of holiness" signifies being of such a quality. And in Luke: Behold thou shalt conceive in thy womb, and shalt bring forth a son, and shalt call his name Jesus; He shall be great, and shall be called the Son of the Most High (Luke 1:31, 32); "to be called the Son of the Most High" denotes being.

After the names which his father called them. That this signifies significatives of truth, is evident from the fact that the names which in ancient times were given to persons, places, and things, were all significative (n. 340, 1946, 2643); thus the names given to fountains and wells were significative of the things that were formerly understood by fountains and wells, and which had relation to truth (as was shown above, n. 2702, 3096); and because names were significative, by "name" also, and by "calling by name" is signified in general the quality of either a thing or a state (as just stated, n. 3421); and this being so, by the names in the Word, in its internal sense, is not signified any person, or any nation, or any kingdom, or any city, but always some actual thing. That by "wells" in this passage there is signified something heavenly must be obvious to everyone; for unless this were so, to mention so many particulars concerning wells would not be worthy of the Divine Word, because it would be of no use to know them; as for instance that the Philistines stopped up the wells which the servants of Abraham digged; that Isaac digged them again, and that he called their names after their former names; and afterwards that the servants of Isaac digged a well in the valley about which the shepherds strove; and that they digged again another well about which they also strove; and afterwards another about which they did not strive; and again another; and lastly that they told Isaac about a new well (verses 15, 18-22, 25, 32, 33); but the heavenly signification of these wells is now manifest from the internal sense.

Verses 19-21. And the servants of Isaac digged in the valley, and found there a well of living waters. And the shepherds of Gerar strove with Isaac's shepherds, saying, The waters are ours; and he called the name of the well Esek, because they contended with him. And they digged another well, and they strove over that also, and he called the name of it Sitnah. "And the servants of Isaac digged in the valley, and found there a well of living waters," signifies the Word as to the literal sense in which is the internal sense; "and the shepherds of Gerar strove with Isaac's shepherds," signifies that they who taught did not see any such thing therein, because the senses appear opposed; "saying, The waters are ours," signifies that they are in the truth; "and he called the name of the well Esek, because they contended with him," signifies denial on these accounts as well as on others, in being against the teachers, and on account of other things besides; "and they digged another well, and they strove over that also," signifies the internal sense of the Word, as to whether it has any existence; "and he called the name of it Sitnah," signifies their quality.

And the servants of Isaac digged in the valley, and found there a well of living waters. That this signifies the Word as to the literal sense in which is the internal sense, is evident from the signification of "digging in the valley," as being to make search lower down in respect to where truths are; for to "dig" is to search, and a "valley" denotes what is below (n. 1723, 3417); and from the signification of a "well of living waters," as being the Word in which are truths Divine, thus the Word as to the literal sense in which is the internal sense. That the Word is called a "fountain," and indeed a "fountain of living waters," is well known; but the reason why the Word is also called a "well," is that the sense of the letter is relatively such; and also because relatively to those who are spiritual the Word is not a "fountain," but a "well" (n. 2702, 3096). As a "valley" denotes that which is below, or what is the same, that which is exterior, and the fountain was found in a valley, and the literal sense is the lower or exterior sense of the Word, therefore it is the literal sense which is meant; but because the internal sense, that is, the heavenly and Divine sense, is within this, therefore the waters thereof are called "living;" as were also the waters that went forth under the threshold of the new house, in Ezekiel: And it shall come to pass that every living creature that creepeth, to which the river there comes, shall live; and there shall be a very great multitude of fish, because these waters are come thither and are healed, and everything liveth whithersoever the river cometh (Ezek. 47:9); where the "river" is the Word; the "waters which cause everything to live" are the Divine truths contained in it; the "fish" are memory-knowledges (n. 40, 991). [2] That the Word of the Lord is such that it gives life to him that thirsteth, that is, to him that desireth life, and that it is a "fountain whose waters are living," the Lord also teaches in John when speaking to the woman of Samaria at Jacob's well: If thou knewest the gift of God, and who it is that saith to thee, Give Me to drink, thou wouldest have asked of Him, and He would have given thee living water. Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a fountain of water springing up unto eternal life (John 4:10, 14). That the Word is living and therefore gives life, is because in its supreme sense the Lord is treated of, and in the inmost sense His kingdom, in which the Lord is all; and this being the case, there is in the Word life itself, which flows into the minds of those who read the Word with reverence; hence it is that in respect to the Word that is from Himself the Lord declares Himself to be a "fountain of water springing up unto eternal life" (see also n. 2702). [3] That just as the Lord's Word is called a "fountain," so is it also called a "well," is evident in Moses: Israel sang this song: Spring up, O well, answer ye unto it: the princes digged the well; the chiefs of the people digged it for the lawgiver with their staves (Num. 21:17-18). These words were spoken at the "place Beer," that is, at the "place of the well." That by "well" here is signified the Word of the Ancient Church, spoken of above (n. 2897), is evident from what is there said; "princes" are primary truths that are the source; (that "princes" signify primary truths may be seen above, n. 1482, 2089); the "chiefs of the people" are lower truths, such as are those contained in the literal sense (n. 1259, 1260, 2928, 3295); that the "lawgiver" is the Lord, is evident; "staves" denote the powers which they possessed.

And the shepherds of Gerar strove with Isaac's shepherds. That this signifies that they who taught did not see any such thing therein because the senses appeared opposed, is evident from the signification of "disputing," when the internal sense of the Word is concerned, as being to deny it to be such by saying that they do not see it; and from the signification of "shepherds," as being those who teach (n. 343); and from the signification of "Gerar," as being faith (n. 1209, 2504, 3365, 3384); thus "the shepherds of the valley of Gerar" denote those who acknowledge only the literal sense of the Word. The reason why they see no such thing, that is, no interior sense, is that the two appear opposite, namely, what is in the internal sense, and what is in the literal sense. But their appearing to be opposite does not prove that they are so, for they wholly correspond; and the reason they appear opposite is that they who see the Word so are in what is opposite. [2] It is the same in the case of a man who is in opposition within himself, that is, whose external or natural man is in entire disagreement with his internal or spiritual man. Such a man sees that which is of the internal or spiritual man as opposed to himself, when yet in respect to the external or natural man, he himself is in that which is opposed; and if he were not in this, so that his external or natural man yielded obedience to the internal or spiritual man, the two would wholly correspond. For example: the man who is in what is opposed believes that in order for him to receive eternal life riches are to be renounced, as well as all the pleasures of the body and of the world, thus the delights of life; such things being supposed to be opposed to spiritual life, whereas in themselves they are not so, but correspond, because they are means to an end, namely, that the internal or spiritual man may enjoy them so as to be able to perform the goods of charity, and also may live content in a healthful body. The ends alone are what cause the internal man and the external either to be opposed or to correspond; they are opposed when the riches, pleasures, and delights here spoken of become the ends, for in this case the spiritual and celestial things which are of the internal man are despised and derided, nay, are rejected; but they correspond when such things are not made ends, but means to higher ends, namely, to those things which belong to the life after death, thus to the heavenly kingdom and the Lord Himself. In this case bodily and worldly things appear to the man as scarcely anything in comparison; and when he thinks about them, he values them only as means to ends. [3] From this it is evident that the things which appear opposed are not opposed in themselves; but they appear so because men are in what is opposed. They who are not in what is opposed, act, speak, and acquire riches, and also enjoy pleasures, similarly as do those who are in what is opposed, insomuch that in the outward appearance they can scarcely be distinguished from each other. The reason is that their ends alone are what distinguish them; or what is the same, their loves; for loves are ends. But although in the outward form, or as to the body, they appear alike, yet in the inward form, or as to the spirit, they are utterly unlike. The spirit of one who is in correspondence-that is, with whom the external man corresponds to the internal-is fair and beautiful, such as is heavenly love in form; but the spirit of one who is in what is opposed-that is, with whom the external man is opposed to the internal-however great may be the outward resemblance to the other, is black and ugly, such as is the love of self and of the world, that is, such as is contempt of others and hatred in form. [4] The case is the same with a host of things in the Word; that is to say, the things in the literal sense appear opposed to those in the internal sense; when yet they are by no means opposed, but wholly correspond. For example: it is frequently said in the Word that Jehovah or the Lord is angry, is wroth, destroys, and casts into hell; when yet He is never angry, and still less does He cast anyone into hell. The former is of the sense of the letter, but the latter is of the internal sense; and these appear opposed, but this is because the man is in what is opposed. In the same way the Lord appears as a sun to the angels who are in heaven, and thence as vernal warmth, and as light at dawn; but to the infernals He appears as something quite opaque, and thence as wintry cold, and as midnight darkness. Consequently to the angels He appears in love and charity, but to the infernals in hatred and enmity; thus to the latter according to the sense of the letter-that He is angry, is wroth, destroys, and casts into hell; but to the former according to the internal sense-that He is never angry and wroth, and still less destroys and casts into hell; so that when things are being treated of in the Word that are contrary to the Divine, it is inevitable that they should be presented in accordance with the appearance. Moreover it is the Divine which the wicked change into what is diabolical that works in this way; and therefore insofar as they approach the Divine, so far they cast themselves into infernal torments. [5] The case is the same with the Lord's words in the prayer: "Lead us not into temptation." The sense according to the letter is that He leads into temptation; but the internal sense is that He leads no one into temptation, as is well known (see n. 1875). The same is true of all other things that belong to the literal sense of the Word.

Saying, the waters are ours. That this signifies that they are in truth, or that they have truths, is evident from the signification of "waters," as being knowledges, and also truths (n. 28, 680, 739, 2702, 3058).

And he called the name of the well Esek, because they contended with him. That this signifies denial on these accounts as well as on others, in being against the teachers, and on account of other things besides, is evident from the fact that the names which were given of old were significative of the actual thing or state (n. 3422); whence they were enabled to bear in mind many things concerning these, especially in regard to their quality. In the present case, as the shepherds of Gerar disputed with the shepherds of Isaac, a name was given to the well from this circumstance. That "disputing" or "contending" signifies also denying, may be seen above (n. 3425); hence comes the name "Esek," which in the original tongue means "contention" or "dispute," and is derived from a kindred word which means oppression and injury. And because by "well" here is signified the Word as to the literal sense in which is the internal sense, by "Esek," or "contention," is signified a denial of the internal sense of the Word. The causes of the denial are also contained in the same expression, and are manifestly those things treated of just above (n. 3425), namely, that the literal and spiritual senses appear opposed; and also other things besides. [2] As regards the internal sense of the Word, the case is this: They who are in the mere memory-knowledge of knowledges and are called "Philistines," and they who are in the mere doctrinal things of faith, who are called "shepherds of the valley of Gerar," and are in no charity toward the neighbor, cannot possibly do otherwise than deny that there is an internal sense of the Word. The principal causes are that in their hearts they do not acknowledge the Lord, although they profess Him with the mouth; and also that at heart they do not love the neighbor, although they profess love toward him; and he who does not at heart acknowledge the Lord, and at heart love the neighbor, cannot possibly do otherwise than deny the internal sense of the Word; for the Word in its internal sense treats of nothing else than love to the Lord and love toward the neighbor; and therefore the Lord says that on these two commandments hang the Law and the Prophets, that is, the whole Word (Matt. 22:37-40). How greatly these deny the internal sense of the Word has also been given me to see from such persons in the other life, for when the existence of an internal sense of the Word that does not appear in its literal sense, and that treats of love to the Lord and the neighbor, is merely mentioned in their presence, there is perceived not only denial by them, but also aversion, and even loathing. This is the primary cause of this denial. [3] Another cause is that they altogether invert the Word by setting that above which is beneath, or what is the same, by setting that before which is behind; for they make faith to be the essential of the church, and the things which are of love to the Lord and love toward the neighbor to be the fruits of faith; when yet the truth is that if love to the Lord is compared to the tree of life in the paradise of Eden, charity and its works are the fruits therefrom, and faith and all things of faith are only the leaves. As therefore they so invert the Word as to derive the fruits not from the tree but from the leaves, it is not surprising that they deny the internal sense of the Word and acknowledge only its literal sense; for from the literal sense any dogma, even the most heretical, can be confirmed, as is well known. [4] Moreover they who are in the mere doctrinal things of faith and not in the good of life, cannot but be in persuasive faith, that is, in preconceived principles, false as well as true; consequently they must be more stupid than others, for insofar as anyone is in persuasive faith, so far he is stupid; but insofar as anyone is in the good of life (that is, in love to the Lord and charity toward the neighbor), so far he is in intelligence, that is, in faith from the Lord. Hence also it is that the former must needs be in the negative as regards the internal sense of the Word; but the latter must needs be in the affirmative for with those who are merely in doctrinal things, and not in the good of life, the interiors are closed, so that the light of truth from the Lord cannot flow in and give them to perceive that it is so; whereas with those who are in love to the Lord the interiors are open so that the light of truth from the Lord can flow in, affect their minds, and give a perception that it is so. [5] A further cause is that they have no other delight in reading the Word than that they may thus acquire honors and riches, and thereby reputation, which delight is the delight of the love of self and of the world; and this to such a degree that if they do not obtain from it such advantages, they will entirely reject the Word. They who are such, in their heart not only deny the internal sense of the Word when they hear of it, but also the literal sense itself, however much they may suppose that they believe it. For he who has as his end the delight of the love of self and of the world, completely casts out of his heart everything pertaining to eternal life; and only from his natural and corporeal man makes a profession of such things, which he calls truths not for the sake of the Lord and His kingdom, but for the sake of himself and his own. These and many other things cause those called "shepherds of the valley of Gerar," and "Philistines," to deny the internal sense of the Word.

And they digged another well, and they strove over that also. That this signifies the internal sense of the Word as to whether there is such a thing, is evident from the signification of "another well," and of "striving" (concerning which see above), thus from the series; for when those who deny anything, as for instance those who deny the internal sense of the Word, again strive or contend, it must needs be as to whether it has any existence. It is known that most disputes at this day go no further; but so long as men remain in debate as to whether a thing is, and whether it is so, they can never advance into anything of wisdom; for in the thing itself concerning which they debate there are innumerable things which they can never see so long as they do not acknowledge that thing, because in this case they are all the time ignorant of everything that belongs to it. [2] The learning of the present day scarcely passes the point of debating whether a thing has any existence, and whether it is thus, or thus; the result of which is that men are shut out from the understanding of truth. For example: he who merely disputes whether there is an internal sense of the Word can never see the innumerable, nay, illimitable things which are in the internal sense; and again, he who disputes whether charity is anything in the church, and whether all things of this are not of faith, cannot possibly know the innumerable, nay, illimitable things which are in charity, but remains in complete ignorance of what charity is. [3] The like is the case with the life after death, with the resurrection of the dead, with the last judgment, with heaven and with hell-they who merely debate whether these things exist, stand meanwhile outside the doors of wisdom, and are like persons who merely knock, and cannot even look into wisdom's magnificent palaces. And yet strange to say such men believe themselves to be wise in comparison with others, and that they are wise in proportion to their ability to debate whether a thing be so, and especially to prove that it is not so; when yet the simple who are in good, and whom they despise, can perceive in a moment, without any dispute, much more without learned controversy, that the thing is, and what is its quality. These have a common sense of the perception of truth, whereas the former have extinguished this sense by such methods, in desiring first of all to discuss whether the thing has any existence. The Lord speaks both of the former and of the latter when He says that things are hidden from the wise and intelligent, and revealed unto babes (Matt. 11:25; Luke 10:21).

And he called the name of it Sitnah. That this signifies their quality, is evident from the signification of "calling a name," as denoting the quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421); and from the signification of "Sitnah," as being in the original tongue "antagonism," which is a further degree of denial.

Verses 22, 23. And he removed from thence, and digged another well, and for this they strove not; and he called the name of it Rehoboth; and he said, For now Jehovah hath made us to be enlarged, and we shall be fruitful in the land. And he went up from thence to Beersheba. "And he removed from thence," signifies to things still lower; "and digged another well, and for this they strove not," signifies the literal sense of the Word; "and he called the name of it Rehoboth" signifies the consequent quality as to truth; "and he said, For now Jehovah hath made us to be enlarged," signifies the successive increase of truth therefrom; "and we shall be fruitful in the land," signifies the successive increase of good therefrom; "and he went up from thence to Beersheba" signifies that from this the doctrine of faith was Divine.

And he removed from thence. That this signifies to things still lower, is evident from the signification of "removing," as being to other things that follow in the series; here therefore to lower or exterior truths, because hitherto higher or interior truths have been treated of in order. Lower or exterior truths are those which appear in the literal sense of the Word, adapted to the apprehension of the natural man. These truths are now to be treated of.

And digged another well, and for this they strove not. That this signifies the literal sense of the Word, is evident from the signification of a "well," as being the Word (n. 2702, 3096, 3424), here, the Word as to the literal sense, for it is said that he "removed from thence, and digged another well, and for this they strove not," by which is signified that sense of the Word which is more exterior, and which they do not deny; and it is this which is called the literal sense. The literal sense of the Word is threefold; namely, historical, prophetical, and doctrinal, each of which is such that it may be apprehended even by those who are in externals. [2] As regards the Word the case is this: In the most ancient time, when the celestial church existed, the Word was not, because the men of that church had the Word inscribed on their hearts; for the Lord taught them immediately through heaven what was good, and thence what was true, and gave them both to perceive from love and charity, and to know from revelation. To them the veriest Word was the Lord. After this church another succeeded that was not celestial but spiritual, and at first this church had no other Word than that which had been gathered from the most ancient people; which Word was representative of the Lord, and significative of His kingdom; thus the internal sense was to them the very Word. (That they had also a written Word, both historic and prophetic, which is no longer extant; and that in this there was in like manner an internal sense, which had relation to the Lord, may be seen above, n. 2686.) Hence it was the wisdom of that time both to speak and to write by representatives and significatives; within the church concerning Divine things, and out of the church concerning other things; as is evident from the writings of those ancient people which remain with us. But in process of time this wisdom perished, to such a degree that at last they did not know that there was any internal sense even in the books of the Word. The Jewish and Israelitish nation was of the character here referred to, and accounted the prophetic Word holy from the fact that it sounded ancient, and they heard the name Jehovah in the sense of the letter; and they did not believe that anything Divine was deeply hidden within it; nor does the Christian world think any more reverently of the Word. [3] From this we can see how in succeeding time wisdom retired from inmost things to outermost; and that man had removed himself from heaven, and had at last descended even to the dust of the earth, wherein he now places wisdom. As it has fared thus with the Word, so that its internal sense has been successively obliterated, and at this day to such a degree that it is not known that there is such a sense, when yet this sense is the veriest Word in which the Divine proximately dwells, therefore its successive states are described in this chapter.

And he called the name of it Rehoboth. That this signifies the consequent quality as to truth, is evident from the signification of "calling a name," as denoting the quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421); and from the signification of "Rehoboth," as being truths, for in the original tongue "Rehoboth" means "breadths," and that in the internal sense of the Word "breadths" denote truths, was shown above (n. 1613).

And he said, For now Jehovah hath made us to be enlarged. That this signifies the successive increase of truth therefrom, is evident from the signification of "breadth," as being truth, concerning which see just above (n. 3433); hence "to be enlarged" is to receive successive increase of truth.

And we shall be fruitful in the land. That this signifies the successive increase of good therefrom, is evident from the signification of "being fruitful," as being successive increase of good. (That "to be fruitful" is predicated of good, and "to be multiplied" of truth, may be seen above, n. 43, 55, 913, 983, 2846, 2847.) And from the signification of "land," as being the church, and whatever is of the church (n. 662, 1066, 1067, 1262, 1733, 1850, 2928, 3355).

And he went up from thence to Beersheba. That this signifies that from this the doctrine of faith was Divine, is evident from the signification of "Beersheba" as being the doctrine of faith, which is Divine (n. 2723, 2858, 2859). The doctrine of faith, which is here signified by "Beersheba" is the very literal sense of the Word, for the Word is doctrine itself; and although the Word as to the literal sense is such that truths may be drawn from it, it is also such that things not true may be confirmed from it, as is well known from the existence of heresies. But he who reads the Word in order to be wise, that is, to do what is good and understand what is true, is instructed according to his end and affection; for unknown to him the Lord flows in and enlightens his mind, and where he is at a loss, gives understanding from other passages. [2] Moreover the man who is in simple good, and in simplicity believes the Word according to its literal sense, when instructed in the other life by angels is gifted with the faculty of perceiving truths; and in the meantime the few truths he has are vivified by charity and innocence; and when these are in the truths, the falsities which also had infused themselves in the shade of his ignorance are not hurtful, for they are not adjoined to good, but are withheld therefrom as it were in the circumference, and thus can be easily cast out. Very different however is the case with those who are not in the good of life, for with them the falsities which by a wrong interpretation they have hatched from the Word hold as it were the middle or center, and truths the surroundings or circumferences; and therefore falsities are adjoined to the evil of their life and truths are dispersed.

Verses 24, 25. And Jehovah appeared to him in that night, and said, I am the God of Abraham thy father; fear not, for I am with thee, and I will bless thee, and will multiply thy seed, for the sake of Abraham My servant. And he builded an altar there, and called upon the name of Jehovah, and pitched his tent there, and there the servants of Isaac digged out a well. "And Jehovah appeared to him in that night, and said," signifies the Lord's perception concerning that obscurity; "I am the God of Abraham thy father; fear not, for I am with thee," signifies that the Divine also was there; "and I will bless thee, and will multiply thy seed," signifies that thence would be increase of good and truth; "for the sake of Abraham My servant," signifies from the Lord's Divine Human; "and he builded an altar there," signifies a significative and representative of the Lord; "and called upon the name of Jehovah," signifies worship thence; "and pitched his tent there," signifies what is holy therein; "and there the servants of Isaac digged out a well," signifies doctrine thence derived.

And Jehovah appeared to him in that night, and said. That this signifies the Lord's perception concerning that obscurity, is evident from the signification of "Jehovah appearing and saying," when predicated of the Lord, as being to perceive from the Divine (that by "Jehovah appearing to him" is signified from the Divine, may be seen above, n. 3367; and that "saying" denotes perceiving, n. 2862, 3395); for Jehovah was in Him; thus so long as the human was not yet glorified, the appearing of Jehovah was Divine perception, or perception from the Divine; and therefore by "Jehovah appearing to him and saying" this is signified; and from the signification of "night," as being a state of shade or obscurity (n. 1712). By this obscurity is signified the literal sense of the Word, for relatively to the internal sense this is as shade to light. [2] A few words shall be said in order that it may be further known how the case is with the literal sense of the Word. Relatively to the literal sense, the internal sense is like the interior or celestial and spiritual things of a man relatively to his exterior or natural and bodily things, his interiors being in the light of heaven, and his exteriors in the light of the world. What the difference is between the light of heaven and the light of the world, consequently between what is of the light of heaven and what is of the light of the world, may be seen above (n. 1521-1533, 1619-1632, 1783, 1880, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3337, 3339, 3341, 3413), namely, that it is like the difference between the light of day and the shade of night. Man, being in this shade, and not being willing to know that in truth from the Lord there is light, cannot believe otherwise than that his shade is light, and also on the other hand that the light is shade; for he is like a bird of night, which as it flies in the shade of night thinks that it is in the light but when in the light of day, that it is in the shade. For with such a person the internal eye (that is, the understanding), by which man sees interiorly, has been formed no differently than this, because he has not formed it differently; for he opens it when he looks downward, that is, to worldly and bodily things, and shuts it when he should look upward, that is, to spiritual and heavenly things. With such persons the case is the same in respect to the Word-that which appears in its literal sense they believe to be of light; but that which appears in the internal sense they believe to be of shade (for the Word appears to everyone in accordance with his quality); the fact being that relatively to its literal sense the internal sense of the Word is as the light of heaven to the light of the world (n. 3086, 3108); that is, as the light of day to the light of night. [3] In the internal sense there are singulars, myriads of which together make one particular that is presented in the literal sense; or what is the same, in the internal sense there are particulars, myriads of which together make in the literal sense one general; and it is this general that is seen by man, but not the particulars which are in it and which constitute it. Nevertheless the order of the particulars in the general is apparent to man, but in accordance with his quality; and this order is the holiness that affects him.

I am the God of Abraham thy father; fear not, for I am with thee. That this signifies that the Divine also was therein, namely, in the literal sense of the Word, is evident from the representation of Abraham, as being the Lord's Divine (n. 2833, 2836, 3251, 3305); hence Jehovah the "God of Abraham" signifies the Lord's Divine which is represented by Abraham; and because the subject treated of is the Word, which also is the Lord, because all the Word is from Him and everything of the Word is concerning Him, therefore by "I am the God of Abraham thy father; fear not, for I am with thee" is signified that the Divine also is therein. As regards the Divine in the Word, the case is this: The Divine Itself is in the supreme sense of the Word, because therein is the Lord; the Divine is also in the internal sense, because therein is the Lord's kingdom in the heavens, and hence this sense is called celestial and spiritual; the Divine is also in the literal sense of the Word, because therein is the Lord's kingdom in the earths; hence this sense is called the external, and also the natural, sense, for in it are gross appearances more remote from the Divine; and yet the things therein are each and all Divine. With these three senses the case is as with the tabernacle: its inmost, or what was within the veil, where was the ark containing the testimony, was most holy, or the holy of holies; its internal, or what was immediately without the veil, where were the golden table and candlestick, was holy; and the external, where the court was, was also holy; in it the congregation assembled, and hence it was called the tent of the assembly.

And I will bless thee, and will multiply thy seed. That this signifies that thence would be an increase of good and truth, is evident from the signification of "blessing thee," as being an increase of good (n. 3406); and from the signification of "multiplying thy seed" as being an increase of truth (n. 43, 55, 913, 983, 2846, 2847; that "seed" denotes truth, of which "multiplying" is predicated, may be seen above, n. 1025, 1447, 1610, 2848, 3038, 3373, 3380). That there is an increase of good and truth with man from the literal sense of the Word also, is that in this sense also each and all things are Divine, as just stated (n. 3439), and also because in many passages of the literal sense the internal sense is open; as for instance in the Prophets of the Old Testament that the Lord would come who would be the salvation of the human race; that the whole Law and Prophets consist in loving God and the neighbor; and that "to kill" is to bear hatred, because the man who hates kills every moment, this being in his will and in the delight of his life. These are of the internal sense in the literal sense, besides many other such things.

For the sake of Abraham my servant. That this signifies from the Lord's Divine Human is evident from the representation of Abraham, as being the Lord's Divine, and also the Divine Human (n. 2833, 2836, 3251); and from the signification of "my servant," when predicated of the Lord, as being the Divine Human; not that the Divine Human is a servant, because this also is Jehovah (n. 1736, 2156, 2329, 2921, 3023, 3035), but because the Lord by this serves the human race; for by this man is saved, inasmuch as unless the Lord had united the Human to the Divine, so that man might be enabled with his mind to look upon and adore the Human of the Lord and thus have access to the Divine, he could not possibly have been saved. The conjunction of man with the Divine itself which is called the "Father" is through the Divine Human which is called the "Son"; thus through the Lord, by whom the spiritual man understands the Human, but the celestial man the Divine Itself. Hence it is evident why the Divine Human is called a "servant," namely, because it serves the Divine, in order that man may have access thereto, and because it serves mankind for their salvation. [2] This then is what is signified by "Abraham my servant" as also in David: Remember his marvelous works that He hath done, his wonders and the judgments of His mouth, O ye seed of Abraham His servant, ye sons of Jacob, His chosen ones. He sent Moses His servant, Aaron whom He hath chosen. He remembered the word of His holiness with Abraham His servant (Ps. 105:5-6, 26, 42); where by "Abraham his servant" is meant the Lord as to the Divine Human. In like manner also the Lord as to the Divine Human is meant in the supreme sense by "Israel his servant," by "Jacob his servant," and by "David his servant"; by Israel his servant, in Isaiah: Thou Israel my servant, Jacob whom I have chosen, the seed of Abraham My friend; thou whom I have taken hold of from the ends of the earth, and called thee from the wings thereof, and said unto thee, Thou art My servant, I have chosen thee (Isa. 41:8-9); where "Israel my servant" in the supreme sense is the Lord in respect to the internal things of the spiritual church; and "Jacob" as to the external things of this church. Again: He said unto me, Thou art My servant Israel, in whom I will be glorified. It is a light thing that thou shouldest be My servant to raise up the tribes of Jacob, and to bring back the preserved of Israel; and I have given thee for a light of the Gentiles, that thou mayest be My salvation unto the end of the earth (Isa. 49:3, 6); where "Israel, in whom I will be glorified," manifestly represents the Lord's Divine Human. That he is called "servant" from serving is manifest, for it is said, "that thou shouldest be My servant to raise up the tribes of Jacob, and to bring back the preserved of Israel." [3] That the Lord as to his Divine Human is meant also by "Jacob my servant" is evident in the following passage from Isaiah: I will give thee the treasures of darkness, and hidden riches of secret places, for Jacob My servant's sake, and Israel My chosen (Isa. 45:3, 4); where by "Jacob My servant, and Israel My chosen" is meant the Lord, "Jacob My servant" having respect to the external things of the church, and "Israel My chosen" to the internal things of the church. [4] The same is also signified by "David my servant" in Ezekiel: I will gather the sons of Israel from every side. My servant David shall be king over them; there shall be to them all one shepherd. They shall dwell upon the land which I have given unto Jacob My servant, and they shall dwell therein, they and their sons and their sons' sons even forever; and David My servant shall be their prince forever (Ezek. 37:21, 24-25). "David My servant" plainly denotes the Lord's Divine Human (n. 1888), and this from Divine truth, which is signified by "king," and here by "David" (n. 1728, 2015, 3009). That truth itself also is relatively a servant, may be seen above (n. 3409); and because it is so, the Lord Himself calls Himself one that serveth" or "ministereth," in Mark: Whosoever would become great among you shall be your minister; and whosoever would be first among you shall be servant of all. For the Son of man also came not to be ministered unto, but to minister (Mark 10:43-45; Matt. 20:26-28). And in Luke: Which is the greater, he that reclineth at meat, or he that ministereth? Is not he that reclineth at meat? But I am in the midst of you as he that ministereth (Luke 22:27).

And he builded an altar there. That this signifies a significative and representative of the Lord, is evident from the signification of an "altar," as being the principal representative of the Lord (n. 921, 2777, 2811).

And called upon the name of Jehovah. That this signifies worship thence, is evident from the signification of "calling on the name of Jehovah," as being worship (n. 440, 2724); and that the "name of Jehovah" is everything in one complex whereby the Lord is worshiped (n. 2628, 2724, 3006).

And pitched his tent there. That this signifies what is holy therein, is evident from the signification of "tent," as being the holy of worship (n. 414, 1102, 2145, 2152, 3312).

And there the servants of Isaac digged out a well. That this signifies doctrine therefrom, is evident from the signification of a "well," as being the Word (n. 2702, 3424); and because the Word is doctrine itself, and thus all the doctrine which is of the church is from the Word, to "dig out a well" signifies doctrine therefrom, namely, from the literal sense of the Word, because this sense is here treated of. But doctrine itself from the literal sense of the Word is one only, namely, the doctrine of charity and love-of charity toward the neighbor and of love to the Lord; for this doctrine and life according to it is the whole Word, as the Lord teaches in Matt. 22:37-40.

Verses 26, 27. And Abimelech went to him from Gerar, and Ahuzzath his companion, and Phicol the captain of his army. And Isaac said unto them, Wherefore are ye come unto me, and ye have hated me, and have sent me away from you? "And Abimelech went to him from Gerar," signifies the doctrine of faith that looks to rational things; "and Ahuzzath his companion, and Phicol the captain of his army," signifies the primaries of the doctrine of their faith; "and Isaac said unto them, Wherefore are ye come unto me, and ye have hated me, and have sent me away from you?" signifies why should they desire the Divine, seeing that they denied it, and were opposed to that which is in the internal sense of the Word.

And Abimelech went to him from Gerar. That this signifies the doctrine of faith that looks to rational things, is evident from the representation of Abimelech, as being the doctrine of faith that looks to rational things (n. 2504, 2509, 2510, 3391, 3393, 3397); and from the signification of "Gerar," as being faith (n. 1209, 2504, 3365, 3384, 3385); what the doctrine is that looks to rational things, may be seen above (n. 3368). In this passage, and as far as verse 33, they are treated of who are in the literal sense of the Word and from this in the doctrinal things of faith; and also the agreement of their doctrinal things with the internal sense insofar as they are from the literal sense. Abimelech and Ahuzzath his companion, and Phicol the chief captain of his army, represent these doctrinal things; they are such as make faith the essential, not indeed rejecting charity, but making it secondary, and thus setting doctrine before life. Our churches at this day are almost all of this character, except that which is in Christian Gentilism, where it is permitted to adore saints and their idols. [2] As in every church of the Lord there are those who are internal men and those who are external, and the internal are those who are in the affection of good, and the external those who are in the affection of truth; so also with those who are here represented by Abimelech, his companion, and the chief captain of his army-the internal are those treated of above (chapter 21, verses 22 to 33), where it is said of Abimelech and Phicol the captain of his army that they came to Abraham and made a covenant with him in Beersheba (n. 2719-2720); but the external are those here treated of.

And Ahuzzath his companion, and Phicol the captain of his army. That this signifies the primaries of the doctrine of their faith, is evident from the representation of Abimelech, as being the doctrine of faith that looks to rational things; hence "his companion and the captain of his army" signify these primaries, and indeed the primaries which are of doctrine; for a "captain," like a "prince," signifies the things that are primary (n. 1482, 2089); and an "army" signifies the doctrinal things themselves. That an "army" signifies the doctrinal things that are of truth, or that are lower truths, is because by "warfare" in the Word, and by "war," are signified the things that are of spiritual warfare and war (n. 1664, 1788, 2686); as also by "arms," such as spears," "shields," "bows," "arrows," "swords," and the like, as has been shown elsewhere. And because it is truths or doctrinal things by means of which spiritual combats are waged, therefore by "armies" these are signified; and also in the opposite sense things false or heretical. [2] That both are signified in the Word by "armies," may be seen from many passages, as in Daniel: One horn of the he-goat grew exceedingly toward the south, and toward the sunrise, and toward beauty. And it grew even to the army of the heavens, and some of the army and of the stars it cast down to the ground, and trampled upon them. Yea, it magnified itself, even to the Prince of the army. His army was given over with the continual sacrifice to transgression; and it cast down truth to the ground. I heard a holy one speaking; and another holy one said, How long shall be this vision, the continual sacrifice, and the transgression that wasteth, to give both the sanctuary and the army to be trampled down? (Dan. 8:9-13); the "horn which grew toward the south, toward the sunrise, and toward beauty," is the power of falsity from evil (n. 2832); the "armies of the heavens" are truths; the "Prince of the army" is the Lord as to Divine truth; and because in a good sense an "army" is truth, it is said that the horn "cast down of the army to the ground," and afterwards that it "cast truth to the ground." [3] Again: The king of the north 3448-1 shall set forth a multitude greater than the former, and he shall come on at the end of the times of years, coming with a great army, and with much substance. And he shall stir up his power and his heart against the king of the south, with a great army; and the king of the south shall war in battle with an exceeding great and mighty army; but he shall not stand, for they that eat of his meat shall destroy him, and his army shall overflow; and many shall fall down slain (Dan. 11:13, 25-26). The subject of this whole chapter is the war between the king of the north and the king of the south; and by the "king of the north" are meant falsities, as also by his "army;" and by the "king of the south" and his "army" are meant truths: it is a prophecy of the vastation of the church. [4] In John: I saw heaven opened, and behold a white horse, and he that sat upon him was called faithful and true. He was clothed in a garment dipped in blood. And his armies in heaven followed him upon white horses, clothed in fine linen white and clean. And I saw the beast and the kings of the earth and their armies gathered together to make war against him that sat upon the horse, and against his army (Rev. 19:11, 13-14, 19); "he that sat upon the white horse" denotes the Lord's Word, or the Lord as to the Word (n. 2760-2762); "his armies in heaven that followed him" denote the truths therefrom, consequently those in heaven who are in truths; the "beast" denotes the evils of the love of self; the "kings of the earth and their armies" denote falsities. The combats of falsity with truth are what are here described. [5] In David: By the word of Jehovah were the heavens made, and all the army of them by the breath of His mouth (Ps. 33:6); the "army of them," or of the heavens, denotes truths. Because truths are signified by an "army," the sons of the kingdom and the angels, from the truths in which they are, are called the "army of the heavens" as in Luke: Suddenly there was with the angel a multitude of the heavenly army praising God (Luke 2:13). In David: Bless Jehovah, all ye His armies, ye ministers of His that do His will (Ps. 103:21). Praise ye him all His angels; praise ye Him all His army (Ps. 148:2). In Isaiah: Lift up your eyes on high, and see who hath created these; He that bringeth out their army by number. He calleth them all by name; of the multitude of the powerful and of the mighty not a man is lacking (Isa. 40:26). I have made the earth and created man upon it; I, My hands have stretched out the heavens, and all their army have I commanded (Isa. 45:12); where the "army of the heavens" denotes truths, thus the angels, because they are in truths, as has been shown. [6] In the first book of Kings: I saw Jehovah sitting on His throne, and all the army of the heavens standing by Him on His right hand and on His left (1 Kings 22:19). In Joel: Jehovah uttereth His voice before His army; for His camp is very great; for he is strong that doeth His word (Joel 2:11). In Zechariah: I will encamp about My house against the army that passeth through and returneth, and no exactor shall pass through them any more. Rejoice greatly, O daughter of Zion; make a loud noise, O daughter of Jerusalem; behold thy King cometh unto thee (Zech. 9:8-9); where the coming of the Lord is treated of; his "army" denotes truths Divine. It is from this and also because the Lord alone fights for man against the hells which are in the continual effort to assault him, that in the Word the Lord is so often called "Jehovah Zebaoth," "God Zebaoth," the "Lord Zebaoth," that is, "of armies" as in Isaiah: The voice of a tumult of the kingdoms of the nations gathered together; Jehovah Zebaoth mustereth the army for the battle (Isa. 13:4); "the kingdoms of the nations" denote falsities from evils; "mustering the army for the battle" denotes fighting for man. [7] Inasmuch as the twelve tribes of Israel represented the Lord's heavenly kingdom, and "tribes" and likewise "twelve" signified all things of faith in one complex, that is, all truths of the kingdom (n. 577, 2089, 2129, 2130, 3272), therefore also they were called the "armies of Jehovah;" as in Exodus 7:4; 12:17, 41, 51; and it was commanded that they should be brought out of Egypt "according to their armies" (Exod. 6:26); and should mete out the camp "according to their armies" (Num. 1:52); and should be distributed into their "armies" (Num. 2). [8] That by "armies" are signified truths, is evident also in Ezekiel: Persia and Lud and Put were in thine army, thy men of war; they hanged the shield and the helmet in thee, they set forth thine honor; the sons of Arvad and thine army were upon thy walls round about, and the Gammadim were in thy towers (Ezek. 27:10-11); speaking of Tyre, by which are signified the interior knowledges of good and truth, and thus those who are therein (n. 1201); "army" denotes the truths themselves; that "Lud and Put" are also those who are in knowledges may be seen above (n. 1163, 1164, 1166, 1195, 1231); "shield and helmet" are such things as pertain to spiritual combat or war. [9] That in the opposite sense "armies" signify falsities, is manifest in Isaiah: It shall come to pass in that day that Jehovah shall visit upon the army of the height in the height, and upon the kings of the earth upon the earth (Isa. 24:21); where the " armies of the height" denote falsities from the love of self. In Ezekiel: I will bring thee back, and put hooks in thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them completely clad, a great company with buckler and shield, all of them handling swords. Thou shalt come from thy place out of the sides to the north, thou and many peoples with thee, all of them riding on horses, a great company and a mighty army (Ezek. 38:4, 15); speaking of Gog, by whom is signified external worship separate from internal, thus become idolatrous (n. 1151); his "army" denotes falsities. [10] In Jeremiah: I will send against Babylon him that bendeth, bending his bow, and lifting up himself in his coat of mail; spare ye not her young men, give to the curse all her army (Jer. 51:2-3); "Babylon" denotes worship the externals of which appear holy, but the interiors are profane (n. 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326); "her army" is the falsities of such profane interiors, as in like manner the "army of Babylon" in other passages (as Jer. 32:2; 34:1, 21; 39:1). In Ezekiel: Pharaoh shall see them, and shall be comforted over all his multitude, Pharaoh and all his army, slain by the sword. For I will put the terror of Me in the land of the living (Ezek. 32:31-32); speaking of Egypt, by which are signified those who pervert truths by reasonings from memory-knowledges (n. 1164, 1165); "his army," or the army of Pharaoh, denotes falsities therefrom; the like is also signified by the "army of Pharaoh" in other passages (as Jer. 37:5, 7, 11; 46:2; Ezek. 17:17). In Luke: When ye see Jerusalem compassed with armies, then know that her desolation is at hand (Luke 21:20); where the consummation of the age is treated of, or the last time of the church, when there is no longer any faith. That by "Jerusalem" is signified the church, see above (n. 2117), which is "compassed with armies" when it is beset by falsities. [11] Hence it is evident that by the "armies of the heavens" which the Jews and idolaters adored, in the internal sense were signified falsities, concerning which in the second book of Kings: They forsook all the commandments of their God, and made them a molten image, even two calves, and made a grove, and bowed themselves down to all the army of the heavens (2 Kings 17:16). This is said of the Israelites; and in another place it is written concerning Manasseh that: He built altars for all the army of the heavens (2 Kings 21:5); and again that: Josiah the king brought forth out of the temple all the vessels made for Baal, and for the grove, and for all the army of the heavens (2 Kings 23:4); and in Jeremiah, that: They should bring out the bones of the princes, of the priests, and of the prophets, and should spread them before the sun and the moon, and all the army of the heavens, which they have loved, and which they have served, and after which they have walked (Jer. 8:1-2). The houses of Jerusalem and the houses of the kings of Judah shall be unclean like Tophet, as to all the houses upon whose roofs they have burned incense unto all the army of the heavens, and have poured out drink-offerings unto other gods (Jer. 19:13). And in Zephaniah: I will stretch out Mine hand against them that worship the army of the heavens upon the roofs (Zeph. 1:4-5); for it is principally the stars that are called the "army of the heavens;" and that by the "stars" are signified truths, and in the opposite sense falsities, may be seen above (n. 1128, 1808).

And Isaac said unto them, Wherefore are ye come unto me, and ye have hated me, and have sent me away from you? That this signifies why should they desire the Divine seeing that they denied it and were opposed to that which is in the internal sense of the Word, is evident from what has been said above at verses 15-16, 19-21.

Verses 28, 29. And they said, Seeing we have seen that Jehovah was with thee; and we said, Now let there be an oath between us, between us and thee, and let us cut out a covenant with thee. If thou shalt do evil to us, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace; thou art now the blessed of Jehovah. "And they said, Seeing we have seen that Jehovah was with thee," signifies that they knew the Divine was therein; "and we said, Now let there be an oath between us, between us and thee, and let us cut out a covenant with thee," signifies that regarded in themselves the doctrinal things of their faith should not be denied; "if thou shalt do evil to us, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace," signifies that they have not done violence to the internal sense of the Word, and that they would not do violence to it; "thou art now the blessed of Jehovah," signifies that it was from the Divine.

Footnotes

3421-1 The Latin has Israel.

3448-1 The Latin has "the south."