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

Arcana Coelestia

And Jehovah made the sea to go away by a strong east wind. That this signifies the means of the dissipation of falsity, is evident from the signification of "making to go away," as being to dissipate; from the signification of "the sea," as being falsity, for by "the sea" are here signified its waters, which denote falsities (see n. 8137, 8138); and from the signification of "an east wind," as being a means of destruction (see n. 7679), here of the destruction of falsity, thus of its dissipation.

Al the night, signifies in an obscure state (as above, n. 8199).

And made the sea dry. That this signifies the dissipation of falsity, is evident from the signification of "the sea," as being falsity (as just above, n. 8201); and from the signification of "making it dry," as being its dissipation. (That "to pass over on the dry" or arid, when said in respect to the waters of that sea when removed, denotes in safety, and without any influx of falsity, see above, n. 8185.)

And the waters were cleft asunder. That this signifies separation from truths, and removal, is evident from the signification of "the waters were cleft asunder," as being the dissipation and separation of falsity (of which above, n. 8184), thus separation from truths, and removal.

And the sons of Israel came into the midst of the sea in the dry. That this signifies the entrance and passage of those who were of the spiritual church, through hell in safety, and without any influx of falsity, is evident from what was unfolded above (n. 8185), where like words occur.

And the waters were a wall to them on their right hand, and on their left. That this signifies that they were withheld from falsities on every side, is evident from the signification of "the waters" of that sea, as being falsities from evil (see n. 8137, 8138); from the signification of "were a wall to them," as being to be withheld from them (of which below); and from the signification of "on their right hand and on their left," as being on every side. That "to be a wall to them," when said of waters by which are signified falsities, denotes to be withheld from falsities, is because the case with man is this. When a man is kept by the Lord in good and truth, then falsities and evils are removed, and being removed they stand round like a wall, for they cannot enter into the sphere where good and truth are. The reason is, that in good and truth the Lord is present, and the presence of the Lord puts away evil and falsity on every side; for good and truth are absolutely opposite to evil and falsity, and therefore they cannot be together without one destroying the other. But indeed good with truth destroys, that is, removes, evil with falsity, because the former is Divine and consequently has all power, whereas the latter is infernal and consequently has no power. The former acts from things internal, but the latter from things external. When evils with falsities are removed in a man, they as before said stand round like a wall, and are in the perpetual endeavor to rush in; but this they cannot do, because the presence of the Lord, which is in good and truth, wards them off. This is what is signified by the waters being a wall unto them on their left hand and on their right. That man is withheld from evil and falsity by being kept in good and truth by the Lord, see n. 1581, 2406, 4564. But no one can be withheld from evil and kept in good, unless he has received this capacity by means of the exercise of charity in the world. This is effected by means of a life of good, or a life according to the truths of faith, consequently by means of the affection or love of good. He who by reason of his life has the love and affection of good, can be in the sphere of good and truth; but not he who by his life has put on a nature of evil.

Verses 23-25. And the Egyptians pursued, and came after them, all Pharaoh's horses, his chariots, and his horsemen, into the midst of the sea. And it was in the morning watch, and Jehovah looked forth to the camp of the Egyptians in the pillar of fire and of cloud, and troubled the camp of the Egyptians. And He took off the wheel of his chariots, and he drew it in heaviness; and the Egyptian said, I will flee before Israel, because Jehovah wageth war for them against the Egyptians. "And the Egyptians pursued," signifies an endeavor of falsity from evil to inflict violence; "and came after them," signifies the endeavor of the influx; "all Pharaoh's horses, his chariots, and his horsemen, into the midst of the sea," signifies memory-knowledges from a perverted understanding, doctrinal things of falsity, and reasonings, that they filled hell; "and it was in the morning watch," signifies the state of thick darkness and destruction of those who are in falsity from evil, and the state of enlightenment and salvation of those who are in truth and good; "and Jehovah looked forth to the camp of the Egyptians," signifies the extension thence of Divine influx toward those who were endeavoring to inflict violence by means of falsities; "in the pillar of fire and of cloud," signifies the presence in this manner of Divine good and truth there; "and troubled the camp of the Egyptians," signifies that the consequent extensions of falsity and evil returned upon them; "and He took off the wheel of his chariots," signifies the power of inflicting falsities taken away; "and he drew it in heaviness," signifies resistance and impotence; "and the Egyptian said," signifies the thought under these circumstances; "I will flee before Israel," signifies separation from those who are in the good of truth and the truth of good; "because Jehovah wageth war for them against the Egyptians," signifies that the Lord alone sustains the fight against falsities and evils.

And the Egyptians pursued. That this signifies the endeavor of falsity from evil to inflict violence, is evident from the signification of "pursuing," when done by the Egyptians, as being an endeavor to subjugate (see n. 8136, 8152, 8154), thus to inflict violence; and from the representation of the Egyptians, as being those who are in falsities from evil (n. 8132, 8135, 8136, 8146, 8148), thus also the falsities from evil.

And came after them. That this signifies the endeavor of the influx, is evident from the signification of "to come after" anyone, when said of those who are in falsities from evil, as being an endeavor to inflict violence by means of an influx of falsity from evil (see n. 8187). It denotes an endeavor, because infernal genii and spirits cannot inflict evil on the good, but nevertheless constantly endeavor to do so. There is a sphere exhaling from the hells which may be called a sphere of endeavors, and which is a sphere of doing evil. I have several times been allowed to perceive this sphere. The endeavor in it is constant, and as soon as any opportunity offers, the effect breaks forth from it. But this sphere is restrained by the sphere of the endeavors of heaven which is from the Lord, and is a sphere of imparting benefits, in which is all power, because it is from the Divine. Nevertheless equilibrium is maintained between these diametrically opposite endeavors, to the intent that man may be in freedom, and thus in choice, and that he can be reformed; for all reformation is in freedom, and without freedom there is no reformation. Spiritual endeavor is the same as will. During man's reformation he is kept in equilibrium (that is, in freedom) between willing good and willing evil; and insofar as he then accedes to willing what is good, so far he accedes to heaven and recedes from hell; and so far the new will which he then receives from the Lord prevails against his own will which he received by inheritance from his parents and afterward by actual life. When therefore a man has been so far reformed that he wills good and is affected with it, then good removes evil, because the Lord is present in good; for good is from the Lord, thus it is His, nay, it is Himself. From all this it can be seen how the case is with the endeavor of the influxes with man.

All Pharaoh's horses, his chariots, and his horsemen, into the midst of the sea. That this signifies memory-knowledges from a perverted understanding, doctrinal things of falsity, and reasonings, that they filled hell, is evident from the signification of the "horses of Pharaoh," as being memory-knowledges from a perverted understanding; from the signification of the "chariots of Pharaoh," as being doctrinal things of falsity; from the signification of the "horsemen of Pharaoh," as being reasonings therefrom (concerning all which see above, n. 8146, 8148); and from the signification of "into the midst of the sea," as being to fill hell. [2] That these three things of Pharaoh's army, namely, horses, chariots, and horsemen, are here mentioned again, is because the last state of the devastation of those of the church who had been in faith separate from charity and in a life of evil is now at hand, which state is the state of being cast into hell; and to be cast into hell is to be crowded by falsities from evil. For when the evil have been devastated as to all truth and good and have been left to the evil of their life and to the falsity thence derived, then the hells with which they had communicated by the evils of their life are opened, and then all those evils which they have appropriated to themselves rush into them, and the falsities which pour forth from the evils then constitute a sphere around them, which sphere appears like a dense cloud, or like water. When this takes place, they are then in hell; for they are then shut off from all communication with heaven, and are also separated from other hells. This is called "casting into hell." [3] This is the reason why now, when they entered into the midst of the sea, mention is made of "horses, chariots, and horsemen;" for as already said, the "sea Suph" signifies hell; and "horses, chariots, and horsemen" signify all the falsities and all things of falsity from evil, which are now let into them in order that in this manner they may be separated from the other hells by the whole nature of falsity from evil. These are the subjects specifically treated of in the verses which now follow (verses 24 to 28).

And it was in the morning watch. That this signifies a state of thick darkness and of the destruction of those who are in falsity from evil, and a state of the enlightenment and salvation of those who are in truth from good, is evident from the signification of "the morning watch," as being a state of enlightenment and salvation, and in the opposite sense, a state of thick darkness and destruction. The reason why "the morning watch" has this signification, is that in the other life states of faith and love are like the times of the day in the world, namely, like morning, noon, evening, and night; and therefore these times also correspond to those states (see n. 2788, 5672, 5962, 6110). Moreover states vary in much the same manner. The end and the beginning of these variations is "morning," and specifically, "daybreak," for then the night is ended, and the day begins. In the state to which morning corresponds, the good begin to be enlightened in respect to the things which are of faith, and to grow warm in respect to the things which are of charity, and conversely, the evil then begin to be darkened by falsities, and to be chilled by evils; consequently to them morning is a state of thick darkness and destruction, while to the good it is a state of enlightenment and salvation. [2] From these states in heaven arise the states of light and heat, and also the states of thick darkness and cold on earth, which states succeed each other every year and every day; for whatever exists in the natural world has its origin and cause from things which exist in the spiritual world, because universal nature is nothing else than a theater representative of the Lord's kingdom (3483, 4939, 5173, 5962); whence come the correspondences. The variations of light and shade and also of heat and cold on earth are indeed from the sun, that is, from the difference of its altitudes, every year and every day, in the several regions of the earth; but these causes, which are proximate, and in the natural world, were created according to the things in the spiritual world, as by their prior and efficient causes, which are the causes of the posterior causes that exist in the natural world. For nothing which is in order ever exists in the natural world that does not derive its cause and origin from the spiritual world, that is, through the spiritual world from the Divine. [3] As, relatively to the good, "morning" signifies the beginning of enlightenment and salvation, and relatively to the evil, the beginning of thick darkness and destruction, therefore it is here said that in the morning watch Jehovah looked forth to the camp of the Egyptians and troubled it, and then that He took off the wheel of the chariots, and shook out the Egyptians into the midst of the sea; and on the other hand that He saved the sons of Israel. From all this it can now be seen what is signified in the spiritual sense by the following passages in the Word: In the day thou shalt make thy plant to grow, and in the morning thy seed to blossom (Isa. 17:11). About the time of evening behold terror; before the morning he is not (Isa. 17:14). O Jehovah be Thou their arm every morning, our salvation also in the time of distress (Isa. 33:2). Thus saith the Lord Jehovih, An evil, an only evil; behold it cometh. An end is come, the end is come. The morning is come upon thee, O inhabitant of the land; the day of tumult is near (Ezek. 7:5-7). So did Bethel to you because of the wickedness of your wickedness; in the morning shall the king of Israel be utterly cut off (Hos. 10:15). Make me hear Thy mercy under the morning; deliver me from mine enemies, O Jehovah (Ps. 143:8, 9). Also that when the dawn arose the Lord saved Lot, and made it rain sulphur and fire upon Sodom and Gomorrah (Gen. 19:15, 24). [4] As "morning" signifies the state of enlightenment and salvation of the good, and the state of thick darkness and destruction of the evil, therefore also "morning" signifies the time of the Last Judgment, when they are to be saved who are in good, and they are to perish who are in evil; consequently it signifies the end of a former church, and the beginning of a new church, which things are signified in the Word by the Last Judgment (n. 900, 931, 1733, 1850, 2117-2133, 3353, 4027, 4535). This is signified by "morning" in these passages: He said unto me, Until evening, the morning, two thousand three hundred; and then shall the holy thing be justified (Dan. 8:14). In the morning, in the morning, will Jehovah give judgment for the light, it will not be lacking; I will cut off nations, their corners shall be devastated (Zeph. 3:5, 6). One crying unto me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night; if ye are seeking, seek ye, return, come (Isa. 21:11, 12). In these passages "morning" denotes the Lord's coming and the enlightenment and salvation then, thus a new church; "night" denotes the state of man and of the church at that time, that they would be in mere falsities from evil. [5] It is said "the morning watch," because the night was divided into watches, of which the last of the night and the first of the day was the morning watch. These watchmen used to be upon the walls, spying whether an enemy was coming, and by a cry announcing what they saw. By them, in the internal representative sense, is meant the Lord, and by their watch His continual presence and protection (n. 7989), as in David: Thy watchman will not slumber. Behold, the watchman of Israel shall neither slumber nor sleep. Jehovah is thy watchman; Jehovah is thy shade upon thy right hand. The sun shall not smite thee by day, or the moon in the night. Jehovah shall guard thee from all evil; He shall guard thy soul (Ps. 121:3-7). Moreover by "watchmen" are meant prophets and priests, consequently the Word, in these passages: I have set watchmen upon thy walls, O Jerusalem; in all the day and all the night they shall not be silent, making mention of Jehovah (Isa. 62:6). It is a day, the watchmen shall cry in Mount Ephraim, Arise ye, and let us go up to Zion, unto Jehovah our God (Jer. 31:6).

And Jehovah looked forth to the camp of the Egyptians. That this signifies the extension thence of Divine influx toward those who were endeavoring to inflict violence by means of falsities, is evident from the signification of "looking forth," when predicated of Jehovah, as being the extension of His influx; for it is evident that the Lord's looking forth to anyone denotes influx, because He then presents Himself as present, and gives a perception of good and truth to those who are in truth from good from Himself, which is done by means of influx. Hence it is that when the angels look at anyone they pour into him the affection that belongs to their life. And from the signification of "the camp of the Egyptians," as being falsities from evil (n. 8193, 8196); and because they who were in falsities from evil then pursued the sons of Israel, there is also signified the endeavor to inflict violence by means of falsities (n. 8208).

In the pillar of fire and cloud. That this signifies the presence of Divine good and truth there, is evident from the signification of "the pillar of fire and of cloud," as being the presence of the Lord (n. 8110), consequently of Divine good and truth; for where the Lord is, there are good and truth. (As to what is specifically signified by "the pillar of fire and of cloud," see n. 8106-8108.)

And troubled the camp of the Egyptians. That this signifies that the consequent extensions of falsity from evil returned upon them, is evident from the signification of "troubling the camp of the Egyptians," as being the return upon them of the falsities from evil which they were endeavoring to inflict on those who were in truth and good. These things are signified by these words because the presence of the Lord with the evil leads to this effect; for the evil who by means of injections of falsity and evil desire to inflict violence on the good, cast themselves into the penalty of retaliation, which is, that the falsities and evils which they endeavor to inflict, fall back on themselves. This punishment, which is called the punishment of retaliation, comes from the following law of order in heaven: "All things whatsoever ye would that men should do to you, do ye even so to them: this is the law and the prophets" (Matt. 7:12); and therefore they who do what is good from good, or from the heart, receive what is good from others; and also on the other hand, they who do what is evil from evil, or from the heart, receive what is evil from others. Hence it is that every good has its reward attached to it, and every evil its punishment (n. 696, 967, 1857, 6559). From all this it is now evident that by "Jehovah troubled the camp of the Egyptians," is signified that the extensions of falsity from evil returned upon them, and caused the trouble. That this arises with the evil through the presence of the Lord, see n. 7989.

And He took off the wheel of his chariots. That this signifies the power of inflicting falsities taken away, is evident from the signification of "to take off," as being to take away; from the signification of "a wheel," as being the power of advancing (of which below); and from the signification of "the chariots of Pharaoh," as being doctrinal things of falsity (see n. 8146, 8148), thus falsities. What a "wheel" signifies in the genuine sense, can be seen from the signification of a "chariot." Chariots were of two kinds: there were chariots for conveying merchandise, and chariots for war. By chariots for conveying merchandise were signified doctrinal things of truth, and in the opposite sense doctrinal things of falsity; and by chariots for war were also signified doctrinal things in both senses, but fighting ones, thus the truths themselves, and the falsities themselves, prepared for war. From this it can be seen what is meant by "the wheel of a chariot," namely, the power of advancing, here of inflicting falsities and of fighting against truths. As this power belongs to man's intellectual part, by a "wheel" is also signified the intellectual part in respect to those things which are of doctrine. [2] In the other life there frequently appear chariots laden with merchandise of various kinds; the chariots differ in form and size; and when they appear, there are signified by them truths in their complex, or doctrinal things, which are as it were receptacles of truth; and by the merchandise are signified knowledges of various use. These things appear when the angels discourse in heaven about doctrines; for as their discourse cannot be comprehended by those who are beneath, it is presented representatively, and as before said, to some by means of chariots, in which each and all things of the discourse are presented in a form, and before the eyes, from which the contents of the discourse can be comprehended and seen in a moment; some in the form of the chariot; some in its construction; some in its color; some in its wheels; some in the horses which draw it; some in the merchandise which the chariot conveys. It is from these representatives that "chariots" in the Word signify doctrinal things. [3] From this it can in some measure be seen that by the "wheel of chariots" is signified the power of understanding; for as a chariot moves and goes forward by means of the wheels, so the truths which are of doctrinal things move forward by means of the understanding. This is also signified by "wheels" in Isaiah: Whose arrows are sharp, and all the bows bent; the hoofs of his horses are accounted as rock; his wheels as a whirlwind (Isa. 5:28); speaking of him who vastates truth: "arrows" denote falsities; and a "bow" the doctrine of falsity (n. 2686, 2709); "the hoofs of the horses" denote sensuous memory-knowledges from a perverted understanding (n. 7729); "wheels," the powers of perverting and destroying truths, like a whirlwind. [4] In Ezekiel: I saw the living creatures, when behold one wheel on the earth with the living creatures, beside the four faces thereof. The appearance of the wheels and their work was as the look of a beryl; and they four had the same likeness; moreover their appearance and their work was as it were a wheel in the midst of a wheel; where they went, they went upon their four squares; they turned not when they went. [As for] their circles, they had height and they had fear; moreover their circles were full of eyes round about for them four: thus when the living creatures went, the wheels went with them; the spirit of the living creatures was in the wheels (Ezek. 1:15-20; also 10:9-17); by the "four living creatures" which were cherubs, is signified the providence of the Lord (n. 308); by the "wheels," Divine intelligence, or foresight; from which it is said that "the wheels went together with the living creatures," and that "their circles were full of eyes," also that "the spirit of the living creature was in them," that is, the truth of wisdom. [5] In Daniel: I saw even until the thrones were cast forth, and the Ancient of days did sit: His garment like the white snow; the hair of His head like the clean wool; His throne flames of fire; His wheels burning fire (Dan. 7:9); here "the Ancient of days" denotes the Lord as to Divine good; "the thrones cast forth" denote falsities; "His garment" denotes truth Divine in the external form; "the hair of His head" denotes good Divine in the external form; "His throne" denotes heaven and the church; the "wheels" denote the things of wisdom and of intelligence, thus truths Divine; "burning fire" denotes the things of love and charity. Under the ten basins around the temple of Solomon there were also wheels of brass; the work of the wheels was like the work of a chariot wheel; their hands, and their backs, and their tires, and their spokes, were all molten (1 Kings 7:30-33); by these "basins" or "bases" were signified receptacles of the truth, by means of which a man is purified and regenerated; by the "wheels" were signified the intellectual powers, whereby is advancement.

And he drew it in heaviness. That this signifies resistance and impotence, is evident from the signification of a "wheel," as being the power of inflicting falsities (see n. 8215); consequently "to draw it in heaviness" denotes a hindering by means of resistance, and the consequent impotence.

And the Egyptian said. That this signifies the thought, namely of those who were in falsities from evil, is evident from the signification of "saying," when evil assails, as being thought (see n. 7094, 7107, 7244, 7937); and from the signification of "the Egyptian," as being those who were in falsities from evil (n. 8132, 8135, 8146, 8148).

I will flee before Israel. That this signifies separation from those who are in the good of truth and the truth of good, is evident from the signification of "fleeing," as being separation (see n. 4113, 4114, 4120); and from the representation 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 (n. 7957).

For Jehovah wageth war for them against the Egyptians. That this signifies that the Lord alone sustains the fight against falsities and evils, is evident from what was unfolded above (n. 8175), where like words occur.

Verses 26-28. And Jehovah said unto Moses, Stretch out thy hand over the sea, and let the waters return upon the Egyptians, upon his chariots, and upon his horsemen. And Moses stretched out his hand over the sea, and the sea returned, at the turn of the morning, to the strength of its flow; and the Egyptians fled to meet it; and Jehovah shook out the Egyptians into the midst of the sea. And the waters returned, and covered the chariots, and the horsemen, even all the army of Pharaoh that came after them into the sea; there was not left of them even one. "And Jehovah said unto Moses," signifies influx; "Stretch out thy hand over the sea," signifies the rule of the power of truth Divine over hell; "and let the waters return upon the Egyptians," signifies that the falsities would flow back to them, and would environ those who are in falsities from evil; "upon his chariots and upon his horsemen," signifies doctrinal things of falsity, and reasonings from a perverted understanding; "and Moses stretched out his hand over the sea," signifies, as above, the rule of Divine power over hell; "and the sea returned, at the turn of the morning, to the strength of its flow," signifies the flowing back to them of the falsities from evil, by reason of the presence of the Lord; "and the Egyptians fled to meet it," signifies that they immersed themselves in the falsities from evil; "and Jehovah shook out the Egyptians into the midst of the sea," signifies that thus they cast themselves into hell, where are falsities from evil; "and the waters returned," signifies the return of the falsities into them; "and covered the chariots, and the horsemen, even all the army of Pharaoh," signifies that their own falsities hid them; "that came in after them into the sea," signifies that took possession of them; "there was not left of them even one," signifies all and each.

And Jehovah said unto Moses. That this signifies influx, is evident from the signification of "Jehovah said," when concerning the rule of power to be exercised by means of Divine truth, which is represented by Moses, as being influx (see also n. 7291, 7381).

Stretch out thy hand over the sea. That this signifies the rule of the power of truth Divine over hell, is evident from what was unfolded above (n. 8200), where are like words.

And let the waters return upon the Egyptians. That this signifies that the falsities from evil would flow back to those, and would environ those, who are in falsities from evil, is evident from the signification of "waters," as being falsities (n. 6346, 7307, 8137, 8138); consequently by "let the waters return" is signified the flowing back or return of the falsity, here also an environment, because by the waters of the sea Suph, which denote the falsities from evil of those who being of the church had been in faith separate and in a life of evil; and from the signification of "the Egyptians," as being those who are in falsities from evil (of which frequently above). How the case herein is, that the falsities would flow back or return to those who intended to pour them forth upon those who were in truth and good, who are represented by the sons of Israel, see above (n. 8214), namely, that the evil which is intended to others returns upon themselves, and that this arises from the law of Divine order: "Do not to another save only what thou wouldest others should do to thee" (Matt. 7:12). From this law, which in the spiritual world is constant and perpetual, the laws of retaliation delivered in the representative church derived their origin; namely, the following: If any harm shall happen, thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, blow for blow (Exod. 21:23-25). If a man hath caused a blemish in his neighbor; as he hath done, so shall it be done to him; fracture for fracture, eye for eye, tooth for tooth; as he hath caused a blemish in a man, so shall it be caused in him (Lev. 24:19, 20). If a witness shall answer a lie against his brother, ye shall do to him as he had thought to do to his brother (Deut. 19:18, 19). From these passages it is clearly evident that these laws originate from that universal law which in the spiritual world is constant and perpetual, namely, that thou art not to do to others except as thou wouldst that others should do to thee. Thus it is clear how it is to be understood that the falsities from evil which are intended to be inflicted on others, flow back or return upon the persons themselves. [2] But the case with this law in the other life is further as follows. When the like, or retaliation, is evil, it is inflicted by the evil, and never by the good; that is, it comes from the hells, and never from the heavens. For the hells, or the evil who are there, are in the continual cupidity of doing evil to others, for this is the very delight of their life; and therefore as soon as it is permitted, they do evil, caring not to whom, whether he is evil or good, whether he is a companion or an enemy; and as it is from a law of order that evil returns upon those who intend evil, consequently, when it is permitted by the law, they rush on them. This is done by the evil who are in the hells, never by the good who are in the heavens, for these latter are in the continual desire of doing good to others, because this is the delight of their life; and therefore as soon as there is an opportunity, they do good both to foes and to friends; nay, they do not resist evil, for the laws of order defend and protect what is good and true. Hence it is that the Lord says, "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say to you that evil must not be resisted. Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy; but I say to you, Love your enemies, bless them that curse you, impart benefits to them that hate you; that ye may be sons of your Father in the heavens" (Matt. 5:38, 39, 43-45). [3] It frequently happens in the other life that when evil spirits wish to inflict evil on the good, they are grievously punished, and that the evil which they intend to others returns upon themselves. At the time this appears as if it were revenge from the good; but it is not revenge, neither is it from the good, but from the evil, to whom an opportunity is then given from the law of order. Nay, the good do not wish evil to them, but still they cannot take away the evil of punishment, because they are then kept in the intention of good-just like a judge when he sees a malefactor being punished, or like a father when he sees his son punished by his master. The evil who punish do it from the cupidity of doing evil; but the good from the affection of doing good. From all this it can be seen what is meant by the Lord's words concerning love for an enemy, in Matthew, as above; and concerning the law of retaliation, which was not abrogated by the Lord, but explained; namely, that they who are in heavenly love ought not to have delight in retaliation or revenge, but in imparting benefits; and that the very law of order, which protects what is good, performs it from itself, through the evil ones.

Upon his chariots, and upon his horsemen. That this signifies doctrinal things of falsity, and reasonings from a perverted understanding, is evident from the signification of the "chariots of Pharaoh," as being doctrinal things of falsity (see n. 8146, 8148, 8215); and from the signification of "horsemen," as being reasonings from a perverted understanding (see n. 8146, 8148).

And Moses stretched out his hand over the sea, signifies the rule of Divine power over hell (as above, n. 8200, 8222).

And the sea returned, at the turn of the morning, to the strength of its flow. That this signifies the flowing back to them of the falsities from evil by reason of the presence of the Lord, is evident from the signification of "returning," when said of the falsities from evil which are signified by the "waters of the sea Suph," as being a flowing back or return to them (of which just above, n. 8223); from the signification of "the sea," here of the waters of the sea, as being falsities from evil which are in hell (n. 6346, 7307, 8137); from the signification of "the turn of the morning," as being the presence of the Lord (of which in what follows); and from the signification of "to the strength of its flow," as being according to the general state and order in hell; for in the hells there is order equally as in the heavens, because in the hells there is consociation by means of evils, as in the heavens by means of goods, but the consociation in the hells is like that of robbers. That "at the turn of the morning" denotes the presence of the Lord, can be seen from what was shown above concerning the morning (in n. 8211), namely, that "the morning" denotes a state of thick darkness and destruction to the evil, and a state of enlightenment and salvation to the good, and this from the mere presence of the Lord (n. 7989, 8137, 8138, 8188), that is, from the presence of His Divine Human (n. 8159). [2] The like to what is here said of "the Egyptians" is said of "Babel" in Jeremiah: He is the Former of all things, chiefly of the rod of His inheritance, Jehovah Zebaoth is His name. Thou art my hammer, weapons of war; and by Thee will I scatter the nations; and by Thee will I destroy kingdoms; and by Thee will I scatter the horse and his rider; and by Thee will I scatter the chariot and him that is borne therein; and I will recompense to Babel and to all the inhabitants of Chaldea all their evil that they have done in Zion before your eyes (Jer. 51:19-21, 24); by "Babel" here are signified those who have been of the church and have profaned good; and by "Chaldea," those who have profaned truth; their intellectual part and the derivative doctrinal things and reasonings are here also signified by "horse," "chariot," and "him that is borne therein;" and vastation, by their "being scattered." The Lord as to the Divine Human, by virtue of whose presence their scattering is effected, is meant by these words: "He is the Former of all things, chiefly of the rod of His inheritance, Jehovah Zebaoth is His name; Thou art my hammer and weapons of war; and by Thee will I scatter the nations; and by Thee will I destroy kingdoms;" "nations" denote evils, and "kingdoms" falsities. From all this also it is evident that the evils which they do to others flow back or return upon themselves, for it is said that "their evil shall be recompensed to them;" and also in various places in the Word it is said that in the day of visitation vengeance shall be taken, and that there shall be an avenging.

And the Egyptians fled to meet it. That this signifies that they immersed themselves in the falsities from evil, is evident from the signification of "fleeing to meet the sea," as being to immerse themselves in the falsities from evil which are signified by the waters of that sea (see n. 8226). The case herein is this. He who does not know the interior things of causes, cannot believe otherwise than that the evils which befall the evil, such as punishments, vastations, damnations, and finally casting into hell, are from the Divine; for so it does absolutely appear, because such things arise from the presence of the Divine (n. 8137, 8138, 8188); but still nothing of the kind befalls them from the Divine, but from themselves. The Divine and its presence have for their sole end the protection and salvation of the good; and when the Divine is present with these, and protects them against the evil, then the evil are still more inflamed against them, and more still against the Divine Itself, for this latter they hate most intensely (they who hate good, intensely hate the Divine); consequently they make an attack upon these, and insofar as they do this, so far do they by virtue of the law of order cast themselves into punishments, vastations, damnation, and at last into hell. From all this it can be seen that the Divine (that is, the Lord) does nothing but good, and does evil to no one, but that they who are in evil cast themselves into such things. This is what is signified by "the Egyptians fled to meet the sea," that is, that they immersed themselves in falsities from evil. [2] As regards this matter something further shall be said. It is believed that evils too are from the Divine, because the Divine permits them, and does not take them away; and he who permits and does not take away when he is able, appears to will, and thus to be the cause. But the Divine permits because it cannot prevent, or take away; for the Divine wills nothing but good; and if it were to prevent and take away evils, that is, those of punishments, vastations, persecutions, temptations, and the like, then it would will evil, for then such persons could not be amended, and evil would increase until it had the dominion over good. The case herein is like that of a king who acquits the guilty: he is the cause of the evil afterward done by them in the kingdom; and is also the cause of the consequent license taken by others; not to mention the fact that the evil person would be confirmed in evil; and therefore a just and good king, though able to take away punishments, nevertheless cannot do it, for in this way he would not do good, but evil. Be it known that all the punishments, and also the temptations, in the other life, have good as their end.

And Jehovah shook out the Egyptians into the midst of the sea. That this signifies that thus they cast themselves into hell where are falsities from evil, is evident from the signification of "shaking out into the midst of the sea," as being to cast into falsities from evil, for these falsities are signified by the waters of that sea (see n. 6346, 7307, 8137, 8138). That evils which in the sense of the letter of the Word are attributed to Jehovah-that is, to the Lord-are from the very ones who are in evil, and nothing of them from the Lord, and that the Word in its internal sense is so to be understood, see n. 2447, 6071, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8227.

And the waters returned. That this signifies the return of the falsities into them, is evident from what was unfolded above (n. 8223, 8226).

And covered the chariots, and the horsemen, even all the army of Pharaoh. That this signifies that their own falsities hid them, is evident from the signification of "covering," as being to overwhelm, and thus to hide; and from the signification of "the chariots and the horsemen of Pharaoh," as being doctrinal things of falsity, and reasonings, fighting against truths and goods, in general the very falsities from evil. (That "chariots" denote doctrinal things of falsity, and "horsemen" reasonings from a perverted understanding, see n. 8146, 8148; and that they denote these fighting against truths and goods, n. 8215.)

That came after them into the sea. That this signifies that took possession of them, is evident from the signification of "those which came after them," when said of the waters of the sea, by which are signified falsities from evil, as being to take possession of.

There was not left of them even one. That this signifies all and each, is evident without explication. In this verse the subject treated of is the immersion or casting into hell of those who have been in falsities from evil. But what immersion and casting into hell are, is known to few, it being supposed that it is a casting down into a certain place where is the devil with his crew, who torment those who are there. But such is not the case with this matter. Casting into hell is nothing else than a crowding by mere falsities which are from evil, in which evil they had been when in the world. When they have been crowded there by these falsities, they are in hell, and the evils and falsities in which they then are, torment them. But the torment does not arise from their grieving at the evil which they have done, but from their not being able to do evil, which is the delight of their life; for when they do evil to others in hell, they are punished and tormented by those to whom they do it. They chiefly do evil to one another from the cupidity of exercising command, and of subjugating others with this end in view, which is done (if others do not suffer themselves to be subjugated) by a thousand methods of punishments and torments. But the lordships there, which they continually aspire to, take turns, those who had punished and tormented others being subsequently punished and tormented by these others; and this until at last this kind of ardor abates from the fear of the penalty. From all this it can now be seen whence comes hell, and what hell is. The fire of hell is nothing else than concupiscence originating in the love of self, which inflames and torments (n. 6314, 7324, 7575).

Verses 29-31. And the sons of Israel went on the dry into the midst of the sea; and the waters were a wall to them on their right hand, and on their left. And Jehovah saved Israel on this day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the seashore. And Israel saw the great hand which Jehovah wrought on the Egyptians, and the people feared Jehovah; and they believed in Jehovah, and in His servant Moses. "And the sons of Israel went on the dry into the midst of the sea," signifies that they who were in the good of truth and the truth of good passed safely through that hell without infestation; "and the waters were a wall unto them on their right hand, and on their left," signifies that they were withheld from falsities on every side; "and Jehovah saved Israel on this day out of the hand of the Egyptians," signifies that in this state the Lord protected those who were of the spiritual church from all violence by reason of falsities from evil; "and Israel saw the Egyptians dead upon the seashore," signifies the view of the damned scattered here and there; "and Israel saw the great hand which Jehovah wrought on the Egyptians," signifies the acknowledgment of the Lord's omnipotence; "and the people feared Jehovah," signifies adoration; "and they believed," signifies faith and trust; "in Jehovah, and in His servant Moses," signifies the Lord as to Divine good, and as to Divine truth proceeding from Him and ministering.

And the sons of Israel went on the dry into the midst of the sea. That this signifies that they who were in the good of truth and the truth of good passed safely through that hell without infestation, is evident from what was unfolded above (n. 8185), where are the like words. It is said "in the good of truth and in the truth of good," and there is meant the spiritual church; for they who are of this church are first in the good of truth, and afterward in the truth of good; for at first they do what is good because the truth prescribes that it ought to be done, consequently from obedience; but afterward they do what is good from affection. Then they see truth from good and also do it. From this it is evident that before the man of the spiritual church receives a new will from the Lord, that is, before he has been regenerated, he does truth from obedience; but after he has been regenerated he does truth from affection, and then, to him, truth becomes good, because it is of the will. For to act from obedience is to act from the intellectual part; but to act from affection is to act from the will part. From this also it is that they who do truth from obedience are men of the external church; but they who do it from affection are men of the internal church. From all this it is evident that they who are of the spiritual church are meant when it is said "they who are in the good of truth and the truth of good."

And the waters were a wall unto them on their right hand, and on their left. That this signifies that they were withheld from falsities on every side, is evident from what was unfolded above (n. 8206), where are like words.

And Jehovah saved Israel on this day out of the hand of the Egyptians. That this signifies that in this state the Lord protected those who were of the spiritual church from all violence by reason of falsities from evil, is evident from the signification of "to save," as being to protect; from the signification of "in this day," as being in this state (that "day" denotes state, see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); from the representation of Israel, as being those who are of the spiritual church (as frequently above); and from the representation of the Egyptians, as being those who are in falsities from evil (as also frequently above); consequently it is evident that "to save out of their hand" denotes to be protected from violence on the part of those who are in falsities from evil.

And Israel saw the Egyptians dead upon the seashore. That this signifies the view of the damned scattered here and there, is evident from the signification of "to see," as being to look at, or the view; from the representation of "the Egyptians," as being those who are in falsities from evil; from the signification of "dead," as being damned (see n. 5407, 6119, 7494); and from the signification of "upon the seashore," as being in the region which surrounds the utmost parts of hell; that "shores" denote the utmost parts is evident; and that "the sea" denotes hell has been already shown. Hence it is that by "seeing them dead upon the sea shore" is signified the view of the damned scattered here and there. As the view of the damned is mentioned, it must be made clear how the case herein is. They who are in hells are not seen by those who are in another hell, not even by those who are in the next or nearest, for they are completely separated; but they appear to those who are in heaven whenever the Lord pleases. For the Lord rules the hells also by means of angels, to whom an opportunity is given of seeing all things that come forth there, from the place where they are. This is done to the end that there may be order in hell also, and that one may not do violence to another beyond what is permitted. This office is given to the angels, and through it there is rule over the hells. To look into the hells and to see what is going on there, is also sometimes granted to good spirits, for it is from order that lower things can be seen from higher, but not higher things from lower. Thus the hells and their inhabitants can be seen by those who are in heaven, but not the reverse. Hence it is that evils can be seen from good, but not goods from evil, for good is higher and evil is lower.

And Israel saw the great hand which Jehovah wrought on the Egyptians. That this signifies the acknowledgment of the omnipotence of the Lord, is evident from the signification of "to see," as being to understand, to acknowledge, and to have faith (see n. 897, 2150, 2325, 2807, 3796, 3863, 3869, 4403-4421, 5400, 6805); from the signification of "a hand great," "strong," "firm," "high," when said of Jehovah, that is, of the Lord, as being omnipotence (n. 878, 7188, 7189, 7518, 8050, 8069, 8153); and from the representation of the Egyptians, as being those who are in damnation; now, those who are in hell.

And the people feared Jehovah. That this signifies adoration, is evident from the signification of "fearing Jehovah," as being worship either from love, or from faith, or from fear (see n. 2826); thus adoration.

And they believed. That this signifies faith and trust, is evident from the signification of "believing," as being to have faith, and also to have trust; for he who has faith has trust also. Trust belongs to love through faith, consequently trust in Jehovah, that is, in the Lord, is possible with those only who are in love to the Lord and toward the neighbor, because with others there is no faith.

In Jehovah, and in His servant Moses. That this signifies the Lord as to the Divine good, and as to the Divine truth proceeding from Him and ministering, is evident from the fact that by "Jehovah" in the Word is meant the Lord (see n. 1343, 1736, 2921, 3023, 3035, 5663, 6281, 6303, 6945, 6956); and indeed the Lord as to the Divine good (see n. 2586, 2769, 2807, 2822, 4402, 6905); from the representation of Moses, as being the Divine truth proceeding from Him (see n. 6752, 7010, 7014, 7089, 7382). It is said "the Lord as to the Divine good and as to the Divine truth," because Divine good is in the Lord, and Divine truth is from the Lord; Divine good is to Divine truth as the fire of the sun is to the light from it; the light not being in the sun, but from the sun. And from the signification of "servant," as being one who ministers. That he is called a "servant" who is of service, thus who ministers, see n. 7143; and that on this account the Lord as to the Divine Human, when He was in the world, is called in the Word a "servant," n. 3441; for He then ministered, as He Himself also says: "Whosoever would become great among you must be your minister; and whosoever would be first must be your servant; even as the Son of man came not to be ministered unto, but to minister" (Matt. 20:26-28; Mark 10:43-45).

CONTINUATION ABOUT THE SPIRITS AND THE INHABITANTS OF THE EARTH JUPITER. I have also been shown what kind of faces the inhabitants of the earth Jupiter have; not that I have seen the inhabitants themselves, but that the spirits were seen with faces like those which they had while on their earth. But before this was shown, one of their angels appeared behind a bright cloud, who gave leave, and then two faces were shown. They were like the faces of the men of our earth, fair, but more beautiful; sincerity and modesty shone forth from them.

When the spirits of Jupiter were with me, the faces of the inhabitants of our earth appeared smaller to me than usual, the source of which was that there inflowed from those spirits the idea which they had about their own faces-that they were larger. For while they live as men on their own earth, they believe that after their decease their faces will be larger, and round in form; and because this idea has been impressed on them, it consequently remains, and when they become spirits, they appear to themselves to have larger faces. The reason why they believe that their faces will be larger is that they say that the face is not the body, because by its means they speak and present their thoughts, and because the mind is thus as it were transparent through it; consequently they have an idea of the face as of the mind in form; and as they know that they will be wiser after their life in the world, they believe that the form of their mind, that is, their face, will become larger.

When they are in the world, they also believe that after their decease they will perceive a fire which will warm their faces. They infer this from the fact that the wiser of them know that fire in the spiritual world is love, and that this fire is the fire of life, and that from this fire the angels have heat. Moreover those of them who have lived in celestial love obtain their wish, and perceive their faces to be warmed as by a fire; and then the interiors of their minds are kindled, not with heat, but with love.

For this reason they also frequently wash and cleanse their faces, and also carefully preserve them from the heat of the sun. They have a covering made of bluish bark or rind, which they bind about their heads, and thus preserve the face. But they do not care much about the body.

They said that the faces of the men of our earth are not beautiful; and they wondered that the faces of some of them are full of warts and pimples, and are in other respects disfigured; and they said that none such ever appear among them. Still, they were pleased with some of the faces, namely, those which were cheerful and smiling, and those which were a little prominent about the lips.

The reason why they were pleased with the cheerful and smiling faces, was that in their earth the faces of almost all are such, and this for the reason that they have no solicitude about future things, nor have they worldly cares, for these are things which bring sadness and anxiety into the lower mind, and from this into the face; and if with those who are not good there is cheerfulness and a smile in the face, it is in the outer skin, and not in the fibers from within. It is otherwise with the inhabitants of Jupiter. The reason why they were pleased with the faces that were prominent about the lips, was that most of their speech is effected by means of the face, and especially by means of the region of it that is around the lips; and also because they never dissemble, that is, speak otherwise than they think. For this reason they do not control their faces, but let them have free play. It is otherwise with those who from childhood have learned to dissemble. Their face is consequently contracted from within, lest anything of the thought should shine out therefrom. Neither has it free play outwardly, but is kept ready for letting out, or for drawing in, just as cunning dictates. The truth of this can be seen from an examination of the fibers round about the lips; for there are manifold series of fibers there, folded together and united together, that were not created for chewing and verbal speech only, but also for expressing the ideas of the lower mind.

It was also shown how the thoughts are set forth by means of the face. The affections of love are exhibited by the features and their changes, and the thoughts in these affections by means of variations in respect to the forms of the interiors, which cannot be further described. The inhabitants of the earth Jupiter have also the speech of words; but it is not so sonorous as with us. The one kind of speech is an aid to the other, and life is insinuated into the speech of words by means of the speech of the face.

I have been informed by the angels that the first speech of all in every earth was a speech by means of the face, and this from two origins in the face-from the lips, and from the eyes. The reason why such speech was the first, is that the face was formed just to effigy the things which a man thinks and which he wills; from this the face has also been called the effigy and index of the mind; and also because in the most ancient or first times there was sincerity (see n. 8118), and man thought nothing, and wished to think nothing, but what he was willing should shine forth from his face; so that the affections of the lower mind and the ideas of the thought could be presented to the life, and fully. In this way they appeared to the eye also, as in a form, and very many together. This speech therefore surpassed the speech of words as much as the sense of sight surpasses that of hearing; that is, as the sight of a country surpasses hearing a description of it. They added that such speech was in agreement with the speech of the angels, with whom, furthermore, men in those times had communication. Moreover when the face speaks, or the mind through the face, it is the angelic speech with man in an ultimate natural form; and there is a presence of the internal sight or thought of one in that of another, but not when the mouth speaks by means of words. (That the most ancient people on this earth spoke in a similar way, see n. 607, 608, 1118, 1120, 7361.) Everyone also can know that the speech of words was not possible to the most ancient people, because the words of language were not imparted immediately, but had to be invented and applied to the things, which could not be done except in course of time.

So long as there were sincerity and uprightness with man, so long also such speech remained; but as soon as the mind began to think one thing and speak another, which took place when man loved himself and not the neighbor, then the speech of words began to grow, the face being either silent or likewise counterfeiting. From this the internal form of the face was changed; it contracted itself, grew hard, and began to be nearly devoid of life; whereas the external form, inflamed from the fire of the love of self, seemed to be alive; but the absence of life, which is beneath, and is as a plane inwardly, does not appear before the eyes of men, but before the eyes of the angels, for these see the things within. Such are the faces of those who think one thing and speak another; for pretense, hypocrisy, cunning and deceit, which at this day are sagacity, lead to such things. But the case is otherwise in the other life, where it is not allowable to speak in one way and think in another. The dissidence is also clearly perceived in every word, and in every tone of the voice; and when it is perceived, the spirit in whom there is such dissidence is cast out of fellowship, and is fined. Afterward he is brought by various methods to speak as he thinks, and to think as he wills, until his mind is one and not divided-if he is good, to will good and to think and speak what is true from good; and if evil, to will evil, and to think and speak what is false from evil. The good one is not previously raised into heaven, and the evil one is not previously cast into hell; and this to the end that in hell there may be nothing but evil, and that the falsity there may be the falsity of evil; and that in heaven there may be nothing but good, and that the truth may be the truth of good.