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

Arcana Coelestia

And Joshua did as Moses had said to him. That this signifies the effect, as the fighting truth had been instructed by Divine truth, is evident from the signification of "doing," as being the effect; from the representation of Joshua, as being fighting truth (see just above, n. 8595); and from the signification of "as Moses had said to him," as being as it had been instructed by Divine truth. For by Moses is represented Divine truth, and by "as he said" is signified to be instructed by it.

In fighting against Amalek. That this signifies against the falsities from interior evil, is evident from the representation of Amalek, as being falsity from interior evil (see above, n. 8593).

And Moses, Aaron, and Hur. That this signifies Divine truths in successive order, is evident from the representation of Moses, as being Divine truth proceeding immediately from the Lord (see n. 7010); from the representation of Aaron, as being Divine truth proceeding mediately from the Lord (n. 7009); and from the representation of Hur, as being Divine truth again mediately proceeding through this; thus they denote truths in successive order. [2] What is meant by truths in successive order shall be briefly told. Each and all things in universal nature come forth from interior things in order, being derivations and successions. But interior things do not cohere with exterior things by continuity, but they are distinct, and are conjoined by means of protrusions like fibers, through which there are communications. An idea of the nature of these derivations and consequent successions in general, may be obtained from fruits, as from citrons, apples, and the like. The most external things are the skins which encompass them; the interior things are the pulp which is enclosed; the still more interior things are the seeds, which are encompassed with cases outwardly, and next themselves with membranes; beneath which is the inner pulp, containing the first form, as a soul; from which again come new trees and new fruits. [3] All these things are in successive order, and are distinct from one another, and are also joined together. The communication of the interior things with the exterior is effected in a wonderful way by means of passings over that are as it were fibrous. At first, while forming, they almost cohere, but in course of time they are separated; for before the first form, which is the inmost in the seed, can be expanded into forms like its parents, it must be successively opened; and when it is being opened and begins to grow, the pulps with which it is encompassed adapt themselves, serving first as soil, next as fertilizing sap; after this period, which is its period in the womb, it is born, and is then left to the soil of the earth, wherein it has been sown in the form of seed. [4] From all this an idea can be formed how the case is with derivatives in successive order. As it is in the vegetable kingdom, so also it is in the animal kingdom, but in this much more perfectly. There are in the animal kingdom exterior, and interior, and inmost things, in like manner in successive order, which are distinct from one another, and are also joined together; but they differ in the fact that the forms in the animal kingdom have been created to receive life. Consequently, as the forms recipient of life are in successive order, so also are the lives which result therefrom; for the forms or substances recipient of life are the subjects, and the things that result from their changes and modifications are the forces, which are to be called "lives," because they are living forces. [5] From all this it can now be seen what is meant by "Divine truths in successive order;" for all things that belong to life bear relation to truth, and their perfection to good, and in the opposite sense to falsity, and their imperfection to evil. The passings over from one to the other in successive order are also called "degrees." [8603a. Went up to the top of the hill, signifies in the good of charity.]

And it was when Moses lifted up his hand. That this signifies when the faith looked toward the Lord, with those who were of the spiritual church, is evident from the representation of Moses, as being truth Divine (of which frequently above); and from the signification of "lifting up the hand," as being to determine the spiritual power upward, thus to the Lord. That "the hand" denotes spiritual power, see n. 6947, 7011; and because it denotes spiritual power it denotes faith; for all power in the spiritual world (that is, against falsities from evil) belongs to truth from good, or to faith from charity (n. 3563, 4932). [2] What it is to look toward the Lord, and what it is to look toward the world and self; thus what it is to look above self, and what to look below self (see n. 7814-7821); namely, that to look above self is to look to the neighbor, to our country, to the church, to heaven, thus to the Lord (n. 7814, 7815, 7817); that to look below self is to look to the world and to self (n. 7817); that to look above self and below self is to have as the end and to love above all things (n. 7818); that man is distinguished from brutes by the fact that he can look above self and below self, and that when he looks above self, he is a man, but when below self, he is a beast (see n. 7821); and that to look above self is to be elevated by the Lord (n. 7816), for the Lord flows in with every man through the truth which is from Himself, whereby He gives life to man, because the light which is from the Lord is Divine truth, and is life (John 1:4). [3] This Divine truth which is from the Lord flows into the good with man, and by means of it draws the man to itself; for the life which is from the Lord has a power of attracting, because it is from love, since all love has in it this power, inasmuch as it wills to be conjoined, so as to be a one. Then therefore a man is in good, and from good in truth, he is drawn by the Lord, and is conjoined with Him. This is meant by "looking upward to the Lord." But when a man is not in good, thus not in truth from good, then too he is drawn by the Lord, but cannot be elevated, because evils and the derivative falsities turn themselves away. This is meant by "looking downward," or "to self and the world." [4] That the Lord draws man to Himself, the Lord Himself teaches in John: I, if I be lifted up from the earth, will draw all men unto Myself (John 12:32). From all this it can now be seen how it is to be understood that when the faith looked toward the Lord, the fighting truth conquered, and that when the faith looked downward from the Lord to self and the world, the falsity conquered, as is signified by Israel prevailing when Moses held up his hand, and by Amalek prevailing when he let down his hand.

Israel prevailed. That this signifies that then the fighting truth conquered, is evident from the signification of "prevailing," as being to conquer; and from the representation of Israel, as being those who are of the spiritual church, here those who fight from truths against the falsities from interior evil.

And when he let down his hand. That this signifies when the faith with them looked downward, or away from the Lord, to self and the world, is evident from the things unfolded just above (n. 8604.) The reason why the faith that looks to the Lord conquers, is that in this case the Lord fights, for the Lord is the faith, because the faith is from Him. But the faith which looks away from the Lord to self and the world yields, because the man then fights from himself.

Amalek prevailed. That this signifies that then the falsity conquered, is evident from the signification of "prevailing," as being to conquer; and from the representation of Amalek, as being falsity from interior evil (n. 8593). By Israel now conquering, and now Amalek, was represented that they who are of the spiritual church cannot be in a faith that continuously looks to the Lord, but that they are by turns in a faith which looks to themselves and the world; for they who are of that church are in obscurity, and consequently in weakness, as to faith. (That such is their quality, see n. 2708, 2715, 2718, 2831, 2935, 2937, 3833, 6289, 6500, 6639, 6865, 6945, 7233). Hence it is that Amalek was not extirpated by Joshua, nor afterward by the judges, nor by the kings, in the land of Canaan, notwithstanding the command that he should be blotted out (n. 8593).

And Moses' hands were heavy. That this signifies that the power of looking upward to the Lord failed, is evident from the signification of "hands," as being the powers that belong to faith (see above, n. 8604); and from the signification of "heavy," or that the strength to lift up the hands was diminished, as being that the power of looking upward to the Lord failed; for by "lifting up the hands" is signified faith looking upward to the Lord (n. 8604), and by "letting down the hand," faith looking downward from the Lord (n. 8606).

And they took a stone. That this signifies truth Divine in the ultimate of order, is evident from the signification of "a stone," as being truth (see n. 643, 1298, 3720, 3769, 3771, 3789, 6426), here truth in the ultimate of order, because it was put under him and he sat upon it. Moreover a common stone signifies lower truth, but a precious stone higher or interior truth. What truth in the ultimate of order is, can be seen from what was said above (n. 8603) concerning truths in successive order, namely, that there are interior truths and exterior truths. Those which are last or ultimate are meant by "truths in the ultimate of order."

And put it under him, and he sat upon it. That this signifies correspondence with truth in the first of order, can be seen from the fact that this stone supported Moses, and by Moses is represented truth in the first of order, or the truth Divine which proceeds immediately from the Lord. When the truth in the ultimate of order corresponds to this truth, then this truth is supported, because then they act as a one. For interior things are conjoined with exterior and finally with the last or ultimate by means of correspondences; then the truth which is first has strength in that which is last, because it is in this and acts by means of it. But if there is no correspondence, there is disjunction; consequently the truth which is first has no strength in the last or ultimate. What correspondence is, can be seen from what has been abundantly adduced at the end of many chapters concerning the correspondence with the Grand Man of all things appertaining to man.

And Aaron and Hur. That this signifies truths in order, is evident from the representation of Aaron and Hur, as being lower truths in successive order relatively to the truth that is in the first of order which is represented by Moses (see above, n. 8603).

Held up his hands. That this signifies the upholding of the power of the fighting truth, is evident from the signification of "hands," as being power (see n. 878, 4931-4937, 7518, 8050, 8153), here the power of the fighting truth which is represented by Joshua (n. 8595). That the upholding of the fighting truth is what is signified by "Aaron and Hur holding up the hands of Moses," is because Joshua prevailed through the uplifting of the hands of Moses.

One on one side, and the other on the other. That this signifies on all sides, is evident from the fact that "one on one side, and the other on the other" means at the right hand and at the left, and in the spiritual sense "at the right hand and at the left" denotes on all sides, for the right and the left are not determinations to a certain quarter, but to every quarter, according to whatever direction the man turns himself. Still more is this the case in the spiritual world, where the determinations of spaces are not at all as they are in the natural world; for in the spiritual world what is at the right appears at the right in every turning or turning right round; in like manner what is at the left (see n. 4321, 4882).

And it was, his hands were steady. That this signifies the strength of power then, is evident from the signification of "hands," as being power (see above, n. 8612). Hence the strength of power is signified by the hands being made steady through being held up.

Until the setting of the sun. That this signifies when this state ceased, namely, the state of combat with falsity from interior evil, is evident from the fact that the times of the day, from the rising of the sun to its setting, and again to its rising, signify the changes of state which those undergo who are in the other life. The end of this state is signified by the time of the sun's setting, and hence by "until the setting of the sun," is signified when this state ceased. (That the times of the day from the rising of the sun to its setting signify states and their changes, see n. 5672, 5962, 6110, 8426.) [2] Every person who reflects can see that the things which are related in these verses contain arcana which do not appear in the letter-as that Moses stood on a hill, and had a rod in his hand; that Joshua conquered when Moses lifted up his hands, and Amalek conquered when Moses let down his hands; that they put a stone under him upon which he sat; and that Aaron and Hur held up his hands, and this until the setting of the sun. Unless all and every one of these things had corresponded to things that are in heaven, they could not have contributed anything to the battle with Amalek. [3] Correspondences have all power, insomuch that what is done on earth according to correspondences avails in heaven, because correspondences are from the Divine. They who are in the good of love and of faith are in correspondence, and the Divine does all things that appertain to them, for from the Divine come the good of love and the good of faith. All the miracles recorded in the Word were done by means of correspondences. The Word has been so written that every particular therein, even to the most minute, corresponds to things that are in heaven. Consequently the Word has Divine power; and it conjoins heaven with earth, for when the Word is read on earth, the angels in heaven are moved unto the holiness that is in the internal sense. This is effected by means of the correspondences of all the several expressions in the Word.

And Joshua weakened Amalek and his people. That this signifies the lessening of the power with those who are in the falsity from interior evil, is evident from the signification of "weakening," as being a lessening of the power; and from the representation, of Amalek and his people, as being those who are in the falsity from interior evil (see above, n. 8593).

With the edge of the sword. That this signifies by means of fighting truth, is evident from the signification of "a sword," as being fighting truth (see. n. 2799, 8294).

Verses 14-16. And Jehovah said unto Moses, Write this for a memorial in the book, and put it in the ears of Joshua, that blotting I will blot out the memory of Amalek from under the heavens. And Moses built an altar, and called the name of it Jehovah-nissi; and he said, Because there is a hand against the throne of Jah, Jehovah shall have war against Amalek from generation to generation. "And Jehovah said unto Moses," signifies instruction; "Write this for a memorial in the book," signifies for perpetual remembrance; "and put it in the ears of Joshua," signifies to be obeyed in behalf of truth fighting against this falsity; "that blotting I will blot out the memory of Amalek from under the heavens," signifies that this falsity must be completely removed so that it may fight no longer; "and Moses built an altar," signifies in what is holy of worship and of memory; "and called the name of it Jehovah-nissi," signifies continual warfare and the Lord's protection against those who are in the falsity of interior evil; "and he said, Because there is a hand against the throne of Jah," signifies because they wish to do violence to the Lord's spiritual kingdom; "Jehovah shall have war against Amalek from generation to generation," signifies that they were brought under the yoke, and were cast into hell, from which by reason of the Lord's Divine power they can never rise up.

And Jehovah said unto Moses. That this signifies instruction, is evident from the signification of "saying," as involving the things that follow; and because Moses is here instructed what must be done, it is instruction that is signified.

Write this for a memorial in the book. That this signifies for perpetual remembrance, is evident from the signification of "a memorial," as being that it is to be remembered, or that it is to be in the memory (see n. 8066, 8067); and from the signification of "writing in the book," as being for perpetual remembrance. This is signified by "writing in a book" in Isaiah: Come, write thou upon a tablet before them, and express it upon a book, that it may be for the time to come, forever even to eternity (Isa. 30:8). As remembrance is signified by "writing in a book," therefore the faithful are said to be "written in the book of life;" for by "Divine remembrance" is signified salvation, and by "non-remembrance," or "forgetting," is signified damnation. Concerning the book of life we read in these passages: The Ancient of days did sit for the judgment, and the books were opened (Dan. 7:9, 10). At that time thy people shall be rescued, everyone that shall be found written in the book (Dan. 12:1). Give iniquity upon their iniquity; and let them not arrive at Thy righteousness; let them be blotted out of the book of lives, and not be written with the righteous (Ps. 69:27, 28). He that overcometh shall be clothed in white garments; and I will not blot his name out of the book of life (Rev. 3:5). There shall not enter into the New Jerusalem any but those who are written in the Lamb's book of life (Rev. 21:27). I saw that the books were opened; and another book was opened, which is that of life; and the dead were judged according to the things that were written in the books, according to their works. They were all judged according to their works. And if anyone was not found written in the book of life, he was cast out into the lake of fire (Rev. 20:12, 13, 15; and also, 13:8; 17:8). He who does not know from the internal sense what the book of life is, and also what the books are out of which the dead are to be judged, cannot have any other idea than that in heaven there are such books, and that in them are written the acts of all, whereof the memory is thus preserved. When yet by "books" in the above passages are not meant books, but the remembrance of all things that have been done; for everyone carries with him into the other life the memory of all his acts, thus the book of his life (n. 2474). But no one except the Lord alone can judge anyone according to his acts; because all acts proceed from final causes, which lie deeply concealed within. Man is judged according to these causes; and no one knows them but the Lord. Therefore judgment belongs to Him alone, which is also meant by these words in John: I saw upon the right hand of Him that sat on the throne a book written within and on the back, sealed with seven seals. Thereafter I saw a strong angel crying with a great voice, Who is worthy to open the book, and to loose the seals thereof? One of the elders said to me, Behold the lion that is of the tribe of Judah, the root of David, hath overcome to open the book, and to loose the seals thereof. And He took the book, and they sang a new song, Worthy art Thou who takest the book, and openest the seals thereof (Rev. 5:1, 2, 5, 8, 9). From all this it can be seen that by "a book written" is meant the presence of the acts of everyone. In like manner by the "book" in David: On Thy book all the days were written that were ordained (Ps. 139:16).

And put it in the ears of Joshua. That this signifies to be obeyed in behalf of truth fighting against this falsity, is evident from the signification of "putting in the ears," as being to be obeyed (that "ear" denotes obedience, see n. 2542, 3869, 4652- 4660); and from the representation of Joshua, as being truth fighting against the falsity from interior evil (n. 8595).

That blotting I will blot out the memory of Amalek from under the heavens. That this signifies that this falsity must be completely removed so that it may fight no longer, is evident from the signification of "blotting out the memory," as being to remove (of which below); and from the representation of Amalek, as being those who are in falsity from interior evil (see n. 8593). [2] That "blotting out the memory of Amalek" denotes to remove the falsity which is from interior evil, is because this can be removed, but cannot be blotted out, for this falsity exists with the infernal genii who live to eternity (n. 8593). But these genii are removed by the Lord, to prevent them from flowing into those who are of the spiritual church. The reason is that they do not flow into the thoughts which are of the understanding, thus not into what is of faith, as infernal spirits do, but into the affections which are of the will, consequently into the things of charity; and this so secretly that there never appears a trace that it is from them; and therefore if they were to flow in, the man of the spiritual church could not possibly be saved, because they would pervert and utterly deprave the affections of truth and good. Hence it is that these infernal genii are removed, so that they may not communicate with those who are of the Lord's spiritual kingdom. [3] Be it known further that with the man of the spiritual church a new will has been implanted in the intellectual part (n. 895, 927, 1023, 1043, 1044, 2256, 4328, 4493, 5113), which will these genii would wholly destroy if they were permitted to flow in. They would also enter into the hereditary evils of the old will, and would reopen them, and yet they have been closed (that these have been closed, see n. 986, 1667, 2308). These infernal genii are removed in this way in order to prevent their flowing in; because their falsity, which is falsity from interior evil, is evil, and indeed such evil that it cannot flow into the intellectual part, but into the will part; and as the new will of the man of the spiritual church has been implanted in the intellectual part, as was said above, they have consequently been removed from influx into it. To this end moreover the Lord provides that such genii be vastated as to everything intellectual. [4] Men become such genii after death who have continually meditated evil against their neighbor, and have delighted their thought with such things, and moreover have inflicted evil, but secretly and by means of others, taking the greatest care that no one should know that it came from them. In other respects they have seemed in outward appearance modest and courteous, and like friends, and also like Christians in their speech, as also in their life, yet have been hypocrites, and inwardly deceitful tigers.

And Moses built an altar. That this signifies for what is holy of worship and of memory, is evident from the signification of "an altar," as being the chief representative of the Lord (see n. 2777, 2811, 4489), and consequently what is holy of worship (n. 4541). That it is also for memory, is because in ancient times mounds were piled up as a witness unto and in memory of something that was to stand firm, and which they were to remember; and afterward also altars (n. 4192); in the present case in memory of the fact that because the hand of Amalek was against the throne of Jah, Jehovah would have war against him from generation to generation. That altars were erected for witness and memory, is also evident from the altar that the Reubenites, Gadites, and the half tribe of Manasseh built at the Jordan, concerning which they said to the sons of Israel, who on that account were disposed to make war against them, that they built it to be a witness that they would not worship Jehovah by burnt-offerings and sacrifices upon this altar, but upon the altar that was before the tabernacle; and therefore they called that altar "a witness between us and you that Jehovah is God" (Josh. 22:10-34).

And called the name of it Jehovah-nissi. That this signifies continual warfare, and the Lord's protection, against those who are in the falsity of interior evil, is evident from the fact that the names bestowed by the ancients in the church signified the quality and the state of the thing then in question, and these they also wrapped up in the very names (see n. 340, 1946, 3422, 4298). The quality and the state of the thing here treated of is that Jehovah would have war against Amalek from generation to generation; in the internal sense, that there should be perpetual war against those who are in the falsity of interior evil; this also is signified by "Jehovah-nissi." In the original tongue "Jehovah-nissi" means "Jehovah my banner," or "ensign," and by "an ensign," or "banner," in the Word is signified a calling together for war; and as it is said that "Jehovah shall have war," protection by Him is also signified. [2] That by "a banner" or "ensign" is signified a calling together for war, is evident from the fact that when they were called together, whether for journeyings, or for festivals, or for war, they sounded a trumpet, and then also lifted up an ensign or banner upon the mountains. That they sounded a trumpet see Numbers 10:1-11; that they lifted up an ensign or banner see the following passages: Declare ye in Judah, and make it heard in Jerusalem, and say, and blow ye the trumpet in the land, proclaim, fill full, say, Gather yourselves together, and let us enter into the defensed cities, set up a banner toward Zion, assemble yourselves, stay not (Jer. 4:5, 6). All ye inhabitants of the world, and ye dwellers on the earth, when a banner is lifted up, see ye; and when a trumpet is sounded, hear ye (Isa. 18:3). He hath lifted up a banner to the nations from far, and hath hissed for him from the extremity of the earth; and behold he shall come with speed swiftly (Isa. 5:26). Lift ye up a banner upon the lofty mountain, lift up the voice unto them, wave the hand, that they may come to the gate of the princes (Isa. 13:2). Thus said the Lord Jehovih, Behold I will lift up My hand toward the nations, and set up My banner to the peoples; and they shall bring thy sons in their bosom, and thy daughters they shall carry upon their shoulder (Isa. 49:22). From these passages it is plain that by "a banner" is signified a gathering together. [3] That "a banner" or "ensign," when predicated of the Lord, signifies also protection, is evident in these passages: They shall fear the name of Jehovah from the west, and His glory from the rising of the sun; because it will come as a pent-up stream, the spirit of Jehovah shall lift up a banner against him; then shall the Redeemer come to Zion (Isa. 59:19). It shall come to pass in that day that the root of Jesse, which standeth for a banner of the people, shall the nations seek; and his rest shall be glory (Isa. 11:10). [4] Inasmuch as "an ensign" which in the original tongue is expressed by the same term as "a banner," signified a gathering together, and when said of the Lord, protection also, therefore it was expressly commanded that a brazen serpent should be set upon an ensign, of which we read in Moses: Jehovah said unto Moses, Make thee a serpent, and set it upon an ensign; and it shall come to pass that everyone that is bitten, and looketh at it, shall live. And Moses made a serpent of brass, and set it upon an ensign; whence it came to pass that if a serpent had bitten a man, and he looked at the serpent of brass, he lived again (Num. 21:8, 9). That the brazen serpent represented the Lord, see John 3:14, 15; that it also signified protection, is plain; for the healing effected by looking on the serpent that was on the ensign signified healing from evils of falsity by the looking of faith to the Lord. For the Lord says in the passage as quoted from John: As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up; that whosoever believeth in Him may not perish, but may have eternal life (John 3:14, 15).

And he said, Because there is a hand against the throne of Jah. That this signifies because they wish to do violence to the Lord's spiritual kingdom, is evident from the signification of "a hand against anyone," as being to do violence; and from the signification of "the throne of Jah," as being the Lord's spiritual kingdom. That "the throne of Jah" denotes the Lord's spiritual kingdom is because "a throne" is predicated of the Lord's royalty; and the Lord's spiritual kingdom corresponds to His royalty. There are two things which are predicated of the Lord, namely, priesthood and royalty. The celestial kingdom corresponds to His priesthood, and the spiritual kingdom to His royalty; for the Lord is called "Priest" from Divine good, and "King" from Divine truth. This latter, namely, Divine truth, is involved in the name "Christ," and Divine good in the name "Jesus" (see n. 1728, 2015, 3004, 3009, 6148). "Throne" is predicated of the Lord's royalty, consequently of His spiritual kingdom, and in like manner "Jah." (What "throne" signifies, see n. 5213; and what "Jah," n. 8267.) [2] As regards the subject itself, namely, that they who are represented by Amalek (who are infernal genii that are in the falsity from interior evil) wish to do violence to the Lord's spiritual kingdom, this has been unfolded above (n. 8593, 8622). They who were in the falsity of this evil could not be warded off from those who were of the spiritual church until the Lord came into the world and made the human in Himself Divine. They were then shut up in hell, whence they can never rise up; moreover, the communication which is effected through influx, was quite taken away. For the man of the spiritual church is in obscurity as to the truth of faith, and acknowledges it as truth because the church has said so, and not because he has perceived it to be truth. With these men this truth becomes good, and consequently a matter of conscience. If malignant genii were to flow into their obscurity, they would destroy the conscience in a thousand ways; for they do not act into the truths of faith therein, but into the affections themselves; and wheresoever they notice anything of the affection of good, they pervert it in a moment so secretly that it cannot possibly be noticed. They attack the very ends. In a word, their malignity cannot be described; but it may be compared to an unseen deadly poison, which penetrates to the very marrows. Concerning these genii, of the Lord's Divine mercy more shall be said from experience at the end of the chapters.

Jehovah shall have war against Amalek from generation to generation. That this signifies that they were brought under the yoke and were cast into hell, from which by reason of the Lord's Divine power they can never rise up, is evident from the signification of "Jehovah having war," as being a casting into hell: and from the signification of "from generation to generation," as being perpetually, thus that they can never rise up from it. (That this was by the Divine power of the Lord, see just above, n. 8625.) That "Jehovah having war" denotes a casting into hell, is because "Jehovah having war" denotes perpetual victory. The infernal genii cannot possibly wage war and fight against Jehovah, that is, against the Lord; yet it appears to them that they fight, and even that they sometimes conquer, when they subjugate those who are in evil; but still they have no power whatever against the Divine. The least exercise of Divine power by a single nod instantly subdues the whole diabolical crew, even if it consists of myriads of myriads; but still it gives them the opportunity to act insofar as their doing so may be of use, and insofar as their evil can be turned by the Lord into good. On this subject, of the Lord's Divine mercy, elsewhere. From all this it can in some measure be seen that by "Jehovah having war with Amalek from generation to generation" is signified subjugation and casting into hell, from which by reason of the Lord's Divine power they can never rise up.

CONTINUATION ABOUT THE INHABITANTS AND SPIRITS OF THE EARTH JUPITER. The inhabitants of the earth Jupiter make wisdom consist in thinking well and justly about the occurrences in life. They derive this wisdom from their parents, from infancy, and it is transmitted by succession to posterity, and thereby increases. They know nothing at all of the sciences, such as are cultivated on our earth, and they do not wish to know them. They call them "shades," and compare them to clouds that intercept the sun. They have got this idea about the sciences from some belonging to our earth, who in their presence have boasted that they are wise from the sciences.

The spirits from our earth who had thus boasted, were those who had made wisdom consist in things of mere memory, as in the languages; in the historical matters of the literary world; in bare experimental discoveries; in terms, especially such as are philosophical; and in other things of the kind; and had not used them as means for being wise; but had made wisdom consist in these things themselves. As these have not cultivated their rational faculty by the sciences as means, they have little perception in the other life, for they see only in terms and from terms, which there are like dust, and like thick clouds before the intellectual sight. And they who have been conceited by reason of this their learning, have still less perception. But they who have used the sciences as means for annihilating the things of faith, have totally destroyed their understanding, and see in thick darkness, like owls, falsity for truth, and evil for good. [2] From their interaction with such the spirits of Jupiter had concluded that the sciences induce shade and cause blindness. But they were told that on this earth the sciences are the means of opening the intellectual sight, which sight is in the light of heaven, and instructs in such things as are of spiritual life; but as there reign the love of self and the love of the world, and consequently such things as are of merely natural and sensuous life, the sciences are to such the means of becoming insane; that is, of confirming themselves in favor of nature against the Divine, and in favor of the world against heaven. [3] They were told further that in themselves the sciences are spiritual riches, and that they who possess them are like those who possess worldly riches, which in like manner are means of performing use to oneself, to the neighbor, and to our country, and also are means of doing evil; and also that they are like garments, which serve for use and adornment, and also for pride, as with those who desire to be honored from these alone. The spirits of the earth Jupiter understood these things well, but they marveled that any who are men should have set the things which lead to wisdom before wisdom itself; and that they should not see that to immerse the mind in such things, and not to elevate it beyond them, is to obscure and blind it.

A certain spirit ascending from the lower earth came to me and said that he had heard my conversation with the other spirits, but that he had understood scarcely anything that had been said about spiritual life and light. I asked him whether he wished to learn these things. He said he had not come with that intention; from which it might be inferred that he was unwilling. He was very stupid. The angels said that this man, during his life in the world, had been one of those who are celebrated for their learning. He was cold, as was plainly felt from his afflatus, which was a sign of merely natural light and of no spiritual light; thus that by means of the sciences he had not opened, but had closed for himself, the way to the light of heaven.

As the inhabitants of the earth Jupiter acquire intelligence by another way than do the inhabitants of our earth, and besides are from their life of a different disposition, they cannot be together; but if they approach they either shun or repel them. There are spheres that are to be called spiritual spheres, which continually emanate, nay, pour forth from every society. These spheres are from the activity of the affections and of the derivative thoughts, thus they are of the life itself (concerning spheres, see n. 1048, 1053, 1316, 1504, 1505, 1507, 1508, 1510-1519, 2401, 4464, 5179, 6206, 7454, 6598-6613, 8063). [2] All the consociations in the other life are effected in accordance with the spheres; those which agree together are conjoined according to their agreement; those which do not agree are repelled according to their disagreement. Every province in the Grand Man (to which some member or organ in the human body corresponds), has its own sphere distinct from the sphere of any other province; hence the mutual conjunction of those who belong to the same province; and the disjunction of those who belong to some other. The spirits and angels who are from the earth Jupiter bear relation in the Grand Man to the IMAGINATIVE OF THOUGHT, and thus to an active state of the interior parts. But the spirits of our earth bear relation to the various functions of the exterior parts of the body, into which, when they desire to rule, the Imaginative of Thought cannot flow; hence the oppositions between the spheres.

In what clear perception the spirits of Jupiter are with respect to spiritual things, was made evident to me from their representation of how the Lord, whom they call their One Only Lord, converts depraved affections into good affections. They represented the intellectual mind as a beautiful form, and imparted to it an activity of the form that was suited to the affection; and they next showed how the Lord bends what is depraved therein to good, which they did in a way that no words can describe, and so dexterously that they were praised by the angels. There were then present learned ones from our earth, who had immersed their intellectual in the terms of memory-knowledges, and had disputed much about form, substance, the material and the immaterial, and the like, without applying such things to any use; but they could not comprehend even this representation.

I have spoken with spirits of that earth about the Lord, that He does evil to no one, still less punishes anyone. These spirits, being of the more simple ones, at first did not wish to admit this, believing that punishments are from the Lord. But when they were told that when their angels are with a man of their own earth, they do not chastise, nor even speak harshly, but only permit the punishing spirits who also are present to do so; and that seeing the angels do not chastise, how much less does the Lord, who is good itself, and who directs the angels-on hearing this they made acknowledgment, and affirmed in a plain voice, that the Lord punishes no one, and does evil to no one, nor does He even speak harshly to anyone. (On the angels and the punishing spirits with the inhabitants of Jupiter, see n. 7802-7805, 7810.)

As to what further concerns the life of those in that earth, I have been instructed by their spirits that as they do not care for memory-knowledges, so neither do they care for things made by art; also that they have no holidays, but that every morning at sunrise, and every evening at sunset, they have holy worship to the One Only Lord in their tents, and that they then also sing.

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

CHAPTER 18. THE DOCTRINE OF CHARITY. No one can be regenerated unless he knows such things as are of the new life, that is, of spiritual life; for man is introduced into this life by means of regeneration. The things which are of the new life, or of spiritual life, are truths which must be believed, and goods which must be done; the former are of faith, the latter of charity.

No one can know these things from himself, for man apprehends only those things which have been obvious to his senses; from these he has procured for himself a light which is called natural light, by virtue of which he sees nothing else than what belongs to the world and to himself, and not what belongs to heaven and to God; these he must learn from revelation.

For example, that the Lord, who was God from eternity, came into the world to save the human race; that He has all power in heaven and in earth; that everything of faith and everything of charity, thus everything of truth and good is from Him; that there is a heaven, and that there is a hell; that man will live to eternity, in heaven if he has done well, in hell if he has done evil.

These things and more are of faith, which must be known by the man who is to be regenerated; for he who knows them can think them, then will them, and lastly do them, and thus have new life.

On the other hand, he who does not know that the Lord is the Savior of the human race, cannot have faith in Him, worship Him, love Him, and thus do good for His sake. He who does not know that all good is from Him, cannot think that his own righteousness and his own salvation are from Him, still less can he will it to be so, thus he cannot live from Him. He who does not know that there is a hell, and that there is a heaven, nor that there is eternal life, cannot even think about the life of heaven, nor apply himself to receiving it; and so in all other things.

From all this it can be seen what the quality of the life of a regenerate person is, that it is a life of faith; and also that it cannot be given to a man until he is in such a state as to be able to acknowledge the truths of faith, and insofar as he acknowledges them, to will them. EXODUS 18 1. And Jethro, the priest of Midian, Moses' father-in-law, heard all that God had done for Moses, and for Israel His people, in that Jehovah had brought forth Israel out of Egypt. 2. And Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her away: 3. And her two sons; of which the name of the one was Gershom; for he said, I have been a sojourner in a strange land: 4. And the name of the other was Eliezer; Because the God of my father was my help, and liberated me from the sword of Pharaoh. 5. And Jethro Moses' father-in-law came, and his sons, and his wife, unto Moses, unto the wilderness where he was encamped at the mount of God. 6. And he said unto Moses, I thy father-in-law Jethro am come unto thee, and thy wife, with her two sons with her. 7. And Moses went out to meet his father-in-law, and bowed himself down, and kissed him; and they asked a man his companion as to peace; and they came into the tent. 8. And Moses told his father-in-law all that Jehovah had done to Pharaoh and to the Egyptians for Israel's sake, all the trouble that found them in the way, and Jehovah rescued them. 9. And Jethro rejoiced over all the good that Jehovah had done to Israel, who rescued them out of the hand of the Egyptians. 10. And Jethro said, Blessed be Jehovah, who hath rescued you out of the hand of the Egyptians, and out of the hand of Pharaoh; who rescued His people from under the hand of the Egyptians. 11. Now I know that Jehovah is great above all the gods; for the reason that they dealt proudly over them. 12. And Jethro Moses' father-in-law took a burnt-offering and sacrifices for God; and Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law before God. 13. And it was on the morrow, and Moses sat to judge the people, and the people stood over Moses from the morning until the evening. 14. And Moses' father-in-law saw all that he did to the people, and he said, What is this word that thou doest to the people? why sittest thou alone, and all the people standing over thee from the morning until the evening? 15. And Moses said to his father-in-law, Because the people cometh unto me to inquire of God: 16. When they have a word, it cometh unto me; and I judge between a man and his companion, and I make known the judgments of God, and His laws. 17. And Moses' father-in-law said unto him, The word that thou doest is not good. 18. Wearing thou wilt wear away, both thou, and this people that is with thee; because the word is too heavy for thee; thou art not able to do it, thou alone. 19. Now hear my voice, I will counsel thee, and God shall be with thee: be thou for the people with God, and bring thou the words unto God: 20. And do thou teach them the statutes and the laws, and make known to them the way wherein they must walk, and the work that they must do. 21. And do thou see out of all the people men of strenuousness, fearing God, men of truth, hating gain; and do thou set of them for princes of thousands, princes of hundreds, princes of fifties, and princes of tens: 22. And let them judge the people in every time; and it shall be, every great word let them bring unto thee, and every small word let them judge; and devolve from upon thee, and let them bear with thee. 23. If thou do this word, and God have commanded thee, then thou shalt be able to stand, and also all this people shall come upon its place in peace. 24. And Moses hearkened to the voice of his father-in-law, and did all that he had said. 25. And Moses chose men of strenuousness out of all Israel, and gave them as heads over the people: princes of thousands, princes of hundreds, princes of fifties, and princes of tens. 26. And they shall judge the people in every time, the difficult word they shall bring unto Moses, and every small word they shall judge. 27. And Moses let his father-in-law go, and he went to himself unto his own land.

THE CONTENTS. The subject treated of in the internal sense in this chapter is truths in successive order from the First to the last, and that they are set in order by good Divine. Truth in the first degree is represented by Moses; the truths derived therefrom in successive order are represented by the princes of thousands, of hundreds, of fifties, and of tens. And good Divine, by which the setting in order is effected, is represented by Jethro, Moses' father-in-law.

THE INTERNAL SENSE Verses 1-5. And Jethro, the priest of Midian, Moses' father-in-law, heard all that God had done for Moses, and for Israel His people, in that Jehovah had brought forth Israel out of Egypt; and Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her away. And her two sons, of which the name of the one was Gershom; for he said, I have been a sojourner in a strange land. And the name of the other Eliezer; Because the God of my father was my help, and liberated me from the sword of Pharaoh. And Jethro Moses' father-in-law came, and his sons, and his wife, unto Moses, into the wilderness where he was encamped at the mount of God. "And Jethro the priest of Midian," signifies the Divine good; "Moses' father-in-law," signifies from which is the good conjoined with truth Divine; "heard all that God had done for Moses, and for Israel His people," signifies the perception of those things which had been done for those who are of the Lord's spiritual kingdom; "in that Jehovah had brought forth Israel out of Egypt," signifies that they had been liberated by the Lord from infestations; "and Jethro Moses' father-in-law took Zipporah, Moses' wife," signifies good from the Divine conjoined with truth Divine; "after he had sent her away," signifies separation hitherto relatively to the state of those who are of the spiritual church; "and her two sons," signifies the goods of truth; "of which the name of the one was Gershom, for he said I have been a sojourner in a strange land," signifies the quality of the good of truth of those who are out of the church; "and the name of the other was Eliezer," signifies the quality of the good of truth of those who are within the church; "because the God of my father was my help," signifies the Lord's mercy and presence in the church; "and liberated me from the sword of Pharaoh," signifies liberation from the falsity of those who infested; "and Jethro Moses' father-in-law came," signifies the Divine good; "and his sons," signifies the goods of truth; "and his wife," signifies good conjoined with truth Divine; "unto Moses unto the wilderness," signifies conjunction in the state before regeneration when there are temptations; "where he was encamped at the mount of God," signifies near to the good of truth.

And Jethro the priest of Midian. That this signifies the Divine good, is evident from the representation of Jethro, the priest of Midian, as being the good of the church that is in the truth of simple good (see n. 7015), but here he denotes the Divine good, for the reason that Moses, of whom Jethro was the father-in-law, represents Divine truth. For when the son-in-law represents truth, then the father-in-law represents the good in a higher degree, because he is the father of the other's wife. That the Divine good is here represented by Jethro, is because in this chapter the subject treated of is the setting in order of truths with the man of the spiritual church, and this is effected by Divine good through Divine truth; for all setting in order is by good through truth. This setting in order is effected with the man of the spiritual church when he begins to act no longer from truth, but from good; for this state is his second state, which arises after he has undergone temptations. For when he acts from truth, then he is tempted, to the intent that the truths with him may be confirmed; and when these have been confirmed, then they are reduced by the Lord into order; and when they have been reduced into order, then he enters the second state, which consists in willing truths and doing them, whereby they become of the life, and are called goods. This setting in order is treated of below.

Moses' father-in-law. That this signifies from which is good conjoined with truth Divine, is evident from the signification of "father-in-law," as being the good from which is the good that is conjoined with truth (see n. 6827); and from the representation of Moses, as being truth Divine (n. 6752, 6771, 7010, 7014, 7382). The reason why "a father-in-law" signifies good from which is good conjoined with truth, is that "a wife" signifies good when "the man" signifies truth (n. 2517, 4510, 4823). As in what follows, the conjunction of Divine good with Divine truth is treated of, whereby a setting in order may be effected in the man of the church, be it known that between Divine good and Divine truth there is this distinction: that Divine good is in the Lord, and Divine truth is from the Lord. It is as with the fire of the sun and the light which is therefrom; the fire is in the sun, and the light is from the sun; in the light there is not fire but heat. [2] Moreover in the other life the Lord is the Sun, and also is the light. In the Sun there, which is Himself, is Divine fire, which is the Divine good of the Divine love. From that Sun is Divine light, which is Divine truth from Divine good. In this Divine truth there is also Divine good, but not such as is in the Sun, it being accommodated to reception in heaven; for unless it were accommodated to reception, heaven could not have come into existence, because no angel can bear the flame from the Divine love. He would be consumed in a moment, as would a man if the flame of the sun of this world should blow directly upon him. [3] But how the Divine good of the Lord's Divine love is accommodated to reception, cannot be known by anyone, not even by the angels in heaven, because it is an accommodation of the Infinite to the finite; and the Infinite is such as to transcend all the understanding of the finite, insomuch that when the understanding of the finite desires to look in that direction, it falls as into the depth of the sea and perishes. (That the Lord is the Sun in heaven, and that the Sun there is the Divine good of His Divine love, and that the light therefrom is Divine truth, from which is intelligence, see n. 1053, 1521- 1533, 1619-1632, 2776, 3094, 3138, 3190, 3195, 3222, 3223, 3225, 3339, 3341, 3636, 3643, 3993, 4180, 4302, 4408, 4409, 4415, 4523, 4533, 4696, 7083, 7171, 7174, 7270, 8197.)

Heard all that God had done for Moses, and for Israel His people. That this signifies the perception of those things which had been done for those who are of the Lord's spiritual kingdom, is evident from the signification of "hearing," namely, all that God had done, as being perception (see n. 5017, 8361); from the signification of "all that God had done," as being the things that had been done by the Divine; and from the representation of Israel, who here is Moses and the people for whom the things were done, as being those who are of the Lord's spiritual kingdom (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); for Moses together with the people represents this kingdom, Moses as the head, and the people as the things that are subject to the head; thus also Moses represents the Lord as to Divine truth, for from this is the spiritual kingdom.

In that Jehovah had brought forth Israel out of Egypt. That this signifies that they had been liberated by the Lord from infestations, is evident from the signification of "bringing forth," as being to liberate; from the representation of Israel, as being those who are of the spiritual kingdom (see above, n. 8645); and from the signification of "Egypt," as being infestations by falsities (n. 7278). That "Egypt" signifies infestations, is because by "the Egyptians" and "Pharaoh" are signified those who by means of falsities infested in the other life those who were of the spiritual church (n. 7097, 7107, 7110, 7126, 7142, 7220, 7228, 7317, 8148).

And Jethro, Moses' father-in-law, took Zipporah, Moses' wife. That this signifies good from the Divine conjoined with truth Divine, is evident from the representation of Jethro Moses' father-in-law, as being the Divine good from which is good conjoined with truth, in this case with the truth Divine which is represented by Moses (of which above, n. 8643, 8644); and from the representation of Zipporah, Moses' wife, as being good Divine. For marriages represent the conjunction of good and truth; in the celestial church the husband represents good, and the wife the derivative truth; but in the spiritual church the man represents truth, and the wife good. Here, Moses' wife represents good, because the spiritual kingdom is treated of (n. 2517, 4510, 4823, 7022).

After he had sent her away. That this signifies separation hitherto relatively to the state of those who are of the spiritual church, is evident from the signification of "sending away," as being separation. That it is relatively to the state of those who are of the spiritual church, is because in the first state of those who are in the spiritual church good does not appear, but only truth. How this is, can be seen from what has been already shown concerning the two states of those who are of the spiritual church; namely, that in the first state they act from truth and not from good, but in the second they act from good. In the first state, when they act from truth and not from good, good is as it were absent, and is like a wife that has been sent away; but in the second state, when they act from good, then good is present, and is like a wife that is conjoined with her man. This is what is meant in the internal sense by "after he had sent her away." [2] Be it further known, that this is relatively to those who are of the spiritual church, for the truth which proceeds from the Lord is always conjoined with its good; but in the first state, which is before regeneration, good is not received, but only truth, although both flow in through heaven from the Lord. In the second state however, which is after regeneration, good is received conjoined with truth. That which takes place with man is predicated as taking place with the Lord, for the reason that it so appears. This is the case in very many other instances, as for example, that the Lord does evil, punishes, casts into hell. These things are predicated of the Lord because it appears so, when yet all evil which befalls man is done by the man. There are very many such things in the Word, which however are plain to him who searches the Scriptures from the affection of truth, and for the sake of the good of life, because he is enlightened by the Lord.

And her two sons. That this signifies the goods of truth, is evident from the signification of "sons," as being truths (see n. 489, 491, 533, 1147, 2159, 2623, 3704, 4257), in this case the goods of truth, because they are called "sons of the wife," as is plain from the original tongue, in like manner as in the sixth verse following. Consequently as by "wife" is signified good conjoined with truth (n. 8647), by the "sons" are here signified the goods of truth. The goods of truth are truths which have become of the will and consequently of the life, and constitute the new will with the man of the spiritual church.

Of which the name of the one was Gershom; for he said, I have been a sojourner in a strange land. That this signifies the quality of the good of truth of those who are out of the church, is evident from the signification of "name" and of "calling the name," as being the quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421, 6674). This quality is described by the words which Moses then said, namely, "I have been a sojourner in a strange land." That by these words is signified the good of truth of those who are out of the church, is because by "a sojourner" are signified those who were born out of the church, and yet were being instructed in the things of the church; and by "a strange land" is signified where the church is not. (That "a sojourner" denotes those who were out of the church, and were being instructed in the things that belong to the church, see n. 1463, 4444, 7908, 8007, 8013.) That "a strange land" denotes where the genuine church is not, is because by "land" is signified the church (n. 662, 1067, 1262, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577), and "strange" denotes where there is not what is genuine; for the Lord's church is scattered through the whole world, thus also among the Gentiles (n. 2049, 2284, 2589-2604). Moreover that when Gershom was born, Moses was out of his own church, and was among those who were in the good of simple truth, and who are signified by "the Midianites," see n. 6793-6796.