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

Arcana Coelestia

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

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

And four of the flock for one of the flock. That this signifies also the corresponding penalty to the full, is evident from the signification of "four," as being conjunction, for "four" signifies the same as "two," because the one number arises from other, being the double of it (that "two" denotes conjunction, see n. 5194, 8423; and consequently also "four," see n. 1686, 8877); from which it follows that these numbers also denote to the full, for that which is conjoined is full; and from the signification of "one of the flock," as being interior good, (see just above, n. 9099). The corresponding penalty is signified by "repaying," namely, four of the flock for one of the flock (n. 9102). Interior good is that good which is called charity in the interior man; and exterior good is charity in the exterior man. The latter good must live from the former, for the good of charity in the interior man is the good of spiritual life; and the good of charity in the exterior man is the good of the derivative natural life. The latter good comes to the sensation of man as delight; but the former good does not come to sensation, but to perception that so it ought to be, and makes a contented mind. In the other life spiritual good also comes to sensation. [2] The reason why five oxen were to be repaid for an ox, and four of the flock for one of the flock, cannot be known by anyone unless it is known what is meant by "theft" in the spiritual sense, also what by "ox" and by "one of the flock." What these things signify has been unfolded, namely, the taking away and alienation of exterior and interior good. This taking away is effected through evil, and alienation through falsity; consequently the penalty and restoration thereof are signified by "five" and "four." That all numbers in the Word signify things, see n. 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175; here the things which involve restoration, namely, the number "five" the restoration of exterior good to much; and the number "four" the restoration of interior good to the full. Interior good is to be restored to the full, because this good makes the spiritual life of man, and unless spiritual life is restored to the full, the exterior good which makes the natural life cannot be restored, for the latter life is restored by means of the former, as can be seen from the regeneration of man. (That the external man is regenerated by means of the internal, see n. 9043, 9046, 9061.) But good in the external or natural man cannot be restored to the full, because the injury remains there as a scar which is grown callous. These are the things which these numbers involve. [3] A few words more however shall be said about the restoration of exterior good, which makes the natural life of man, from interior good which makes his spiritual life. The natural of man sees things in the light of the world, which light is called natural light. Man procures for himself this light by means of the objects which enter through the sight and hearing, thus by means of objects which are of the world. Thus man sees those things within himself, almost as the eye sees them. The objects which enter by these senses appear to him at first as pleasure and delight. Afterward the infant man distinguishes between the different delights, from which he learns to discriminate, and by degrees to do so more perfectly. When light from heaven flows into these things, the man begins to see them spiritually, and first to discriminate between the useful and the non-useful. From this he begins to have an insight as to what is true; for that which is useful to him is to him true, and that which is useless is not true. This insight increases according to the influx of the light of heaven, until at last he discriminates not only between truths, but also between truths within these truths; and he does this with greater clearness in proportion as the communication is better opened between the internal and external man; for the light of heaven inflows from the Lord through the internal man into the external man. [4] From this then man has perception; but still it is not yet spiritual perception. This perception does not arise from natural truths, but from spiritual truths. Spiritual truths are those which are called the truths of faith. The reason why spiritual perception arises from these truths, is that the light of heaven is Divine truth proceeding from the Lord, and this shines as light before the eyes of the angels, and also shines in their understandings, and gives them intelligence and wisdom; but with variety according to the reception of it in good. Wherefore the knowledges of spiritual things must be with man in his natural in order that there may be spiritual perception; and knowledges of spiritual things must be from revelation. When the light of heaven flows into these knowledges, it flows into its own, for, as before said, this light is the Divine truth proceeding from the Lord (n. 1053, 1521-1533, 1619-1632, 2776, 3138, 3167, 3195, 3222, 3223, 3341, 3636, 3643, 4180, 4302, 4408, 4415, 4527, 5400, 6032, 6313, 6608). From this the man has intelligence and wisdom in such things as are of eternal life, and these increase according to the reception of that light, that is, of the truths of faith in good. Good is charity. [5] That the natural or external man is regenerated, and also amended and restored, through the internal man, can be seen from what has now been said. For the things which are in the external or natural man live from the light of heaven, for this light is living light, because it proceeds from the Lord, who is life itself; but they do not live from natural light, for in itself this light is dead. In order therefore that those things which are in natural light may live, there must be an influx of living light through the internal man from the Lord. This influx accommodates itself according to the knowledges of truth analogous and corresponding in the natural, and according to the compliance there. From this it is evident that the external or natural of man must be regenerated through his internal. In the same way must the good in the natural that has been taken away and alienated, be amended and restored.

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

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

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

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

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

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

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

At the end of the following chapter an account will be given of the spirits of the moon; and also why the Lord willed to be born on our earth, and not on some other. [END OF VOL. 10.]

CHAPTER THE TWENTY-SECOND. THE DOCTRINE OF CHARITY. What Conscience is shall now be stated. Conscience is formed in a man from his religious persuasion, according to the reception of this within himself.

With the man of the church, Conscience is formed by means of truths of faith from the Word, or from doctrine drawn from the Word, according to the reception of these in the heart. For when a man knows the truths of faith and apprehends them in his own way, and afterward wills them and does them, a Conscience is then being formed in him. Reception in the heart is reception in the will, for the will of man is that which is called his "heart."

From this it is that those who have Conscience speak from the heart what they speak, and do from the heart what they do. Such also have an undivided mind, for they act in accordance with what they believe to be true and good, and in accordance with what they understand. Consequently a more perfect Conscience is possible with those who are more enlightened than others in the truths of faith, and who are in a clearer perception than others, than is possible with those who are less enlightened, and who are in an obscure perception.

Those have Conscience who have received from the Lord a new will. This will is itself the Conscience; and therefore to act contrary to Conscience is to act contrary to this will. And as the good of charity makes the new will, the good of charity also makes the Conscience.

Seeing that, as before said (n. 9113), Conscience is formed by means of the truths of faith, as also is the new will, and charity, it follows that to act contrary to the truths of faith is to act contrary to Conscience.

As the faith and charity which are from the Lord make a man's spiritual life, it follows that to act contrary to Conscience is to act contrary to this life.

As therefore to act contrary to Conscience is to act contrary to the new will, contrary to charity, and contrary to the truths of faith, consequently contrary to the life which man has from the Lord, it is evident from this that a man is in the tranquillity of peace, and in internal blessedness, when he acts according to Conscience; and that he is in intranquility, and also in pain, when he acts contrary to Conscience. This pain is what is called "the stings of Conscience."

Man has a Conscience of what is good, and a Conscience of what is just. The Conscience of what is good is the Conscience of the internal man; and the Conscience of what is just is the Conscience of the external man. The Conscience of what is good consists in acting according to the precepts of faith from internal affection; while the Conscience of what is just consists in acting according to civil and moral laws from external affection. They who have a Conscience of what is good, have also a Conscience of what is just; but they who have only a Conscience of what is just, have the capacity of receiving a Conscience of what is good, and moreover do receive it when they are instructed.

What Conscience is may also be illustrated by examples. If, unknown to the other, a man has the property of that other in his possession, and thus can keep it for himself without any fear of the law, or of the loss of honor and reputation, and nevertheless restores it to the other because it is not his own, he has Conscience, for he does what is good for the sake of what is good, and what is just for the sake of what is just. Again, if a man who has it in his power to attain a high position, sees that another, who also is a candidate, would be more useful to his country, and yields the position to this other man for the sake of his country's good, he has Conscience. So in all other cases.

From these examples may be inferred the character of those who have no Conscience. They are known from the opposite. Those among them who for the sake of their own advantage would make what is unjust to appear as just, and what is evil to appear as good, and the reverse, have no Conscience. Those of them who know that what they do is unjust and evil, and yet do it, do not know what Conscience is, and if instructed, do not wish to know. Such are they who do all things for the sake of themselves and the world.

Those who have not received Conscience in the world cannot receive Conscience in the other life. Thus they cannot be saved, because they have no plane into which heaven (that is, the Lord through heaven) can flow, and whereby it may operate, and so draw them to itself; for Conscience is the plane and receptacle of the influx of heaven. Wherefore in the other life such persons are associated with those who love themselves and the world above all things; and these are in hell. EXODUS 22 1. (2) 9122-1 If a thief be caught while digging through, and be smitten, and he die, bloods shall not be shed for him. 2. (3) If the sun have risen upon him, bloods shall be shed for him; repaying he shall repay; if he have nothing, he shall be sold for his theft. 3. (4) If finding the theft be found in his hand, from an ox even to an ass, even to one of the small cattle, living; he shall repay double. 4. (5) When a man shall desolate a field or a vineyard, and shall let his beast go in, and it shall desolate in the field of another; of the best of his own field, and of the best of his own vineyard, he shall repay. 5. (6) When a fire shall go forth, and shall catch hold of thorns, and a stack is consumed, or the standing crop, or a field; he that kindleth the fire repaying shall repay. 6. (7) When a man shall give to his companion silver or vessels to take care of, and it be stolen out of the man's house; if the thief be caught, he shall repay double. 7. (8) If the thief be not caught, the lord of the house shall be brought unto God, to see whether he hath put his hand to his companion's work. 8. (9) Upon every word of transgression, upon ox, upon ass, upon one of the small cattle, upon garment, upon every lost thing, whereof he shall say, This is it; even unto God shall come the word of them both; he whom God shall condemn shall repay double to his companion. 9. (10) When a man shall give to his companion an ass, or an ox, or one of the small cattle, or any beast, to take care of; and it die, or be broken, or be led away captive, no one seeing it; 10. (11) The oath of Jehovah shall be between them both, to see whether he hath put his hand to his companion's work, or whether its lord hath taken it; and he shall not repay. 11. (12) And if stealing it shall be stolen from him, he shall repay to its lord. 12. (13) If tearing it shall be torn, he shall bring a witness for it; he shall not repay that which was torn. 13. (14) And when a man shall borrow from his companion, and it be broken, or die, the lord thereof not being with it, repaying he shall repay. 14. (15) If the lord thereof be with it, he shall not repay; if he is a hireling he shall come in his hire. 15. (16) And when a man shall persuade a virgin who is not betrothed, and shall lie with her, endowing he shall endow her to himself for a woman. 16. (17) If refusing her father shall refuse to give her to him, he shall pay silver according to the dowry of virgins. 17. (18) Thou shalt not suffer a sorceress to live. 18. (19) Everyone that lieth with a beast, dying he shall die. 19. (20) He that sacrificeth to gods, save to Jehovah alone, shall be accursed. 20. (21) And a sojourner thou shalt not afflict, and shall not oppress; for ye were sojourners in the land of Egypt. 21. (22) Any widow and orphan ye shall not afflict. 22. (23) If afflicting thou shalt afflict him, so that crying he shall cry unto Me, hearing I will hear his cry: 23. (24) And Mine anger shall wax hot, and I will kill you with the sword; and your wives shall become widows, and your sons orphans. 24. (25) If thou shalt lend silver to My people, the needy with thee, thou shalt not be to him as a usurer; ye shall not put usury upon him. 25. (26) If taking a pledge thou shalt take in pledge thy companion's garment, even at the going in of the sun thou shalt restore it to him. 26. (27) For it is his only covering, it is his garment for his skin, wherein he may sleep; and it shall be, when he shall cry unto Me, that I will hear; for I am merciful. 27. (28) Thou shalt not curse God, and a prince in thy people thou shalt not execrate. 28. (29) The firstfruits of thy grain, and the firstfruits of thy wine, thou shalt not delay. The firstborn of thy sons thou shalt give to Me. 29. (30) So shalt thou do with thine ox, and with thy flock; seven days it shall be with its mother; on the eighth day thou shalt give it to Me. 30. (31) And ye shall be men of holiness to Me; and flesh that is torn in the field ye shall not eat; ye shall cast it to the dog.

THE CONTENTS. The subject treated of in this chapter in the internal sense is the injuries occasioned in various ways to the truth of faith and the good of charity, and their amendment and restoration; also the aid to be brought should they be extinguished. Afterward instruction in the truths of faith is treated of; and lastly, the state of a man's life when he is in the good of charity.

THE INTERNAL SENSE. Verses 1-3 9124-1. If a thief be caught while digging through, and be smitten, and he die, bloods shall not be shed for him. If the sun have risen upon him, bloods shall be shed for him; repaying he shall repay; if he have nothing, he shall be sold for his theft. If finding the theft be found in his hand, from an ox even to an ass, even to one of the small cattle, living, he shall repay double. "If a thief be caught while digging through," signifies if it is not apparent that good or truth is being taken away; "and be smitten, and he die," signifies if then it is so injured as to be extinguished; "bloods shall not be shed for him," signifies that he is not guilty of the violence that is done; "if the sun have risen upon him," signifies if he shall see it clearly from within; "bloods shall be shed for him," signifies that he is guilty; "repaying he shall repay," signifies the amendment and restoration of the truth and good that have been taken away; "if he have nothing," signifies if nothing remains; "he shall be sold for his theft," signifies alienation; "if finding the theft be found in his hand," signifies if there be anything remaining of truth and good by which restoration can be made; "from an ox even to an ass," signifies whether from exterior good or truth; "even to one of the small cattle," signifies or from interior truth and good; "living," signifies in which there is spiritual life; "he shall repay double," signifies restoration to the full.

If a thief be caught while digging through. That this signifies if it is not apparent that good or truth is being taken away, is evident from the signification of "digging through," as being the perpetration of evil in secret, and when it is said of a thief, as being the taking away of good or truth by falsity from evil so that it is not apparent (of which in what follows); and from the signification of "a thief," as being one who takes away good and truth (see n. 5135, 8906, 9018, 9020), and in the abstract sense, the truth or good that is taken away. It is said "in the abstract sense," because the angels, who are in the internal sense of the Word, think abstractedly from persons (n. 5225, 5287, 5434, 8343, 8985, 9007). Moreover, in this sense the Word has real things as objects, without determination to persons and places. [2] That "digging through" denotes the perpetration of evil in secret, and when said of a thief, the taking away of good or truth by falsity from evil so that it is not apparent, is evident from the fact that a distinction is here made between the theft effected by digging through, and that which is committed when the sun is risen (of which in the following verse). That "digging through" has this signification is also evident from the passages in the Word where it is mentioned, as in Jeremiah: Also in thy skirts is found the blood of poor innocent souls. I have not found them in digging through, but they are upon them all (Jer. 2:34); speaking of filthy loves and the evils from them; "I have not found them in digging through" denotes not by a search in secret; and therefore it is said "they are upon them all," that is, they appear everywhere. And in Ezekiel: He brought me in to the door of the court, where I saw, and behold a hole in the wall. He said unto me, Come, dig through the wall; I therefore digged through the wall, when behold a door (Ezek. 8:7-8); speaking of the abominations of the house of Israel which they wrought in secret; "to dig through the wall" denotes to enter in secretly, and to see what they are doing. In Amos: Though they dig through into hell, thence shall My hand take them; though they climb up to heaven, thence will I cast them down (Amos 9:2); "to dig through into hell" denotes to hide themselves there, thus in falsities from evil; for "hell" denotes falsity from evil, because this reigns there. The falsities there are called "darkness," within which they hide themselves from the light of heaven; for they flee from the light of heaven, which is Divine truth from the Lord. In Job: The eye of the adulterer watcheth for the twilight, saying, No eye shall see me; and he putteth a covering on his face. In the dark he diggeth through houses, which they mark for themselves in the daytime; they acknowledge not the light; even so morning is to them the shadow of death; for they acknowledge the terrors of the shadow of death (Job. 24:15-17); here "digging through houses" plainly means secretly plundering the goods of another; for it is said that "in the dark he diggeth through houses;" that "he watcheth for the twilight that no eye may see him;" that "he putteth a covering on his face;" that "he acknowledges not the light;" also that "the morning is to them the shadow of death." [3] That "digging through a house" denotes secretly taking away another's good, originates from the representatives in the other life. There, when the angels are conversing about falsity destroying good in secret, this is represented below, where angelic conversations are presented to the sight, by digging through a wall; and on the other hand, when the angels are conversing about truth coming to good, and conjoining itself with it, this is represented by an open door through which there is entrance. It is from this that the Lord, who because He spoke from the Divine, spoke according to the representatives that exist in heaven, and according to correspondences, says: Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep (John 10:1-2). This know, that if the master of the house had known in what hour the thief would come, he would surely have watched, and would not have suffered His house to be digged through (Luke 12:39). Here also a "thief" denotes one who through falsities destroys the goods of faith; "to dig through a house" denotes to do this secretly, because it is done when the master of the house is not watching. From this also it is that "to come as a thief" denotes to come clandestinely, because not through the door, but by some other way, as in John: Unless thou watchest, I will come upon thee as a thief, and thou shalt not know in what hour I will come upon thee (Rev. 3:3). Behold I come as a thief; blessed is he that watcheth (Rev. 16:15). "To come as a thief" denotes to come clandestinely and unexpectedly. The reason why this is so said by the Lord is that it is meant that the door with man is closed through the falsity of evil.

And be smitten, and he die. That this signifies if then it is so injured as to be extinguished, is evident from the signification of "being smitten," when said of truth and good, as being to be injured or harmed (see n. 9034, 9058); and from the signification of "dying," as being to be extinguished. Truth and good are here meant, because by a "thief," or by "theft," is signified that which has been taken away, thus good and truth, as also in what follows: "if finding the theft be found in his hand, from an ox, even to an ass, even to one of the flock" (verse 3); an "ox," an "ass," and "one of the flock" signify goods and truths exterior and interior; and they are called "theft," because found in the hand of the thief; in like manner "silver" and "vessels" (verse 6), which also denote truths interior and exterior. The like is signified by "thief" as by "theft," because in the sense abstracted from person, "the thief" denotes the theft; that is, the truth and good that have been taken away (see just above, n. 9125).

Bloods shall not be shed for him. That this signifies that he is not guilty of the violence that is done, is evident from the signification of "blood," as being in the supreme sense the Divine truth proceeding from the Lord's Divine good, and in the internal sense thence derived, the truth of good (see n. 4735, 6378, 6978, 7317, 7326, 7846, 7850, 7877). Wherefore by "shedding blood" is signified doing violence to truth Divine, or to the truth of good, and also to good itself. For he who does violence to truth does violence likewise to good, because truth has been so conjoined with good that the one belongs to the other; and therefore if violence is done to the one, it is done to the other also. From this it is plain that by "bloods not being shed for him" is signified that he is not guilty of violence done to truth and good. [2] He who knows nothing of the internal sense of the Word, knows no otherwise than that by "bloods" in the Word are signified bloods; and that by "shedding blood" is merely signified killing a man. But the internal sense does not treat of the life of man's body, but of the life of his soul, that is, of his spiritual life, which he is to live forever. This life is described in the Word in the sense of the letter by such things as belong to the life of the body; namely, by the flesh and blood. And because the spiritual life of man exists and subsists through the good which is of charity and the truth which is of faith, therefore in the internal sense of the Word the good which is of charity is meant by "flesh," and the truth which is of faith is meant by "blood." And in a still more interior sense, the good which is of love to the Lord is meant by "flesh," and the good of love toward the neighbor is meant by "blood." But in the supreme sense, which treats of the Lord alone, "flesh" denotes the Divine good of the Lord, thus the Lord Himself as to Divine good; and "blood" denotes the Divine truth proceeding from the Lord, thus the Lord as to Divine truth. These things are understood in heaven by "flesh and blood" when a man is reading the Word; in like manner when he attends the Holy Supper; but in this the bread is the flesh, and the wine is the blood, because by "bread" the same is signified as by "flesh," and by "wine" the same as by "blood." [3] But this is not apprehended by those who are sensuous, as is the case with most men in the world at this day; and therefore let them remain in their own faith, provided they believe that in the Holy Supper, and in the Word, there is something holy, because from the Divine. Granting that they do not know wherein this holiness consists, nevertheless let those who are endowed with any interior perception (that is, who are able to think above the things of sense), consider whether blood is meant by "blood," and flesh by "flesh," in the following passages: Son of man, thus said the Lord Jehovih; Say to every bird of the heaven, to every wild animal of the field, Assemble yourselves, and come; gather yourselves from every side upon My sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth; and ye shall drink blood even to drunkenness, of My sacrifice which I will sacrifice for you. Ye shall be sated at My table with the horse and the chariot, and with the strong one, and with every man of war. Thus will I set My glory among the nations (Ezek. 39:17-21). I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in the midst of heaven, Gather yourselves together unto the supper of the great God, that ye may eat the flesh of kings, and the flesh of captains, and the flesh of the strong ones, and the flesh of horses, and of them that sit thereon, and the flesh of all; free and bond, small and great (Rev. 19:17-18). It is very clear that in these passages by "flesh" is not meant flesh, and by "blood" is not meant blood. [4] In like manner then with the "flesh and blood" of the Lord, in the following passage in John: The bread that I will give is My flesh. Verily, verily, I say unto you Except ye eat the flesh of the Son of man, and drink His blood, ye shall not have life in you. He that eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day. For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood, abideth in Me, and I in him. This is the bread that came down from heaven (John 6:51-58). That the Lord's "flesh" denotes the Divine good of His Divine love; and that His "blood" denotes the Divine truth proceeding from His Divine good; can be seen from the fact that these are what nourish the spiritual life of a man. From this also it is said, "My flesh is meat indeed, and My blood is drink indeed;" and also, "this is the bread that came down from heaven." And as man is conjoined with the Lord through love and faith, it is also said, "he that eateth My flesh, and drinketh My blood, abideth in Me, and I in him." But as before said those alone apprehend this saying who can think above the sensuous things of the body; especially those who are in faith and in love to the Lord, for these are raised by the Lord from the life of the sensuous things of the body toward the life of their spirit; thus from the light of the world into the light of heaven, in which light those material things which are in the thought from the body disappear. [5] He therefore who knows that "blood" denotes truth Divine from the Lord, is also able to know that by "shedding blood" in the Word is not signified killing, or depriving a man of the life of the body; but killing or depriving him of the life of the soul, that is, destroying his spiritual life, which is from faith in and love to the Lord. That "blood," when understood as being shed unlawfully, denotes truth Divine destroyed by means of falsities from evil, is clear from the following passages: When the Lord shall have washed away the filth of the daughters of Zion, and shall have washed away the bloods of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of cleansing (Isa. 4:4). Your hands are defiled with blood, and your fingers with iniquity. Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity (Isa. 59:3, 7). Also in thy skirts is found the blood of poor innocent souls (Jer. 2:34). Because of the sins of the prophets, the iniquities of the priests, that shed the blood of the righteous in the midst of Jerusalem, they have wandered blind in the streets, they are defiled with blood; the things which they cannot [defile], they touch with their garments (Lam. 4:13-14). I passed by thee, and saw thee trodden down in thy bloods, and I said, In thy bloods live; I washed thee with waters, and I washed away thy bloods from upon thee, and I anointed thee with oil (Ezek. 16:6, 9). Thou, son of man, wilt thou plead with the city of bloods? Make known to her all her abominations. And thou shalt say, Thou art become guilty through thy blood which thou hast shed, and art defiled through thine idols which thou hast made. Behold, the princes of Israel, everyone according to His arm, have been in thee, and have shed blood. Slanderous men have been in thee to shed blood; and in thee they have eaten upon the mountains (Ezek. 22:2, 4, 6, 9). I will set wonders in the heaven and in the earth, blood, and fire, and a pillar of smoke. The sun shall be turned into thick darkness, and the moon into blood, before the great and terrible day come (Joel 2:30-31). The sun became black as sackcloth of hair, and the whole moon became as blood (Rev. 6:12). The second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood (Rev. 8:8). The second angel poured out his vial into the sea, and it became blood as of a dead man, whence every living soul died in the sea. The third angel poured out his vial into the rivers, and into the fountains of waters, and they became blood (Rev. 16:3-4). [6] In these passages by "blood" is not meant the blood of man's bodily life that is shed, but the blood of his spiritual life, which is truth Divine, to which violence has been done through falsity from evil. The like is meant by "blood" in Matthew: Upon you shall come the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zachariah, whom ye slew between the temple and the altar (Matt. 23:35); by which is signified that the truths of the Word have had violence done to them by the Jews, from the earliest time even to the present, insomuch that they would not acknowledge anything of internal and heavenly truth. Therefore neither did they acknowledge the Lord. Their "shedding His blood" signified the complete rejection of truth Divine, for the Lord was Divine truth itself, which is "the Word made flesh" (John 1:1, 14). The complete rejection of truth Divine which was from the Lord, and which was the Lord, is meant by these Words in Matthew: Pilate washed his hands before the people, saying, I am innocent of the blood of this just man; see ye to it. And all the people answered, His, blood be on us, and on our children (Matt. 27:24-25). Therefore this subject is thus described in John: One of the soldiers with a spear pierced his side, and straightway there came out blood and water. He that saw bare witness, and his witness is true; and he knoweth that he saith true things, that ye may believe (John 19:34-35); that water also came out was because by "water" is signified external truth Divine, such as is the Word in the letter (that "water" denotes truth, see n. 2702, 3058, 3424, 4976, 5668, 8568). [7] From all this also it is evident what is signified by being purified "by the blood of the Lord," namely, that it is through the reception of the truth of faith from Him (n. 7918, 9088). So also it is plain what is signified by these words in John: They overcame the dragon by the blood of the Lamb, and by the Word of His testimony (Rev. 12:11); "by the blood of the Lamb" denotes through the Divine truth which is from the Lord, which is also "the Word of His testimony." "The blood of the Lamb" denotes innocent blood, for "a lamb" denotes innocence (n. 3519, 3994, 7840). The truth Divine that proceeds from the Lord in heaven has innocence inmostly within it, for it affects no others than those who are in innocence (n. 2526, 2780, 3111, 3183, 3494, 3994, 4797, 6013, 6107, 6765, 7836, 7840, 7877, 7902).

If the sun have risen upon him. That this signifies if he shall see it clearly from within, namely, the theft which is being committed, is evident from the signification of "the sun rising," as being to be seen in the light, thus clearly; here, that good and truth are taken away, which is signified by "theft" (see n. 9125). That "if the sun have risen" has this signification, is because by "the thief being caught while digging through" (mentioned in the preceding verse), is signified the taking away of good and truth in secret, thus when it is not seen (n. 9125). It is said "seen from within," because such a thing is seen by the internal man. [2] As this is an important matter, something shall be said about sight from within. A man sees in himself whether what he thinks and wills, and consequently what he says and does, is good or evil, and consequently whether it is true or false. This is quite impossible unless he sees from within. Seeing from within is seeing from the sight of the internal man in the external. The case is the same as with the sight of the eye: the eye cannot see the things which are within it, but only those which are outside of it. From this then it is that a man sees the good and the evil that are in himself. Nevertheless one man sees this better than another, and some do not see it at all. They who see it, are they who have received from the Lord the life of faith and charity, for this life is the internal life, or the life of the internal man. Such persons, being from faith in truth, and from charity in good, can see the evils and falsities in themselves; for evil can be seen from good, and falsity from truth; but not contrariwise. The reason is that good and truth are in heaven, and in its light; whereas evil and falsity are in hell, and in its darkness. From this it is evident that those who are in evil and thence in falsity cannot see the good and truth, nor even the evil and falsity, which are in themselves, consequently neither can they see from within. [3] But be it known that to see from within is to see from the Lord; for it is the same with sight as with everything that exists, in that nothing exists from itself, but from that which is prior to or higher than itself, thus finally from the First and Highest. The First and Highest is the Lord. He who apprehends this can also apprehend that everything of life with man is from the Lord; and that as charity and faith constitute the veriest life of man, everything of charity, and everything of faith, are from the Lord. He who excels others in the gift of thought and perception, can from this also apprehend that the Lord sees each and all things-even the most minute-that are with man. But evil and falsity do not come forth from what is higher than themselves; but from what is lower. Consequently they do not come forth from the Lord, but from the world; for the Lord is above, and the world is beneath. Wherefore with those who are in evil and thence in falsity, the internal man is closed above and open beneath. From this it is that they see all things upside down; the world as everything, and heaven as nothing. It is also for this reason that before the angels they appear upside down; with the feet upward, and the head downward. Such are all in hell.

Bloods shall be shed for him. That this signifies that he is guilty, is evident from the signification of "blood," as being violence done to good and truth, thus to be guilty of such violence (of which above, n. 9127).

Repaying he shall repay. That this signifies the amendment and restoration of the truth and good that have been taken away, is evident from the signification of "repaying," as being amendment and restoration (see n. 9087, 9097).

If he have nothing. That this signifies if nothing remains, namely, of the good and truth that have been taken away, is evident from the signification of "his (that is, the thief's) having nothing," as being that nothing remains of the truth and good that have been taken away. (That the "theft" denotes the good and truth taken away, see n. 9125; also that the same is signified by "a thief" as by "theft," n. 9125, 9126.)

He shall be sold for his theft. That this signifies alienation, is evident from the signification of "to be sold," as being alienation (see n. 4752, 4758, 5886), here of the good and truth taken away, of which nothing remains (n. 9131); and from the signification of "for the theft," as being amendment and restoration by other good or truth in place of that taken away, which is signified by "repaying" (n. 9130); for the thief was sold that the theft might be repaid. With what is contained in this verse the case is this. He who sees that the good or truth with him is being taken away by falsity derived from evil, is guilty of the violence done to them, for it is done with his knowledge. For that which is done with the man's knowledge, proceeds from the will, and at the same time from the understanding, thus from the whole man, because man is man from these two, and what is done from these two is done from the falsity which is from evil - from falsity, because from the understanding; and from evil, because from the will. It is from this that the man is guilty. That which comes from a man's understanding, and at the same time from his will, is made his own (see n. 9009, 9069, 9071); and that a man becomes guilty if when he sees the evil of his will he does not repress it by means of his understanding, see n. 9075.

If finding the theft be found in his hand. That this signifies if there be anything remaining of truth and good by which restoration can be made, is evident from the signification of "finding there be found," when said of the good or truth that has been taken away, which is signified by the "theft," as being to remain; from the signification of "in his hand," as being in his power (that "the hand" denotes power, see n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8153, 8281; that "in his hand" also denotes that which appertains to him, will be seen below); and from the signification of "theft," as being the good or the truth that has been taken away (n. 9125). From this it is plain that by "if finding the theft be found in his hand" is signified if there be anything remaining of good and truth. That it also means whereby restoration can be made, is because this verse treats of the restoration of the good and truth that have been taken away. The case herein is this. So long as a general affection of good remains, there always remains something by means of which any particular good that has been taken away may be restored, for particular goods and truths depend upon a general good (n. 920, 1040, 1316, 4269, 4325, 4329, 4345, 4383, 5208, 6115, 7131). That "in his hand" denotes whatever appertains to him, is because by "the hand" is signified power, and whatever is in anyone's power appertains to him. Consequently by "the hand," especially by "the right hand," is signified the man himself. From all this it can be seen what is signified by "sitting at the right hand of the Father," when this is said of the Lord, as being to be everything with the Father, thus to be the Father Himself; which is the same as to be in the Father and the Father in Him; and as all things that are His being the Father's, and all that are the Father's being His; as the Lord teaches in John 14:8-11; 17:10-11.

From an ox even to an ass. That this signifies from exterior good or truth, is evident from the signification of "an ox," as being the good of the natural (see n. 2180, 2566, 2781, 2830, 5913, 8937); and from the signification of "an ass," as being the truth of the natural (n. 2781, 5492, 5741). The good of the natural is exterior good, and the truth of the natural is exterior truth.

Even to one of the small cattle. That this signifies if from interior truth and good, is evident from the signification of "one of the small cattle," as being spiritual truth and good, thus interior truth and good (see n. 6016, 6045, 6049). In the Word "flocks" are sometimes mentioned, and sometimes "small cattle;" and in the internal sense by "flocks" are signified interior goods and the truths thence derived; and by "small cattle" are signified interior truths and the goods thence derived. But the difference between these cannot be known unless it is known how the case is with the two states of man, the former and the latter, during regeneration. The former state is when he is being led by means of the truths of faith to the good of charity. The latter state is when he is in the good of charity and from this is in the truths of faith. By the former state, man is introduced into the church, in order that he may become a church; and when he has become a church, he is then in the latter state. The goods and the truths with him in the latter state are signified by "flocks;" but the truths and the goods with him in the former state are signified by "small cattle." It is from this that truths are here mentioned in the first place, and good in the second. (In regard to these two states with the man who is being regenerated, or what is the same, who is becoming a church, see n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 8995, 9088, 9089.) [2] Those goods and truths are called "exterior" which are in the external or natural man; and those are called "interior" which are in the internal or spiritual man. That the latter are interior, and the former exterior, is because the internal man is wise from heaven, but the external man from the world; for heaven is within man, and the world is without him. It is said "from an ox even to an ass, even to one of the small cattle," in order that every exterior good and truth may be signified, and also every interior truth and good. Moreover, in accordance with the Divine order in heaven, in the external man good proceeds toward truth; and in the internal man from truth toward good.

Living. That this signifies in which there is spiritual life, is evident from the signification of "life," as being spiritual life, which is the life of faith and charity (see n. 5407, 5890); consequently "the living" denote those in whom there is spiritual life.

He shall repay double. That this signifies restoration to the full, is evident from the signification of "double," as being to the full (see n. 9103); and from the signification of "repaying," as being restoration (n. 9087).

Verses 4, 5. When a man shall desolate a field, or a vineyard, and shall let his beast go in, and it shall desolate in the field of another; of the best of his own field, and of the best of his own vineyard, he shall repay. When a fire shall go forth, and shall catch hold of thorns, and a stack is consumed, or the standing crop, or a field; he that kindleth the fire, repaying shall repay. "When a man shall desolate a field, or a vineyard" signifies the deprivation of the good and the truth of the church through cupidities; "and shall let his beast go in," signifies if he does this with but little knowledge; "and it shall desolate in the field of another," signifies the consuming of the cohering goods; "of the best of his own field, and of the best of his own vineyard, he shall repay," signifies restoration from goods and truths still unimpaired; "when a fire shall go forth," signifies anger from the affection of evil; "and shall catch hold of thorns," signifies which betakes itself into falsities; "and a stack is consumed," signifies injury to the goods and truths of faith that have been received; "or the standing crop, or a field," signifies also to the goods and truths of faith in their conception; "he that kindleth the fire repaying shall repay," signifies the restoration of what was taken away through anger from the affection of evil.

When a man shall desolate a field, or a vineyard. That this signifies the deprivation of the good and the truth of the church through cupidities, is evident from the signification of "to desolate," as being to deprive through cupidities (see n. 9141); from the signification of "a field," as being the church as to good (n. 2791, 3766, 4982, 7502), thus the good of the church; and from the signification of "a vineyard," as being the church as to truth, thus the truth of the church. That "a field" denotes the church as to good, is because the things of a field, such as wheat and barley, signify internal and external goods of the church (n. 3941, 7602, 7605); and that "a vineyard" denotes the church as to truth, is because "wine," which belongs to a vineyard, signifies the truth of good (n. 1071, 6377). [2] That "field" and "vineyard" have this signification has its origin from the representatives in the spiritual world. For fields full of wheat and barley appear before spirits when the angels in a heaven above them are conversing about an assemblage of those who are in good; and there appear vineyards full of grapes, with winepresses, when the angels are conversing about an assemblage of those who are in the truth of good. These representatives are not from the fact that there are such things upon earth; but from the correspondences, in that wheat and barley, or the bread made therefrom, nourish the body, as the good of love and of charity nourishes the soul; and in that wine, as drink, acts in like manner. From this it is that in the Word the goods of love and the truths of faith are called "meats and drinks;" in this sense also they are heavenly meats and drinks (see n. 56-58, 680, 681, 1973, 1974, 4459, 4792, 5147, 5293, 5576, 5579, 5915, 8562). [3] That a "vineyard" denotes the church as to the good and the truth of faith, which church is called the spiritual church, is evident from the passages in the Word where a "vineyard" is mentioned; as in Jeremiah: Many shepherds have destroyed My vineyard, they have trodden under foot My field, they have made My field of desire into a desert of solitude; he has made it [the vineyard] into a solitude (Jer. 12:10-11); where "vineyard" and "field" manifestly denote the church; and as the church is the church from the truth and good of faith and of charity, it is clear that the "vineyard" here denotes the church as to truth, and the "field," the church as to good. In Isaiah: Jehovah cometh into judgment with the elders of His people, and the princes thereof; ye have set on fire the vineyard (Isa. 3:14); here also "the vineyard" plainly denotes the church in respect to the good and truth of faith; for "the elders with whom Jehovah will come into judgment," denote the goods of the church (see n. 6524, 6525); and "the princes," its truths (n. 5044). [4] Again: I will sing to my beloved a song of my friend touching His vineyard. My beloved had a vineyard in a horn of the son of oil; and he enclosed it, and planted it with a noble vine (Isa. 5:1-2); this is said of the Lord, who is the "beloved" and the "friend;" the "vineyard" denotes His spiritual church; a "noble vine" denotes the good of faith of this church; and a "horn of the son of oil," the good of the faith of that church from the good of love. He who knows nothing of the internal sense of the Word, cannot possibly know what is signified by "a vineyard in a horn of the son of oil." Yet in these words there lies hidden a secret that cannot be expressed in words. By these words is fully described the conjunction of the Lord's spiritual kingdom with His celestial kingdom; that is, the conjunction of the second heaven with the third; consequently the conjunction of the good of faith in the Lord, which is of the spiritual kingdom, with the good of love to the Lord, which is of the celestial kingdom. The "vineyard" denotes the spiritual kingdom; "in a horn" denotes in power, thus in this kingdom; and "the son of oil" denotes the external good of love of the celestial kingdom. The celestial kingdom, which is the inmost heaven of the Lord, is called an "olive-tree" or an "olive-yard," because "oil" denotes the good of celestial love (n. 886, 4582, 4638). Be it known that the kingdom of the Lord on earth is the church. (That there are two kingdoms, the celestial kingdom and the spiritual kingdom, and that the spiritual kingdom constitutes the second heaven, and the celestial kingdom the third heaven, see n. 3887, 4138, 4279, 4286; of the conjunction of these, see n. 6435.) [5] Again: In that day a vineyard of pure wine, answer ye to it; I Jehovah do keep it; I will water it every moment (Isa. 27:2-3); where "a vineyard of pure wine" [merum] denotes the spiritual church. In Amos: In all vineyards shall be wailing; I will pass through thee. Woe unto you that desire the day of Jehovah! What to you is the day of Jehovah? It is of darkness and not of light (Amos 5:17-18); this is said of the last time of the church, when there is no longer any good and truth of faith, which time is "the day of Jehovah, a day of darkness and not of light;" whence it is said, "in all vineyards shall be wailing." In John in Revelation: The angel put forth His sickle into the earth, and vintaged the vine of the earth, and cast it into the great Winepress of the wrath of God (Rev. 14:19); "to vintage the vine of the earth" denotes to consume the truth and good of the church; "the earth" here being the church. From all this it can be seen why the Lord so often likened the kingdom of the heavens to a "vineyard" (as in Matt. 20:1, and the following verses; 21:28, 29, 33-41; Mark 12:1-12); and why the Lord called Himself "the vine," in John: As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in Me. I am the vine, ye are the branches. Without Me ye can do nothing (John 15:4-6); "the vine" denotes faith in the Lord, consequently the Lord as to faith; for the Lord is faith, because faith is from Him; for no faith is faith save that which is from Him. Hence also "the vine" denotes the faith which is directed to Him.

And shall let his beast go in. That this signifies if he does this with but little consciousness, is evident from the signification of a "beast of burden," as being bodily pleasure, or appetite. That it signifies with but little consciousness, is because when a man is in these cupidities, he consults reason but little, and thus has but little consciousness of what he is doing. All beasts, of whatsoever genus and species, signify affections; gentle and useful beasts, good affections; and fierce and useless beasts, evil affections (n. 45, 46, 142, 143, 714-719, 1823, 2180, 2781, 3218, 3519, 5198, 7523, 7872, 9090). When a beast is called a "beast of burden" it signifies mere bodily affections which have in them but little reason; for the more a man acts from the body, the less he acts from reason, the body being in the world, thus remote from heaven, where genuine reason is. Moreover, in the original tongue a "beast of burden" is so called from its brutishness and stupidity, thus from its little consciousness; as in Isa. 19:11; Ps. 49:10; 73:22; Jer. 51:17; and elsewhere.

And it shall desolate in the field of another. That this signifies the consuming of the cohering goods, is evident from the signification of "to desolate," as being to deprive through cupidities, thus to consume (of which below); and from the signification of "in the field of another," as being the cohering goods; for "a field" denotes the church, and the things in a field denote goods (see n. 9139); thus those which are "in the field of another," denote the adjacent goods which cohere; for the goods with man are like generations on the earth, and consequently are in various degrees of nearness and coherence (n. 9079). Those which are not in the same house, or together in the same family, but yet are related, are what are meant by being "in the field of another." [2] That "to desolate" denotes to deprive through cupidities, and thus to consume, is because by the word which is used in the original tongue for "to desolate" is properly signified to set on fire and burn, thus also to feed on and consume. And as this is the derivation of the word, "to desolate" here signifies the consuming that is done by cupidities; for the cupidities in a man are consuming fires. There is in man the fire of life, and the light of life. The fire of life is his love, and the light of life is his faith. The love of good (that is, love to the Lord and love toward the neighbor) makes the fire of life in a good man and in an angel of heaven; and the love of truth and the faith of truth make the light of life in them. But the love of evil (that is, the love of self and the love of the world) makes the fire of life in an evil man and in a spirit of hell; and the love and faith of what is false make the light of life in them. But the love of evil is called in the Word the "burning of fire," because it burns and consumes those things which belong to the love of good and truth. (That the "burning of fire" has this signification, see n. 1297, 1861, 5215, 9055.) [3] That a consuming by cupidities is signified by this word in the original tongue, is plain from the following passages: Jehovah will come into judgment with the elders of His people, and the prices thereof. Ye have consumed [set fire to] the vineyard (Isa. 3:14). The breath of Jehovah, like a river of sulphur, doth consume [burn] it (Isa. 30:33); "a river of sulphur" denotes falsities from the evils of the love of self and the love of the world (n. 2446). [4] In Ezekiel: The inhabitants of the cities of Israel shall go forth, and shall set on fire and burn the weapons, both shield and buckler, with bow and with arrows, and with hand staff and with spear, and they shall kindle a fire with them seven years, that they shall bring no wood out of the field, nor cut down any out of the forests (Ezek. 39:9-10); thus is described the consuming and desolating of good and truth through cupidities. But who will see this, unless he knows what is signified by "the inhabitants of the cities of Israel," also what by "weapons," "shield," "buckler," "bow with arrows," by "hand staff and spear," by "seven years," and by "wood out of the field, and out of the forests." (That "inhabitants" denote goods, see n. 2268, 2451, 2463, 2712; that "cities" denote truths, and consequently doctrinal things from the Word, n. 2268, 2449, 2943, 3216, 4492; and that "Israel" denotes the church, n. 4286, 6426, 6637.) Consequently "the inhabitants of the cities of Israel" denote the goods of the doctrinal things of the church; and in the opposite sense, these goods turned into evils and falsities. (That "shield," "buckler," and "arrows of the bow" denote truths of doctrine from the Word, whereby there is protection from the falsities of evil, see n. 2686, 2709, 6421; that a "hand staff" denotes the power of truth from good, n. 4876, 7026; in like manner a "spear," but interior power; that "seven years" denote a full state, thus to the full, n. 6508, 8976; thus "to kindle a fire for seven years" denotes to consume to the full through cupidities; "wood out of the field" denotes the interior goods of the church, n. 3720, 8354; "field" being the church, n. 2971, 3766, 7502, 7571; and "wood out of the forests," exterior goods, n. 3220, 9011.) When these things are known it may be known that by the above prophecies is described the consuming of all things of the church through cupidities until nothing of the good and truth of the internal and external church remains, which is signified by "they shall kindle a fire for seven years, so that they shall bring no wood out of the field, nor cut down any out of the forests." [5] By the same expression is also described the consuming of the good and truth of the church, in Malachi: Behold the day cometh, burning as an oven, wherein all that sin proudly, and every worker of wickedness, shall be stubble; and the day that cometh shall consume [kindle] them, said Jehovah Zebaoth, which shall leave them neither root nor branch (Mal. 4:1); "the day that cometh" denotes the last time of the church, when the loves of self and of the world shall reign, and shall consume all the truths and goods of the church, until nothing survives in the man's internal and external, which is signified by "shall leave them neither root nor branch." The "root" of good and truth is in man's internal, and the "branch" is in his external. From this then it is evident that "to desolate" signifies to consume through cupidities, as is the case elsewhere in the Word.

Of the best of his own field, and of the best of his own vineyard, he shall repay. That this signifies restoration from goods and truths still unimpaired, is evident from the signification of "field," as being the good of the church; from the signification of "vineyard," as being the truth of the church (of which above, n. 9139); that is called "the best" which after the consuming is still unimpaired; and from the signification of "repaying," as being restoration (n. 9087).

When a fire shall go forth. That this signifies anger from the affection of evil, is evident from the signification of "fire," as being love, here the love of evil and its affection (of which just above, n. 9141). It is said "the affection" of evil, because by affection is meant what is continuous of love. That "fire" denotes anger from the affection of evil, is because anger is from this source, for when that which a man loves is assailed, a fieriness bursts forth and as it were burns. Hence it is that anger is described in the Word by "fire," and it is said "to burn;" as in the following passages: There went up a smoke out of His nostrils, and fire out of His mouth; coals did burn from Him (Ps. 18:8). Kiss the Son, lest He be angry, for His anger will burn shortly (Ps. 2:12). Who shall abide for us with the devouring fire? Who shall abide for us on the hearths of eternity? (Isa. 33:14). He poured upon him the wrath of His anger; it set him on fire round about, yet he knew not; it burned him, yet he laid it not to heart (Isa. 42:25). Behold, Jehovah will come in fire, and His chariots like the whirlwind; to recompense them in the wrath of His anger, and His rebuke in flames of fire (Isa. 66:15). I looked back, and came down from the mount, when the mount was burning with fire. I was afraid by reason of the anger and wrath wherewith Jehovah was angry against us (Deut. 9:16, 19). In these and many other passages anger is described by "fire." The anger is attributed to Jehovah, that is, to the Lord, but it is in man (n. 5798, 6997, 8282, 8483). (That the Lord appeared on Mount Sinai to the Israelitish people in accordance with their nature; thus in fire, smoke, and thick darkness, see n. 6832.) But be it known that anger is a fire that breaks forth from the affection of evil; while zeal is a fire that breaks forth from the affection of good (n. 4164, 4444, 8598). Therefore zeal also is described by "fire," as in these passages: Jehovah thy God is a devouring fire, a zealous God (Deut. 4:24). I will pour upon them all the wrath of Mine anger; for all the earth shall be devoured in the fire of My zeal (Zeph. 3:8). (That the zeal of Jehovah is love and mercy, and that it is called "anger" because it so appears to the wicked when they incur the penalty of their evil, see n. 8875.)

And shall catch hold of thorns. That this signifies which betakes itself into falsities, is evident from the signification of "to catch hold of," when said of the anger which arises from the affection of evil, as being to betake itself, and thus to kindle; and from the signification of "thorns," as being falsities (of which in what follows). Something shall first be said to show how the case herein is. The loves in a man are the Fires of his life (see n. 9055). Evil loves, which are the loves of self and of the world, are consuming Fires, for they consume the goods and truths which belong to the life itself. These fires make the life of man's will, and the light from these fires makes the life of his understanding. So long as the Fires of evil are kept shut up in the will, the understanding is in light, and consequently is able to perceive good and truth. But when these Fires pour forth their light into the understanding, then the former light is dissipated, and the man is darkened in respect to the perception of good and truth, and this the more in proportion as the loves of self and of the world, which are these fires, receive increase; until finally these loves stifle and extinguish all truth, together with all good. [2] When these loves are assailed, then fire from the will breaks forth into the understanding, and kindles a flame there. This flame is what is called "anger." Hence it is that when he is angry, a man is said to "become heated," to "take fire," and to be "inflamed." This flame assails the truths and the goods that are in the understanding, and not only hides, but also consumes them; and (this is a secret) when this evil fire breaks forth from the will into the understanding, the latter is closed above and opened below; that is, is closed where it looks toward heaven, and is opened where it looks toward hell. From this it is that when an evil man takes fire with anger, evils and falsities flow in, which kindle into flame. The case herein is like that of a fiber in the body, which, if touched with the point of a needle, instantly contracts and closes itself, and thus prevents the injury from penetrating further, and attacking the life in its first principles. Moreover, when falsity is presented to the sight, it has the appearance of being sharp-pointed. [3] The state of an evil man when angered, resembles that of smoke, which, when fire is applied to it, kindles into flame; for the falsity of evil in the understanding is like smoke; and anger is like the flame of the ignited smoke. There is also a correspondence between them, and therefore in the Word "smoke" denotes what is false; and its "flame" denotes anger; as in David: There went up smoke out of His nostrils, and fire out of His mouth; coals did burn in Him (Ps. 18:5). And in Isaiah: Wickedness burneth as the fire, it devoureth the briers and thorns, and kindleth the thickets of the forest, and they mount up as the rising of smoke, in the wrath of Jehovah Zebaoth (Isa. 9:18-19); where "smoke" denotes falsity, from the "kindling" of which there arises anger. (That "smoke" denotes falsity, see n. 1861.) [4] From all this it is now clear what is signified in the internal sense by "when fire shall go forth, and shall catch hold of thorns, and a stack is consumed, or the standing crop," namely, that if the affection of evil breaks forth into anger, and betakes itself into the falsities of concupiscences, and consumes the truths and goods of faith. Every thinking person can see that there is some reason for this law which lies hidden within and does not appear; for nowhere has a law been enacted about fire catching hold of thorns, and thereby consuming a stack, or the standing crop; because such a thing very rarely happens; whereas it is of daily occurrence that the fire of wickedness and anger lays hold of and sets on Fire the falsities of concupiscences, and thus consumes the truths and goods of the church. [5] That "thorns" denote the falsities of concupiscences, is evident from the following passages. In Isaiah: Upon the land of My people cometh up thorn and brier (Isa. 32:13); "the land" denotes the church; "the thorn and brier" denote falsities, and the consequent evils. Again: As for your spirit, a fire shall consume you, so the peoples shall be burned into lime, as thorns cut down that are kindled with fire (Isa. 33:11-12); the "thorns that are kindled with fire" denote falsities which break into flame, and consume truths and goods. [6] In Ezekiel: There shall be no more a pricking brier to the house of Israel, nor a thorn causing grief (Ezek. 28:24); "a pricking brier" denotes falsity of the concupiscences of the love of self; "a thorn," falsity of the concupiscences of the love of the world. In Hosea: Your mother hath played the harlot; therefore I hedge up thy way with thorns, and she shall not find her paths (Hos. 2:5-6); "ways" and "paths" denote truths; and "thorns," falsities in place of truths. [7] Again: The high places of Aven, the sin of Israel, shall be destroyed; the thistle and the thorn shall come up on their altars (Hos. 10:8); "the thistle and the thorn" denote evil and falsity that lay waste the goods and truths of worship. In David: They compassed me about like bees; they go out like a fire of thorns (Ps. 118:12); "a fire of thorns" denotes the concupiscence of evil. In Matthew: By their fruits ye shall know them. Do men gather grapes of thorns, or figs of thistles? (Matt. 7:16); "gathering grapes of thorns" denotes deriving the goods of faith and of charity from the falsities of concupiscences (that "grapes" denote these goods, see n. 1071, 5117, 6378). [8] In Mark: Other seed fell among thorns, but the thorns came up, and choked it, that it yielded no fruit. They that are sown among the thorns, are they that hear the word; but the cares of this world, and the deceitfulness of riches, and the concupiscences of other things entering in, choke the word, so that it becometh unfruitful (Mark 4:7, 18-19); here there is explained what is meant by being "sown among thorns," thus what by "thorns." The same is signified by "sowing among thorns," and "reaping thorns," in Jeremiah: Thus said Jehovah to the man of Judah, and to Jerusalem, Break up your fallow ground, and sow not among thorns (Jer. 4:3). They have sown wheat, and have reaped thorns (Jer. 12:13). [9] The falsities of concupiscences, which are signified by "thorns," are falsities which confirm those things which are of the world and its pleasures, for more than all other falsities these take fire and blaze up, because they are from those concupiscences in the body which are felt; wherefore also they close the internal man, so that there is no appreciation of that which concerns the salvation of the soul, and eternal life. [10] That: They put a crown plaited of thorns upon the Lord's head when He was crucified, and that then He was hailed King of the Jews, and said, Behold the Man (John 19:2, 3, 5), represented the condition of the Divine Word at that time in the Jewish church; namely, that it was stifled by the falsities of concupiscences. The "King of the Jews," as He was then hailed by them, signified truth Divine. (That by a "king" in the Word is signified truth from the Divine, see n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 6148; and that the like is signified by "the Anointed," which in the Hebrew idiom is "the Messiah," and in the Greek "the Christ," n. 3004, 3008, 3009, 3732.) By "Judah" in the supreme sense is meant the Lord as to Divine good, and in the internal sense as to the Word, and thus as to doctrine from the Word (n. 3881); and that when such a crown was upon His head the Lord said "Behold the Man," signified, Behold the Divine truth such as it now is in the church. For the Divine truth proceeding from the Lord in heaven is a Man; consequently heaven is the Grand Man, and this by influx and by correspondence, as has been shown at the end of many chapters (see n. 1871, 1276, 2996, 2998, 3624-3649, 3741-3750, 7396, 8547, 8988). From this also the Lord's celestial church was called "Man" (see n. 478, 479), this church being that which the Jews represented (n. 6363, 6364, 8770). From this it is evident what was signified by the "crown of thorns," and by His being hailed "King of the Jews," by "behold the Man," and also by the inscription on the cross, "Jesus of Nazareth, the King of the Jews" (John 19:19, 20); namely, that Divine truth, or the Word, was so regarded and so treated by the Jews, among whom was the church. (That all things done to the Lord by the Jews at His crucifixion signified the states of their church with respect to truth Divine, or the Word, see n. 9093.) That the Lord was the Word, is evident in John: In the beginning was the Word, and the Word was with God, and God was the Word. And the Word was made flesh, and dwelt in us, and we beheld His glory (John 1:1, 14); "the Word" denotes the Divine truth.

And a stack is consumed. That this signifies injury to the truths and the goods of faith that have been received, is evident from the signification of "a stack," as being the truth and good of faith that have been received. That "a stack" has this signification, is because it was the standing crop now gathered in, and by "standing crop" is signified the truth and good of faith in their conception, of which in what now follows.

Or the standing crop, or a field. That this signifies the truth and the good of faith in their conception, is evident from the signification of "standing crop," as being the truth of faith (of which below); and from the signification of "field," as being the church in respect to good, thus the good of the church (see n. 9139). That "standing crop" denotes the truth of faith, is because the different kinds of crop, as wheat and barley, and the bread from these, signify the goods of the church (n. 3941, 7602). The goods of the church are those of charity toward the neighbor and of love to the Lord. These goods are the being and the soul of faith, for by virtue of them faith is faith, and lives. That "standing crop" denotes the truth of faith in its conception, is because it has not yet been gathered into stacks, nor brought into barns; and therefore while it is standing, or is as yet growing, it denotes the truth of faith in its conception. [2] The like is signified by "standing crop" in Hosea: They [Israel] have made a king, and not by Me; they have made princes, and I knew it not; their silver and their gold they have made into idols. Because they sow the wind, they shall reap the whirlwind; he hath no standing crop; the blade shall yield no meal; if so be it yield, strangers all swallow it up (Hos. 8:4, 7); the truths and goods of the faith of the church are here treated of, which are dispersed by things empty and false. That these things are treated of, is evident from the series; but what is said of them is evident from the internal sense; for in this sense by "a king" is meant the truth of the faith of the church in the complex (n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 6148); by "princes" are signified primary truths (n. 1482, 2089, 5044); and from this it is evident what is meant by "they [Israel] have made a king, and not by Me; they have made princes, and I knew it not;" for "Israel" denotes the church (n. 4286, 6426, 6637). By "silver" is here signified the truth of good, and in the opposite sense the falsity of evil (n. 1551, 2954, 5658, 6112, 6914, 6917, 8932); by "gold" is signified good, and in the opposite sense evil (n. 113, 1551, 1552, 5658, 6914, 6917, 8932); by "idols" is signified worship from falsities and evils (n. 8941); and from this it is evident what is signified by "their silver and their gold they have made into idols." By "the wind which they sow" are signified worthless things; by "the whirlwind which they shall reap" is signified the resulting disturbance in the church; by "the standing crop which they have not" is signified the truth of faith in its conception; by "the blade which shall yield no meal" is signified barrenness; by "the strangers who shall swallow it up" are signified the falsities which shall consume.

He that kindleth the fire repaying shall repay. That this signifies the restoration of what was taken away through anger from the affection of evil, is evident from the signification of "repaying," as being restoration (see n. 9087); from the signification of a "Fire that goeth forth," as being anger from the affection of evil (n. 9143); consequently "to kindle" denotes the taking away or consuming thereby; and that which is kindled denotes that which is taken away or consumed.

Verses 6-14. When a man shall give to his companion silver or vessels to take care of and it be stolen out of the man's house, if the thief be caught, he shall repay double. If the thief be not caught, the lord of the house shall be brought unto God, to see whether he has put his hand to his companion's work. Upon every word of transgression, upon ox, upon ass, upon one of the small cattle, upon garment, upon every lost thing, whereof he shall say, This is it, even unto God shall come the word of them both; he whom God shall condemn shall repay double to his companion. When a man shall give to his companion an ass, or an ox, or one of the small cattle, or any beast, to take care of; and it die, or be broken, or be led away captive, no one seeing it; the oath of Jehovah shall be between them both, to see whether he hath put his hand to his companion's work, or whether its lord hath taken it, and he shall not repay. And if stealing it shall be stolen from him, he shall repay to its lord. If tearing it shall be torn, he shall bring a witness for it; he shall not repay that which was torn. When a man shall borrow from his companion, and it be broken, or die, the lord thereof not being with it, repaying he shall repay. If the lord thereof be with it, he shall not repay; if he is a hireling, he shall come in his hire. "When a man shall give to his companion silver or vessels to take care of" signifies truths from good and the corresponding knowledges in the memory; "and it be stolen out of the man's house" signifies the loss of them from there; "if the thief be caught" signifies remembrance; "he shall repay double," signifies restoration to the full; "if the thief be not caught," signifies if there is no remembrance of that which was taken away; "the lord of the house shall be brought unto God," signifies a search from good; "to see whether he hath put his hand to his companion's work," signifies to see whether they have entered into it; "upon every word of transgression," signifies whatsoever injury and whatsoever loss; "upon ox, upon ass, upon one of the small cattle," signifies of good and of truth exterior and interior; "upon garment," signifies of sensuous truth; "upon every lost thing, whereof he shall say, This is it," signifies everything doubtful; "even unto God shall come the word of them both; he whom God shall condemn," signifies a searching and a judging by means of truth; "shall repay double to his companion," signifies amendment to the full; "when a man shall give to his companion an ass, or an ox, or one of the small cattle, or any beast, to take care of," signifies truth and good exterior and interior, and everything that belongs to the affection of them in the memory; "and it die, or be broken," signifies loss or injury; "or be led away captive," signifies removal; "no one seeing it," signifies of which the mind is not conscious; "the oath of Jehovah shall be between them both," signifies a search by means of truths from the Word in respect to each and all of these things; "to see whether he hath put his hand to his companion's work, or whether its lord hath taken it," signifies conjunction with good; "and he shall not repay," signifies that there is no injury; "and if stealing it shall be stolen from him," signifies if there is loss; "he shall repay to its lord," signifies restoration in the place of it; "if tearing it shall be torn," signifies if the injury is not of fault; "he shall bring a witness for it," signifies that this is confirmed; "he shall not repay that which was torn," signifies no penalty; "when a man shall borrow from his companion," signifies truth and good from another stock; "and it be broken or die," signifies injury to it, or extinction; "its lord not being with it," signifies if the good of this truth is not together with it; "repaying he shall repay," signifies restoration; "if the lord thereof be with it, he shall not repay" signifies that if the good of truth be together with it, there shall be no restoration; "if he is a hireling," signifies if it is for the sake of the good of self-advantage; "he shall come in his hire," signifies submission and service.

When a man shall give to his companion silver or vessels to take care of. That this signifies truths from good and the corresponding knowledges in the memory, is evident from the signification of "silver," as being truth from good (see n. 1551, 2954, 5658, 6914, 6917, 7999, 8932); from the signification of "vessels," as being memory-knowledges (see n. 3068); that corresponding memory-knowledges are meant is because all spiritual truths are stored up in memory-knowledges as in their vessels (n. 3079); and all memory-knowledges correspond to the truths which are contained; and from the signification of "to take care of," as being to be in the memory; for in the spiritual sense, in which truths and memory-knowledges are treated of, "to be taken care of" denotes to be kept in the memory, because it is in this that such things are taken care of. "A man giving to his companion to take care of," denotes to store up within himself in the memory, for that which in the sense of the letter is said of one person and another, as here of a man and his companion, in the internal sense is understood of one; for two truths, as also a truth and the corresponding memory-knowledge, are in a human being as a man and his companion.

And it be stolen out of the man's house. That this signifies the loss of them from there, is evident from the signification of "theft," as being the taking away of such things as make the man's spiritual life, consequently the taking away of truths and memory-knowledges, which are signified by "silver and vessels" (see n. 9149); and from the signification of "a house," as being where anything is stored up. From this it is that "a house" signifies various things, as the church, the good therein, also a man, and likewise his mind both natural and rational; but here the memory, because therein as in their house are truths and memory-knowledges. (That "a house" has various significations, see n. 3128, 3142, 3538, 3652, 3720, 3900, 4973, 4982, 5023, 5640, 6690, 7353, 7848, 7929.)

Footnotes

9122-1 The verses are numbered as in the Hebrew Bible; the figures in parentheses refer to the verses as numbered in the English Authorized Version.

9124-1 Verses 2 to 4 in the English Bible.