&2135. PREFACE TO THE 18th CHAPTER.
     At the end of the preceding chapter, the subject of the Last Judgment was treated of, and it was shown what is signified thereby, namely, not the destruction of the world, but the last time of the church. When this is at hand, the Lord says that He "will come in the clouds of the heavens, with power and glory" (Matt. 24:30; Mark 13:26; Luke 21:27). 
Hitherto no one has known what is meant by the "clouds of the heavens." But it has been disclosed to me that nothing else is meant than the literal sense of the Word; and by "power and glory" the internal sense of the Word, for in the internal sense of the Word there is glory, since whatever is there is concerning the Lord and His kingdom (see in volume 1, n. 1769-1772). 
[2] Similar is the signification of the "cloud" which encompassed Peter, James, and John, when the Lord appeared to them in glory; of which it is said in Luke:
     A voice came out of the cloud, saying, This is My beloved Son, hear ye Him; but when the voice had passed, Jesus was found alone (Luke 9:35-36),
where by "Moses and Elias," who spoke with the Lord, was represented the Word of the Old Testament, which is also called "Moses and the Prophets" (by "Moses," his books together with the other historical books, and by "Elias" the prophet, all the books of the Prophets); but by "Peter, James, and John," as in all other places where they are named in the books of the Evangelists, were represented faith, charity, and the good of charity. That they only were present signifies that no others can see the glory of the Lord, which is in His Word than those who are in faith, in its charity, and in the good of charity. Others are indeed able to see, but still do not see, because they do not believe. This is the internal sense in regard to the foregoing two passages; and in various places in the Prophets also, a "cloud" signifies the Word in its letter, and "glory" the Word in its life. 
[3] The nature and quality of the internal sense of the Word has already been frequently stated, and has been shown in the explication word by word. It was those skilled in the Law in the Lord's time who least of all believed that there was anything written in the Word concerning the Lord. At the present day, those skilled in the Law know indeed, but it may be that they will believe least of all that there is any other glory in the Word than that which appears in the letter; when yet this is the cloud in which is the glory.

CHAPTER 18.
From this chapter we may see, in an especial manner, what is the nature of the internal sense of the Word, and how the angels perceive it when it is being read by man. From the historical sense of the letter we can understand nothing else than that Jehovah appeared to Abraham under the form of three men; and that Sarah, Abraham, and his lad prepared food for them, namely, cakes made of the meal of fine flour, a "son of an ox," and also butter and milk; which things, though they are true historicals describing what really took place, are still not so perceived by the angels; but the things which they represent and signify are what are perceived, altogether abstractedly from the letter, in accordance with the explication given in the CONTENTS. Thus, instead of the things historically related in this chapter, the angels perceive the state of the Lord's perception in the Human, and the communication with the Divine at that time, before the perfect union of His Divine Essence with the Human Essence, and of the Human Essence with the Divine Essence, which state is also that concerning which the Lord thus speaks:
     No one hath seen God at any time; the Only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18).
[2] And by the various kinds of food here mentioned, the angels perceive nothing but celestial and spiritual goods, concerning which see the explication. Moreover by what is afterwards said concerning the son that Sarah should bear at the set time of another year, they perceive nothing else than that the Lord's human rational should be made Divine. Lastly, by the things which Abraham spoke with Jehovah concerning the overthrow of Sodom and Gomorrah, the angels perceive nothing else than the Lord's intercession for the human race; and by five, forty-five, forty, thirty, twenty, and ten, they perceive His intercession for those with whom truths should be adjoined to goods, and who should have goods by means of temptations and combats, or by means of other states. So it is with all other things in the Word, as may be more clearly seen from the explication word by word, where it is shown that in each word similar things are involved in the Word, both Historic and Prophetic. 
[3] That there is such an internal sense everywhere in the Word, which treats solely of the Lord, of His kingdom in the heavens, of His church on earth and in particular with every man, thus treating of the goods of love and truths of faith, may also be seen by every one from the passages cited by the Evangelists from the Old Testament. As in Matthew:
     The Lord said unto my Lord, Sit thou on My right hand, until I made thine enemies thy footstool (Matt. 22:44; compare Ps. 110:1). That these words treat of the Lord, cannot be apparent in the literal sense of the passage cited, as found in David; but yet that no other than the Lord is meant, He Himself here teaches in Matthew. 
[4] Again:
     Thou Bethlehem, the land of Judah, art in no wise least among the leaders of Judah; for out of thee shall come forth a Leader, who shall feed My people Israel (Matt. 2:6; compare Micah 5:2).
They who abide in the literal sense, as do the Jews, know indeed from this passage that the Lord should be born there; but as they are expecting a leader and a king who will bring them back into the land of Canaan, they therefore explain the words found here according to the letter; that is, by the "land of Judah" they understand the land of Canaan; by "Israel" they understand Israel, although they know not where Israel now is; and by a "Leader" they still understand their Messiah; when yet other things are meant by "Judah" and "Israel;" namely, by "Judah" those who are celestial, by "Israel," those who are spiritual, in heaven and on earth; and by the "Leader" the Lord. 
[5] Again in the same:
     A voice was heard in Ramah, lamentation, a cry, and great wailing; Rachel weeping for her children, and she would not be comforted, because they are not (Matt. 2:18; compare Jer. 31:15).
They who abide in the literal sense of these words cannot possibly gather from it what is the internal sense; and yet that there is an internal sense is evident in the Evangelist. Again: Out of Egypt have I called My Son (Matt. 2:15; compare Hos. 11:1).
In Hosea it is said:
     When Israel was a child, then I loved him, and called My son out of Egypt. They called them, so they went from their faces, and I made Ephraim to go (Hos. 11:1-3). They who know not that there is an internal sense, cannot know otherwise than that Jacob is here meant when he entered into Egypt, and his posterity when they went out from it, and that by Ephraim is meant the tribe of Ephraim, thus the same things that are in the historicals of the Word nevertheless it is evident from the Word of the Evangelist that they signify the Lord. But what the several particulars signify could not possibly be known unless it were disclosed by means of the internal sense.
     
     GENESIS 18

     1. And Jehovah appeared unto him in the oak-groves of Mamre, and he was sitting at the door of the tent, as the day was growing hot.
     2. And he lifted up his eyes and saw, and behold three men standing over him; and he saw, and ran to meet them from the door of the tent, and bowed himself toward the earth.
     3. And he said, My Lord, if I pray I have found grace in thine eyes, pass not I pray from over thy servant.
     4. Let I pray a little water be taken, and wash ye your feet, and lie down under the tree.
     5. And I will take a piece of bread, and support ye your heart; afterwards ye may pass on; for therefore have ye passed over unto your servant. And they said, So do as thou hast spoken.
     6. And Abraham hastened toward the tent unto Sarah, and said, Make ready quickly three measures of meal of fine flour, knead, and make cakes.
     7. And Abraham ran unto the herd and took a son of an ox, tender and good, and gave it to the lad, and he hasted to make it.
     8. And he took butter and milk, and the son of an ox that he had made, and set before them; and he stood before them under the tree, and they did eat.
     9. And they said unto him, Where is Sarah thy wife? And he said, Behold in the tent.
     10. And he said, Returning I will return unto thee about this time of life, and behold Sarah thy wife shall have a son. And Sarah heard at the door of the tent, and it was behind him.
     11. And Abraham and Sarah were old, entering into days; it had ceased to be with Sarah in the way as of women.
     12. And Sarah laughed within herself, saying, After I am grown old shall I have pleasure? and my lord old?
     13. And Jehovah said unto Abraham, Wherefore did Sarah laugh, saying, Shall I indeed truly bear, and I am become old?
     14. Shall anything be wonderful for Jehovah? At the set time I will return unto thee, about this time of life, and Sarah shall have a son.
     15. And Sarah denied, saying, I laughed not; for she was afraid. And He said, Nay, for thou didst laugh.
     16. And the men rose up thence, and looked toward the faces of Sodom; and Abraham went with them, to send them away.
     17. And Jehovah said, Shall I hide from Abraham that which I do?
     18. And Abraham shall surely be for a nation great and numerous, and all the nations of the earth shall be blessed in him.
     19. For I know him, because he will command his sons, and his house after him, and they will keep the way of Jehovah, to do righteousness and judgment; that Jehovah may bring upon Abraham that which He hath spoken concerning him.
     20. And Jehovah said, Because the cry of Sodom and Gomorrah has become great, and because their sin has become very grievous.
     21. I will go down I pray, and I will see whether they have made a consummation according to the cry thereof which is come unto Me, and if not I will know.
     22. And the men looked forth thence, and went toward Sodom; and Abraham as yet he was standing before Jehovah.
     23. And Abraham drew near, and said, Wilt Thou also destroy the righteous with the wicked?
     24. Peradventure there be fifty righteous in the midst of the city; wilt Thou also destroy and not spare the place for the sake of the fifty righteous that are in the midst of it?
     25. Be it far from Thee to do according to this thing, to cause the righteous to die with the wicked, so that the righteous be as the wicked; be it far from Thee; shall not the Judge of all the earth do judgment?
     26. And Jehovah said, If I find in Sodom fifty righteous in the midst of the city, I will spare all the place for their sake.
     27. And Abraham answered and said, Behold I pray I have taken upon me to speak unto my Lord, and I am dust and ashes.
     28. Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for five? and He said, I will not destroy it, if I find there forty and five.
     29. And he added yet to speak unto Him, and said, Peradventure forty shall be found there; and He said, I will not do it for forty's sake.
     30. And he said, Oh let not my Lord be angry, and I will speak: peradventure thirty shall be found there; and He said, I will not do it if I find thirty there.
     31. And he said, Behold I pray I have taken upon me to speak unto my Lord: peradventure twenty shall be found there; and He said, I will not destroy it for twenty's sake.
     32. And he said, Oh let not my Lord be angry, and I will speak but this once: peradventure ten shall be found there; and He said, I will not destroy it for ten's sake.
     33. And Jehovah went when He had completed His speaking unto Abraham; and Abraham returned unto his place.

&2136. THE CONTENTS.     
In the first place, this chapter treats concerning the Lord's state of perception in the Human and concerning the communication with the Divine at that time, before the perfect union of His Human Essence with the Divine Essence, which state is also that in regard to which the Lord says, "No one hath seen God at any time, the Only-begotten Son who is in the bosom of the Father" (John 1:18).

&2137. The Lord's state of perception in the Human at that time is signified by the "oak-groves of Mamre" (verse 1); and that in this state He perceived the Divine which was manifesting itself before His Human (verse 2); at which He rejoiced (verse 3); and desired that the Divine should draw nearer to His Human by putting on something natural (verse 4), and His Human nearer to the Divine by putting on the celestial (verse 5). The celestial and the derivative spiritual, which He put on, are signified by the "three measures of meal of fine flour" of which the cakes were made (verse 6); and that He also put on a conforming natural, is signified by the "son of an ox" (verse 7); the result being conformation, and a communication of the Divine with the Human, and of the Human with the Divine (verse 8).

&2138. In the second place, this chapter treats concerning the Lord's perception in that state respecting the rational with Him, in that it would put off the Human, and be made Divine.

&2139. That the rational would be made Divine, is signified by the "son" whom Sarah was to bear (verse 10). That the human rational truth that was with the Lord did not perceive this, and thus did not believe it, is signified by Sarah's "laughing" at the door of the tent that was behind him (verses 10-13, 15). It is confirmed that the Lord would put off this also, and would put on in its place truth Divine (verse 14).

&2140. In the third place, the chapter treats concerning the Lord's grief and anxiety over the human race, because men were so greatly imbued with the love of self, and from this with the cupidity of exercising command over others from what is evil and false, for whom in that state He interceded, and obtained that those should be saved with whom there should be goods and truths; and who these are, is recounted in order.

&2141. The Lord's perception concerning the human race, that it was in evil and falsity, "Sodom" being the love of self and the derivative cupidity of exercising command from what is evil, and "Gomorrah" being the same from what is false (verses 16, 20). That this could not be concealed from the Lord in that state, because by Him and from Him is all salvation (verses 17-19); that is to say, they were to be visited when their wickedness reached its height (verses 20-21). That when He was in this perception (verse 22), He interceded for them; first for those with whom there should be truths, and these truths full of goods, who are signified by the "fifty" (verses 23-26); also for those with whom there should be less of good, but this good nevertheless conjoined with truths, who are signified by the "forty-five" (verses 27-28); next for those who have been in temptations, who are signified by the "forty" (verse 29); as likewise for those who have been in some combats against evils, who are signified by the "thirty" (verse 30); afterwards for those with whom there should be states of the affection of good from any other source, who are signified by the "twenty" (verse 31); lastly for those with whom there should be states of the affection of truth, who are signified by the "ten" (verse 32); and the constant answer was that they should be saved (verses 26, 28-32). These things being accomplished, the Lord returned into His former state of perception (verse 33). These are the arcana contained in the internal sense of this chapter, which are not manifest from the letter.

&2142. THE INTERNAL SENSE
Verse l. And Jehovah appeared unto him in the oak groves of Mamre, and he was sitting at the door of the tent, as the day was growing hot. "Jehovah appeared unto him," signifies the Lord's perception; "in the oak-groves of Mamre," signifies the quality of the perception; "he was sitting at the door of the tent," signifies the holiness which at that time appertained to Him; "as the day was growing hot," signifies from love.

&2143. Jehovah appeared unto him. That this signifies the Lord's perception, may be seen from the fact that the historicals of the Word are merely representative, and the words therein significative, of those things which are in the internal sense. In the internal sense of the passage before us the subject treated of is the Lord and His perception, which perception was represented by the appearing to Abraham of Jehovah; for such is the representative nature in the historicals of the Word of every appearing, of every discourse, and of every deed. But what they represent does not appear unless the historicals are attended to simply as objects, like those of sight, from which there is given the occasion and the opportunity for thinking about things more lofty; for instance, from gardens, as we behold them, for thinking about fruits, their uses, and also the derivative delight of life, and, still more loftily, about paradisal or heavenly happiness. When such things are thought of, the several objects of the garden are indeed seen, but so slightly that they are not attended to. The case is the very same with the historicals of the Word, for when the celestial and spiritual things that are in the internal sense of these historicals are thought of, these, together with the words themselves, are attended to just as little.

&2144. In the oak-groves of Mamre. That this signifies the quality of the perception, is evident from the representation and signification of "oak-groves," and also from the representation and signification of "Mamre." What "oak-groves" represented and signified in general was shown in volume 1 (n. 1442-1443); and what "the oak-groves of Mamre" represented and signified specifically (n. 1616), namely, perceptions, but such as are human from memory-knowledges [scientific], and from the first rational things thence derived. 
[2] What perception is, is at this day utterly unknown, because at this day no one has perception like that of the ancients, especially like that of the most ancients; for these latter knew from perception whether a thing was good, and consequently whether it was true. There was an influx into their rational from the Lord through heaven, whereby, when they thought about any holy thing, they instantly perceived whether it was so, or was not so. Such perception afterwards perished with man, when he began to be no longer in heavenly ideas, but solely in worldly and corporeal ones; and in place of it there succeeded conscience, which also is a kind of perception; for to act contrary to conscience and according to conscience is nothing else than to perceive from it whether a thing is so or is not so, or whether it is to be done. 
[3] But the perception of conscience is not from good that flows in, but it is from the truth that from infancy has been implanted in the rational of men in accordance with the holy of their worship, and which has afterwards been confirmed, for this alone do they in such case believe to be good. Hence it is that conscience is a kind of perception, but from such truth; and when charity and innocence are insinuated into this truth by the Lord, there comes into existence the good of this conscience. From these few observations we can see what perception is. But between perception and conscience there is much difference. (See what is said about perception in volume 1, n. 104, 125, 371, 483, 495, 503, 521, 536, 597, 607, 784, 865, 895, 1121, 1616; about the perception of spirits and angels, n. 202-203, 1008, 1383-1384, 1390-1392, 1394, 1397, 1504; and that the learned do not know what perception is, n. 1387.) 
[4] As regards the Lord when He lived in the world, all His thought was from Divine perception, because He alone was a Divine and Celestial Man; for He was the only one in whom was Jehovah Himself, from whom was His perception (as to which see also in volume 1, n. 1616, 1791). His perceptions were more and more interior in proportion as He approached more nearly to union with Jehovah. Of what quality His perception was at the time here treated of, may be seen from what has been said about the oak-groves of Mamre in volume 1 (n. 1616); and of what quality it became when He perceived the things that are contained in this chapter, is described in what now follows.

&2145. He was sitting at the door of the tent. That this signifies the holy which at that time appertained to Him, namely, the holy of love-which is signified by the day growing hot, as explained in what follows-is evident from the signification of a "tent," as being what is holy (see n. 414, 1102, 1566, where also the reason of this signification of "tents" is explained). As the Lord was then in the perception which is signified by the oak-groves of Mamre, which is a lower rational perception, but yet is a perception more internal than that which is signified by the oak-grove of Moreh (concerning which see n. 1442, 1443), it is here represented and therefore signified by His sitting at the door of the tent, that is, at the entrance to what is holy. How the case is with perceptions, as being less or more interior, may be illustrated by the perceptions of the most ancient people, from whom I have heard that the more they were in memory-knowledges from the things which are objects of hearing and sight, the lower were their perceptions; but that the more they were uplifted above them to the celestial things of charity and love, the more interior their perceptions were, because they were then nearer to the Lord.

&2146. As the day was growing hot. That this signifies from love, is evident from the signification of "heat," as being in the internal sense love; and since heat belongs either to the day or to the year, love is represented either by the heat of the day or by the heat of the year, according to what is related in the historicals. That "heat" signifies love may be seen from the fact that love is called spiritual heat, and that growing warm is predicated of all affection, even in common speech; and further from the fact that love and its affections, in man's interiors, as also in his exteriors, and even in his very corporeals, make themselves manifest under the guise of heat; in fact heat has no other origin in connection with man when it flows forth from his interiors. Such however as is the love, such is the heat. Celestial love and spiritual love are what give genuine heat. All other heat, namely, that which is from the loves of self and of the world, and also from other filthy loves, is unclean, and in the other life sinks into what is excrementitious (see n. 1773). Be it known moreover that holiness is never predicated except of love and charity; not of faith except insofar as love and charity are in the truths of faith. Except from this the truths of faith are not holy. (See what was said before, n. 2049.)

&2147. Verse 2. And he lifted up his eyes, and saw, and behold three men standing over him; and he saw them, and ran to meet them from the door of the tent, and bowed himself toward the earth. "He lifted up his eyes," signifies that He saw within Himself; "and behold three men standing over him," signifies the Divine Itself, the Divine Human, and the Holy proceeding; "and he saw them," signifies when He observed this; "and ran to meet them," signifies that in thought He approached nearer to the things that were being perceived; "from the door of the tent," signifies from the holy which at that time appertained to the Lord; "and bowed himself toward the earth," signifies the effect of humiliation, from the consequent joy.

&2148. He lifted up his eyes. That this signifies that the Lord saw within Himself, is evident from the signification of "lifting up the eyes." By "eyes" in the Word is signified the interior sight, or the understanding, as may be seen from the passages cited above (n. 212). Hence to "lift up the eyes" means to see and perceive things which are above self. Things that are interior are expressed in the Word by those which are higher, as "looking upward," "lifting up the eyes to heaven," "thinking high things," the reason of which is that man supposes heaven to be on high, or above himself; when yet it is not on high, but is in things internal-as when a man is in the celestial things of love, his heaven is then within him (see n. 450). From this it follows that to "lift up the eyes" signifies to see within oneself.

&2149. Behold three men standing over him. That this signifies the Divine Itself, the Divine Human, and the Holy proceeding, may be seen without explication; for it is known to everyone that there is a Trine, and that this Trine is a One.* That it is a One is plainly evident in this chapter, to wit, in verse 3, where it is said, "He said, My Lord, if I pray I have found grace in Thine eyes, pass Thou not, I pray," which words were addressed to the three men. And further, in verse 10, "And he said, Returning I will return unto thee." In verse 13, "And Jehovah said unto Abraham." In verse 15, "He said, Nay, but thou didst laugh." In verse 17, "And Jehovah said, Shall I hide from Abraham that which I do?" In verse 19, "Because I have known him." In verse 20, "And Jehovah said." In verse 21, "I will go down, and I will see whether they have made a consummation according to the cry thereof which is come unto Me; and if not, I will know." In verse 23, Abraham said, "Wilt Thou also destroy the righteous with the wicked?" In verse 25, "Be it far from Thee to do according to this thing; be it far from Thee." In verse 26, "And Jehovah said, If I find fifty righteous I will spare the whole place for their sake." In verse 27, "I have taken upon me to speak unto my Lord." In verse 28, "Wilt Thou destroy the whole city for five? And He said, I will not destroy it, if I find there forty and five." In verse 29, "He added yet to speak unto Him; He said, I will not do it for forty's sake." In verse 30, "Let not my Lord be angry; He said, I will not do it if I find thirty there." In verse 31, "He said, I have taken upon me to speak unto my Lord; He said, I will not destroy it for twenty's sake." In verse 32, "Let not I pray my Lord be angry; and He said, I will not destroy it for ten's sake." And in verse 33, "And Jehovah went when He had left off speaking to Abraham." From all this it may be seen that by the three men who appeared to Abraham was signified the Divine Itself, the Divine Human, and the Holy proceeding; and that this Trine is in itself a One. In the internal sense the subject here treated of is Jehovah, in that He appeared to the Lord, and that the Lord perceived this; but not by an appearing such as there was to Abraham; for it is historically true that three men were seen by Abraham, but this represents the Divine perception, or the perception from the Divine which the Lord had when in the Human, which perception is treated of in what follows.
* That is, a complex whole which constitutes a unity. [Reviser.]

&2150. And he saw them. That this signifies when the Lord observed this, is evident from the signification of "seeing" in the internal sense, as being to understand and observe, and also to be illuminated (see n. 1584). Nothing is more common in the Word than for "seeing" to have this signification. The signification here is that the Lord observed a perception from the Divine to be present, as just stated.

&2151. And Abraham ran to meet them. That this signifies that the Lord approached nearer to the things which were perceived, is evident from the series of things in the internal sense; for the preceding verse treats of the Lord's perception, in which He then was; this verse treats of His observing the perception to be from the Divine, and here now His approaching nearer to it is represented and thus signified by his running to meet them.

&2152. From the door of the tent. That this signifies from the holy which then appertained to the Lord, is evident from the signification of a "tent," as being what is holy, and from the signification of the "door," as being the entrance into what is holy (explained above, n. 2145).

&2153. And bowed himself toward the earth. That this signifies the effect of the humiliation from the consequent joy, is evident from the signification of "bowing himself," as being to humble. Just as all interior affections have gestures corresponding to them in outward or bodily motions, which gestures are the effects of the affections as their effecting causes, so the action of humbling oneself has humiliation and also prostration. That this prostration was from joy is evident, because He observed, as before said, the perception to be from the Divine. The state of the Lord's humiliation when He was in the Human, has already been treated of in various places, and of the Lord's Divine mercy shall be further treated of in this chapter.

&2154. Verse 3. And he said, My Lord, if I pray I have found grace in Thine eyes, pass not I pray from Thy servant. "And he said," signifies that the Lord so thought; "My Lord," signifies the Trine in a One; "if I pray I have found grace in Thine eyes," signifies the deference of the Lord's state when He noticed that perception; "pass not I pray from Thy servant," signifies that He intensely desired that what He began to perceive should not pass away. The "servant" is the human that appertained to the Lord before it was made Divine.

&2155. He said. That this signifies that the Lord so thought, is evident from the signification of "saying," when found in the historical sense, as being to perceive (see n. 1898, 1919, 2080).

&2156. My Lord. That this signifies the Trine in a One, namely, the Divine Itself, the Divine Human, and the Holy proceeding, which Trine is in a One, is evident from its being here said "Lord," in the singular number. So too in verses 27, 31, "Behold I pray I have taken upon me to speak unto my Lord," and in verses 30, 32, "Let not I pray my Lord be angry." The three men are also called "Jehovah," in verse 13, "Jehovah said unto Abraham;" in verse 14, "Shall anything be wonderful for Jehovah?" in verse 22, "Abraham was yet standing before Jehovah;" and in verse 33, "And Jehovah went when He left off speaking to Abraham." Hence it is evident that the three men (that is, the Divine Itself, the Divine Human, and the Holy proceeding), are the same as the Lord, and the Lord the same as Jehovah. In the Christian Faith, called the Creed, the same is acknowledged, where it is said in plain words, "There are not three Uncreate, nor three Infinite, nor three Eternal, nor three Almighty, nor three Lords, but One." There are none who separate this Trine which is in a One except those who say that they acknowledge one Supreme Existence [Ens], the Creator of the Universe; which is forgiven those who are outside of the church. But they who are within the church, and say this, although they say it and sometimes think it, do not in fact acknowledge any God; still less do they acknowledge the Lord.

&2157. If I pray I have found grace in Thine eyes. That this signifies the deference of the Lord's state when He observed that perception, may be seen from the affection of humiliation which there is in these very words; and also in those which directly follow-"Pass not I pray from over Thy servant"-in which likewise there is humiliation. In every particular in the Word there are both affection and subject matter. The celestial angels perceive the Word such as it is in the internal sense as to the affection; but the spiritual angels perceive it such as it is in the internal sense as to the matter. Those who perceive the Word in the internal sense as to the affection, pay no attention to the words which belong to the matter, but form for themselves ideas from the affection and its series, and this with endless variety. Here for example at the words, "If I pray I have found grace in Thine eyes, pass not I pray from over Thy servant," they perceive the Lord's state of humiliation in the Human, but only the affection of the humiliation. From this, in a manner, variety, and abundance inexpressible, they form for themselves celestial ideas, which can scarcely be called ideas, but rather so many lights of affections and perceptions, which follow in a continuous series, in accordance with the series of the affection of the things contained in the Word that is being read. 
[2] This shows that the perception, thought, and speech of the celestial angels are more ineffable and much richer than the perception, thought, and speech of  the spiritual angels, the latter being simply determined to the subject matter [rem], in accordance with the series of the expressions. (That the speech of the celestial angels is of this nature, may be seen in volume 1, n. 1647.) Hence it is that these words, "If I pray I have found grace in Thine eyes," in the celestial sense signify the deference of the Lord's state when He observed that perception. Moreover to "find grace in thine eyes" was a customary mode of speech for every expression of deference; as may be seen from Laban's deference to Jacob:
     Laban said unto him, If I pray I have found grace in thine eyes (Gen. 30:27);
also from Jacob's deference to Esau:
     Jacob said, Nay, I pray, if I pray I have found grace in thine eyes (Gen. 33:10); and in like manner elsewhere in the Word.

&2158. Pass not I pray from over Thy servant. That this signifies that He intensely desired, appears from what has just been said, the case being much the same, namely, that here also there is deference, which is expressed in this way, and at the same time the affection of desire that what He began to perceive should not pass away.

&2159. That the "servant" denotes the human that appertained to the Lord, before it was made Divine, may be seen from many passages in the Prophets. The reason is-as already shown several times-that until He had put it off and made it Divine the human that appertained to the Lord was merely a servant. The human that appertained to Him was from the mother, thus was infirm, having with it from the mother an hereditary which by means of the combats of temptations He overcame and utterly expelled, insomuch that nothing was left of that which was infirm and hereditary from the mother, nay, at last there remained not anything whatever from the mother. Thus He entirely put off all that was from the mother, and therefore was no longer her son, as also He himself says in Mark:
     They said unto Him, Behold Thy mother and Thy brethren without seek for Thee: and He answered them, saying, Who is My mother, or My brethren? And looking round on them that sat about Him, He said, Behold My mother and My brethren; for whosoever shall do the will of God, the same is My brother, and My sister, and My mother (Mark 3:32-35; Matt. 12:46-49; Luke 8:20, 21).
[2] And when He had put off this human, He put on the Divine Human, from which He called Himself the "Son of man," as we find many times in the Word of the New Testament; and also the "Son of God;" and by the "Son of man" He meant the truth itself, and by the "Son of God" the good itself, which belonged to His Human Essence when this was made Divine. The former state was that of the Lord's humiliation, but the latter that of His glorification (treated of before, n. 1999).
[3] In the former state, namely, that of humiliation, when as yet He had appertaining to Him an infirm human, He adored Jehovah as one other than Himself, and indeed like a servant; for relatively to the Divine the human is nothing else, on which account in the Word the term "servant" is predicated of that human, as in Isaiah:
     I will defend this city to save it, for Mine own sake, and for My servant David's sake (Isa. 37:35),
where the Assyrians are treated of, in whose camp a hundred and eighty-five thousand were smitten by an angel. "David" denotes the Lord, who, as He was to come, in respect to the human is called a "servant." (That in the Word "David" denotes the Lord, may be seen above, n. 1888.) 
[4] In the same Prophet:
     Behold My servant upon whom I will lean; My chosen, My soul is well pleased. I have put My spirit upon him; he shall bring forth judgment unto the nations (Isa. 42:1),
manifestly concerning the Lord, of whom, when He was in the human, the terms "servant" and "chosen" are predicated.
Again:
     Who is blind but My servant? and deaf, as the angel I will send? who is blind as the perfect one, and blind as the servant of Jehovah? (Isa. 42:19),
where also the Lord is spoken of; and of whom in like manner the terms "servant" and "angel" are predicated when He was in the human.
[5] Again:
     Ye are My witnesses, saith Jehovah, and My servant whom I have chosen; that ye may know and believe Me, and understand that I am He (Isa. 43:10).
Again:
     Said Jehovah, My Former from the womb to be His servant; to bring Jacob again unto Him, and that Israel be gathered unto Him; and He said, Thou art a slight thing that thou shouldest be My servant, to set up the tribes of Jacob I have given thee for a light of the nations to be My salvation unto the extremity of the earth (Isa. 49:5, 6),
     where also the Lord and His human are manifestly treated of before He was made the "light of the nations," and "salvation unto the extremity of the earth." Again:
     Who is among you that feareth Jehovah, that heareth the voice of His servant, who walketh in darkness, and hath no brightness? let him trust in the name of Jehovah, and lean upon His God (Isa. 50:10).
     "Servant" here also denotes the human that appertained to the Lord; and that He was in this human and taught the way of truth, is the "voice of the servant of Jehovah." 
[6] Again:
     Jehovah goeth before you, and the God of Israel gathereth you. Behold, My servant shall act prudently, he shall be lifted up, and shall be exalted, and shall be raised up exceedingly (Isa. 5212, 13).
It is evident that "servant" is here predicated of the Lord when He was in the human; for it is said of Him that He "shall be lifted up, exalted, and raised up." Again:
     He hath no form and no honor; we saw him, but there was no appearance; He was despised, a man of sorrows, acquainted with disease. Jehovah willed to bruise him; He made him infirm; if he shall make his soul guilt, he shall see seed, he shall prolong days, and the will of Jehovah shall prosper by his hand; he shall see of the labor of his soul, he shall be satisfied; by his knowledge shall My righteous servant justify many; and he himself hath carried their iniquities (Isa;. 53:2, 3, 10, 11).
Here, as in the whole of this chapter, the Lord's state of humiliation is openly treated of; and it is also said that He was then in an infirm human, namely, that He was a "man of sorrows, acquainted with disease, infirm, was in the labor of His soul," besides a number of other statements, in which state He is called "servant."

&2160. Verse 4. Let I pray a little water be taken, and wash ye your feet, and lie down under the tree. "Let I pray a little water be taken," signifies that they should draw near, and let themselves down from things Divine nearer to His intellectual things; "and wash ye your feet," signifies that they should put on something natural, in order that in the state in which He then was, He might the better perceive; "and lie down under the tree," signifies near to the perception of His state in which He was; "tree" is perception.

&2161. Let I pray a little water be taken. That this signifies that they should draw near, and let themselves down from things Divine nearer to His intellectual things, cannot be so evident from these words alone-that they should take a little water-but it is evident from the series of things in this verse, and from their connection with those which go before and those which follow. From what is said in this verse no one would ever know that the words "Let I pray a little water be taken, and wash ye your feet, and lie down under the tree" signify that the Divine should let itself down nearer to the state of perception in which the Lord then was, and should put on something natural in order that He might the better perceive; for not a trace of this arcanum is manifest in the words as understood historically; but that nevertheless such in the internal sense is their signification, and that the angels so perceive them, I know for certain.
[2] This shows what great and deep arcana lie hidden in the Word. Moreover that such is the signification, may be seen from the signification in the internal sense of the several words, namely, from the signification of "water" as being intellectual things, from the signification of "feet" as being natural things, and from the signification of a "tree" as being perception. When these things are understood, the signification in the internal sense (to wit, that which has been stated) can be seen from the series of things, and from their connection with those which precede and those which follow. (That "waters" signify memory-knowledges and rational things, consequently the things of the understanding, has been shown in volume 1, n. 28, 680, and may be seen from very many other passages in the Word that it would be too tedious to bring forward.)

&2162. Wash ye your feet. That this signifies that [the Divine] should put on something natural, in order that, in the state in which the Lord then was, He might the better perceive, may be seen from the signification of "feet," as being natural things, and also likewise from the series of things. That arcana here lie hidden may to some extent be seen from the fact that Abraham prayed the three men to take a little water and wash their feet, and to recline under a tree; when yet he knew that it was the Lord or Jehovah; and also from the fact that otherwise such things would not have been mentioned.
[2] That "feet" signify natural things, is evident from the representatives in the other life, and from the derivative representatives among the most ancient people, and thus in the Word. Celestial and spiritual things are represented by the head and its belongings; rational things and their belongings, by the breast and its belongings; natural things and their belongings, by the feet and their belongings. Hence it is that the "sole" and the "heel" of the foot signify the lowest natural things (concerning which see n. 259); and a "shoe" the lowest things of all, which are unclean (concerning which see n. 1748).
[3] Similar things are signified by the representations in the dreams and visions in the Prophets-as by the statue seen by Nebuchadnezzar,
     The head of which was good gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron, the feet part of iron and part of clay (Dan. 2:32-33),
where the "head" signifies celestial things, which are inmost, and are "gold" (as shown, n. 113, 1551, 1552); the "breast and arms" spiritual or rational things, which are "silver" (as shown, n. 1551); but the "feet" are the lower things, which are natural, the truths of which are signified by "iron," and the goods by "clay" [argillum seu lutum]. That "iron" denotes truth, may be seen above (n. 425, 426); also that "clay" denotes good (n. 1300); in the present case both being natural. Such is the order of succession in the Lord's kingdom in the heavens, and in the church which is the Lord's kingdom on earth, and also in everyone who is a kingdom of the Lord.
[4] The case is similar with the vision that Daniel saw, of which it is said:
     I lifted up mine eyes, and saw, and behold a man clothed in linen, and his loins were girded with gold of Uphaz; his body also was like the beryl [tarshish], and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like the brightness of burnished brass (Dan. 10:5-6).
Specifically, by these words are signified the interiors of the Word as to goods and truths; the "arms" and "feet" are its exteriors, which are the sense of the letter, because natural things are therein, for the exterior things of the Word are taken from natural things. What each part signifies besides, namely, the loins, body, face, eyes, and the many other things of man, is evident from the representatives in the other life, concerning which, of the Lord's Divine mercy more will be said when we come to treat of the Grand Man, which is the Lord's heaven, and of the derivative representatives in the world of spirits.
[5] That which we read concerning Moses, Aaron, Nadab, Abihu, and the seventy elders-that "they saw the God of Israel, under whose feet there was as it were a work of sapphire stone, and as it were the substance of heaven as to purity" (Exod. 24:9, 10)-signifies that they saw only the externals of the church represented in natural things; and also the literal sense of the Word, in which likewise external things are represented by natural things-as before said-which are the "feet under which was as it were a work of sapphire stone, and as it were the substance of heaven." That it was the Lord who was seen by them, but only in those lower or natural things, is evident, for He is called "the God of Israel," whom all things of the church represented, and all things of the Word in the internal sense signified. For the Lord is presented to view in accordance with the things which are at the time signified-in John, as a Man upon a white horse, when He signified the Word, as is plainly said (Rev. 19:11, 13).
[6] The animals seen by Ezekiel, which were cherubs, are described as to celestial and spiritual things-among other representatives-by their faces and wings, but as to natural things, as follows:
     Their feet, a straight foot; and the sole of their feet as the sole of a calf's foot; and they glittered like the brightness of burnished brass (Ezek. 1:7).
The feet (that is, the natural things) are said to have "glittered like burnished brass," for the reason that "brass" signifies natural good (n. 425, 1551). It was much the same with the Lord's appearance to John as the "Son of man:"
     Whose eyes were as a flame of fire, and His feet like unto burnished brass (Rev. 1:14-15; 2:18).
[7] That the "feet" signify natural things, may be further evident from the passages that now follow. In John:
     I saw a strong angel coming down out of heaven, encompassed with a cloud, and a rainbow about his head, and his face as the sun, and his feet as pillars of fire; and he had in his hand a little book open; and he set his right foot upon the sea, and his left upon the earth (Rev. 10:1-2).
By this angel there is in like manner signified the Word; the quality of which in the internal sense is signified by the "rainbow about his head," and by "his face being as the sun;" but the external sense, or that of the letter, by the "feet." The "sea" denotes natural truths, the "earth" natural goods, which shows what is signified by his putting "his right foot upon the sea, and his left upon the earth."
[8] A "footstool" is mentioned in various passages of the Word; but it is not known what it signifies in the internal sense. As in Isaiah:
     Jehovah said, The heavens are My throne, and the earth is My footstool. Where is that house which ye will build unto Me? and where is that place of My rest? (Isa. 66:1).
The "heavens" are the celestial and spiritual things (thus the inmost things) of both the Lord's kingdom in the heavens, and of the Lord's kingdom on the earth, that is, in the church, and also in every man who is a kingdom of the Lord or a church; thus they also denote celestial and spiritual things as regarded in themselves, which are those of love and charity and of the derivative faith; and thus are all things which are of internal worship, and in like manner all things which are of the internal sense of the Word: these are the "heavens," and are called the Lord's "throne." But the "earth" is all lower things that correspond to these-as the lower rational and natural things, whereof also things celestial and spiritual are predicated from correspondence; such as are the things which are in the lower heavens, also those in the church and in external worship, and in the literal sense of the Word; in short, all such things as proceed from things internal and are presented in things external-these, being natural things, are called the "earth" and the Lord's "footstool." (What "heaven and earth" denote in the internal sense, may be seen above, n. 82, 1733; also what the "new heaven and the new earth" denote, n. 2117, 2118 end; and that man is a little heaven, n. 911, 978, 1900.)
[9] In like manner in Jeremiah:
     The Lord covereth the daughter of Zion with a cloud in His anger; He hath cast down from the heavens unto the earth the beauty of Israel, and hath not remembered His footstool in the day of His anger (Lam. 2:1).
Also in David:
     Exalt ye Jehovah our God, and bow yourselves down at His footstool, Holy is He (Ps. 99:5). And again:
     We will enter into His tabernacles, we will bow down at His footstool (Ps. 132:7).
In the Representative Church-thus among the Jews-it was supposed that the house of God and the temple were His footstool, for they knew not that external representative worship was signified by the house of God and the temple; and what the internals of the church were (which were signified by "heaven," or God's "throne"), they were utterly ignorant of.
[10] Again:
The saying of Jehovah unto my Lord: Sit Thou at My right hand, until I make Thine enemies Thy footstool (Ps. 110:1; Matt. 22:42-45; Mark 12:36; Luke 20:42, 43).
Here in like manner a "footstool" signifies natural things, both those which are sensuous, and those of memory-knowledge, and the derivative rational things of man, which are called "enemies" when they pervert worship, and do this from the literal sense of the Word, so that there is worship solely in externals, and either no internal worship, or else that which is filthy (see n. 1094, 1175, 1182). When things natural and rational are thus perverted and defiled, they are called "enemies;" but because, regarded in themselves, they have reference to internal worship-when this is restored, they become as before said a "footstool," whether they are things of external worship, or of the literal sense of the Word.
[11] In Isaiah:
The glory of Lebanon shall come unto thee, the fir-tree, the pine, and the box together, to beautify the place of My sanctuary, and I will make the place of My feet honorable (Isa. 60:13),
where the subject is the Lord's kingdom and church, the celestial-spiritual things of which are the "glory of Lebanon" (that is, the cedars), and its celestial natural things are the "fir-tree, the pine, and the box" (as also in the Word elsewhere), and thus the things which are of external worship; of which it is said, "I will make the place of My feet honorable;" and this cannot be made honorable by the fir, the pine, and the box, but by the things which they signify.
[12] That the "feet" signify these things, is evident also from the representatives in the Jewish Church-as from Aaron and his sons washing their hands and their feet before entering into the tabernacle (Exod. 30:19-20; 40:31, 32). No one can fail to see that arcana were thus represented, for what is the washing of the hands and feet but an external affair which is of no avail unless the internal is clean and pure? Nor can the internal be cleaned and purified by such a washing. But as all the rites of that church were significative of internal things, which are celestial and spiritual, such is the case here also: it is cleanness of external worship that is here signified, and external worship is clean when there is internal worship within it. Hence their lavers were of brass, and also that great laver that was called the brazen sea, and the ten smaller lavers of brass around the temple of Solomon (1 Kings 7:23, 38); because "brass" represented the good of external worship, which is the same as natural good (concerning which signification of "brass," see n. 425, 1551).
[13] In like manner it was a representative that,
     A man of the seed of Aaron in whom there was a fracture of the foot or a fracture of the hand, should not approach to offer the offering made by fire to Jehovah (Lev. 21:19, 21).
By those who had a "fracture" in the feet or hands were represented such as are in perverted external worship.
[14] That "feet" signify natural things, is further evident in other passages that occur in the Prophets, as in these propheticals in Moses:
     Blessed be Asher above sons; let him be accepted of his brethren, and let him dip his foot in oil; the iron and brass of thy shoe (Deut. 33:24, 25).
No one can understand these words unless it is known what "oil," the "foot," "iron," "brass," and a "shoe" signify in the internal sense. That "foot" is the natural, and "shoe" the still lower natural, such as is the corporeal sensual, may be seen above (n. 1748); also that "oil" is the celestial (n. 886), "iron" natural truth (n. 425, 426), and "brass" natural good (n. 425, 1551), which shows what these words involve.
[15] In Nahum:
     The way of Jehovah is in the storm and tempest, and the clouds are the dust of His feet (Nahum 1:3),
where the "dust of the feet" signifies the natural and corporeal things with man, whence come the "clouds." The same also is signified by these words in David:
     Jehovah bowed the heavens, and came down, and thick darkness was under His feet (Ps. 18:9).
[16] When the goods and truths of faith are perverted by means of natural light, as it is called, this is described in the Word by the "feet" and "hoofs" of a beast, whereby waters are disturbed, and food is trampled upon. As in Ezekiel:
     Thou hast come forth into the rivers, and hast troubled the waters with thy feet; and trampled the streams thereof. I will destroy every beast thereof from off many waters; and the foot of man shall not trouble them any more, nor the hoof of beast (Ezek. 32:2, 13).
Egypt is here treated of, by which are signified memory-knowledges [scientiae] (as has been shown, n. 1164, 1165, 1462); so that by the "feet" and "hoofs" by which the streams and waters are troubled are signified memory-knowledges [scientifica] derived from sensuous and natural things, from which they reason about the arcana of faith; nor do they believe until these arcana are comprehended by means of such knowledges; and this is not to believe at all, for the more such persons reason, the less do they believe (see n. 128-130, 215, 232, 233, 1072, 1385). From all this it is now evident that by "feet" in the Word are signified natural things; but what more is signified, is evident from the series of things.

&2163. And lie down under the tree. That this signifies near to the perception of His state in which He then was, is evident from the signification of a "tree," as being perception (see n. 103); bearing which in mind the series of things shows that the above is the real sense of the words. That "trees" signified perceptions, originated in the fact that the celestial man was compared and likened to Paradise, or the garden in Eden; from which the perceptions of celestial things with him were likened to the trees therein.

&2164. Verse 5. And I will take a piece of bread, and support ye your heart; afterwards ye may pass on; for therefore have ye passed over unto your servant. And they said, So do as thou hast spoken. "I will take a piece of bread," signifies something celestial adjoined; "support ye your heart," signifies as much as is meet; "afterwards ye may pass on," signifies that when He had left off perceiving He would be content therewith; "for therefore have ye passed over unto your servant," signifies that they came for this purpose; "and they said, So do as thou hast spoken," signifies that it should be so done.

&2165. I will take a piece of bread. That this signifies something celestial adjoined, is evident from the signification of "bread," as being what is celestial (explained before, n. 276, 680-681, 1798). That "bread" signifies what is celestial, is because "bread" means all food in general, and thus in the internal sense all celestial food. What celestial food is, has been stated in volume 1 (n. 56-58, 680-681, 1480, 1695). That "bread" means all food in general, is evident from the following passages of the Word. We read of Joseph that:
     He said to him who was over his house, that he should bring the men-his brethren-home, and should slay what was to be slain, and should make ready; and afterwards, when they had made ready, and were to eat, he said, Set on bread (Gen. 43:16, 31);
meaning that they should make ready the table; "bread" thus denoting all kinds of food. We read concerning Jethro that,
     Aaron came, and all the elders of Israel to eat bread with Moses' father-in-law before God (Exod. 18:12),
where also "bread" denotes all kinds of food. Concerning Manoah, in the Book of Judges:
     Manoah said unto the Angel of Jehovah, Let us I pray detain thee, and let us make ready before thee a kid of the goats. And the Angel of Jehovah said unto Manoah, Though thou detain me, I will not eat of thy bread (Judg. 13:15-16),
where "bread" denotes a kid of the goats. When Jonathan ate of the honeycomb, they told him that Saul had adjured the people, saying:
     Cursed be the man that shall eat bread this day (1 Sam. 14:27-28),
where "bread" denotes all food. Again, concerning Saul:
     When Saul sat down to eat bread, he said unto Jonathan, Wherefore cometh not the son of Jesse to bread either yesterday or today? (1 Sam. 20:24, 27),
meaning to the table, where were all kinds of food. We read concerning David that he said to Mephibosheth the son of Jonathan:
     Thou shalt eat bread on my table continually (2 Sam. 9:7, 10).
So too concerning Evil-merodach, who said that,
     Jehoiachin king of Judah should eat bread before him continually, all the days of his life (2 Kings 25:29).
Concerning Solomon also:
     Solomon's bread for each day was thirty cors of fine flour, and sixty cors of meal, ten fat oxen, and twenty oxen of the pastures, and a hundred sheep, besides the hart and the wild she-goat, and the antelope, and fatted fowl (1 Kings 4:22-23),
where "bread" plainly denotes all of these things.
[2] Now as "bread" means all kinds of food in general, it therefore signifies in the internal sense all those things which are called celestial foods, as may be still more evident from the burnt-offerings and sacrifices that were made of lambs, sheep, she-goats, kids, he-goats, heifers, and oxen, which were called in one word the "bread of the offering made by fire unto Jehovah," as is clearly evident from the following passages in Moses, where the various sacrifices are treated of, of which it is said that,
     The priest should burn them upon the altar, the bread of the offering made by fire unto Jehovah, for an odor of rest (Lev. 3:11, 16),
     all those sacrifices and burnt-offerings being so called. Again:
     The sons of Aaron shall be holy unto their God, neither shall they profane the name of their God; because the offerings to Jehovah made by fire, the bread of their God, they do offer. Thou shalt sanctify him, because he offereth the bread of thy God. A man of the seed of Aaron in whom there shall be a blemish, shall not come nigh to offer the bread of his God (Lev. 21:6, 8, 17, 21),
where also sacrifices and burnt-offerings are the "bread." The same is true of Leviticus 22:25. Again:
     Command the sons of Israel, and say unto them, My oblation, My bread for offerings made by fire, of an odor of rest, shall ye observe, to offer unto Me at their appointed time (Num. 28:2).
Here also "bread" denotes all the sacrifices which are there enumerated. In Malachi:
     Offering polluted bread upon Mine altar (Mal. 1:7),
where also the sacrifices are spoken of. The hallowed things of the sacrifices, which they ate, were also called "bread," as is evident from these words in Moses:
     He that toucheth an unclean thing shall not eat of the hallowed things, but he shall wash his flesh in water, and when the sun is down, he shall be clean; and afterwards he shall eat of the hallowed things, because this is his bread (Lev. 22:6-7).
[3] The burnt-offerings and sacrifices in the Jewish Church represented nothing else than the celestial things of the Lord's kingdom in the heavens, and of the Lord's kingdom on earth (that is, in the church), also of the Lord's kingdom or church with each person, and in general all those things which are of love and charity, for these are things celestial; and each kind of sacrifice represented something special and peculiar. All these were at that time called BREAD, and therefore when sacrifices were abolished, and other things succeeded in their place for external worship, it was commanded that bread and wine should be made use of.
[4] From all this we may now see what the "bread" [in the Holy Supper] signifies, namely, all the things represented by the sacrifices, thus in the internal sense the Lord Himself. And because the "bread" signifies the Lord Himself, it signifies love itself toward the universal human race, and what belongs to love; as also man's reciprocal love to the Lord and toward the neighbor. The "bread" thus signifies all celestial things, and in the same way the "wine" signifies all spiritual things, as the Lord also teaches in plain words in John. They said,
     Our fathers did eat the manna in the wilderness; as it is written, He gave them bread from heaven to eat. Jesus said unto them, Verily, verily I say unto you, Moses gave you not that bread from heaven, but My Father giveth you the true bread from heaven; for the bread of God is He that cometh down from heaven, and giveth life unto the world. They said unto Him, Lord, evermore give us this bread. Jesus said unto them, I am the bread of life; he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst (John 6:31-35).
     Verily I say unto you, he that believeth on Me hath eternal life. I am the bread of life. Your fathers did eat the manna in the wilderness, and are dead; this is the bread that cometh down from heaven, that one may eat thereof and not die. I am the living bread that came down from heaven; if anyone eat of this bread, he shall live to eternity (John 6:47-51).
[5] Now because the "bread" is the Lord, it belongs to the celestial things which are of love, which are the Lord's; for the Lord is the celestial itself, because He is love itself, that is, mercy itself; and because this is so, "bread" means all the celestial, that is, all the love and charity with man, for these are from the Lord; and therefore they who are not in love and charity have not the Lord with them, and thus are not gifted with the good and happy things that in the internal sense are signified by "bread." This outward symbol was commanded because the greatest part of the human race are in external worship, and therefore without some outward symbol there would be scarcely anything holy with them. And therefore when they live in love to the Lord and in charity toward the neighbor, they nevertheless have appertaining to them what is internal, although they do not know that this love and charity is the veriest internal of worship. Thus in their external worship they are confirmed in the goods which are signified by the "bread."
[6] In the Prophets also the celestial things of love are signified by "bread" (as in Isa. 3:1, 7; 30:23; 33:15-16; 55:2; 58:7-8; Lam. 5:9; Ezek. 4:16-17; 5:16; 14:13; Amos 4:6; 8:11; Ps. 105:16), in like manner by the "bread of faces" upon the table (mentioned Lev. 24:5-9; Exod. 25:30; 40:23; Num. 4:7; 1 Kings 7:48).

&2166. Support ye your heart. That this signifies as much as is meet, cannot be so evident from the proximate signification of the words in the internal sense, but yet it is evident from the series of things, for the subject treated of is the Divine perception-that this might draw nearer to the perception of the human which then appertained to the Lord, and that it might let itself down to His intellectual things, by putting on something natural and also something celestial adjoined to it, as much as was meet-which is to "support the heart." In the proximate sense, to "support the heart by bread" is to be refreshed, and thus to enjoy what little of the celestial is meet.

&2167. Afterwards ye may pass on. That this signifies that when He had left off perceiving He would be content therewith, is in like manner evident from the series.

&2168. For therefore have ye passed over unto your servant. That this signifies that they came for this purpose, is also evident without explication.

&2169. And they said, So do as thou hast spoken. That this signifies that it would be so done, likewise needs no explication.

&2170. Verse 6. And Abraham hastened toward the tent unto Sarah, and said, Make ready quickly three measures of meal of fine flour, knead, and make cakes. "Abraham hastened toward the tent unto Sarah," signifies the Lord's rational good conjoined with His truth; "Abraham" is here the Lord in that state as to good; "Sarah," as to truth; the "tent," as to the holy of love: "and said," signifies the state of perception relatively at that time; "make ready quickly three measures of meal of fine flour, knead, and make cakes," signifies the celestial of His love in that state; "three" denotes what is holy; "meal of fine flour," is the spiritual and the celestial of the rational which were then with the Lord; "cakes" denote the same when both are conjoined.

&2171. Abraham hastened toward the tent unto Sarah. That this signifies the Lord's rational good conjoined with His truth, is evident from the representation of "Abraham," and also of "Sarah," and from the signification of a "tent," concerning which presently. As each and all things bear relation to the subject treated of in the internal sense, so do these words bear relation to the Divine perception into which the Lord came when He was in the perception of the human. But those who do not know what perception is, cannot know either how the case is with it, still less that there exists a perception that is more and more interior, namely, natural perception, then rational perception, and finally internal perception, which is Divine, and which the Lord alone had. They who are in perception, as are the angels, know very well in which perception they are; whether in natural, in rational, or in a still more interior perception which to them is Divine. What then must have been the case with the Lord, who had a perception from the Supreme and Infinite Divine (concerning which see n. 1616 at the end, 1791), in which no angels ever are, for perception flows into them from the Lord's Supreme or Infinite Divine through His Human Essence. 
[2] The reason why the Lord's perception is described, is that when He was in the human, it was thus made known to Him how the Divine Itself, the Divine Human, and the Holy proceeding were to be united in Him; then, how His rational was to be made Divine; and finally what was the quality of the human race-that it was to be saved by Him, that is, by the union of the Human Essence with the Divine Essence in Him; which are the subjects treated of in this chapter. On these accounts the Lord's perception is first described, as also on account of the union itself which was to be effected.

&2172. That "Abraham" is here the Lord in that state as to good, is evident from the representation of Abraham. When he is speaking with Jehovah, as here, Abraham represents the Lord in the Human (as also before, n. 1989, where he represented the Lord in the state and at the age there described, because then also he spoke with Jehovah). In other cases Abraham represents the Lord's Divine good, and Sarah His Divine truth; hence Abraham now represents the Lord's rational good.

&2173. That "Sarah" is here the Lord as to truth, is evident from the representation of Sarah, as being intellectual truth adjoined to good; here, as being rational truth, for the same reason as just now stated in regard to Abraham. (That Sarah represents truth may be seen above, n. 1468, 1901, 2063, 2065). In the historicals of the Word good and truth cannot be represented otherwise than by a marriage, for this is really the case with them, for there is a Divine marriage between things celestial and spiritual, or what is the same, between those which are of love and those which are of faith, or again what is the same, between those of the will and those of the understanding. The former are of good, the latter are of truth. There is such a marriage in the Lord's kingdom in the heavens; such also in the Lord's kingdom on the earth (that is, in the church); such a marriage in every man, in every single thing of him, nay, in the veriest singulars of all. That which is not in such a marriage does not live. Nay, from that Divine marriage there is such a marriage in universal nature, and in every particular of it, but under other form and appearance, otherwise nothing whatever would there subsist. Because there is such marriage in everything, therefore with the Prophets every matter is expressed in a twofold manner, especially in Isaiah-one expression referring to what is celestial, or to good, and the other to what is spiritual, or to truth (see n. 683, 793, 801). That in everything there is a resemblance of a marriage, may be seen above (n. 718, 747, 917, 1432). Hence it is that the Lord's good is represented by Abraham, and His truth by Sarah.

&2174. That a "tent" is the Lord as to the holy of love, is evident from the signification of a "tent," as being what is holy (explained before, n. 414, 1102, 1566, 2145).

&2175. And he said. That this signifies the state of the perception relatively at that time, is evident from the signification in the historical sense of "saying" as being to perceive (explained before, n. 1898, 1919, 2080).

&2176. Make ready quickly three measures of meal of fine flour, knead, and make cakes. That this signifies the celestial of His love in that state, is evident from the signification of "meal," "fine flour," and "cakes," which will be treated of in what next follows. That such things are involved, no one can believe who keeps his mind intent on the literal sense, or that of the words, still less if on the historical things described by them; for he is thinking not only about this preparation, but also about the men who came to Abraham, and not about these matters involving more secret things. This is the reason why he can still less believe that the historicals of the Word in every detail store up within them such arcana equally as do the propheticals; for the historicals draw the mind strongly to themselves, and darken the interiors. Nevertheless that there really are arcana deeply hidden in these historicals is evident from the mere fact that it is the Word of the Lord, written not only for man, but at the same time also for heaven; and this in such a manner, that when a man is reading it, the angels have heavenly ideas therefrom; so that in this way heaven is conjoined with the human race by means of the Word. What is meant in the internal sense by "meal," "fine flour," and "cakes," will now be shown.

&2177. That the "meal of fine flour" denotes the spiritual and the celestial which were then with the Lord, and that "cakes" denote the same when both are conjoined, is very evident from the sacrifices of the Representative Church, and from the meat-offering then made use of, which consisted of fine flour mingled with oil and made into cakes. The chief part of representative worship consisted in burnt-offerings and sacrifices. What these represented has already been stated, where bread is treated of (n. 2165), namely, the celestial things of the Lord's kingdom in the heavens and of the Lord's kingdom on the earth (that is, in the church), and also those of the Lord's kingdom or church with each person; and in general all the things of love and charity, because these are celestial. All these offerings and sacrifices were at that time called "bread," and to them was adjoined the meat-offering also, which, as already said, consisted of fine flour mingled with oil, to which frankincense was likewise added, as well as a libation of wine.
[2] What these represented is also evident, namely, similar things as the sacrifices, but in a less degree, thus the things which are of the spiritual church, and likewise those of the external church. Everyone can see that such things would never have been commanded unless they had represented Divine things, and also that each one represents something special and peculiar, for unless they had represented Divine things, they would not have differed from similar things in use among the Gentiles, among whom also there were sacrifices - meat-offerings, libations, frankincense, perpetual fires, and many other things, derived to them from the Ancient Church, and especially from the Hebrew Church. But as internal things (that is, the Divine things that were represented) were separated from these Gentile rites, they were merely idolatrous, as also they became with the Jews, who for this reason fell into all kinds of idolatry. From what has been said everyone can see that there were heavenly arcana in every rite, especially in the sacrifices and all their particulars.
[3] As regards the meat-offering, the nature of it and how it was to be prepared into cakes, is described in a whole chapter in Moses (Lev. 2; also in Num. 15, and elsewhere). The law of the meat-offering is described in Leviticus in these words:
     Fire shall be kept burning upon the altar continually, it shall not go out. And this is the law of the meat-offering: the sons of Aaron shall bring it before Jehovah to the faces of the altar; and he shall take therefrom his handful of the fine flour of the meat-offering, and of the oil thereof, and all the frankincense which is upon the meat-offering, and shall burn it upon the altar, an odor of rest, for a memorial unto Jehovah; and the residue thereof Aaron and his sons shall eat; unleavened shall they be eaten in a holy place; in the court of the tent of meeting shall they eat it. It shall not be baked leavened; I have given it as their portion of My offerings made by fire; it is a holy of holies (Lev. 6:13-17).
[4] The fire which must be kept burning upon the altar continually, represented the love, that is, the mercy of the Lord, perpetual and eternal. That in the Word "fire" signifies love, see n. 934; hence "offerings made by fire for an odor of rest" signify the Lord's pleasure in the things which are of love and charity. (That "odor" denotes what is well-pleasing, that is, what is grateful, see n. 925, 1519.) Their "taking a handful" represented that they should love with all the strength, or with all the soul; for the hand, or the palm of the hand, signifies power (as shown n. 878), from which "handful" also signifies power. The fine flour, with the oil and the frankincense, represented all things of charity-the fine flour the spiritual, and the oil the celestial of charity, the frankincense what was in this manner grateful. (That fine flour represents what is spiritual, is evident from what has just been said, and from what follows; that oil represents what is celestial, or the good of charity, may be seen above, n. 886; and also that frankincense, from its odor, represents what is grateful and acceptable, n. 925.)
[5] Its being "unleavened," or not fermented, signifies that it should be sincere, and thus from a sincere heart, and free from uncleanness. That Aaron and his sons should eat the residue, represented man's reciprocality and his appropriation, thus conjunction through love and charity; on which account it was commanded that they should eat it in a holy place. Hence it is called a "holy of holies." These were the things that were represented by the meat-offering; and the representatives themselves were so perceived in heaven; and when the man of the church so apprehended them, he was then in an idea similar to the perception of the angels, thus he was in the Lord's kingdom itself in the heavens although he was on earth.
[6] The meat-offering is further treated of, as regards what it ought to be in connection with each kind of sacrifice, and how it should be baked into cakes, also what kind should be offered by those who were being cleansed, and what on other occasions; to mention and explain all of which would be too tedious; but concerning all these matters see Exod. 29:39-41; Lev. 5:11-13; 6:14-23; 10:12-13; 23:10-13, 16-17; Num. 5:15, etc.; 6:15-17, 19-20, chapter 7, in several places; 28:5, 7, 9, 12-13, 20-21, 28-29; 29:3-4, 9-10, 14-15, 18, 21, 24, 27, 30, 33, 37.
[7] Fine flour made into cakes in general represented the same as bread, namely, the celestial of love, and meal the spiritual of it, as is evident from the passages cited above. The "breads" [or loaves] that were called the "bread of faces," or the "show bread" [panis propositionis], were made of fine flour, which was prepared in cakes and placed upon the table, for a perpetual representation of the love, that is, the mercy, of the Lord toward the universal human race, and the reciprocality of man. Concerning these loaves we read as follows in Moses:
     Thou shalt take fine flour and shalt bake it into twelve cakes; of two tenths shall one cake be; and thou shalt set them in two rows, six in a row, upon the clean table, before Jehovah; and thou shalt put pure frankincense upon each row, and it shall be to the breads for a memorial, an offering made by fire unto Jehovah. On every Sabbath day he shall set it in order before Jehovah continually, from the sons of Israel in a covenant of eternity. And it shall be for Aaron and his sons, and they shall eat it in a holy place, for it is a holy of holies unto him, of the offerings made by fire unto Jehovah by a statute of eternity (Lev. 24:5-9).
Every particular in this description and all the smallest details represented the holy of love and of charity, the "fine flour" the same as the "meal of fine flour," namely, the celestial and its spiritual, and the "cake" the two conjoined.
[8] Hence it is evident what is the holiness of the Word to those who are in heavenly ideas, nay, what holiness there was in this very representative rite, on account of which it is called a holiness of holinesses; and on the contrary, how void of holiness it is to those who suppose that there is nothing heavenly in these things, and who abide solely in the externals; as do they who perceive the meal here merely as meal, the fine flour as fine flour, and the cake as a cake, and who suppose these things to have been stated without each particular involving something of the Divine. These do in like manner as do those who think the bread and wine of the Holy Supper to be nothing but a certain rite, containing nothing holy within; whereas there is such holiness that human minds are by that Supper conjoined with heavenly minds, when from internal affection they are thinking that the bread and wine signify the Lord's love and the reciprocality of man, and are thus in holiness from interior thought and feeling.
[9] The like was involved in that the sons of Israel on their coming into the land of Canaan were to offer a cake of the first of their dough, as a heave-offering unto Jehovah (Num. 15:20). That such things are signified is also evident in the Prophets, from which we may at present adduce only this from Ezekiel:
     Thou wast decked with gold and silver; and thy raiment was fine linen and silk, and broidered work; thou didst eat fine flour, honey, and oil, and thou wast become beautiful very exceedingly, and thou wast prospered unto a kingdom (Ezek. 16:13);
where the subject treated of is Jerusalem, by which is signified the church, that was so decked in its earliest time-that is, the Ancient Church-and which is described by the garments and other ornaments; as also its affections of truth and good by the fine flour, honey, and oil. Everyone can see that all these things have a very different meaning in the internal sense from that in the sense of the letter. And so have these words which Abraham said to Sarah: "Make ready quickly three measures of the meal of fine flour, knead, and make cakes." (That "three" signifies holy things has been shown before, n. 720, 901.)

&2178. Verse 7. And Abraham ran unto the herd, and took a son of an ox tender and good, and gave it to the lad, and he hasted to make it. "Abraham ran unto the herd," signifies natural good; "and took a son of an ox tender and good" signifies the celestial natural which is conformable, and which the rational associated to itself in order that it might conjoin itself with the perception from the Divine; "and gave it to the lad, and he hasted to make it," signifies the conjunction of this good with rational good; "the lad" is here the natural man.

&2179. Abraham ran unto the herd. That this signifies natural good, is evident from the signification of the oxen and bullocks of the herd-to be explained presently. That the beasts of the herd and of the flock signify such things as are in man, is evident from what has been shown in volume 1 (n. 45-46, 142-143, 246, 714-715, 719, 776), and also from what was said concerning the beasts used in the sacrifices (n. 1823). It may seem surprising that the animals named in the Word, and also those offered in the sacrifices, should signify goods and truths, or what is the same, things celestial and spiritual, but the reason of this may be briefly stated.
[2] In the world of spirits various representatives are presented to view, and withal animals are often presented before the eyes of the spirits there, such as horses variously caparisoned, oxen, sheep, lambs, with other animals of various kinds, sometimes such as are never seen on the earth, but are only representative. Such animals were also seen by the prophets, as described in the Word, and were from the same source. The animals that appear in the world of spirits are representative of affections of good and truth, and also of evil and falsity. Good spirits know perfectly well what they signify, and thus also gather from them what the angels are conversing about; for the speech of angels, passing down into the world of spirits, is sometimes presented in this way. For example, when horses appear, they know that the speech of the angels is about the things of the understanding; when oxen and bullocks, that it is about natural goods; when sheep, that it is about rational goods, and probity; when lambs, that it is about goods still more internal and about innocence; and so on.
[3] As the men of the Most Ancient Church had communication with spirits and angels, and constantly had visions and also dreams such as the prophets had, the consequence was that whenever they saw any beast, there occurred to them the idea of what it signified. Representatives and significatives originated in this way, and remained long after their times; and at length became so venerated from their antiquity that men wrote by mere representatives; books not so written being held in no esteem; and those written within the church being of no sanctity. From this and other hidden causes, concerning which of the Lord's Divine mercy elsewhere, the books of the Word also were so written.

&2180. And took a son of an ox tender and good. That this signifies the celestial natural which the rational associated to itself, in order that it might conjoin itself with the perception from the Divine, is evident from the signification in the Word of a "bullock" or "son of an ox," as being natural good. And as the Lord's rational is treated of, it is called "tender" from the celestial-spiritual, or the truth of good; and "good" from the celestial itself, or good itself. In the genuine rational there is the affection of truth and the affection of good; but its chief thing [primarium] is the affection of truth (as before shown, n. 2072). Hence it is first called "tender," and yet is called both "tender and good," according to the usual practice in the Word, to indicate the marriage of good and truth (spoken of above, n. 2173).
[2] That a "bullock," or "son of an ox," signifies the celestial natural, or what is the same, natural good, is especially evident from the sacrifices, which were the principal representatives of worship in the Hebrew Church, and afterwards in the Jewish. Their sacrifices were made either from the herd or from the flock, thus from animals of various kinds that were clean, such as oxen, bullocks, he-goats, sheep, rams, she-goats, kids, and lambs; besides turtledoves and young pigeons, all of which animals signified internal things of worship, that is, things celestial and spiritual (n. 2165, 2177); the animals taken from the herd signifying celestial natural things, and those from the flock celestial rational things; and as both the natural and the rational things are more and more interior, and are various, therefore so many kinds and species of those animals were made use of in the sacrifices; as is also evident from its being prescribed what animals should be offered-in the burnt-offerings; in the sacrifices of various kinds, as in those that were daily, those of the Sabbaths and festivals, those that were voluntary, those for thanksgiving and vows, those expiatory of guilt and sin, those of purifying and cleansing, and those of inauguration-and also from their being expressly named, and how many of them should be used in each kind of sacrifice; which would never have been done unless each had signified some special thing. This is very evident from those passages where the sacrifices are treated of (as Exod. 29; Lev. 1, 3-4, 9, 16, 23; Num. 7-8, 15, 29). But this is not the place to set forth what each one signified. The case is similar in the Prophets where these animals are named, and from them it is evident that "bullocks" signified celestial natural things.
[3] That no other than heavenly things were signified, is also evident from the cherubs seen by Ezekiel, and from the animals before the throne seen by John. Concerning the cherubs the Prophet says:
     The likeness of their faces was the face of a man, and they four had the face of a lion on the right side, and they four had the face of an ox on the left side, and they four had the face of an eagle (Ezek. 1:10).
Concerning the four animals before the throne John says:
     Around the throne were four animals; the first animal was like a lion, the second animal like a young bullock, the third animal had a face like a man, the fourth animal was like a flying eagle; saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come (Rev. 4:6-8).
Everyone can see that holy things were represented by the cherubs and by these animals, and also by the oxen and young bullocks in the sacrifices. In like manner in the prophecy of Moses concerning Joseph:
     Let it come upon the head of Joseph, and upon the crown of the head of him that was a Nazirite from his brethren. The firstling of his ox, honor is his; and his horns are the horns of the unicorn, with them he shall push the peoples together, to the ends of the earth (Deut. 33:16-17).
None can understand these things unless it is known what an ox, a unicorn, horns, and other things signify in the internal sense.
[4] As regards sacrifices in general, they were indeed enjoined through Moses on the people of Israel, but the Most Ancient Church, that existed before the flood, knew nothing whatever about sacrifices; nor did it even come into their minds to worship the Lord by slaughtering animals. The Ancient Church, that existed after the flood, was likewise unacquainted with sacrifices. This church was indeed in representatives, but not in sacrifices. In fact sacrifices were first instituted in the following church, which was called the Hebrew Church, and from this spread to the nations, and from the same source they came to Abraham, Isaac, and Jacob, and thus to the descendants of Jacob. That the nations were in a worship of sacrifices, was shown above (n. 1343); and that so were Jacob's posterity before they went out of Egypt, thus before sacrifices were commanded by Moses upon Mount Sinai, is evident from what is said in Exodus 5:3; 10:25, 27; 18:12; 24:4-5; and especially from their idolatrous worship before the golden calf. 
[5] Thus described in Moses:
     Aaron built an altar before the calf, and Aaron made proclamation and said, Tomorrow is the feast of Jehovah. And they rose up early on the morrow, and offered burnt-offerings and brought peace-offerings; and the people sat down to eat, and to drink, and rose up to play (Exod. 32:5-6).
This was done while Moses was upon Mount Sinai, and thus before the command concerning the altar and the sacrifices came to them. The command came on this account-that the worship of sacrifices had become idolatrous with them, as it had with the gentiles, and from this worship they could not be withdrawn, because they regarded it as the chief holy thing. For what has once been implanted from infancy as holy, especially if by fathers, and thus inrooted, the Lord never breaks, but bends, unless it is contrary to order itself. This is the reason why it was directed that sacrifices should be instituted in the way described in the books of Moses.
[6] That sacrifices were by no means acceptable to Jehovah, thus were merely permitted and tolerated for the reason just stated, is very evident in the Prophets, as we read in Jeremiah:
     Thus saith Jehovah Zebaoth the God of Israel, Add your burnt-offerings to your sacrifices, and eat flesh. I spoke not unto your fathers, and I commanded them not in the day that I brought them out of the land of Egypt, concerning burnt-offering and sacrifice; but this word I commanded them, saying, Obey My voice, and I will be your God (Jer. 7:21-23).
In David:
     O Jehovah, sacrifice and offering Thou hast not willed, burnt-offering and sin-offering Thou hast not required. I have desired to do Thy will, O my God (Ps. 40:6, 8).
In the same:
     Thou delightest not in sacrifice, that I should give it; burnt-offering Thou dost not accept. The sacrifices of God are a broken* spirit (Ps. 51:16-17).
In the same:
     I will take no bullock out of thy house, nor he-goats out of thy folds; sacrifice to God confession (Ps. 50:9, 13-14; 107:21-22; 116:17; Deut. 23:19).
In Hosea:
     I will have mercy, and not sacrifice, and the knowledge of God more than burnt-offerings (Hos. 6:6).
Samuel said to Saul:
     Hath Jehovah pleasure in burnt-offerings and sacrifices? Behold, to obey is better than sacrifice, to hearken than the fat of rams (1 Sam. 15:22).
In Micah:
     Wherewith shall I come before Jehovah, and bow myself to the high God? Shall I come before Him with burnt-offerings, with calves of a year old? Will Jehovah be pleased with thousands of rams, with ten thousands of rivers of oil? He hath showed thee, O man, what is good; and what doth Jehovah require of thee, but to do judgment, and to love mercy, and to humble thyself in walking with thy God (Micah 6:6-8).
[7] From all this it is now evident that sacrifices were not commanded, but permitted; also that nothing else was regarded in the sacrifices than what is internal; and that it was the internal, not the external, that was acceptable. On this account also, the Lord abrogated them, as was likewise foretold by Daniel in these words:
     In the midst of the week shall He cause the sacrifice and the oblation to cease (Dan. 9:27),
where the Lord's advent is treated of. (See what is said concerning sacrifices in volume 1, n. 922-923, 1128, 1823.) As regards the "son of an ox" which Abraham "made" or prepared for the three men, the case is the same as with that animal in the sacrifices. That it had a like signification is evident also from his telling Sarah to take three measures of fine flour. Concerning the fine flour to a bullock, we read in Moses:
     When ye be come into the land; when thou shalt make a son of an ox a burnt-offering or a sacrifice, in pronouncing publicly a vow, or peace-offerings unto Jehovah, thou shalt offer upon the son of an ox a meat offering of three tenths of fine flour, mingled with oil (Num. 15:8-9),
where it is in like manner "three," here "three tenths," and above, "three measures;" but to a ram there were to be only two tenths, and to a lamb one tenth (Num. 15:4-6).
* Contritus; but infractus n. 9818.

&2181. And gave it to the lad, and he hasted to make it. That this signifies the conjunction of this good with rational good, and that the "lad" is the natural man, is evident from the signification of a "lad" as being one who ministers and administers; and that which is ministered or done is to make-to wit, the son of an ox, by which is signified natural good, as already shown. That it may be better perceived how this is, be it known that there exist with every man an internal, a rational which is intermediate, and a natural; also that these are distinct from each other (see n. 1889, 1940), and are to be made to conform, in order that they may make a one-thus rational good with natural good-and that without conformation and thereby conjunction there can be no Divine perception. As in these words the Lord's Divine perception is treated of, they signify in the internal sense the conformation and conjunction of these two kinds of good.

&2182. Verse 8. And he took butter and milk, and the son of an ox that he had made, and set before them; and he stood before them under the tree, and they did eat. "He took butter and milk, and the son of an ox that he had made," signifies all those things thus conjoined together; "butter" is the celestial of the rational, "milk" is the derivative spiritual, a "son of an ox" is the corresponding natural; "and set before them," signifies that He so prepared Himself to receive; "and he stood before them under the tree," signifies derivative perception (the "tree," as before, is perception); "and they did eat," signifies communication in this manner.

&2183. He took butter and milk, and the son of an ox that he had made. That this signifies all those things thus conjoined together, is evident from the signification of "butter," of "milk," and of a "son of an ox," to be explained presently. In the verses which precede, the subject was the Lord's rational in that it was instructed in the celestial and the derivative spiritual, which are signified by the "meal of fine flour made into a cake" (n. 2176, 2177); and it also was the celestial natural, which is signified by the "son of an ox" (n. 2180). The same things are now expressed by other words, namely, by "butter," "milk," and also a "son of an ox," by which are signified all those things conjoined together.
[2] But these things can with difficulty be described to the ordinary understanding, because to most people it is unknown that every man has an internal, a rational, and a natural, and that these are most distinct from each other, nay, so distinct, that one of them may be dissident from another; to wit, that the rational, which is called the rational man, may be dissident from the natural, which is the natural man; nay, that the rational man can even see and perceive the evil which is in the natural man and, if it is a genuine rational, may chastise it (see n. 1904). Before these two have been conjoined together, the man cannot be an entire (or perfect) man, nor can he be in the tranquillity of peace, for the one fights with the other. For the angels who are with the man rule his rational, but the evil spirits who are with him, his natural, and hence comes combat.
[3] If the rational then conquers, the natural is subjugated, and the man is thus gifted with conscience; but if the natural conquers, he can then receive nothing of conscience. If the rational conquers, his natural then becomes as if it also was rational; but if the natural conquers, the rational becomes as if it also was natural. And further, if the rational conquers, the angels then draw nearer into the man, and insinuate to him charity (which is the celestial that comes from the Lord through the angels), and the evil spirits remove themselves to a distance; but if the natural conquers, the angels then remove themselves further away (that is, more toward the man's interiors), while the evil spirits draw nearer toward the rational, and continually attack it, and fill the lower parts of his mind with hatreds, revenges, deceits, and the like. If the rational conquers, the man then comes into the tranquillity of peace, and in the other life into the peace of heaven; but if the natural conquers, then, while the man lives he appears as if he were in tranquillity, but in the other life he comes into the unrest and torment of hell.
[4] In this way may be known what is the quality of a man's state as to his rational, and as to his natural; so that there is nothing else that can make a man blessed and happy but that his natural be conformed to his rational, and both be conjoined together. This is effected solely by means of charity, and charity is solely from the Lord.

&2184. That "butter" is the celestial of the rational; that "milk" is the derivative spiritual; and that a "son of an ox" is the corresponding natural, is evident from the signification of "butter," of "milk," and of a "son of an ox." As regards butter, it signifies in the Word what is celestial, and this from its fatness. (That fat denotes what is celestial was shown in volume 1, n. 353; and that "oil," because fat, is the celestial itself, n. 886.) That "butter" also is the celestial, is evident in Isaiah:
     Behold, a virgin beareth a son, and shall call His name Immanuel, Butter and honey shall He eat, that He may know to refuse what is evil, and choose what is good (Isa. 7:14-15),
where the Lord (who is "Immanuel") is treated of; and anyone can see that butter is not signified by "butter," nor honey by "honey;" but that by "butter" is signified His celestial, and by "honey" that which is from the celestial.
[2] In the same:
     And it shall come to pass, for the multitude of the making of milk He shall eat butter; for butter and honey shall everyone eat that is left in the midst of the land (Isa. 7:22),
where the Lord's kingdom is treated of, and those on earth who are in the Lord's kingdom. "Milk" here denotes spiritual good, "butter" celestial good, and "honey" the derivative happiness.
[3] In Moses:
     Jehovah alone leadeth him, and there is no strange god with him. He maketh him to ride upon the high places of the earth, and to eat the produce of the fields, and He maketh him to suck honey out of the rock, and oil out of the flint of the rock; butter of the herd, and milk of the flock, with the fat of lambs, and of rams the sons of Bashan, and of he-goats, with the fat of the kidneys of wheat; and of the blood of the grape shalt thou drink unmixed wine [merum] (Deut. 32:12-14).
No one can understand what these things denote unless he knows the internal sense of each one. It appears like a heap of expressions such as are used by the eloquent among the wise ones of the world, and yet every expression signifies the celestial and its spiritual, and also the derivative blessedness and happiness, and all these in a well-ordered series. "Butter of the herd" is the celestial natural, "milk of the flock" is the celestial-spiritual of the rational.
[4] But as regards milk, as before said, this signifies the spiritual from the celestial, that is, the celestial-spiritual. (What the celestial-spiritual is may be seen in volume 1, n. 1577, 1824, and occasionally elsewhere.) That "milk" is the spiritual which is from the celestial, comes from the fact that "water" signifies what is spiritual (n. 680, 739); but "milk," as there is fat in it, signifies the celestial-spiritual, or what is the same, the truth of good; or what is the same, the faith of love or of charity; or what is also the same, the intellectual of the good of the will; and again the same, the affection of truth in which there is inwardly the affection of good; and yet again the same, the affection of knowledges [cognitiones et scientiae] from the affection of charity toward the neighbor, such as exists with those who love the neighbor, and confirm themselves in this love from the knowledges of faith, and also from memory-knowledges, which they love on this account. All these things are the same as the celestial-spiritual, and are predicated according to the subject treated of.
[5] That this is signified, is evident also from the Word, as in Isaiah:
     Everyone that thirsteth, come ye to the waters, and he that hath no silver, come ye, buy, and eat; yea come, buy wine and milk without silver, and without price. Wherefore do ye weigh silver for that which is not bread? (Isa. 55:1-2),
where "wine" denotes the spiritual which is of faith, and "milk" the spiritual which is of love. In Moses:
     He hath washed his garment in wine, and his clothing in the blood of grapes; his eyes are redder than wine, and his teeth are whiter than milk (Gen. 49:11-12),
which is the prophecy of Jacob, then Israel, concerning Judah; and by Judah the Lord is here described, and by his "teeth being whiter than milk," is signified the celestial-spiritual that pertained to His natural.
[6] In Joel:
     It shall be in that day that the mountains shall drop new wine, and the hills shall flow with milk; and all the brooks of Judah shall flow with waters (Joel 3:18),
speaking of the Lord's kingdom; "milk" denotes the celestial-spiritual. In the Word the land of Canaan also (by which the Lord's kingdom is represented and signified) is called a "land flowing with milk and honey" (as in Num. 13:27; 14:8; Deut. 26:9, 15; 27:3; Jer. 11:5; 32:22; Ezek. 20:6, 15), and in these passages nothing else is meant by "milk" than an abundance of celestial-spiritual things, and by "honey" an abundance of the derivative happinesses; the "land" is the celestial itself of the kingdom, from which those things come.
[7] As regards the "son of an ox," it was shown just above that thereby is signified the celestial natural (n. 2180), the celestial natural being the same as natural good, or good in the natural. The natural of man, like his rational, has its good and its truth; for there is everywhere the marriage of good and truth (as said above, n. 2173). The good of the natural is the delight which is perceived from charity, or from the friendship which is of charity; from which delight there comes forth a pleasure which is properly of the body. The truth of the natural is the memory-knowledge [scientificum] which favors that delight. Hence it is evident what the celestial natural is.

&2185. And set before them. That this signifies that He thus prepared Himself to receive, is evident from the signification in the internal sense of "setting before them," when the subject treated of is the preparation of the rational to receive perception from the Divine, thus without further explication.

&2186. And he stood before them under the tree. That this signifies the derivative perception, follows from the signification of a "tree," as being perception (see n. 103, 2163). It has been already stated (verse 4), that the three men who came to Abraham lay down under a tree, by which was signified that the Divine approached the perception of that state in which the Lord then was. But it is here said that Abraham stood under the tree, by which is signified that the Lord approached Divine perception, after He had prepared Himself; and this is the reciprocality. Everyone can see that it is not without a cause, that mention is made of the three men and of Abraham standing under a tree, consequently that it was said for the sake of the arcana which lie hidden in these things.

&2187. And they did eat. That this signifies communication in this manner, is evident from the signification of "eating," as being to be communicated and to be conjoined; as is also evident from the Word. The fact that Aaron, his sons, the Levites, and also the people, ate the hallowed things of the sacrifices in the holy place, signified nothing else than communication, conjunction, and appropriation, as above said at the explication of the passage from Leviticus 6:9, 10 (see n. 2177), for it was celestial and spiritual food that was signified by the hallowed things which they ate, consequently the appropriation of it. The hallowed things were the parts of the sacrifices which were not burned upon the altar, and were eaten either by the priests, or by the people that made the offering; as is evident from many passages where the sacrifices are treated of (what should be eaten by the priests, Exod. 29:32, 33; Lev. 6:9, 16, 18; 26; 7:6, 15-16, 18; 8:31; 10:12-13; Num. 18:9-11; what should be eaten by the people, Lev. 19:5-6; Deut. 12:27; 27:7; and elsewhere; and that the unclean should not eat of them, Lev. 7:19-21; 22:4-7). These feastings were made in a holy place near the altar, either at the door, or in the court of the tabernacle, and they signified nothing else than the communication, conjunction, and appropriation of celestial goods; for by them were represented celestial foods (concerning which food see n. 56-58, 680-681, 1480, 1695), and they were all called "bread," the signification of which may be seen above (n. 2165). The like was represented by Aaron and his sons eating the showbread or "bread of faces," in a holy place (Lev. 24:9).
[2] The law given for the Nazirite-that in the days of his Naziriteship he should not eat of anything from the grape, whence wine is made, from the seeds even to the skin (Num. 6:4)-was because the Nazirite represented the celestial man, and the celestial man is such that he is not willing even to mention spiritual things (as may be seen in volume 1, n. 202, 337, 880 at the end, 1647); and as wine and the grape, and also whatever is from the grape, signified what is spiritual, it was therefore forbidden the Nazirite to eat of them; that is, to have communication with them, to conjoin himself with them, and to appropriate them to himself.
[3] The like is meant by "eating" in Isaiah:
     Everyone that thirsteth, come ye to the waters, and he that hath no silver, come ye, buy, and eat; yea come, buy wine and milk without silver and without price. Wherefore do ye weigh silver for that which is not bread? and your labor for that which satisfieth not? Hearken diligently unto Me, and eat ye that which is good, and your soul shall be deliciated in fatness (Isa. 55:1-2).
As also in John:
     To him that overcometh I will give to eat of the tree of life, which is in the midst of the paradise of God (Rev. 2:7).
The "tree of life" is the celestial itself, and in the supreme sense is the Lord Himself, because from Him is all the celestial, that is, all love and charity. Thus to "eat of the tree of life" is the same as to eat the Lord, and to eat the Lord is to be gifted with love and charity, and thus with those things which are of heavenly life. This the Lord Himself says in John:
     I am the living bread that came down from heaven; if anyone eat of this bread, he shall live to eternity; he that eateth Me shall live by Me (John 6:51, 57).
But they said, This is a hard saying. And Jesus said, The words that I speak unto you are spirit, and are life (John 6:60, 63).
[4] Hence it is manifest what is meant by eating in the Holy Supper (Matt. 26:26-28; Mark 14:22, 23; Luke 22:19, 20); namely, to have communication, to be conjoined, and to appropriate to oneself. Hence also it is clear what is meant by the Lord's saying that:
     Many shall come from the east and the west, and shall recline with Abraham, Isaac, and Jacob (Matt. 8:11),
not that they are to eat with them in the kingdom of God, but that they will enjoy the celestial goods which are signified by "Abraham, Isaac, and Jacob," namely, the celestial things of love; not only the inmost, which are "Abraham," but also the lower that are intermediate, as are those of the rational, which are "Isaac;" and the still lower, which are the celestial natural, such as are in the first heaven, and which are meant by "Jacob." Such is the internal sense of these words. (That these things are meant by "Abraham, Isaac, and Jacob," may be seen in n. 1893, and wherever else they are treated of.) For whether we speak of enjoying those celestial things, or of enjoying the Lord, who is represented by those men, it is the same thing; for all those things are from the Lord, and the Lord is the all in all of them.

&2188. Verse 9. And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent. "They said to him, Where is Sarah thy wife?" signifies rational truth, which did not then appear because it was in rational good; "and he said, Behold, in the tent," signifies that it was in what is holy.

&2189. They said unto him, Where is Sarah thy wife? That this signifies rational truth, which did not then appear because it was in rational good, is evident from the representation here of Sarah, as being rational truth (spoken of above, n. 2173). How the case is with these things, as also with those which follow, where the state of the rational with the Lord is treated of, which is represented by Sarah, cannot be so well explained to the understanding unless it is known what in general is the state of the rational as to good and as to truth; and with the Lord, as to the Divine and as to the Human in which He then was. 
[2] The primary thing of the rational with man is truth (as before said, n. 2072), consequently it is the affection of truth, to the end that man may be reformed, and so regenerated. This is effected by means of knowledges [cognitiones et scientifica] that are of truth, which are continually being implanted in good, that is, in charity, that so the man may receive the life of charity. It is on this account that the affection of truth in man is predominant in his rational. For it is the case with the life of charity (which is the heavenly life itself) that with those who are being reformed and regenerated it is continually being born and growing up and receiving increments, and this by means of truths; therefore the more of truth there is insinuated, the more is the life of charity perfected; wherefore according to the quality and quantity of truth, so is the charity with a man.
[3] From all this it may in some measure be evident how the case is with man's rational. In truth, however, there is no life, but in good. Truth is only a recipient of life, that is, of good. Truth is as the clothing or garment of good; therefore also truths are called in the Word "clothing," and also "garments." But when good constitutes the rational, truth disappears and becomes as if it were good. Good then shines through the truth, in the same way as takes place with the angels, for when they appear clothed, it is a brightness inducing the appearance of raiment, as was the case also when angels appeared before the prophets.
[4] This then is what is meant by rational truth not then appearing because it was in rational good, and which is signified by their saying to him, "Where is Sarah thy wife?" But as the Lord's rational good was then Divine, such as it can be with no angel, it cannot be described otherwise than by comparison, and thus by illustration from something similar, and which is not the same.

&2190. And he said, Behold, in the tent. That this signifies that it was in what is holy, is evident from the signification of a "tent," as being what is holy (explained n. 414, 1102, 1566, 2145). It is said in what is holy, because it was in good. All good is called holy from the fact that it is of love and charity, which are solely from the Lord. But such as are the goods, such are the holinesses. Goods are formed, that is, are born and grow up, by means of the truths of faith, and their quality and quantity are therefore determined by those of the truth of faith implanted in charity (as just said, n. 2189), from which it follows that goods or the holinesses differ with everyone; and although in the external form they may appear to be alike, yet in the internal forms they are unlike; and this both with those who are out of the church and with those who are within the church. There are more things in the good of charity with a man than man can possibly believe. All the things of his faith are in it, and consequently they are in the holiness of his worship. The quality of the holiness of his worship appears to the angels as in clear day, although the man knows nothing beyond the fact that he is in a certain holy state. Myriads of myriads of his thoughts concerning the goods and truths of faith and of the derivative affections, are in the holiness of his state. But as to the holiness of worship, what it is in general, of the Lord's Divine mercy elsewhere.

&2191. Verse 10. And He said, Returning I will return unto thee about this time of life; and behold Sarah thy wife shall have a son. And Sarah heard at the door of the tent, and it was behind him. "And He said," signifies perception; "Returning I will return unto thee about this time of life," signifies the conjunction of the Divine with the Lord's Human; "and behold Sarah thy wife shall have a son," signifies the rational that was to be Divine; "and Sarah heard at the door of the tent," signifies rational truth then near what is holy; "and it was behind him," signifies near the good in which the rational then was, and thus separated from it insofar as anything of the human was in it.

&2192. And He said. That this signifies perception, is evident from the signification in the historical sense of "saying," as being perceiving (explained before, n. 1898, 1919, 2080).

&2193. Returning I will return unto thee, about this time of life. That this signifies the conjunction of the Divine with the Human, is evident from the fact that the coming of Jehovah to Abraham represented the Divine perception, for receiving which the Lord prepared Himself, consequently it represented conjunction, as shown above; thus by "returning He would return to him," there is signified the like, namely, the conjunction of the Divine with the Human. "At this time of life," means at the same time of the following year.

&2194. Behold, Sarah thy wife shall have a son. That this signifies the rational that was to be Divine, is evident from the signification of a "son" and of "Sarah," and also of "Isaac" who should be born to her. Both "son" and "Sarah," and also "Isaac," signify that which is of the Lord's rational. (That a "son" is truth may be seen above, n. 489, 491, 533, 1147; also that "Sarah" signifies rational truth, n. 2173; and that "Isaac" signifies the Divine rational, n. 1893, 2066, 2083.) The human with every man begins in the inmost of his rational (as before said, n. 2106); and so also the Lord's Human: that which was above it was Jehovah Himself, differently from any other man whatever. As the human begins in the inmost of the rational, and as the Lord made all the Human that was with Himself Divine, He first made the rational itself so from its inmost, which, when made Divine is represented and signified (as before said) by "Isaac."

&2195. And Sarah heard at the door of the tent. That this signifies that rational truth was then near what is holy, is evident from the representation of Sarah, as being rational truth (see n. 2173, 2194); and from the signification of a "tent," as being what is holy (see n. 414, 1102, 1566, 2145); and thus from the signification of the "door of the tent," as being the entrance to what is holy, thus near what is holy (see above, n. 2145). How the case is with these things now follows.

&2196. And it was behind him. That this signifies near the good in which the rational then was, and separated from it insofar as anything of the human was in it, is evident from the fact that it is said of the door where Sarah was that it was "behind him." To be "behind him" signifies not to be conjoined, but at his back. That which is separated from anyone is represented by a kind of rejection as it were to the back, as is evident from the representatives in the other life (concerning which from experience, n. 1393, 1875). This is here expressed by its being said that the door where Sarah was, was "behind him." 
[2] As regards the merely human rational truth which was then with the Lord being separated from Him when He conjoined Himself with the Divine, the case is this. Human rational truth does not apprehend Divine things, because these are above the sphere of its understanding, for this truth communicates with the memory-knowledges which are in the natural man, and in so far as it looks from these at the things which are above itself, so far it does not acknowledge them. For this truth is in appearances, which it is not able to put off; and appearances are born from sensuous things, which induce a belief as if Divine things themselves also were of a like nature, when yet these are exempt from all appearances, and when they are stated, this rational truth cannot possibly believe them, because it cannot apprehend them. 
[3] If for example it is stated that man has no life except what is from the Lord, the rational supposes from appearances that in that case man cannot live as of himself; whereas he for the first time truly lives when he perceives that he does so from the Lord. 
[4] The rational supposes from appearances that the good which man does is from himself, and yet there is nothing of good from self, but all is from the Lord. [5] From appearances the rational supposes that man merits salvation when he does what is good; whereas of himself man can merit nothing, but all merit is the Lord's. 
[6] From appearances man supposes that when he is withheld from evil and is kept in good by the Lord, there is nothing with him but what is good and just, nay, holy; whereas there is nothing in man but what is evil, unjust, and profane. 
[7] From appearances man supposes that when he does what is good from charity, he does it from his will; whereas it is not from his will part, but from his intellectual part, in which charity has been implanted. 
[8] From appearances man supposes that there can be no glory without the glory of the world; whereas in the glory of heaven there is not a particle of the world's glory. 
[9] From appearances man supposes that no one can love his neighbor more than himself, but that all love begins from self; when yet in heavenly love there is nothing of the love of self. 
[10] From appearances man supposes that there can be no light but that which is from the light of the world; whereas in the heavens there is not one whit of the light of the world, and yet the light is so great that it surpasses the world's noon day light a thousand times. 
[11] From appearances man supposes that the Lord cannot shine before the universal heaven as a sun; when yet all the light of heaven is from Him. 
[12] From appearances man cannot apprehend that in the other life there are motions forward; whereas those who are there appear to themselves to move forward just as do men on earth-in their dwellings, courts, and paradises; and still less can he apprehend if it is said that these movings forward are changes of state, which so appear. 
[13] Nor can man from appearances apprehend that spirits and angels, who are invisible before our eyes, can be seen; nor that they can speak with man; when yet they appear to the internal sight, or that of the spirit, more manifestly than man does to man on earth; and their voices are heard as distinctly; besides thousands of thousands of such things, which man's rational, from its own light, born from things of sense, and thereby darkened, cannot possibly believe. Nay, the rational is blinded in natural things themselves, not being able to apprehend, for instance, how those who dwell on the opposite side of the globe can stand on their feet and walk; and it is the same with very many other things. How blind then must the rational not be in spiritual and heavenly things, which are far above natural things?
[14] As the human rational is of such a character, it is here said of it that it was separated when the Lord in Divine perception was united to the Divine, which is signified by the standing of Sarah (who is here such rational truth) at the door of the tent, and by this being behind him.

&2197. Verse 11. And Abraham and Sarah were old, entering into days; it had ceased to be with Sarah in the way as of women. "Abraham and Sarah were old," signifies the Human with the Lord, that it should be put off; "entering into days," signifies that the time was come; "it had ceased to be with Sarah in the way as of women," signifies the state of rational truth, that it could no longer remain so.

&2198. Abraham and Sarah were old. That this signifies the Human with the Lord, that it should be put off, is evident from the representation of Abraham and of Sarah; as also from the signification of the "old," or of "old age." Abraham here represents the Lord as to rational good, and Sarah represents the Lord as to rational truth, as has been said repeatedly in this chapter; thus each here represents the Human with the Lord, for the reason, as before said, that Jehovah was now present and spoke with Abraham; and Jehovah was the Lord's Divine itself, not separate from Him, although it is presented as separate in the historical representatives, for by means of historical things it cannot be represented otherwise. But as regards its being said that "Abraham and Sarah were old," signifying that that human should be put off-"old age" involves nothing else than the last time. "Old age" is mentioned in various places in the Word, as also that men "died;" but in the internal sense no old age, or death, such as those of the body, are ever perceived; but something else that is evident from the series of things; for in the other life old age and death are unknown. What is here meant is evident, as before said, from the series of things, namely, that the Lord was to put off the human.

&2199. Entering into days. That this signifies that the time was come, now follows from what has been said. A "day," in the Word, as also a "year," and indeed time in general, signifies state (as shown n. 23, 487, 488, 493, 893). Thus here, to "enter into days" signifies in the internal sense to enter into that state in which He should put off the Human; thus that the time was come.

&2200. It had ceased to be with Sarah in the way as of women. That this signifies that it could no longer so remain, is evident from what has been now said; thus without explication.

&2201. Verse 12. And Sarah laughed within herself, saying, After I am grown old, shall I have pleasure? and my lord old? "Sarah laughed within herself," signifies the affection of that rational truth in regard to its being so done; "saying, After I am grown old, shall I have pleasure?" signifies that it was not of the affection of that truth that it should change its state; "and my lord old," signifies that the affection of truth wondered that the rational good to which truth was adjoined should also put off the human.

&2202. Sarah laughed within herself. That this signifies the affection of that rational truth in regard to its being so done, is evident from the signification of "laughing" or of "laughter," as being the affection of truth (spoken of before, n. 2072). What these things involve now follows.

&2203. Saying, After I am grown old, shall I have pleasure? That this signifies that it was not of the affection of that truth that it should change its state, is evident from the signification of "growing old," as being to put off the human, and thus to change the state (as explained above, n. 2198); and from the signification of "shall I have pleasure?" as being not to desire; thus that this was not its affection. How the case is with these things is evident from what was said of Sarah above (n. 2196), that she stood at the door of the tent, and it was behind him; that is, that the human rational as to truth is of such a nature that it cannot understand what the Divine is, for the reason that that truth is in appearances; and therefore that which it cannot understand, it does not believe; and by that which it does not believe it is not affected. 
The appearances in which the rational is, are such as to affect it, for there is delight in the appearances themselves; and therefore if it is deprived of appearances, it supposes that there is nothing of delight left; whereas heavenly affection is not in appearances, but in good and truth itself. As rational truth is of this nature, this is pardoned, and it is permitted to be in appearances, and to have delight in them. Such truth as was in appearances is represented by Sarah, when the Lord had conjoined Himself with the Divine, and therefore it is said that she "stood at the door," and that she "laughed and said, After I am grown old, shall I have pleasure?" By this is signified that it was not of its affection that it should change its state.

&2204. And my lord old? That this signifies that the affection of truth wondered that the rational good to which truth was adjoined should also put off the human, is evident from the representation of Abraham, who is here "my lord," as here denoting rational good (spoken of above, n. 2198, and elsewhere); also from the signification of "growing old," as being to put off the human (also spoken of n. 2198). Human rational good is such as to have in itself much from worldly delights, for it is formed not only from truths, but also from the delights of sensuous things, and from many of the delights that are in the world. Into these delights (when the man is being reformed and regenerated) spiritual good is insinuated by the Lord; and thereby what is worldly is then tempered, and thus afterwards has its happiness therein. But the Lord utterly expelled from the rational all that was worldly, and so made it Divine; which is what the rational truth meant by "Sarah" wondered at.

&2205. Verse 13. And Jehovah said unto Abraham, Wherefore did Sarah laugh, saying, Shall I indeed truly bear, and I am become old? "Jehovah said unto Abraham," signifies the Lord's perception from the Divine; "Wherefore did Sarah laugh?" signifies the thought of rational truth from the affection of it; "saying, Shall I indeed truly bear?" signifies that it wondered that the rational should become Divine; "and I am become old," signifies after it should be no longer of such a nature.

&2206. Jehovah said unto Abraham. That this signifies the Lord's perception from the Divine, is evident from the signification of "saying" as being to perceive (explained before, n. 1898, 1919, 2080); and from the words "Jehovah said," as being to perceive from the Divine, for as already often shown, the Lord's internal itself was Jehovah.

&2207. Wherefore did Sarah laugh? That this signifies the thought of rational truth from its affection, is evident from the signification of "laughing," or of "laughter," as being the affection which is of truth (spoken of above, n. 2072); and from the representation of Sarah as being rational truth (concerning which several times before in this chapter). This interrogation involves that the Lord perceived that in His rational there was still what was human.

&2208. Shall I indeed truly bear? That this signifies that it wondered that the rational was to become Divine, is evident from the signification here in the internal sense of "bearing," to wit, that as the Lord's Divine rational is represented by Isaac (as before said, and as will be evident from what follows), so to "bear" here signifies Isaac, that is, the rational in that it should be made Divine; which the rational truth represented by Sarah could not comprehend.

&2209. And I am become old. That this signifies after it should no longer be of such a nature, namely, not Divine but human, and that this latter should be put off, is evident from the signification of "becoming old," as being to put off the human (spoken of above, n. 2198, 2203). As regards the rational in general, when it thinks about Divine things, especially from its own truth, it cannot possibly believe that there are such things; both because it does not apprehend them, and because there adhere to it the appearances born from the fallacies of the senses by which and from which it thinks; as is evident from the examples adduced above (n. 2196); to which the following may be added for the sake of illustration.
[2] If the rational be consulted, can it believe that the Word has an internal sense, and this so remote from the literal sense as has been shown? And thus that the Word is that which conjoins heaven with earth, that is, the Lord's kingdom in the heavens with the Lord's kingdom on earth? Can the rational believe that souls after death speak with each other most distinctly, without the speech of words, and yet so fully as to express more in a minute than a man does by his speech in an hour? And that the angels do the same, but in a speech still more perfect, and one that is not perceivable by spirits? Also, that on coming into the other life all souls know how to speak in this way, although they receive no instruction in so speaking? Can the rational believe that in one affection of man, nay, in one sigh, there are such numberless things as can never be described, and yet are perceived by angels? And that every affection of man, nay, every idea of his thought, is an image of him, being such as to contain within it in a wonderful manner all the things of his life? Not to mention thousands upon thousands of such things.
[3] The rational, which is wise from sensuous things, and is imbued with their fallacies, when thinking of such things, does not believe that they can be so, because it is unable to form to itself any idea except from such things as it perceives by some sense either external or internal; and what then must be the case when it thinks about Divine celestial and spiritual things, which are still higher? For there must always be some appearances from sensuous things, upon which the thought must lean, and when these appearances are withdrawn, the idea perishes, as has also been evident to me from novitiate spirits, who take the greatest delight in the appearances which they have brought with them from the world, saying that if these should be taken away from them, they did not know whether they could think. Such is the rational as regarded in itself.

&2210. Verse 14. Shall anything be wonderful for Jehovah? At the set time I will return unto thee, about this time of life, and Sarah shall have a son. "Shall anything be wonderful for Jehovah?" signifies that everything is possible for Jehovah; "at the set time I will return unto thee," signifies a state that was to come; "about this time of life, and Sarah shall have a son," signifies that the Lord would then put off the human rational, and put on the Divine rational.

&2211. Shall anything be wonderful for Jehovah? That this signifies that everything is possible to Jehovah, is evident without explication.

&2212. At the set time I will return unto thee. That this signifies a state that was to come, is evident from the signification of "time," as being state (see above, n. 2199). It is here said that Jehovah would "return at the set time," and then "at this time of life," or what is the same, at the present time of the following year. Each expression involves something peculiar, to wit, the "set time" involves the general of that state which is signified by "this time of life," and the general is that it was about to come; but how it was to be is signified by "this time of life." It is usual in the Word, especially in the Prophets, to describe states by double expressions seemingly alike; when yet the one involves the general, and the other something determinate in the general.

&2213. About this time of life, and Sarah shall have a son. That this signifies that the Lord would then put off the human rational, and put on the Divine rational, is evident from the signification of "returning at this time of life," or at this present time of the following year, as being the conjunction of the Lord's Divine with His Human (spoken of above, n. 2193); and from the signification of Sarah's "son," as being the rational about to be Divine (also spoken of above, n. 2194). This time of life, or the present time of the following year, denotes the time when Abraham should enter upon his hundredth year, by which year is signified the unition of the Lord's Human with His Divine and of His Divine with His Human (as shown above, n. 1988). There then intervened a year, because by a "year" in the Word is not signified a year, but an entire time, and thus a whole period, whether it be of a thousand years, or of a hundred, or of ten, or of hours (as was also shown before, n. 482, 487, 488, 493, 893; and also by a "week," see above, n. 2044).

&2214. Verse 15. And Sarah denied, saying, I laughed not, for she was afraid. And He said, Nay, for thou didst laugh. "And Sarah denied, saying, I laughed not, for she was afraid," signifies that human rational truth wished to excuse itself, because it observed that it was not such as it ought to be. "And He said, Nay, for thou didst laugh," signifies that nevertheless it was such.

&2215. Sarah denied, saying, I laughed not, for she was afraid. That this signifies that human rational truth wished to excuse itself, because it observed that it was not such as it ought to be, is evident without explication.

&2216. He said, Nay, for thou didst laugh. That this signifies that nevertheless it was such, is also evident without explication. How the case is with these things is evident from what is said above (n. 2072) concerning the signification of "laughing," or of "laughter," that it is an affection of the rational, and indeed the affection of truth or of falsity, in the rational, that is the source of all laughter. So long as there is in the rational such an affection as displays itself in laughter, so long there is in it something corporeal or worldly, and thus merely human. Celestial good and spiritual good do not laugh, but express their delight and cheerfulness in the face, the speech, and the gesture, in another way; for there are very many things in laughter, for the most part something of contempt, which, even if it does not appear, nevertheless lies concealed; and laughter is easily distinguished from cheerfulness of the mind, which also produces something similar to it. The state of the human rational with the Lord is described by Sarah's "laughing;" and thereby is signified with what kind of affection the truth of the rational, at that time separated from good, regarded what was said: that it should be put off, and the Divine put on; not that the Lord laughed, but that He perceived from the Divine what the rational still was, and how much of the human there still was in it, and which was to be expelled. In the internal sense this is what is signified by Sarah's "laughing."

&2217. Verse 16. And the men rose up thence, and looked toward the faces of Sodom, and Abraham went with them to send them away. "The men rose up thence," signifies that that perception came to an end; "and looked toward the faces of Sodom," signifies the state of the human race; "Sodom" is all evil from the love of self; "and Abraham went with them," signifies that the Lord still remained with them in perception, but concerning the human race; "to send them away," signifies that He willed to withdraw from that perception.

&2218. The men rose up. That this signifies that that perception came to an end, is evident from the signification of "rising up," as being to go away; and from that of the "men," described above. By the coming of the three men, or of Jehovah, to Abraham, was represented the Lord's Divine perception, as shown above. The Lord's perception from the Divine at that time was first concerning the Divine Trine, which is the Divine Itself, the Divine Human, and the Proceeding. Afterwards it was concerning His Human, that it should put on the Divine. Now follows a perception from the Divine concerning the human race, as regards its quality. These three things are what are treated of in this chapter, and they follow in order, namely, that the Divine assumed the Human, and made this Divine, in order that it might save the human race. Concerning the former two it is said that the perception came to an end, which is meant in the internal sense by the "men rising up;" but the perception concerning the human race, as regards its quality, is signified in the internal sense by their "looking to the faces of Sodom, and by Abraham going with them;" and that the Lord did not will to remain in that perception, is signified by Abraham "going with them to send them away." How the case is with these things can be better seen from the Contents which were premised, as also from the explication of what follows.

&2219. They looked toward the faces of Sodom. That this signifies the state of the human race, is evident from the signification of "looking to the faces," here, to the faces of Sodom. By "faces" are signified all man's interiors, both good and evil, for the reason that they shine forth from the face (as shown in volume 1, n. 358). Here therefore "faces," because predicated of Sodom, signify interior evils, which are those of the love of self, and which evils in general are meant by "Sodom," as will be evident from what now follows. That the worst evils of all originate from the love of self, is because the love of self is destructive of human society (as shown above, n. 2045), and of heavenly society (n. 2057); and since the perversity of the human race is thence known, by the "faces of Sodom" is here signified the state of the human race.
[2] Moreover it has been shown in volume 1, in various places, what the nature of the love of self is, namely, that it is diametrically contrary to the order into which man was created. Man is distinguished above beasts by having a rational given him, to the end that everyone may will well and do well to others, as in general so in particular. This is the order into which man has been created; consequently it is love to God and love toward the neighbor that should be man's life, and by which he should be distinguished from brute animals. This is also the order of heaven, in which it was intended man should be while he lives in the world; thus in the Lord's kingdom; and into this kingdom he would pass when he had put off the body that had been of service to him upon the earth, and there he would rise into a state continually advancing in heavenly perfection.
[3] But the love of self is the primary and indeed the only thing that destroys all this; and not so much so the love of the world, for this is indeed opposite to the spiritual things of faith, but the love of self is diametrically opposite to the celestial things of love; for he who loves himself loves no others, but endeavors to destroy all persons whatever that do not pay reverence to him; nor does he will well and do well to anyone, except to him who is a part of himself, or can be captivated so as to be a part of himself, like something inoculated as it were with his cupidities and phantasies. Hence it is evident that from the love of self there gush forth all hatreds, all revenges and cruelties, as also all infamous simulations and deceits, and thus all heinous things against the order of human society and against the order of heavenly society.
[4] Nay, so heinous is the love of self, that when its bonds are relaxed, that is, when opportunity of free range is given it, even with those who are in the lowest condition, it so rushes on, that it not only wills to exercise dominion over neighbors and those near at hand, but also over the universe, and even over the Supreme Divine Itself. Of this the man is indeed ignorant, because he is kept in bonds not well known to him, but insofar as these bonds are slackened (as before said), so far he rushes on; and this it has been given me to know from much experience in the other life. As these things lie hidden in the love of self, they who are in the love of self, and are not endowed with the bonds of conscience, above all others hold the Lord in hatred, consequently all the truths of faith, for these are the very laws of order in the Lord's kingdom, and these they reject so as to abominate them, which also shows itself openly in the other life. This love is also the "serpent's head," which the "Seed of the woman" (that is, the Lord) "treads down" (concerning which see volume 1, n. 257).
[5] But the love of self is not always that which appears in the outward form as pride and haughtiness, for sometimes such persons are able to hold the neighbor in charity, for with some such an external is born, and with some it is contracted in early life, but is afterwards subjugated, the external still remaining. But those are in the love of self who despise others and make them of no account in comparison with themselves, and who care nothing for the common good, unless it is for them, and they themselves, as it were, are it, especially those who hate all by whom they are not favored and served, persecuting them, and so far as they are able depriving them of their possessions, honor, reputation, and even life. Let those who breathe such things in intention know that they are preeminently in the love of self.

&2220. That "Sodom" is all evil from the love of self, is evident from the signification of "Sodom" in the Word. Although in the following chapter it appears as if the evil of the worst adultery was signified by "Sodom," nevertheless in the internal sense nothing else than evil from the love of self is signified by it. In the Word also the abominations that well forth from the love of self are represented by adulteries of various kinds. That "Sodom" signifies in general all evil from the love of self, and "Gomorrah" all falsity therefrom, has been shown in volume 1 (n. 1212, 1663, 1682, 1689), and is further evident from the following passages in the Word. In Jeremiah:
     A sword upon the Chaldeans, and upon the inhabitants of Babel, as when God overthrew Sodom and Gomorrah, and the neighbor cities thereof, saith Jehovah, there shall not a man dwell there, and there shall not a son of man sojourn therein (Jer. 50:35, 40).
This passage treats of those signified by the Chaldeans, who are such as have profane falsity in their worship (see n. 1368); and of those signified by Babel, who are such as have profane evil in their worship (see n. 1182, 1326). Their condemnation is described by the "overthrow of Sodom," that is, of evil in general, and by the "overthrow of Gomorrah," that is, of falsity in general; because they also have in their worship the evil of the love of self, and the derivative falsity.
[2] In Amos:
     I have overthrown you as when God overthrew Sodom and Gomorrah; and ye became as a brand plucked out of the burning (Amos 4:11),
where Samaria is treated of, by which is signified the perverted spiritual church, and which in respect to evils in general contrary to the goods of charity is called "Sodom," and in respect to falsities in general contrary to the truths of faith is called "Gomorrah;" and in respect to both (here as previously) is called the "overthrowing of God." In Zephaniah:
     Moab shall be as Sodom, and the sons of Ammon as Gomorrah, a forsaken place of the nettle, and a pit of salt, and a desolation even to eternity; this shall they have for their pride, because they have reproached and have enlarged upon the people of Jehovah Zebaoth (Zeph. 2:9-10),
where "Sodom" denotes evil from the love of self, and "Gomorrah" the derivative falsity, of both of which "desolation" is here predicated, as previously was "overthrow." "Pride" is the love of self; to "reproach the people of Jehovah Zebaoth," is to bring evil upon truths; and to "enlarge upon the people," is to bring falsity upon them.
[3] In Ezekiel:
     Thine elder sister is Samaria, that dwelleth at thy left hand, she and her daughters; and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters. Thy sister Sodom hath not done, she and her daughters, as thou hast done, thou and thy daughters. Behold, this was the iniquity of thy sister Sodom; pride, satiety of bread, and security of ease, were in her and her daughters, and she did not strengthen the hand of the wretched and needy; and they became haughty, and committed abomination before Me (Ezek. 16:46-50),
where the abominations of Jerusalem are treated of, and are described by "Samaria" and "Sodom"; by "Samaria," instead of Gomorrah, as to falsities, and by "Sodom" as to evils; and it is stated what is specifically signified by "Sodom," for it is said, "this was the iniquity of Sodom," to wit that it was the love of self, which is there signified by "pride." That they turned away from the goods of charity, is signified by the "satiety of bread;" that they had acquiesced in these things, is signified by the "security of ease;" that they had no mercy, is described by their "not having strengthened the hand of the poor and needy;" and that all the cupidities thence derived are imbued with the love of self, is signified by their "daughters having become haughty;" the "daughters" are cupidities. 
[4] Hence it is manifestly evident what "Sodom" is, thus that it is not according to the historic sense in the following chapter, but that such things are there signified in the internal sense as are described here by the prophet, namely, those which are of the love of self. But Sodom is here described more mildly because the abominations of Jerusalem are treated of as having been greater than those of Sodom, as is also evident from the Lord's words in Matthew:
     Verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city (Matt. 10:15; Mark 6:11; Luke 10:12).
In John:
     Their bodies shall lie upon the street of the great city which spiritually is called Sodom and Egypt (Rev. 11:8),
where it is evident that by "Sodom" is not meant Sodom, nor Egypt by "Egypt," for it is said that it is "spiritually called Sodom and Egypt;" "Sodom" denotes all evil from the love of self, and "Egypt" (instead of Gomorrah) all derivative falsity.

&2221. Abraham went with them. That this signifies that the Lord still remained with them in perception, but concerning the human race, is evident from the series of things in the internal sense; for to "go with the three men" (that is, with Jehovah) is to be still in perception.

&2222. To send them away. That this signifies that He willed to withdraw from that perception, is evident without explication. The reason is also manifest, namely, that the perception from the Divine, and the thought therefrom concerning the human race that such was their quality, struck Him with horror, for the Lord's love toward the human race was so great that He willed to save all to eternity by the unition of His Human Essence with the Divine, and of the Divine with the Human, on which account, when He perceived that they were such, He willed to withdraw from the perception and derivative thought, which is signified by Abraham desiring to "send the men away."

&2223. Verse 17. And Jehovah said, Shall I hide from Abraham that which I do? "And Jehovah said," signifies perception; "Shall I hide from Abraham that which I do?" signifies that nothing ought to be hidden before the Lord.

&2224. Jehovah said. That this signifies perception, is evident from the signification of "saying," as being to perceive (see n. 1898, 1919, 2080). Here, as it is Jehovah who "said," the meaning is that the Lord perceived from the Divine.

&2225. Shall I hide from Abraham that which I do? That this signifies that nothing ought to be hidden before the Lord, is evident from the representation of Abraham, as being the Lord in that state (as already explained several times in this chapter). That the rest of the words signify that nothing ought to be hidden, is evident. In this case the sense of the letter is similar to the internal sense, as occasionally elsewhere, especially where the essentials of faith are treated of, which, being necessary to salvation, are stated in the letter such as they are in the internal sense; as for example in Moses:
     Jehovah our God is one Jehovah; and thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy strengths; and these words shall be upon thy heart (Deut. 6:4-6);
with other similar passages.

&2226. Verse 18. And Abraham shall surely be for a nation great and numerous; and all the nations of the earth shall be blessed in him. "Abraham shall surely be for a nation great and numerous," signifies that from the Lord will be all good and all the derivative truth; "and in him shall all the nations of the earth be blessed," signifies that all who are in charity will be saved by Him.

&2227. Abraham shall surely be for a nation great and numerous. That this signifies that all good and all the derivative truth will be from the Lord, is evident from the representation of Abraham, as being the Lord (often shown above), and also from the signification of a "nation," as being good (explained n. 1159, 1258-1260, 1416, 1849); here a "nation great and numerous," by which is signified good and the derivative truth. That "great" is predicated of good, and "numerous" of truth, appears from other places in the Word, but I must refrain from citing them here. The derivative truth, that is, truth from good, in the genuine sense is spiritual good. There are two kinds of good that are distinct from each other, namely, celestial good and spiritual good. Celestial good is that of love to the Lord, spiritual good is that of love toward the neighbor. From the former, or celestial good, comes the latter, or spiritual good; for no one can love the Lord unless he also loves his neighbor. In love to the Lord is love toward the neighbor; for love to the Lord is from the Lord, and thus is from love itself toward the universal human race. To be in love to the Lord is the same as to be in the Lord; and he who is in the Lord cannot be otherwise than in His love; which is toward the human race and thus toward the neighbor; thus is he in both kinds of good, celestial and spiritual. The former is the veriest good itself; but the latter is its truth, or the truth therefrom; which truth is spiritual good, as said. The former is what is signified by "great," but the latter by "numerous."

&2228. All the nations of the earth shall be blessed in him. That this signifies that all who are in charity will be saved by Him, is evident from the signification of being "blessed," as being to be endowed with all goods which are from a heavenly origin (as explained n. 981, 1096, 1420, 1422). They who are endowed with goods from a heavenly origin, that is, with both celestial and spiritual goods (concerning which just above, n. 2177), are also endowed with eternal salvation, that is, are saved. By "all the nations of the earth" are meant in the internal sense those who are in the good of love and of charity, as is evident from the signification of a "nation," as being good (n. 1159, 1258-1260, 1416, 1849). That all men in the whole globe are not meant by "all the nations of the earth," is evident to everyone, because there are very many among them who are not saved, but only those who are in charity, that is, who have attained the life of charity.
[2] That none may be unaware how the case is with the salvation of men after their decease, it shall be briefly stated. There are many who say that man is saved by faith, or, in their words, if he only has faith; but for the most part they are those who do not know what faith is. Some suppose that it is mere thought; some that it is an acknowledgment of something to be believed; some that it is the whole doctrine of faith, which is to be believed; and others otherwise. Thus in the bare knowledge of what faith is they wander in error; consequently in the knowledge of what that is by which man is saved. Faith, however, is not mere thought, nor is it an acknowledgment of something to be believed, nor a knowledge of all things which belong to the doctrine of faith. By these no one can be saved; for they can take root no deeper than in the thought, and thought saves no one, but the life which the man has procured for himself in the world by means of the knowledges of faith. This life remains; whereas all thought which does not accord with the life perishes, even so as to become none at all. The heavenly consociations are according to lives, and by no means according to thoughts which are not of the life. Thoughts which are not of the life are counterfeit, and such are altogether rejected.
[3] In general, life is twofold, being on the one hand infernal, on the other heavenly. Infernal life is acquired from all those ends, thoughts, and works which flow from the love of self, consequently from hatred against the neighbor; heavenly life, from all those ends, thoughts, and works which are of love toward the neighbor. The latter is the life to which all things that are called faith have regard, and which is procured by all things of faith. All this shows what faith is, namely, that it is charity, for to charity all things lead which are said to be of the doctrine of faith; in it they are all contained, and from it they are all derived. The soul, after the life of the body, is such as its love is.

&2229. Verse 19. For I know him, because he will command his sons, and his house after him, and they will keep the way of Jehovah to do righteousness and judgment; that Jehovah may bring upon Abraham that which He hath spoken concerning him. "For I know him," signifies that it is true; "because he will command his sons, and his house after him, and they will keep the way of Jehovah to do righteousness and judgment," signifies that all the doctrine of charity and faith is from Him; "sons" are they who are in truths, "house," they who are in goods, "way" is doctrine, "righteousness" has regard to good, "judgment" to truth; "that Jehovah may bring upon Abraham that which He hath spoken concerning him," signifies that the Human Essence will for this reason be adjoined to the Divine Essence.

&2230. For I know him. That this signifies that it is true, is evident from the signification of "knowing." Properly speaking, to "know" [cognoscere] anyone is to know [scire] that he is of such and such a quality; and it is the same when the term is applied to anything, or to anything else: to "know" it means to know that such is its quality; and therefore to "know" [nosse] has reference to that which is predicated, and it signifies that that which is meant in accordance with the series of things is so, or is true.

&2231. Because he will command his sons, and his house after him, and they will keep the way of Jehovah, to do righteousness and judgment. That this signifies that all the doctrine of charity and faith is from Him, is evident from the signification of a "son," of a "house," of a "way," of righteousness," and of "judgment;" which when summed up, or gathered into one sense, signify all the doctrine of charity and faith. For by "sons" are signified all who are in truths, by "house" all who are in goods, by a "way" the doctrine by which they are instructed, which doctrine in regard to good is signified by "righteousness," and in regard to truth by "judgment." Doctrine concerning good is the doctrine of charity, and doctrine concerning truth is the doctrine of faith.
[2] In general, there is only one doctrine, namely, the doctrine of charity, for (as before said, n. 2228) all things of faith look to charity. Between charity and faith there is no other difference than that between willing what is good and thinking what is good (for he who wills what is good also thinks what is good), thus than that between the will and the understanding. They who reflect, know that the will is one thing and the understanding another. This is also known in the learned world, and it plainly appears with those who will evil and yet from thought speak well; from all which it is evident to everyone that the will is one thing, and the understanding another; and thus that the human mind is distinguished into two parts, which do not make a one. Yet man was so created that these two parts should constitute one mind; nor should there be any other distinction (to speak by comparison) than such as there is between a flame and the light from it (love to the Lord and charity toward the neighbor being like the flame, and all perception and thought being like the light from it); thus love and charity should be the all of the perception and thought, that is should be in each and all things of them. Perception or thought concerning the quality of love and charity is that which is called faith.
[3] But as the human race began to will what is evil, to hate the neighbor, and to exercise revenges and cruelties, insomuch that that part of the mind which is called the will was altogether destroyed, men began to make a distinction between charity and faith, and to refer to faith all the doctrinal matters that were of their religion, and call them by the single term faith; and at length they went so far as to say that they could be saved by faith alone-by which they meant their doctrinal things-provided they merely believed these, no matter how they might live. Thus was charity separated from faith, which is then nothing else whatever (to speak by comparison) than a kind of light without flame, such as is wont to be the light of the sun in time of winter, which is cold and icy, insomuch that the vegetation of the earth grows torpid and dies; whereas faith from charity is like the light in the time of spring and summer, by which all things germinate and bloom.
[4] This may also be known from the fact that love and charity are celestial flame, and that faith is the spiritual light therefrom. In this manner also do they present themselves to perception and sight in the other life; for there the Lord's celestial manifests itself before the angels by a flaming radiance like that of the sun, and the Lord's spiritual by the light from this radiance, by which also angels and spirits are affected as to their interiors, in accordance with the life of love and charity that appertains to them. This is the source in the other life of joys and happinesses with all their varieties. And all this shows how the case is with the statement that faith alone saves.

&2232. That "sons" are those who are in truths, is evident from the signification of a "son" in the Word as being truth (see n. 489, 491, 533, 1147). By "sons" in the abstract sense are signified truths; but as applied to man, "sons" denote all those who are in truths.

&2233. That a "house" denotes those who are in goods, is evident from the signification of a "house," as being good (see n. 710, 1708, 2048). By a "house," or those born in the house, in the abstract sense goods are in like manner signified, but as applied to man they denote all who are in good.

&2234. That a "way" denotes doctrine, is evident from the signification of a "way." A "way" in the Word is predicated of truths, because truths lead to good and proceed from good (as is evident from the passages adduced in volume 1, n. 627); and as a "way" is predicated of truths, it denotes doctrine, because doctrine comprises in one complex all the things which lead to good, that is, to charity.

&2235. That "righteousness" has regard to good, and "judgment" to truth, is evident from the signification of "righteousness," and from the signification of "judgment." In the Word, "righteousness and judgment" are many times named together, but what they signify in the internal sense has not yet been known. In the proximate sense "righteousness" is predicated of what is righteous or just [justus], and "judgment" of what is right [rectus]. There is what is righteous when anything is judged from good, and this according to conscience; but what is right when anything is judged from the law, and thus from the righteousness of the law, thus also according to conscience, because it has the law for its rule. But in the internal sense "righteousness" denotes that which is from good, and "judgment" that which is from truth. Good is all that which belongs to love and charity; truth is all that which belongs to the derivative faith. Truth derives its essence from good, and is called truth from good, just as faith derives its essence from love, and in the same way judgment from righteousness.
[2] That such is the signification of "righteousness and judgment" is evident from the following passages in the Word. In Jeremiah:
     Thus saith Jehovah, Execute ye judgment and righteousness, and rescue the spoiled out of the hand of the oppressor. Woe to him that buildeth his house in that which is not righteousness and his chambers in that which is not judgment. Did not thy father eat and drink, and do judgment and righteousness? Then he had that which is good (Jer. 22:3, 13, 15),
where "judgment" denotes the things that are of truth, and "righteousness" the things that are of good. In Ezekiel:
     If the wicked shall return from his sin, and do judgment and righteousness, all his sins that he hath sinned shall not be mentioned unto him; he hath done judgment and righteousness: he shall surely live. When the wicked turns himself from his wickedness, and does judgment and righteousness, for these he shall live (Ezek. 33:14, 16, 19),
where in like manner "judgment" denotes truth, which is of faith; and "righteousness" good, which is of charity.
[3] So in Amos:
     Let judgment flow like waters, and righteousness like a mighty river (Amos 5:24).
In Isaiah:
     Thus saith Jehovah, Keep ye judgment, and do righteousness, for My salvation is near to come, and My righteousness to reveal itself (Isa. 56:1).
In the same:
     To peace there shall be no end, upon the throne of David and upon his kingdom, to establish it, and to uphold it, with judgment and with righteousness, from henceforth and even to eternity (Isa. 9:7),
denoting that they are in the truths of faith and in the goods of charity.
In the same:
     Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and righteousness (Isa. 33:5),
where "judgment" denotes faith, "righteousness" love, and "Zion" the church. "Judgment" stands first because love comes through faith; but when "righteousness" stands first, it is because the faith is from love, as in Hosea:
     I will betroth thee unto Me to eternity, and I will betroth thee unto Me in righteousness and judgment, and in mercy and in compassions; and I will betroth thee unto Me in faith, and thou shalt know Jehovah (Hos. 2:19-20),
where "righteousness" stands first, as also "mercy," which are of love; and "judgment" follows, as also "compassions," which are of faith from love; both are called "faith" or "faithfulness."
[4] In David:
     Thy mercy, O Jehovah, is in the heavens, thy truth reacheth unto the skies [aetheres]; Thy righteousness is like the mountains of God, Thy judgments are a great deep (Ps. 36:5-6),
where both "mercy" and "righteousness" are in like manner of love, and "truth" and "judgments" are of faith. In the same:
     Truth shall spring out of the earth, and righteousness shall look forth from heaven. Yea, Jehovah shall give good, and our land shall yield its increase (Ps. 85:11-12),
where "truth," which is of faith, denotes "judgment," and "righteousness" love or mercy. In Zechariah:
     I will bring them, and they shall dwell in the midst of Jerusalem, and they shall be My people, and I will be their God in truth and in righteousness (Zech. 8:8),
from which also it is evident that "judgment" denotes truth, and "righteousness" good; because "truth" is here used in place of "judgment." In like manner in David:
     He that walketh perfect, and worketh righteousness, and speaketh truth (Ps. 15:2).
[5] As faith is of charity, or as truth is of good, the truths of good are occasionally called the "judgments of righteousness;" and thus "judgments" signify almost the same as "precepts;" as in Isaiah:
     They will seek Me day by day, and desire to know My ways, as a nation that doeth righteousness and forsaketh not the judgment of their God; they will ask of Me judgments of righteousness, they will desire to draw near to God (Isa. 58:2).
That "precepts" signify the same may be seen in David:
     Seven times a day have I praised Thee because of the judgments of Thy righteousness; all Thy precepts are righteousness (Ps. 119:164, 172).
It is especially said of the Lord that He "does judgment and righteousness," when He creates man anew as in Jeremiah:
     Let him that glorieth glory in this, that he understandeth and knoweth Me, that I am Jehovah that doeth mercy, judgment, and righteousness in the earth, for in these things I am well pleased (Jer. 9:24),
where mercy, which is of love, is described by "judgment and righteousness." In the same:
     I will raise up unto David a righteous offshoot, and He shall reign as King, and shall act intelligently, and shall do judgement and righteousness in the earth (Jer. 23:5; 33:15).
[6] Hence it is said in John:
     If I go away, I will send the Comforter unto you; and when He is come, He will reprove the world of sin, of righteousness, and of judgment; of sin, because they believe not on Me; of righteousness, because I go unto My Father, and ye shall see Me no more; of judgment, because the prince of this world is judged (John 16:7-11).
"Sin" here denotes all unfaithfulness. His "reproving in regard to righteousness" means in regard to all that is against good, when yet the Lord united the Human to the Divine to save the world-which is the meaning of "I go unto My Father and ye shall see Me no more." His "reproving in regard to judgment" means in regard to all that is against truth, when yet evils were cast down into their hells so as no longer to be able to inflict injury-which is meant by the prince of the world being judged. In general, His "reproving in regard to sin, righteousness, and judgment," means that it was in regard to all unfaithfulness against good and truth; and thus that there was no charity and faith; for in ancient times by righteousness and judgment were understood, as regards the Lord, all mercy and grace; and as regards man, all charity and faith.

&2236. That Jehovah may bring upon Abraham that which He hath spoken concerning him. That this signifies that on this account the Human Essence will be adjoined to the Divine Essence, is not so evident from the signification of the words as from the fact that all things said in the Word involve the Lord's coming to unite the Human Essence to the Divine Essence, by which unition He should save the human race. These are the things signified in the internal sense by His "bringing upon Abraham that which He hath spoken concerning him."

&2237. Verse 20. And Jehovah said, Because the cry of Sodom and Gomorrah has become great, and because their sin has become very grievous. "Jehovah said," signifies perception; "because the cry of Sodom and Gomorrah has become great, and because their sin has become very grievous," signifies that the falsity and evil of the love of self have grown even to consummation. "Cry" is falsity, and "sin" is evil.

&2238. Jehovah said. That this signifies perception, is evident from the signification, in the historical sense, of "saying," as being to perceive, as shown several times before. When the expression "Jehovah said" occurs in the historicals of the Word, it signifies a perception which is not altogether continuous with the previous one, but is a sequent one, and sometimes a new one (see also n. 2061).

&2239. Because the cry of Sodom and Gomorrah has become great, and because their sin has become very grievous. That this signifies that the falsity and evil of the love of self have increased even to consummation, is evident from the signification of "Sodom," as being evil from the love of self; and of "Gomorrah," as being the derivative falsity (shown above, n. 2220); also from the signification of a "cry," as being falsity; and of "sin," as being evil (to be explained presently); from all which it is evident that the "cry having become great, and the sin having become very grievous," signifies that the falsity and evil had come to their height, or to consummation. This is better seen from what follows, where it is said that if ten were found there the city should be spared (verse 32); by which is signified, if there were still any remains, that is, anything of good and truth; for when there is no longer anything of good and truth within man, there is then wasteness and desolation, consequently consummation (concerning which in the following verse).

&2240. That a "cry" denotes falsity, and "sin" evil, is evident from the signification in the Word of a "cry." That a "cry" signifies falsity, can be evident to no one unless he knows the internal sense of the Word. The word sometimes occurs in the Prophets, and when vastation and desolation are there treated of, it is said that men "howl and cry," by which is signified that goods and truths have been vastated; and a term is there made use of by which in the internal sense falsity is described; as in Jeremiah:
     A voice of the cry of the shepherds, and the howling of the powerful ones of the flock because Jehovah layeth waste their pasture (Jer. 25:36),
where the "cry of the shepherds" denotes that they are in falsity, from which there comes vastation. 
[2] In the same:
Behold, waters rise up from the north, and shall become an overflowing stream, and shall overflow the land and the fullness thereof, the city and them that dwell therein and the men shall cry, and every inhabitant of the land shall howl, because of the day that cometh to lay waste (Jer. 47:2, 4),
where the desolation of faith is treated of, which is brought about by falsities; the "overflowing stream" is falsity (as shown in Part First, n. 705, 790). 
[3] In Zephaniah:
     The voice of a cry from the fish gate, and a howling from the second, and a great shattering from the hills, and their wealth shall become a spoil, and their houses a desolation (Zeph. 1:10, 13),
where also a "cry" is predicated of the falsities which lay waste. 
[4] In Isaiah:
     In the way of Horonaim they shall rouse up a cry of shattering, for the waters of Nimrim shall be desolations, for the grass has dried up, the herb is consumed, there is no green thing (Isa. 15:5, 6; Jer. 48:3), where the desolation of faith and its consummation is described by a "cry." 
[5] In Jeremiah:
     Judah hath mourned, and her gates languish, they have been blackened upon the earth, and the cry of Jerusalem is gone up and their illustrious ones have sent their younger ones to the waters they came to the pits, they found no waters, they returned with their vessels empty (Jer. 14:2, 3),
where the "cry of Jerusalem" denotes falsities for by their "finding no waters" is signified that there were no knowledges of truth, which are " waters" (as shown in Part First, n. 28, 680, 739). 
[6] In Isaiah:
     I will exult in Jerusalem and be glad in My people, and the voice of weeping shall be no more heard in her, nor the voice of crying (Isa. 65:19),
where there "not being heard the voice of weeping" `denotes that there shall not be evil; "nor the voice of crying" denotes that there shall not be falsity. Very many of these things cannot be understood from the sense of the letter, but only from the internal sense, and this is the case with a "cry." 
[7] In the same:
     Jehovah looked for judgment, but behold a scab; for righteousness, but behold a cry (Jer. 5:7),
where also the vastation of good and truth is treated of. There is in this passage a kind of reciprocation, such as is occasionally found in the Prophets, and which is of such a nature that in the place of truth there is found evil, which is meant by there being "a scab instead of judgment;" and falsity in place of good, which is meant by there being "a cry instead of righteousness" (for that "judgment" is truth, and "righteousness" good, was shown above, n. 2235).
[8] There is a like reciprocation in Moses, where Sodom and Gomorrah are treated of:
     Of the vine of Sodom is their vine, and of the fields of Gomorrah are their grapes; they have grapes of gall, clusters of bitternesses. (Deut. 32:32),
where there is a similar mode of speaking; for the "vine" is predicated of truths and falsities, and the "fields" and "grapes," of goods and evils; so that "the vine of Sodom" is falsity from evil, and "the fields and grapes of Gomorrah" are evils from falsities; for there are two kinds of falsity (see volume 1, n. 1212); and so also there are two kinds of evil. Both kinds of falsity and evil are signified in this verse by the "cry of Sodom and Gomorrah having become great, and their sin having become exceeding grievous;" as is evident from the fact that "cry" is named in the first place, and "sin" in the second; and yet  "Sodom," which is evil from the love of self, is mentioned first; and  "Gomorrah," which is the derivative falsity, second.

&2241. Verse 21. I will go down, I pray, and I will see whether they have made a consummation according to the cry thereof which is come unto Me, and if not I will know. "I will go down, I pray, and I will see," signifies visitation; "whether they have made a consummation according to the cry thereof which is come unto Me, and if not I will know," signifies whether the evil has arrived at its height.

&2242. I will go down, I pray, and I will see. That this signifies visitation, is evident from the signification of "going down to see," as being Judgment (explained in volume 1, n. 1311), consequently that it is visitation. The last time of the church in general, and that of everyone in particular, is called in the Word "visitation," which precedes Judgment; thus a "visitation" is simply an exploration as to quality, that is, as to the quality of the church in general, or of a man in particular; and this exploration is expressed in the sense of the letter by Jehovah "going down and seeing." 
[2] This shows what is the nature of the sense of the letter, for Jehovah does not go down, since going down cannot be predicated of the Lord, because He is always in the highest; nor does Jehovah see whether a thing be so, for seeing whether it be so cannot be predicated of the Lord, because He knows all things from eternity both in general and in particular. Nevertheless it is so expressed because it appears to man as if it were so, for man is in things that are below, and when anything appears there, he does not think or even know how the case is with things that are above, thus neither how they flow in, for his thought goes no further than to what is nearest to him, and hence he cannot perceive otherwise than that there is some such thing as going down and seeing, and this the more because he imagines that no one knows what he is thinking; besides that he has no other idea than that there is a coming down from on high, and, when said of God, from the highest; whereas it is not from the highest, but from the inmost. 
[3] This shows what is the nature of the sense of the letter, namely, that it is according to appearances and if it were not according to appearances, no one would understand and acknowledge the Word; thus no one would receive it. But the angels are not in appearances in the way that man is, and therefore while the Word as to the sense of the letter is for man, as to the internal sense it is for the angels, as also for those men to whom of the Lord's Divine mercy it is given, while living in the world, to be like the angels. 
[4] "Visitation" is mentioned in various places in the Word, and by it is signified either vastation-whether of the church or of each man-or deliverance, and thus exploration as to quality. It denotes vastation in Isaiah:
     What will ye do in the day of visitation? it shall come from far. To whom will ye flee for help? and where will ye leave your glory? (Isa. 10:3).
And again:
     The stars of the heavens and the constellations thereof shall not shine with their light, the sun shall be darkened in his going forth, and the moon shall not cause her light to shine, and I will visit evil upon the world, and upon the wicked their iniquity (Isa. 13:10, 11).
That by the stars and constellations which shall not shine, and the sun which shall be darkened, and the moon which shall not make her light to shine, is signified that there will be no love and no charity, may be seen above (n. 2120); and as this is vastation, it is the "day of visitation." 
[5] In Jeremiah:
     They shall fall among them that fall, and in the time of their visitation they shall stumble (Jer. 8:12);
meaning the time when they have been vastated, or when there is no charity and faith. In Ezekiel:
     The visitations of the city have come near, and every man with his instrument of destruction in his hand (Ezek. 9:1).
Here also vastation is treated of; hence every man has an instrument of destruction. In Hosea:
     The days of visitation are come, the days of retribution are come (Hos. 9:7).
In Micah:
     The day of thy watchmen, thy visitation, is come; now shall be their perplexity (Micah 7:4),
also denoting vastated charity. In Moses:
     In the day of My visiting, and I will visit upon them their sin (Exod. 32:34),
where the people in the wilderness are treated of, after they had made for themselves the golden calf. That deliverance is signified by "visitation" is plain from many passages (as Exod. 3:16; 4:31; Jer. 27:22; 29:10; Luke 1:68, 78; 19:41-42).

&2243. Whether they have made a consummation according to the cry of it which is come unto Me, and if not I will know. That this signifies whether evil has arrived at its height, is evident from the signification of a "cry," as being falsity (explained just above, n. 2240). As there said (near the end) there are two kinds of falsity, namely, the falsity which is from evil, and the falsity which produces evil. The falsity which is from evil is all that which a man thinks when he is in evil, namely, all that favors his evil; as for example, when he is in adultery, that which he then thinks about adultery: that it is allowable, that it is becoming, that it is the delight of life, that the procreation of offspring is thereby promoted, and so on; all these thoughts being falsities from evil.
[2] But the falsity which produces evil takes place when from his religious belief a man conceives some principle, and consequently believes that it is good or holy, when yet in itself it is evil. For example, he who believes from his religion that there is some man who can save, and therefore worships and adores him, does evil from that falsity; and the same is true in regard to any other religious belief which in itself is false. As therefore falsity is from evil, and falsity produces evil, the expression "cry" is here used, signifying, as a kind of general expression, that which it involves, namely, evil; as is also evident from its being said, "whether they have made a consummation according to the cry of it which is come unto Me;" where "its cry" is put in the singular number, and "they have made a consummation," in the plural.
[3] What a "consummation" is, was shown in volume 1 (n. 1857); and what a consummation is further, may be comprehended from the churches. The Most Ancient Church, which was called "Man," was the most celestial of all. This in process of time so far degenerated from the good of love, that at length nothing celestial remained, and then was its consummation, which is described by the state of those just before the flood. 
[4] The Ancient Church (which was after the flood and was called "Noah," and was less celestial) also in course of time so departed from the good of charity, that nothing of charity remained, for it was turned partly into magic, partly into idolatry, and partly into a kind of dogmatic system separate from charity; and then was its consummation.
[5] Another church succeeded, called the Hebrew Church, which was still less celestial and spiritual, placing somewhat of holy worship in external rites. This in course of time was distorted in various ways, and that external worship was turned into idolatry; and then was its consummation.
[6] A fourth church was then restored among the posterity of Jacob, which had nothing celestial and spiritual, but only a representative of it; and therefore that church was a church representative of celestial and spiritual things, inasmuch as they did not know what their rites represented and signified; but it was instituted in order that there might still be some connection between man and heaven, such as there is between the representatives of good and truth, and good and truth themselves. This church at length so fell away into falsities and evils that every rite became idolatrous; and then was its consummation. Therefore, after the churches had thus successively declined-when in the last one the connection between the human race and heaven was altogether broken, insomuch that the human race would have perished because there was no church by which there could be a connection and a bond (see n. 468, 637, 931, 2054).
[7] The Lord then came into the world, and by the unition of the Divine Essence with the Human Essence in Himself, conjoined heaven with earth, and at the same time He set up again a new church, called the Christian Church, which at first was in the good of faith, and its members lived in charity with one another as brethren. But in process of time this church has departed in diverse ways, and at the present day has become such that its members do not even know that the fundamental of faith is love to the Lord and charity toward the neighbor; and although they say from doctrine that the Lord is the Saviour of the human race, that they are to rise again after death, and that there is a heaven and a hell, yet few believe it. As this church has become such, its consummation is not far off.
[8] All this shows what "consummation" is, namely, that it is when evil has come to its height. The case is similar in particular, that is, with every man; but how the case is with consummation as regards each person in particular, will of the Lord's Divine mercy be told in what follows. Consummation is treated of in the Word in various places, and the state which precedes is described by "vastation" and "desolation," which is followed by "visitation."

&2244. Verse 22. And the men looked forth thence and went toward Sodom; and Abraham as yet he was standing before Jehovah. "The men looked forth thence," signifies the Lord's thought from the Divine; "and went toward Sodom," signifies concerning the human race as being in such great evil; "and Abraham as yet he was standing before Jehovah," signifies the Lord's thought from the Human which was adjoined in the manner stated above.

&2245. The men looked forth thence. That this signifies the Lord's thought from the Divine, is evident from the signification of "looking forth," as being to think (for to "see," in the internal sense, as in common discourse, is to understand, since understanding is internal sight, and in the same way to "look forth" is to think, which is of the internal sight, that is, of the understanding); and also from the signification of "the men," as being the Divine. In this chapter throughout mention is sometimes made of "the men," and sometimes of  "Jehovah" instead of "the men:" when mention is made of "the men" there is signified a Trine, namely, the Divine Itself, the Divine Human, and the Proceeding. The Lord's thought from this Divine is signified by "the men looked forth thence." The thought was from the Human conjoined with the Divine, which conjunction was treated of at the beginning of this chapter; but the perception from which came the thought was from the Divine, therefore mention is now made in this same verse of "Jehovah"-that "Abraham was standing before Jehovah;" and when the Human was conjoined with the Divine, there was also together with them the Proceeding.

&2246. They went toward Sodom. That this signifies thought concerning the human race as being in such great evil, is evident from the signification of "Sodom," as being evil from the love of self (see above, n. 2220); and of "looking forth toward the faces of Sodom," as being toward the state of the human race (n. 2219). That "Sodom" signifies the state of the human race as being in such great evil, is because by "Sodom" is not meant Sodom, but all those in the universal world who are in the love of self; and by the description of Sodom is represented the state of all who are in that evil, as is evident from what follows. That the love of self is the fountain of all evils, thus evil itself, is evident from what was said and shown of it before (n. 2045, 2057, 2219), and therefore it is here said that they were in such great evil.

&2247. Abraham as yet he was standing before Jehovah. That this signifies the Lord's thought from the Human which was adjoined in the manner stated above, is evident from the representation of Abraham in this chapter, as being the Lord as to the Human; and from his "standing before Jehovah." Hence it follows without explication, that it was the thought from the Human which was adjoined in the manner stated at the beginning of this chapter, as also above (n. 2245).

&2248. Verse 23. And Abraham drew near, and said, Wilt Thou also destroy the righteous with the wicked? "Abraham drew near, and said," signifies the Lord's thought from the Human, which thought adjoined itself more closely to the Divine; "wilt Thou also destroy the righteous with the wicked?" signifies the Lord's grief from love toward the human race, and His intercession, urging that possibly there might be what is good joined to them, although they were evil.

&2249. And Abraham drew near, and said. That this signifies the Lord's thought from the Human, which thought adjoined itself more closely to the Divine, follows from the things that precede, where the Lord's thought concerning the human race is treated of: thus without explication. That in this chapter in the internal sense the state of the Lord's thought and perception is so fully described, and at the beginning the state of the conjunction of the Lord's Human with His Divine, will possibly appear to man as if it were not of so much importance.
[2] And yet it is of the greatest moment; for before the angels, to whom the internal sense is the Word, these things are presented to the life, together with their representatives, in a most beautiful form; besides numberless things that follow from them and bear their likeness, concerning the Lord's conjunction with heaven, and the reception of His Divine in their human; for the ideas of angels are such that they relish such things above all others, and perceive them as being most pleasant; and they are also enlightened and confirmed by them more and more in regard to the unition of the Lord's Human Essence with His Divine Essence; for the angels have been men, and when men they could not but think of the Lord as a man, and of the Lord as God, as also of the Divine Trinity, and form for themselves various ideas, although at that time they knew not of what quality these ideas were.
[3] For heavenly arcana are of such a nature that although they surpass all apprehension, yet everyone forms for himself some idea of them; for nothing can possibly be retained in the memory, still less enter into anything of thought, except by means of some idea formed in one way or another. And because their ideas could not be formed otherwise than from things in the world, or from things analogous to those in the world; and because fallacies then insinuated themselves from things not understood (which in the other life alienate the ideas of thought-which are then more internal-from the truth and good of faith),[4] in order that such things may be dispersed, so much is said in this chapter, in its internal sense, about the conjunction of the Lord's Human with His divine, and about His perception and thought; and accordingly when the Word is read, these things are so presented to the perception of the angels that their former ideas, formed from other sources and from scruples easily springing therefrom, are gradually dissipated, and new ideas are insinuated that are in conformity with the light of truth in which the angels are. This takes place more with the spiritual angels than with the celestial; for according to the purification of their ideas are they perfected for the reception of celestial things. It is known that heaven is not pure before the Lord; and it is a truth that the angels are continually being perfected.

&2250. Wilt Thou also destroy the righteous with the wicked? That this signifies the Lord's grief from love toward the human race, and His intercession urging that possibly there might be what is good adjoined to them although they were evil, is evident from the zeal of love that here shines forth, and still more in verse 25 just below, where it is said, "Be it far from Thee to do according to this thing, to cause the righteous to die with the wicked, that so the righteous be as the wicked; be it far from Thee; shall not the Judge of all the earth do judgment?" The same is evident from the signification of "the righteous" as being good (see n. 612, 2235), and from the signification of "the wicked" as being opposite to "the righteous," that is, opposite to good, thus evil. It is likewise evident from these words, as also from the things that follow in this chapter, that there is intercession. The Lord's intercession for the human race existed at the time when He was in the world, and in fact when He was in a state of humiliation, for as before said, He then spoke with Jehovah as with another. But of course in His state of glorification when the Human Essence has become united to the Divine Essence, and is itself also Jehovah, He does not intercede, but has mercy and affords aid from His Divine, and saves. It is Mercy itself which is the intercession, for such is its essence.

&2251. Verse 24. Peradventure there be fifty righteous in the midst of the city; wilt Thou also destroy and not spare the place for the sake of the fifty righteous that are in the midst of it? "Peradventure there be fifty righteous in the midst of the city," signifies that possibly the truths may be full of goods; "wilt Thou also destroy and not spare the place for the sake of the fifty righteous that are in the midst of it?" signifies intercession from love, that in such case they should not perish.

&2252. Peradventure there be fifty righteous in the midst of the city. That this signifies that the truths may possibly be full of goods, is evident from the signification of "fifty," as being what is full; from the signification of "righteous" as being good (see n. 612, 2235); from that of the "midst," as being what is within (n. 1074); and from that of "city," as being truth (n. 402). Thus "fifty righteous in the midst of the city," means in the internal sense that truths may possibly be full of goods within. That there is this meaning in these words cannot be seen from the letter, for the historicals of the literal sense lead the mind in quite a different direction, that is, to different thoughts; and yet that these words are so perceived by those who are in the internal sense, I know of a certainty. The numbers themselves also, as here "fifty," and in what follows "forty-five," "forty," "thirty," "twenty," and "ten," are by no means perceived as numbers by those who are in the internal sense, but as real things or states (as is shown, n. 482, 487, 575, 647, 648, 755, 813, 1963, 2075).
[2] For the ancients marked the states of their church-in one way-by numbers; and the nature of their computation in so doing is evident from the signification of the numbers in the places just referred to. They had the signification of numbers from the representatives which exist in the world of spirits, where, when anything appears as numbered, it does not signify anything that is determined by the numbers, but the thing or state itself; as is evident from the things that have been adduced (n. 2129, 2130, also n. 2089) concerning "twelve," as meaning all the things of faith. It is similar with the numbers which now follow. This shows what is the nature of the Word in the internal sense.
[3] That "fifty" signifies what is full, comes from its following next after the product of seven into seven, or forty-nine, so that it is the impletion of this number, on which account there was in the Representative Church the festival of the Seven Sabbaths on the fiftieth day, and the Jubilee in the fiftieth year. As regards the festival of the seven sabbaths we read in Moses:
     Ye shall count unto you from the morrow of the sabbath, from the day that ye brought the sheaf of the wave-offering, seven entire sabbaths shall there be, even unto the morrow of the seventh sabbath shall ye count fifty days, and ye shall offer a new offering unto Jehovah (Lev. 23:15).
And concerning the Jubilee:
     Thou shalt count for thee seven sabbaths of years, seven years seven times, and they shall be to thee seven sabbaths of years, nine and forty years, and ye shall hallow the fiftieth year, and proclaim liberty in the land to all the inhabitants thereof; it shall be a jubilee unto you (Lev. 25:8, 10),
which shows that the fiftieth is what is full in relation to sabbaths.
[4] Moreover, wherever "fifty" is mentioned in the Word, it signifies what is full; as when it is said that:
     The Levites were numbered from a son of thirty years and upward, even unto a son of fifty years (Num. 4:23, 35, 39, 43, 47; 8:25);
meaning the full or final state of discharging the ministry.
     That a man lying with a damsel, a virgin, shall give unto the damsel's father fifty pieces of silver, and she should be to him for a wife, nor could he put her away (Deut. 22:29),
which denotes a full fine and full restitution.
     David's giving to Araunah for the threshing-floor where he built the altar to Jehovah, fifty shekels of silver (2 Sam. 24:24)
denotes a full price and a full purchase.
     Absalom's preparing for himself a chariot and horses, and having fifty men running before him (2 Sam. 15:1),
and in like manner:
     Adonijah's having chariots and horsemen, and fifty men running before him (1 Kings 1:5),
denotes full excellence and greatness. For they had from the ancients certain representative and significative numbers, which they observed, and which were also commanded in their rites; but most of them did not know what they signified.
[5] And in the same way, as "fifty" signifies what is full, and as this number was also representative-already said-the same thing is signified by it in the Lord's parable of the steward, who said to him that owed the oil:
     How much owest thou unto my lord? And he said, a hundred baths of oil. And he said unto him, take thy bond, and sit down quickly, and write fifty (Luke 16:6);
"fifty" denoting full payment. As fifty is a number, it indeed appears to involve nothing beyond the number; whereas in the internal sense what is full is everywhere meant by it, as in Haggai:
     One came to the wine-press to draw out fifty out of the wine-press; there were twenty (Hag. 2:16),
that is, instead of fullness there was not much. "Fifty" could not have been mentioned here in the Prophet unless it had been significative.

&2253. Wilt thou also destroy and not spare the place for the sake of the fifty righteous that are in the midst of it? That this signifies intercession from love-that they should not perish-is evident from the signification of "fifty," and of "righteous," as also of "the midst of it," that is, of the city (concerning which just above, n. 2252), all of which things involve intercession from love, and that they should not perish. (As regards the intercession, see above, n. 2250.) That it was from love is also manifest. With the Lord, when He was in the world, there was no other life than the life of love toward the universal human race, which He ardently desired to eternally save. This is the veriest celestial life, by which He united Himself to the Divine, and the Divine to Himself-for Esse itself, or Jehovah, is nothing else than Mercy, which is of love to the universal human race-and that life was one of pure love, which is never possible with any man. They who do not know what life is, and that the life is such as the love, do not comprehend this. This shows that insofar as anyone loves his neighbor, insofar he partakes of the Lord's life.

&2254. Verse 25. Be it far from Thee to do according to this thing, to cause the righteous to die with the wicked, that so the righteous be as the wicked; be it far from Thee; shall not the Judge of all the earth do judgment? "Be it far from Thee to do according to this thing," signifies the Lord's horror; "to cause the righteous to die with the wicked, that so the righteous be as the wicked," signifies that good cannot die, because evil can be separated from it; "be it far from Thee," signifies a greater degree of horror; "shall not the Judge of all the earth do judgment?" signifies that the Divine good cannot do this, after the manner of truth separated from good.

&2255. Be it far from Thee to do according to this thing. That this signifies the Lord's horror, is evident without explication.

&2256. To cause the righteous to die with the wicked, that so the righteous be as the wicked. That this signifies that good cannot die, because evil can be separated from it, is evident from the signification of "righteous," as being good, and of "wicked," as being evil (see above, n. 2250). Hence to "cause the righteous to die with the wicked," is to make good die with evil. As this ought not to be done, and causes horror to think of, it is removed in the internal sense, and then there is presented this: that good cannot die, because evil can be separated from it.
[2] How this matter stands, is known to few, if any. Be it known that all the good a man has thought and done from infancy even to the last of his life, remains; in like manner all the evil, so that not the least of it completely perishes. Both are inscribed on his book of life (that is, on each of his memories), and on his nature (that is, his native disposition and genius). From these he has formed for himself a life, and so to speak a soul, which after death is of a corresponding quality. But goods are never so commingled with evils, nor evils with goods, that they cannot be separated; for if they should be commingled, the man would eternally perish. In relation to this the Lord exercises His providence, and when a man comes into the other life, if he has lived in the good of love and of charity, the Lord then separates his evils, and by what is good with him elevates him into heaven. But if he has lived in evils, that is, in things contrary to love and charity, the Lord then separates from him what is good, and his evils bring him into hell. Such is the lot of everyone after death; but it is a separation, and in no wise a complete removal.
[3] Moreover, as the will of man, which is the one part of his life, has been utterly destroyed, the Lord separates this destroyed part from the other which is his intellectual part, and in those who are being regenerated, implants in this intellectual part the good of charity, and through this a new will; these are they who have conscience. Thus also, speaking generally, the Lord separates evil from good. These are the arcana which are meant in the internal sense by the statement that good cannot die, because evil can be separated from it.

&2257. Be it far from Thee. That this signifies a greater degree of horror, is evident from the words being repeated; thus it also needs no explication.

&2258. Shall not the Judge of all the earth do judgment? That this signifies that the Divine good cannot do this after the manner of truth separated from good, is evident from the signification of the "Judge of all the earth," as also from the signification of "judgment." The "Judge of all the earth," signifies in the internal sense the good itself from which comes truth; which also in the representative Church was represented by the priests who were at the same time judges; for as priests they represented the Divine good, and as judges the Divine truth; but the "Judge of all the earth" means both, and this from the signification of "earth," as explained in several places in volume 1. But to prove these things now from the representatives of that church would be too tedious. "Judgment," however, signifies truth (as shown above, n. 2235). From these significations, and at the same time from the series of things in the internal sense, it is evident that "Shall not the Judge of all the earth do judgment?" signifies that the Divine good cannot do this after the manner of truth separated from good.
[2] In order to understand these things, be it known that there are two things which constitute the order of the universal heaven, and thence in the universe, namely, Good and Truth. Good is the essential of order, all the things of which are mercies. Truth is the secondary of order, all the things of which are truths. The Divine good adjudges all to heaven, but the Divine truth condemns all to hell; and therefore unless the Lord's Mercy, which is of good, were eternal, all men, however many, would be condemned. This is what is signified by the statement that the Divine good cannot do this after the manner of truth separated from good. (See also what is said concerning this in volume 1, n. 1728.)
[3] That the evil are nevertheless condemned to hell, is not because the Divine good is separated from the Divine truth, but because the man separates himself from the Divine good. For the Lord in no case sends anyone down into hell, but the man sends himself, as has been already stated a number of times. In the following respect also the Divine good is conjoined with the Divine truth: that unless the evil were separated from the good, the evil would do harm to the good, and would be continually endeavoring to destroy order: thus that the good may not be harmed, is of Mercy. This stands just as in the kingdoms of the earth. If evils were not punished, the whole kingdom would be infected with evils, and so would perish; for which reason kings and judges show more mercy in punishing evils and in expelling from society those guilty of them, than by exercising in their behalf an unseasonable clemency.

&2259. Verse 26. And Jehovah said, If I find in Sodom fifty righteous in the midst of the city, I will spare all the place for their sake. "Jehovah said," signifies perception; "If I find in Sodom fifty righteous in the midst of the city," signifies here as before, if truths are full of goods; "I will spare all the place for their sake," signifies that they will be saved.

&2260. Jehovah said. That this signifies perception, is evident from the signification of "Jehovah's saying," in the historic Word, as being representative of the Lord's perception from the Divine, and something of thought following therefrom, and some reply. (Concerning the expression "Jehovah said," see above, n. 2238.)

&2261. If I find in Sodom fifty righteous in the midst of the city. That this signifies if truths are full of goods, is evident from the signification of "fifty," as being what is full, and from the signification of "the midst of the city," as being within truth, or in truth (as explained above, n. 2252, where the same words occur). It may be supposed that a man cannot but be saved if truths are full of goods. But be it known that there are very few truths with man, and that if there are any, they have no life unless there are goods in them; and that if there are goods in them, he is saved, but from Mercy. For, as before said, the truths with man are very few; and the goods which are in them have their quality in accordance with the truths, and the man's life.
[2] Regarded in themselves, truths do not give life. It is goods that give life. Truths are only recipients of life, that is, of good. And therefore no one can ever say that he can be saved by truths (or as the common expression is, by faith alone), unless there is good in the truths which are of faith, and this good that must be in the truths must be the good of charity; hence faith itself, in the internal sense, is nothing else than charity (as shown above, n. 2231). As regards people's saying that the acknowledgment of truth is the faith that saves, be it known that with those who live in things contrary to charity, there cannot possibly be any acknowledgment but only persuasion, to which there has been adjoined the life of the love of self or of the world; thus in the acknowledgment they refer to there is not the life of faith, which is that of charity. The worst men of all-from the love of self or the world, that is, for the sake of being eminent above others in what is called intelligence and wisdom, and thus of winning honors, reputation, and gains-can learn the truths of faith, and confirm them by many things; but still with them these truths are dead.
[3] The life of truth, and thus of faith, is solely from the Lord, who is life itself. The Lord's life is mercy, which is that of love toward the universal human race. In the Lord's life those can in no wise have part who although they profess the truths of faith despise others in comparison with themselves, and who, when their life of the love of self and of the world is touched, hold the neighbor in hatred, and take delight in his loss of wealth, of honor, of reputation, and of life. But the case with the truths of faith is that by means of them man is regenerated, for they are the veriest vessels recipient of good. Such therefore as are the truths, and such as are the goods in the truths, and such as is their conjunction and the consequent capability of being perfected in the other life, such is the state of blessedness and happiness after death.

&2262. I will spare all the place for their sake. That this signifies that they will be saved, follows from the series as a conclusion, and thus without explication. "Place" signifies state (as shown above, n. 1273, 1378), and therefore it is here said the "place" instead of the "city," to signify that they who are in such a state would be saved.

&2263. Verse 27. And Abraham answered and said, Behold I pray I have taken upon me to speak unto my Lord, and I am dust and ashes. "Abraham answered and said," signifies the Lord's thought from the human; "Behold I pray I have taken upon me to speak unto my Lord, and I am dust and ashes," signifies the humiliation of the human as to its relative quality.

&2264. Abraham answered and said. That this signifies the Lord's thought from the human, is evident from the signification of "Abraham" in this chapter, as being the Lord in respect to the human, concerning which several times above.

&2265. Behold I pray I have taken upon me to speak unto my Lord, and I am dust and ashes. That this signifies the humiliation of the human as to its relative quality, is evident. The Lord's state in the human (or His state of humiliation), and the Lord's state in the Divine (or His state of glorification), have been treated of several times before; and it has been shown that in His state of humiliation the Lord spoke with Jehovah as with another; but in His state of glorification, as with Himself (n. 1999). As in the present passage Abraham (as before said) represents the Lord in His human, it is said in that state that relatively to the Divine the human is dust and ashes; on which account that state is also called His state of humiliation. The humiliation results from the self-acknowledgment that one is relatively of such a character. By the human in this place is not meant the Divine Human, but the human which the Lord derived from the mother, and which He utterly expelled, and put on in its stead the Divine Human. It is the former human, namely, the maternal human, of which "dust and ashes" are here predicated. (See what has been said above at n. 2159.)

&2266. Verse 28. Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for five? And He said, I will not destroy it if I find there forty and five. "Peradventure there shall lack five of the fifty righteous," signifies if there should be somewhat less; "wilt thou destroy all the city for five?" signifies, shall man perish for the little which is wanting? "and He said, I will not destroy it if I find there forty and five," signifies that he should not perish if good and truth could be conjoined together.

&2267. Peradventure there shall lack five of the fifty righteous. That this signifies if there should be somewhat less, is evident from the signification of "five," as being a little, or less (in regard to which signification of this number, see volume 1, n. 649). What the "fifty righteous" signify, has been shown above (n. 2252).

&2268. Wilt Thou destroy all the city for five? That this signifies shall man perish for the little which is wanting, is evident from the signification of "five" as being a little (as just stated); and from the signification of a "city," as being truth, also explained before. In regard to the truths in it the human mind is compared in the Word to a "city," and is also so called; and in regard to the goods which are in the truths, it is compared to the inhabitants of the city, and the goods are also so called; for the case as regards these is much the same. If the truths which are in man's memories, and in the thoughts of his mind, are devoid of goods, they are like a city without inhabitants, and are in the same way vacant and empty. Nay, even of the angels it may be declared that when a man lives in love to the Lord, and in charity toward the neighbor, they dwell as it were in his truths, and insinuate affections of good from the Lord; for they are delighted to dwell thus, that is, to live with such men. Very different is it with those who are in some truths, but in no goods of charity.

&2269. And He said, I will not destroy it if I find there forty and five. That this signifies that man should not perish if good and truth could be conjoined together, is evident from the signification of the number forty-five, as being conjunction. It has been already shown that the simple numbers retain their signification even when they are multiplied; and that consequently the greater numbers have a signification similar to that of the less; and such is the case with forty-five, which number is compounded by the multiplication of five into nine; and as it has been compounded by the multiplication of five into nine, it has the same signification as have "five" and "nine." That "five" signifies a little, was shown above (n. 649), and that "nine" signifies conjunction, or what is conjoined (n. 2075); and thus the signification here is: If goods have in some measure been conjoined with truths. That in the Word numbers signify actual things, or states, is evident from what was said about fifty (n. 2252); also from what has been shown before concerning numbers (n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988).
[2] It is because "five" signifies a little, and "forty-five" conjunction, that the very setting forth of these numbers in this verse is of such a nature, for it is said, "Peradventure there shall lack five of the fifty righteous;" and by this is signified, If there should be somewhat less; and then it is said, "Wilt Thou destroy all the city for five?" by which is signified, Shall they perish for the little which is wanting? For as "five" signifies a little, this number is not employed again, but it is said, "I will not destroy it if I find there forty and five;" by which is signified that they would not perish if good and truth could be conjoined together. The reason also of its being said here "forty and five," and not "if there lack five of fifty," is because "five" not only signifies a little (as was shown, n. 649), but also signifies disjunction (as was likewise shown in volume 1, n. 1686); and therefore in order that not disjunction, but conjunction, might be signified, this number forty-five is named; for "forty-five" denotes some conjunction, as stated above; and thus in the internal sense all things follow on in a beautiful sequence Of their own.
[3] As regards the conjunction of good with truth, it is an arcanum which cannot be described so that it can be grasped by the ordinary comprehension. It must be told in a few words. The more genuine and pure the truth, the better can the good which is from the Lord be adapted into it as its recipient vessel; but the less genuine and pure the truth, the less can the good which is from the Lord be adapted into it; for they must correspond to each other, and the conjunction of the two is effected according to the correspondence. Goods cannot possibly be insinuated into falsities, nor evils into truths, as their recipient vessels; for they are of a contrary character and nature, the one casting out the other as its enemy; nay, should they attempt to conjoin themselves together, the one would spew out the other, that is to say, good would spew out evil as if it were poison, and evil would spew out good as if it were an emetic. Such enmity between good and evil has been provided by the Lord in order to prevent the possibility of their being commingled, for if they were commingled, the man would perish. In the deceitful and in hypocrites they are not far from being conjoined together, but still precautions are taken by the Lord in order to prevent their being so conjoined. This is the reason why in the other life those who are deceitful and those who are hypocrites suffer things more direful than those which are suffered by any others.

&2270. Verse 29. And he added yet to speak unto Him, and said, Peradventure forty shall be found there; and He said, I will not do it for forty's sake. "He added yet to speak unto Him," signifies thought; "and said, Peradventure forty shall be found there," signifies those who have been in temptations; "and He said, I will not do it for forty's sake," signifies that they shall be saved.

&2271. He added yet to speak unto Him. That this signifies thought, is evident from the signification in the internal sense of "speaking." To "speak" or "speaking" is nothing else than that which flows forth from the thought; and as internal things are signified by external things-like understanding by "seeing," the understanding by the "eye," obedience by the "ear," and so forth-so thinking is signified by "speaking."

&2272. And he said, Peradventure forty shall be found there. That this signifies those who have been in temptation, is evident from the signification of the number forty, as being temptations (explained in volume 1, n. 730). How these things follow on in a series may be seen from temptations. Temptations take place to the end not only that the man may be confirmed in truths, but also that truths may be more closely conjoined with goods; for man is then battling for truths against falsities, and as he is then in interior distress and in torment, the delights of the life of cupidities and their derivative pleasures come to a cessation; and then goods flow in from the Lord, the consequence of which is that evils are at the same time regarded as abominable, and the effect of this is new thoughts of a nature contrary to those possessed before, to which the man may afterwards be bent, thus from evils to goods, and these goods be conjoined with truths. And as the conjunction of good with truth is effected by means of temptations, and as it has been said in a former verse that those would be saved with whom goods can be conjoined with truths, therefore there follows what is here said; and indeed in such words as to signify that goods and truths can be conjoined by means of temptations. This is the connection of the subject matters for those who are in the internal sense.

&2273. And He said, I will not do it for forty's sake. That this signifies that they will be saved, is evident without any unfolding of the meaning. As regards those who in the preceding verse are signified by "forty-five," it was said, "I will not destroy it if I find forty and five," and the signification was that they should not perish if goods were able to be conjoined with truths, and there here follows a statement concerning the forty: "I will not do it for forty's sake;" by which is not signified that they should be saved on account of temptations, for there are some who even undergo temptations and who yield in them; and therefore with these goods are not conjoined. I would even say that a man is not saved on account of temptations if he places anything of merit in them; for if he does this, it is from the love of self, in that he congratulates himself on their account, and believes that he has merited heaven more than others, and at the same time he is thinking of his own preeminence over others by despising others in comparison with himself; all of which things are contrary to mutual love, and therefore to heavenly blessedness.
[2] The temptations in which a man overcomes are attended with a belief that all others are more worthy than himself, and that he is infernal rather than heavenly; for while in temptations such ideas are presented to him; and therefore when after temptations he comes into thoughts contrary to these, it is an indication that he has not overcome; for the thoughts which the man has had in temptations are those to which can be bent the thoughts which he has after the temptations; and if the latter cannot be bent to the former, the man has either yielded in the temptation, or he again comes into similar ones, and sometimes into more grievous ones, until he has been reduced to such sanity that he believes he has merited nothing. Hence it is evident that by "forty" are here signified those with whom by means of temptations goods have been conjoined with truths.

&2274. Verse 30. And he said, Oh let not my Lord be angry, and I will speak: peradventure thirty shall be found there; and He said, I will not do it if I find thirty there. "And he said, Oh let not my Lord be angry, and I will speak," signifies anxiety concerning the human race; "peradventure thirty shall be found there," signifies somewhat of combat; "and He said, I will not do it if I find thirty there," signifies that these shall be saved.

&2275. And he said, Oh let not my Lord be angry, and I will speak. That this signifies anxiety concerning the state of the human race, may be seen, not so much from the words, as from the affection that belongs to them. The internal sense of the Word contains within it two things, to wit, what is spiritual, and what is celestial. That which is spiritual consists in there being comprehended, abstractedly from the letter, actual things to which the literal sense serves as an object, just as do those things which the eye sees, when they serve as objects for suggesting thought about matters of a more exalted nature. That which is celestial consists in there being solely perceived the affection that belongs to the actual things that are in the internal sense. In the former are the spiritual angels, in the latter are the celestial angels. They who are in the latter, that is, in the affection, perceive at once from the affection alone what the letter involves when it is being read by man, and from it they form for themselves celestial ideas, and this with endless variety, and in an ineffable manner, in accordance with the onflowing harmony of the celestial things of love that are in the affection. From this we may see what the Word of the Lord contains within its remote recesses. When therefore these words are read: "Oh let not my Lord be angry, and I will speak," the celestial angels at once perceive a certain anxiety, and indeed the anxiety of love toward the human race; and at the same time there are insinuated into them innumerable and ineffable things in regard to the anxiety of love which the Lord felt when He thought about the state of the human race.

&2276. Peradventure thirty shall be found. That this signifies somewhat of combat, is evident from the signification of the number thirty. That "thirty" signifies somewhat of combat, thus but a little of combat, comes from the fact that this number is compounded by the multiplication of five (by which is signified some little), and six (by which is signified labor or combat, as was shown in volume 1, n. 649, 720, 737, 900, 1709).
[2] Hence also this number, wherever read in the Word, signifies something that is relatively little; as in Zechariah:
     I said unto them, If it be good in your eyes, give me my hire; and if not, forbear; and they weighed my hire, thirty pieces of silver. And Jehovah said unto me, Cast it unto the potter, the goodly price* whereat I was valued by them; and I took the thirty silver pieces, and cast it to the potter in the house of Jehovah (Zech. 11:12-13);
denoting that they valued so little the Lord's merit, and redemption and salvation by Him. The "potter" denotes reformation and regeneration.
[3] Hence the same thirty silver pieces are spoken of in Matthew:
     They took the thirty pieces of silver, the price of Him whom they had bought from the sons of Israel, and gave them for the potter's field, as the Lord commanded me (Matt. 27:9-10);
from which it is plainly evident that "thirty" here denotes the price of what is but little valued. The valuation of a servant who was held as being of little account, was thirty shekels; as is evident in Moses:
     If the ox gore a manservant, or a maidservant, he shall give unto their master thirty shekels of silver; and the ox shall be stoned (Exod. 21:32).
Of how little account a servant was held, is evident in the same chapter (verses 20-21). In the internal sense a "servant" denotes labor.
[4] That the Levites were taken for the work of the ministerial office-which is described by the expression "one coming to exercise warfare, and to do the work in the tent"-from a "son of thirty years to one of fifty" (Num. 4:3, 23, 30, 35, 39, 43), was because "thirty" signified those who were being initiated, and who therefore could as yet exercise but little warfare as understood in the spiritual sense.
[5] So in other passages where "thirty" is named in the Word; as that they should offer "upon a son of an ox a meat-offering of three tenths" (Num. 15:9); which was because the sacrifice of an ox represented natural good (as shown above, n. 2180); and natural good is but little in comparison with spiritual good, which was represented by the sacrifice of a ram; and still less in comparison with celestial good, which was represented by the sacrifice of a lamb; in connection with which there was another rate of tenths for the meat-offering, as is evident in the same chapter (verses 4 to 6; also Num. 28:12-13, 20-21, 28-29; 29:3-4, 9-10, 14-15); which rates of tenths, or which proportions, would never have been commanded, unless they had involved heavenly arcana. In Mark also "thirty" denotes a little:
     The seed which fell into good ground yielded fruit growing up and increasing, and brought forth, one thirty, and another sixty, and another a hundred (Mark 4:8),
where "thirty" denotes a small growth, and that which has labored but little. These numbers would not have been marked out for use, unless they had contained within them the things which they signify.
* Literally, "the magnificence of the price." [Reviser.]

&2277. He said, I will not do it if I find thirty there. That this signifies that these shall be saved, is evident from the series or connection of things in the internal sense, without any unfolding of the meaning.

&2278. Verse 31. And he said, Behold I pray I have taken upon me to speak unto my Lord: peradventure twenty shall be found there; and He said, I will not destroy it for twenty's sake. "He said, Behold I pray I have taken upon me to speak unto my Lord," signifies here as before the humiliation of the human before the Divine; "peradventure twenty shall be found there," signifies if there be not anything of combat, but still there be good "and He said, I will not destroy it for twenty's sake," signifies that they will be saved.

&2279. He said, Behold I pray I have taken upon me to speak unto my Lord. That this signifies the humiliation of the human before the Divine, is evident from what was said above (n. 2265), where are the same words.

&2280. Peradventure twenty shall be found there. That this signifies if there be not anything of combat, but still there be good, is evident from the signification of "twenty." As all the numbers that are mentioned in the Word signify actual things, and states (as before said and shown in many places, see n. 2252), so also does "twenty;" and what it signifies can be seen from its derivation, namely, from twice ten. "Ten" in the Word, as also "tenths," signify remains, by which is meant everything good and true that the Lord insinuates into man from infancy even to the end of his life, and which are treated of in the following verse. Twice ten, or double tenths, that is, twenty, signify the same, but in a higher degree, namely, good.
[2] Goods of three kinds are signified by remains, namely, the goods of infancy, the goods of ignorance, and the goods of intelligence. The goods of infancy are those which are insinuated into man from his very birth up to the age in which he is beginning to be instructed and to know something. The goods of ignorance are what are insinuated when he is being instructed and is beginning to know something. The goods of intelligence are what are insinuated when he is able to reflect upon what is good and what is true. The good of infancy exists from the man's infancy up to the tenth year of his age; the good of ignorance, from this age up to his twentieth year. From this year the man begins to become rational, and to have the faculty of reflecting upon good and truth, and to procure for himself the good of intelligence. 
[3] The good of ignorance is that which is signified by "twenty," because those who are in the good of ignorance do not come into any temptation for no one is tempted before he is able to reflect, and in his own way to perceive the nature of good and truth. Those who have received goods by means of temptations have been treated of in the two immediately preceding verses; those who have not been in temptations, and yet have good, are now treated of in this verse. 
[4] As those who have this good, which is called the good of ignorance, are signified by "twenty," all those who went forth from Egypt were reckoned from "a son of twenty years" and upward; or as it is expressed, "everyone going forth into the army," by whom are meant those who were no longer in the good of ignorance, concerning whom we read in Numbers (1:20, 24, 26, 28, 30, 32, 34, 38, 40, 42, 45; 26:4); and also that all those who were more than twenty years old died in the wilderness (32:10, 11), because evil could be imputed to them, and they represented those who yield in temptations; as well as that the valuing made of a male, from "a son of five years" to "a son of twenty years" was "twenty shekels" (Lev. 17:5); and another valuing from "a son of twenty years" old to one of sixty was fifty shekels (verse 3). 
[5] As regards the before-mentioned goods, namely those of infancy, of ignorance, and of intelligence, the case is this. The good of intelligence is the best, for this is of wisdom the good which precedes it, namely that of ignorance, is indeed good, but as there is but little of intelligence in it, it cannot be called the good of wisdom; and as for the good of infancy, it is indeed good in itself, but still it is less good than the other two; for as yet there is not any truth of intelligence adjoined to it, and thus it has not become any good of wisdom, but it is only a plane for being able to become so; for it is the knowledges of good and truth that cause a man to be wise as a man. Infancy itself, by which is signified innocence, does not belong to infancy, but to wisdom; as can be better seen from what will be said about little children in the other life, at the end of this chapter. 
[6] By "twenty," in this verse, as has been said, there is signified no other good than the good of ignorance which good is not only declared to be with those who are under their twentieth year, as already said, but also with all who are in the good of charity and at the same time in ignorance of truth, as are those within the church who are in the good of charity, but from whatever cause, do not know what the truth of faith is; as is the case with very many of those who think devoutly about God and kindly about the neighbor; and as is also the case with all outside the church, who are called Gentiles, and who in like manner live in the good of charity. Both the latter and the former, although not in the truths of faith, yet being in good, are in the faculty of receiving the truths of faith in the other life equally as are little children; for their understanding has not as yet been tainted with principles of falsity, nor their will so confirmed in a life of evil, because they are ignorant of its being falsity and evil; and the life of charity is attended with this: that the falsity and evil of ignorance may be easily bent to truth and good. Not so is it with those who have confirmed themselves in things contrary to the truth, and at the same time have lived a life in things contrary to good.
[7] In other cases by "two tenths" in the Word is signified good both celestial and spiritual, good celestial and thence spiritual by the two tenths of which every loaf of the showbread or bread of faces was prepared (Lev. 24:5), and spiritual good by the two tenths of the meat-offering with the sacrifice of the ram (Num. 15:6; 28:12, 20, 28; 29:3, 9, 14), concerning which, of the Lord's Divine mercy elsewhere.

&2281. And He said I will not destroy it for twenty's sake. That this signifies that they will be saved, is evident from the series of things in the internal sense, and thus without any unfolding of the meaning.

&2282. Verse 32. And he said, Oh let not my Lord be angry, and I will speak but this once: peradventure ten shall be found there; and He said, I will not destroy it for ten's sake. "He said, Oh let not my Lord be angry, and I will speak but this once," signifies anxiety still continued concerning the state of the human race; "peradventure ten shall be found there," signifies if there should still be remains; "and He said, I will not destroy it for ten's sake," signifies that they will be saved.

&2283. He said, Oh let not my Lord be angry, and I will speak but this once. That this signifies anxiety still continued concerning the state of the human race, is evident from the affection of these words, as shown above (n. 2275), where the same words occur.

&2284. Peradventure ten shall be found there. That this signifies if there should still be remains, is evident from the signification of the number "ten," as being remains (explained in volume 1, n. 576, 1738). What remains are has been stated and shown before in various places (as in n. 468, 530, 560, 561, 660, 661, 1050, 1738, 1906), namely, that they are all the good and all the truth with man which lie stored up in his memories and in his life.
[2] It is well known that there is nothing good and nothing true, except from the Lord; and also that what is good and true is continually inflowing from the Lord into man, but that it is received in various ways, and in fact in accordance with the life of evil, and in accordance with the principles of falsity in which the man has confirmed himself. These are what either quench, or stifle, or pervert the goods and truths that are continually flowing in from the Lord. Lest therefore goods should be commingled with evils, and truths with falsities (for if they were commingled the man would perish eternally), the Lord separates them, and stores up in his interior man the goods and truths which the man receives; whence He will never permit them to come forth so long as the man is in evil and falsity, but only at such a time as he is in a holy state, or in some anxiety, sickness, or other trouble. These things which the Lord has thus stored up with man are what are called "remains," of which very much mention is made in the Word; but it has not yet been known to anyone that this is what they signify.
[3] According to the quality and quantity of the remains-that is, of the good and truth with a man-does he enjoy bliss and happiness in the other life; for, as has been said, these remains are stored up in his interior man, and they are opened at the time when the man has left corporeal and worldly things behind. The Lord alone knows the quality and extent of the remains in a man; the man himself cannot possibly know this, for at the present day man is of such a character that he is able to counterfeit what is good, while within there is nothing but evil; and a man may also appear to be evil and yet have good within. On this account no man is ever allowed to judge concerning the quality of the spiritual life of another, for the Lord alone, as before said, knows this; but everyone may judge of another in regard to the quality of his moral and civil life, for this concerns society.
[4] It is very common for those who have taken up an opinion respecting any truth of faith, to judge of others that they cannot be saved, unless they believe as they do-a judgment which the Lord has forbidden (Matt. 7:1-2). On the other hand, I have learned from much experience that men of every religion are saved, provided that by a life of charity they have received remains of good and of apparent truth. This is what is meant by its being said that if ten were found, they should not be destroyed for the ten's sake; by which is signified that they would be saved if there were remains.
[5] The life of charity consists in thinking kindly of another, and in wishing him well; and in perceiving joy in oneself from the fact that others also are saved. But those have not the life of charity who desire that none should be saved except those who believe as they do; and especially is this the case with those who are indignant that it is otherwise. This may be seen from the mere fact that more from the Gentiles are saved than from Christians; for those Gentiles who have thought kindly of their neighbor and have wished well to him, receive the truths of faith in the other life better than those who are called Christians, and acknowledge the Lord more than Christians do. For nothing is more delightful and blessed to the angels than to instruct those who come from the earth into the other life.

&2285. I will not destroy it for ten's sake. That this signifies that they will be saved, is evident from the series of the things in the internal sense, and thus without any unfolding of the meaning.

&2286. Verse 33. And Jehovah went when He had completed His speaking unto Abraham; and Abraham returned unto his place. "Jehovah went when He had completed His speaking unto Abraham," signifies that this state of perception in which the Lord was, then ceased to be such; "and Abraham returned unto his place," signifies that the Lord returned into the state in which He had been before He perceived these things.

&2287. Jehovah went when He had completed His speaking unto Abraham. That this signifies that this state of perception in which the Lord was, then ceased to be such, is evident from the signification of "speaking," and from the representation of Abraham. "To speak," in the internal sense, signifies to think (as shown above, n. 2271); but here it signifies to perceive, because it is declared of Jehovah that He "had completed His speaking" to Abraham; for the thought was from perception, as before said, and the perception was from the Lord's internal, which was Jehovah. But "Abraham" in this chapter represents the Lord in the human state, as often stated above. From this we can see that by its being said that "Jehovah went when He had completed His speaking unto Abraham," nothing else is signified in the internal sense than that the state of perception in which the Lord had been, then came to its close and completion. The reason why the Lord's perception and thought are so much treated of in this chapter in the internal sense, may be seen above (n. 2249).

&2288. Abraham returned to his place. That this signifies that the Lord returned into the state in which He had been before He perceived these things, is evident from the representation of Abraham in this chapter, as being the Lord in the human state; and from the signification of a "place," as being a state (as shown above, volume 1, n. 1273, 1378); thus to "return to his place," in the internal sense, here signifies to return to the state in which He had been before. That while He lived in this world the Lord had two states, namely, a state of humiliation and a state of glorification, has been said and shown before. His state of humiliation was when He was in the human which He took by inheritance from the mother; His state of glorification was when He was in the Divine which He had from Jehovah His Father. The former state, namely, that of the human from the mother, the Lord altogether put off, and put on the Divine Human, when He passed out of the world, and returned to the Divine Itself, in which He was from eternity (John 17:5), together with the Human made Divine; from both of which comes the Holy which fills the universal heaven. Thus from the Divine Itself and the Divine Human, by means of the proceeding Holy, He directs the universe.

&2289. CONCERNING THE STATE OF LITTLE CHILDREN IN THE OTHER LIFE.          
I have been given to know with certainty that all little children in the wide world who die, are raised again by the Lord and are taken up into heaven, and there are brought up and instructed among angels who have the care of them, and that they also grow up in proportion to their advance in intelligence and wisdom. From this we can see how immense is the Lord's heaven from little children alone; for they are all instructed in the truths of faith and in the goods of mutual love, and become angels.

&2290. They who know nothing about the state of the life after death may suppose that little children are in angelic intelligence and wisdom as soon as they come into the other life; but I have been instructed by much experience that such is not the case. Those who die not long after birth are of an infantile mind, almost as on earth, nor do they know anything more; for they possess only the faculty of knowing, and from this of understanding, and from this of being wise; which faculty is more perfect because they are not in the body, but are spirits. That they are so when they first come into heaven, has not merely been told, but has also been shown me; for of the Lord's Divine mercy little children have on several occasions been sent to me in choirs, and I have also been allowed to read to them the Lord's Prayer; and at the same time I have been given to perceive how the angels in whose company they were, insinuated into their tender and novitiate ideas the meaning of the things which are in this Prayer, and filled them, so far as the little ones were able to receive; and afterwards how the capacity was given the little ones of thinking such things as it were from themselves.

&2291. The nature of their tender understanding was also shown me when I was praying the Lord's Prayer; and they then inflowed into the ideas of my thought from their own understanding, which was so tender that they understood scarcely anything beyond the sense of the words. Yet their ideas in that tenderness were capable of being opened even to the Lord, that is, even from the Lord, for the Lord inflows into the ideas of little children especially, from the inmosts; for nothing has as yet closed their ideas, as is the case with adults; no principle of falsity against the understanding of truth, and no life of evil against the reception of good, and thus not against becoming wise.

&2292. From all this we can see that little children do not come into the state of angels immediately after death; but that they are introduced successively, by means of the knowledges of good and truth, and this in accordance with all heavenly order; for the very least of all the things of their natural disposition are there most exquisitely perceived; and according to all the movements of their inclination both in general and in particular they are impelled to receive the truths of good and the goods of truth, and this under the Lord's constant oversight.

&2293. Especially are they all the time initiated into knowing no other Father, and thereafter in acknowledging no other than the Lord alone, and that they have life from Him; for that they are lives, that is, truly human and angelic lives, is from the intelligence of truth and the wisdom of good, which they have solely from the Lord. Hence it is that they know no otherwise than that they have been born in heaven.

&2294. Many times when children have been with me in choirs, they being as yet quite infantile, they have been heard as a tender something devoid of order, so that they did not as yet act as a one, as they do afterwards when they become older; and what surprised me, the spirits about me could not refrain from trying to lead them to think and to speak. Such a desire is innate in spirits. But I often noticed that the little children resisted, not being willing to think or speak in such a way. I have often observed this refusal and resistance attended with a kind of indignation, and when any ability to speak was granted them they merely said that it was not so. I have been instructed that such is the temptation of little children in the other life, to accustom and inaugurate them not only in the resisting of falsity and evil, but also in not allowing themselves to think, speak, and act from others, and thus in not suffering themselves to be led by any other than the Lord alone.

&2295. When little children are not in that state, but in a more interior sphere, namely, the angelic sphere, they cannot possibly be infested by spirits; even if they are in the midst of them. Moreover the little children who are in the other life are sometimes sent by the Lord to little children on earth (although the little child on earth is quite unaware of it), and those little ones of heaven are in the highest degree delighted with these little ones of earth.

&2296. The manner in which all things are insinuated into the little ones of the other life by means of delightful and pleasant things suited to their genius, has also been shown me; for I have been permitted to see the little children most beautifully clothed, having their bosoms and tender arms encircled with garlands of flowers that were resplendent with the most pleasing and heavenly colors. Once also I was permitted to see the little children with their maiden educatresses in a paradisal garden, that consisted not so much of trees, as of laurel espaliers and of bowers thus formed; beautifully laid out with paths that led toward the more interior parts; and I also saw the little children themselves, clothed as above described; and when they entered the garden the flower arch above the entrance shone most joyously. From this we can see the nature of their deliciousnesses, and also that by means of pleasant and delightful things they are introduced into the goods of innocence and charity, which are continually being insinuated by the Lord into those delightful and pleasant things.

&2297. Moreover, as the little children are perfected, they are encompassed with atmospheres in accordance with the state of their perfection. (That in the other life there are atmospheres of endless variety and ineffable beauty, may be seen from experience in Volume 1, n. 1621.) Especially are there presented to their atmospheres as of sporting little children in least forms, not visible, but perceptible only by an inmost idea; from which they receive this heavenly idea: that everything around them is alive, and that they are in the Lord's life, and this idea affects their deepest being with happiness.

&2298. It has been shown me by a method of communication that is familiar in the other life of what nature are the ideas of little children when they see any objects. They were as if everything was alive, so that they had life in every idea of their thought. I also perceived that little children on earth have very similar ideas when they are at play; for as yet they have not reflection, such as adults have, as regards that which is devoid of life.

&2299. Especially are the little children instructed by means of representatives adapted to their various genius; and how beautiful these are, and at the same time how full of wisdom from within, no one can possibly believe. In this way there is by degrees insinuated into them an intelligence that draws its soul from good. I may here mention one representative only that I was permitted to see, from which the nature of the rest may be inferred. They represented the Lord rising out of the sepulcher, and at the same time the unition of His Human with the Divine; which was done in a manner so wise as to surpass all human wisdom, and at the same time in an innocent infantile manner. They presented also the idea of a sepulcher, but not at the same time the idea of the Lord, except so remotely that it was scarcely perceived that it was the Lord, except as it were from afar; for the reason that in the idea of a sepulcher there is something funereal, which they thus removed. They afterwards in the most discreet manner admitted into the sepulcher something of an atmospherical nature, yet appearing thinly aqueous, by which they signified, also with becoming remoteness, spiritual life in baptism. I afterwards saw represented by them the Lord's descent to the bound, and His ascent with the bound into heaven; and this with incomparable sagacity and piety. A child-like feature of the representation was that when they represented the Lord among the bound in the lower earth, they let down cords that were almost invisible, and that were very soft and tender, with which to lift the Lord in His ascent; with a constant holy fear lest anything in the representative should touch upon something in which there was not what is spiritual celestial. Besides other representatives wherein the little ones are, and by which, as well as by sports of infancy adapted to their various dispositions, they are brought into knowledges of truth and affections of good.

&2300. Moreover little children are of diverse genius and of diverse natural disposition, and this from what they inherit from their parents, and by succession from grandparents and great-grandparents; for the actual life with parents, confirmed by habit, becomes a second nature, and is implanted hereditarily in the infants, and this is the source of their diverse tendencies.

&2301. Speaking generally, little children are of a genius either celestial or spiritual. Those of a celestial genius are well distinguished from those of a spiritual genius. The former think, speak, and act more softly, so that hardly anything appears except a fluent something from the love of good to the Lord and toward other little children; but the latter do not think, speak, and act so softly, but something as it were winged and vibratile shows itself in all their doings; and is also evident from their indignation; besides other characteristic differences. Thus every little child has a natural disposition different from that of every other, and each is educated according to his natural disposition.

&2302. There are certain and numerous societies of angels who have the care of little children; and which are chiefly from the female sex, who had loved them very tenderly in the life of the body. The little children who are more virtuous than others, by an established custom they offer to the Lord.

&2303. Angelic spirits who were above in front spoke with me in angelic speech not distinguished into words, saying that their state was a state of the tranquillity of peace, and that there were also little children among them, and that they were conscious of blessedness from being in association with them; these spirits also were of the female sex. They said further concerning infants on earth, that directly after birth angels from the heaven of innocence are with them; in the succeeding age angels from the heaven of the tranquillity of peace; and afterwards those who are from the societies of charity; and then, as the innocence and charity with the young children decrease, other angels are with them; and at length, when they become older and enter into a life foreign to charity, angels are indeed present, but more remotely, and this in accordance with the ends of life, which the angels especially regulate by continually insinuating good ones, and turning aside evil ones; and they flow in more nearly or more remotely, in proportion as they can or cannot do this.

&2304. Many may suppose that in the other life the little children remain such, and are as little children among the angels. They who do not know what an angel is, may have been confirmed in this opinion by the images that are common in churches and elsewhere, where angels are represented as little children. Very different however is the actual truth. It is intelligence and wisdom that make an angel, and so long as the little children have not these they are indeed with the angels, but are not angels. But when they have become intelligent and wise, then for the first time do they become angels; and it is a wonderful fact that they then do not appear as little children, but as adults; for they are then no longer of an infantile genius, but of a more adult angelic one. Intelligence and wisdom are attended with this result, for it is understanding and judgment, and a life according thereto, that cause everyone to appear to himself and to others as an adult; as everyone can see.
[2] I have not only been informed by the angels that such is the case, but I have also spoken with a certain one who had died when an infant, and yet then appeared as an adult. The same also spoke with his brother who had died in adult age, and this from so much mutual brotherly love that his brother could not refrain from tears, saying that he perceived no otherwise than that it was love itself that was speaking. Besides other examples not necessary to mention.

&2305. There are some who suppose that innocence is the same as infancy, for the reason that the Lord said of little children that of such is heaven; and that they who do not become as little children cannot enter into the kingdom of the heavens. But they who so imagine do not know the internal sense of the Word, nor therefore what is meant by "infancy." By "infancy" is meant the innocence of intelligence and wisdom, which is such that they acknowledge that they have life from the Lord alone, and that the Lord is their only Father; for that man is man is from the intelligence of truth and the wisdom of good, which he has solely from the Lord. Innocence itself, which in the Word is called "infancy," has no existence or abode except in wisdom; so much so that the wiser one is, the more innocent he is; on which account the Lord is innocence itself, because wisdom itself.

&2306. As regards the innocence of little children, being as yet devoid of intelligence and wisdom it is only a kind of plane for receiving genuine innocence, which they receive by degrees as they become wise. The quality of the innocence of little children has been represented to me by a wooden something almost void of life, which is vivified in proportion as they are perfected by means of knowledges of truth and affections of good. The quality of genuine innocence was afterwards represented by a most beautiful little child, full of life, and naked; for the innocent themselves, who are in the inmost heaven, and thereby are nearest the Lord, appear before the eyes of other angels no otherwise than as little children, and indeed naked; for innocence is represented by the nakedness of which they are not ashamed, as we read of the first man and his wife in paradise. In a word, the wiser the angels are, the more innocent they are; and the more innocent they are, the more do they appear to themselves as little children. Hence it is that in the Word innocence is signified by "infancy." But concerning the state of innocence, of the Lord's Divine mercy hereafter.

&2307. Concerning little children I have inquired of the angels whether they are pure from evils, seeing that they have no actual evil, as adults have. But I was told that they are equally in evil; nay, that they too are nothing but evil; but that they, like all the angels, are withheld from evil and are kept in good by the Lord, insomuch that it appears to them as if they were in good from themselves. And therefore also the little children, after they have become adults in heaven, in order to prevent them from being of the false opinion regarding themselves that the good in them is from themselves, and not from the Lord, are sometimes remitted into their evils which they have received by inheritance, and are left in them until they know, acknowledge, and believe, that the truth is as has been said. A certain one also who had died when an infant, but had grown up in heaven, was of a similar opinion; and therefore he was remitted into the life of the evils inborn in him, and it was then given me to perceive from his sphere that he had a disposition to domineer over others, and that he esteemed lascivious things as of no account; which were evils that he had inherited from his parents. But after he had acknowledged that such was his nature, he was again received among the angels with whom he had been before.

&2308. No one ever suffers punishment in the other life on account of hereditary evil, because it is not his, and therefore he is not to blame for being of such a nature; but everyone suffers on account of the actual evil which is his own, and consequently for so much of the hereditary evil as he has appropriated to himself by actual life (as before said, n. 966). It is not therefore for the sake of punishment that the little children on becoming adult are remitted into the state of their hereditary evil; but that they may know that of themselves they are nothing but evil, and that it is of the Lord's mercy that they are taken away from the hell that is with them into heaven; and that they are not in heaven by their own merit, but of the Lord; and thereby to prevent them from boasting before others of the good that is in them; for this is contrary to the good of mutual love, as it is contrary to the truth of faith.

&2309. From what has been adduced we can see what is the nature of the education of little children in heaven, namely, that by means of the intelligence of truth and the wisdom of good they are introduced into the angelic life, which is love to the Lord, and mutual love, in which loves there is innocence. But how contrary is the education of little children on earth, with many, has been evidenced from this one example. I was in the street of a great city, and saw little boys fighting with one another. A crowd gathered and looked on with much pleasure; and I was informed that the parents themselves urge on their little boys to such fights. The good spirits and angels who saw these things through my eyes were so averse to them that I perceived their horror, especially at the fact that the parents incite them to such things; saying that thus in their earliest age they extinguish all the mutual love and all the innocence which little children receive from the Lord, and initiate them into hatred and revenge; consequently that they deliberately shut out their children from heaven, where there is nothing but mutual love. Let parents therefore who wish well to their children beware of such things.
     At the end of the preceding seventeenth chapter of Genesis the Last Judgment is treated of, and at the end of this eighteenth chapter the state of little children in the other life-in both cases from experience of things which have been seen and heard in the world of spirits and in the heaven of angels.
 
&2310. CHAPTER 19
          
The Internal Sense of the Word has already been many times treated of; but I am aware that few can believe that there is such a sense in everything of the Word, not only in the prophetical, but also in the historical parts. That there is such a sense in the prophetical parts can more easily be believed, because in them there is not so connected a series of things, and there are also strange expressions in them, from which everyone may conjecture that they contain within them some secret meaning. But that there is also such a sense in the historical parts, does not so easily appear, both because this has hitherto come into no one's mind, and because the historical parts are such as to keep the attention fixed on themselves, and thereby to draw away the mind from thinking that anything of a deeper nature is there stored up; and also because the historicals are truly such as related.
[2] Nevertheless no one can fail to infer that within these parts of the Word also there is what is heavenly and Divine, and which does not shine forth; first, from the fact that the Word was sent down by the Lord through heaven to man, and therefore differs in its origin (and what the nature of this origin is, and that it is so different and distant from the literal sense as not even to be seen, and consequently not acknowledged, by those who are merely worldly, will be shown by many things in what follows); secondly, from the fact that the Word, being Divine, has not been written for man only, but also for the angels with man, in order that it might serve not only for use to the human race, but also for use to heaven; and that in this way the Word is a medium uniting heaven and earth. This union takes place by means of the church, and in fact by means of the Word in the church, which is for this reason such as it is, and is distinguished from all other writing.
[3] As regards the historical parts specifically, unless they in like manner contained Divine and heavenly things in a sense abstracted from the letter, they could never be acknowledged by anyone who thinks more deeply to be the inspired Word, even as to every jot. Would anyone say that the abominable affair of Lot's daughters, treated of at the end of this chapter, would be related in a Divine Word? or Jacob's peeling rods and making the white appear, and placing them in the watering-troughs, that the flock might bear partly-colored, speckled, and spotted young? Besides many other things in the rest of the books of Moses, of Joshua, the Judges, Samuel, and the Kings, which would be of no importance, and in regard to which it would be a matter of indifference whether they were known or not known, unless they enfolded deeply within them a secret Divine meaning. If it were not for this, they would differ in no respect from other historical narratives, which have sometimes been so written that they seem more effective.
[4] As the learned world is unacquainted with the fact that Divine and heavenly things lie hidden even within the historical parts of the Word, were it not for the holy veneration for the books of the Word which has been impressed upon them from childhood, they would be quite ready to say in their hearts that the Word is not holy except solely from that fact; when yet it is not from that, but because there is within it an internal sense which is heavenly and Divine, and which causes it to unite heaven with earth, that is, angelic minds with human minds, and thereby these latter with the Lord.

&2311. That the Word is of such a nature, and that it is in this way distinct from all other writing, may be seen also from the fact that not only do all the names signify actual things (as shown above, n. 1224, 1264, 1876, 1888), but all the words also have a spiritual sense; and they thus signify another thing in heaven from what they do on earth, and this most constantly, in both the prophetical and the historical parts. When these names and words are set forth in their heavenly sense in accordance with their constant signification in the whole Word, there comes forth an internal sense which is the angelic Word. This twofold sense of the Word is circumstanced as are the body and the soul; the literal sense is like the body, and the internal sense is like the soul; and as the body lives by means of the soul, so does the literal sense by means of the internal sense. Through the internal sense the Lord's life inflows into the literal sense, in accordance with the affection of him who is reading it. Hence it is evident how holy is the Word, although it does not appear so to worldly minds.
     
     GENESIS 19

     1. And the two angels came to Sodom in the evening; and Lot was sitting in the gate of Sodom; and Lot saw, and rose up to meet them, and he bowed himself with his face to the earth.
     2. And he said, Behold I pray my lords, turn aside, I pray, to the house of your servant, and pass the night, and wash your feet; and in the morning ye shall rise, and go on your way; and they said, Nay, for we will pass the night in the street.
     3. And he urged them exceedingly; and they turned aside unto him, and came to his house; and he made them a feast, and baked unleavened [bread]; and they did eat.
     4. Scarcely yet were they lain down when the men of the city, the men of Sodom, compassed the house about, from a boy even to an old man, all the people from the uttermost part.
     5. And they cried unto Lot, and said unto him, Where are the men that came unto thee this night? Bring them out unto us, that we may know them.
     6. And Lot went out unto them to the door and shut the door behind him.
     7. And he said, I pray you, my brethren, do not wickedly.
     8. Behold I pray I have two daughters, who have not known man; let me I pray bring them out unto you, and ye may do unto them as is good in your eyes; only unto these men do not anything; for therefore are they come under the shadow of my roof.
     9. And they said, Come on. And they said, Is one come to sojourn, and shall he judge indeed? Now will we do worse to thee than to them. And they pressed upon the man, upon Lot, exceedingly; and drew near to break open the door.
     10. And the men put forth their hand, and brought Lot into the house to them, and shut the door.
     11. And the men who were at the door of the house they smote with blindness, from small even to great; and they labored to find the door.
     12. And the men said unto Lot, Hast thou yet anyone here? Son-in-law, thy sons, and thy daughters, and whomsoever thou hast in the city, bring them out of the place.
     13. For we will destroy this place, because their cry is become great before Jehovah; and Jehovah hath sent us to destroy it.
     14. And Lot went out, and spoke to his sons-in-law that were to marry his daughters, and said, Up, get you out of this place, for Jehovah will destroy the city. And he was in the eyes of his sons-in-law as one that jested.
     15. And when the dawn arose the angels pressed Lot to hasten, saying, Arise, take thy wife, and thy two daughters that are found, lest thou be consumed in the iniquity of the city.
     16. And he lingered; and the men laid hold of his hand, and of the hand of his wife, and of the hand of his two daughters, in the clemency of Jehovah upon him, and they led him forth, and set him without the city.
     17. And it came to pass, when they were leading them forth abroad, that he said, Escape for thy life; look not back behind thee, and stay not in all the plain; escape to the mountain, lest thou be consumed.
     18. And Lot said unto them, Nay I pray my lords.
     19. Behold I pray thy servant hath found grace in thine eyes, and thou hast made thy mercy great, which thou hast done with me, to make alive my soul, and I cannot escape to the mountain, lest peradventure evil cleave to me, and I die.
     20. Behold I pray this city is near to flee thither, and it is a little one; let me, I pray, escape thither-is it not a little one? And my soul shall live.
     21. And he said unto him, Behold I have accepted thy face as to this word also, that I will not overthrow the city of which thou hast spoken.
     22. Hasten, escape thither, for I cannot do anything until thou be come thither. Therefore he called the name of the city Zoar.
     23. The sun was gone forth upon the earth, and Lot came to Zoar.
     24. And Jehovah caused it to rain upon Sodom and upon Gomorrah brimstone and fire from Jehovah out of heaven.
     25. And He overthrew those cities, and all the plain, and all the inhabitants of the cities, and the growth of the ground.
     26. And his wife looked back behind him, and became a pillar of salt.
     27. And Abraham rose up early in the morning, unto the place where he had stood before Jehovah.
     28. And he looked against the faces of Sodom and Gomorrah, and against all the faces of the land of the plain, and he saw and behold the smoke of the land went up, as the smoke of a furnace.
     29. And it came to pass when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot dwelt.
     30. And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters.
     31. And the firstborn said unto the younger, Our father is old, and there is no man in the earth to come unto us according to the way of all the earth.
     32. Come, let us make our father drink wine, and let us lie with him, and let us quicken seed from our father.
     33. And they made their father drink wine that night; and the firstborn went in, and lay with her father; and he knew not when she lay down, nor when she arose.
     34. And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I, lay yesternight with my father; let us make him drink wine this night also, and go thou in and lie with him, and let us quicken seed from our father.
     35. And they made their father drink wine that night also; and the younger arose, and lay with him; and he knew not when she lay down nor when she arose.
     36. And the two daughters of Lot conceived by their father.
     37. And the firstborn bare a son, and called his name Moab: he is the father of Moab even unto this day.
     38. And the younger she also bare a son, and called his name Ben-ammi: he is the father of the sons of Ammon unto this day.

&2312. THE CONTENTS.     
In this chapter, in the internal sense, by "Lot" is described the state of the Spiritual Church which is in the good of charity but in external worship: how in course of time it declines.

&2313. The First State of that church: that they are in the good of charity and acknowledge the Lord, and that from Him they are confirmed in good (verses 1-3); and are saved (verse 12). The Second State: that with them evils begin to act against goods, but they are powerfully withheld from evils and kept in goods by the Lord (verses 14-16). Their weakness is described (verse 17); that they are saved (verse 19). The Third State: that they no longer think and act from the affection of good, but from the affection of truth (verses 18-20); and that they are saved (verse 23). The Fourth State: that the affection of truth perishes, which is Lot's wife becoming a pillar of salt (verse 26). The Fifth State: that an impure good, or a good of falsity, succeeds, which is Lot in the cave of the mountain (verse 30). The Sixth State: that even this good is still more adulterated and falsified (verses 31-33); and the truth likewise (verses 34-35). That therefrom there is conceived and born a certain semblance of a church whose good, so called, is "Moab," and whose truth, also so called, is the "son of Ammon" (verses 36-38).

&2314. Further: in the internal sense, by the "inhabitants of Sodom" is described the state of those within the same church who are against the good of charity, and how in course of time evil and falsity increase with them until they have nothing but evil and falsity.

&2315. Their First State: that they are against the good of charity and against the Lord (verses 4, 5). Their Second State: that although informed concerning the good of charity and concerning the delights of its affections which they should enjoy, they are obstinate and reject good (verses 6-8). That they also endeavor to destroy the very good of charity itself, but that the Lord protects it (verses 9, 10). The Third State: that at last they become such that they cannot even see truth and good, still less that truth leads to good (verse 11). That they are possessed by evil and falsity, so that they cannot but perish (verse 13). The Fourth State: their destruction (verse 24); and that all goods and truths are separated from them (verse 25).

&2316. That the good are separated from the evil, and that the good are saved through the Lord's Human made Divine (verses 27-29).

&2317. THE INTERNAL SENSE
Verse 1. And the two angels came to Sodom in the evening; and Lot was sitting in the gate of Sodom; and Lot saw, and rose up to meet them, and bowed himself with his face to the earth. "The two angels came to Sodom in the evening," signifies the visitation which precedes the Judgment; the "two angels" signify the Lord's Divine Human and Holy proceeding, to which Judgment belongs; "Sodom" signifies the evil, especially those within the church; "evening" is the time of visitation; "and Lot was sitting in the gate of Sodom," signifies those who are in the good of charity, but in external worship, who here are "Lot;" these are among the evil, but are separated from them, which is to "sit in the gate of Sodom;" "and Lot saw," signifies their conscience; "and rose up to meet them," signifies acknowledgment and a disposition of charity; "and bowed himself with his face to the earth" signifies humiliation.

&2318. The two angels came to Sodom in the evening. That this signifies the visitation which precedes the Judgment, can be seen from the things said by the three men, or Jehovah, in the preceding chapter; and also from the things that follow in this chapter; and likewise from the signification of "evening." In the preceding chapter Jehovah said: "I will go down and see whether the inhabitants of Sodom and Gomorrah have made a consummation according to the cry which is come unto Me; and if not, I will know" (5:20, 21), by which words, as has been there shown, is signified the visitation which precedes the Judgment. In this chapter there is described the act itself of visitation, and then the Judgment; as is evident from what follows. That "evening" signifies the time of visitation will be seen below. (What visitation is, and that visitation precedes Judgment, may be seen above, n. 2242.) The preceding chapter has treated of the perverted state of the human race, and of the Lord's grief and intercession for those who were in evil and yet in some good and truth; and therefore the present chapter treats, in continuance, of the salvation of those who are in some good and truth; and it is these who are represented in this chapter by "Lot." At the same time also the destruction of those who are altogether in evil and falsity is treated of; and it is these who are here signified by "Sodom and Gomorrah."

&2319. "Two angels." That these signify the Lord's Divine Human and Holy proceeding, to which Judgment belongs, is evident both from the signification in the Word of "angels," and from its being here said that there were "two" angels. That in the Word "angels" signify some Divine essential in the Lord, and that what this is can be seen from the series, has been shown above (n. 1925). That they here signify the Lord's Divine Human and Holy proceeding, is evident from the fact that by the "three men" who were with Abraham was meant the Lord's Divine Itself, Divine Human, and Holy proceeding (n. 2149, 2156, 2288); from this and also from the fact that the angels are called "Jehovah" (verse 24), and also from the signification of "angels" (n. 1925), it is clear that by the "two angels" are here meant the Lord's Divine Human and Holy proceeding.

&2320. Why there should here be only two angels, seeing that there were three men with Abraham, is an arcanum which cannot be set forth in few words. It can in some measure be seen from the fact that in this chapter Judgment is treated of, namely, the salvation of the faithful, and the condemnation of the unfaithful; and it is evident from the Word that Judgment belongs to the Lord's Divine Human and Holy proceeding. That it belongs to the Divine Human see in John: "The Father judgeth not anyone, but hath given all judgment unto the Son" (John 5:22); by the "Son" is meant the Divine Human (see n. 2159). That Judgment belongs to the Holy that proceeds from the Lord's Divine Human, see also in John: "If I go away, I will send the Comforter unto you; and when He is come, He shall reprove the world of sin, and of righteousness, and of judgment" (John 16:7-8); and that the Holy proceeds from the Lord, see in the same: "He shall not speak from Himself but shall take of Mine, and shall declare it" (John 16:13, 15); and this when the Human was made Divine, that is, when the Lord had been glorified, see in the same: "The Holy Spirit was not yet, because Jesus was not yet glorified" (John 7:39).

&2321. As regards the fact that Judgment pertains to the Lord's Divine Human and Holy proceeding, the case is this: The human race could no longer have been saved unless the Lord had come into the world and had united the Divine Essence to the Human Essence; for without the Lord's Human made Divine salvation could no longer have reached to man (n. 1990, 2016, 2034, 2035). The Holy Itself that proceeds from the Lord's Divine Human is that which separates the evil from the good; for the evil so fear and shudder at the Lord's Holy that they cannot approach it, but flee far away from it into their hells, each one according to the profaneness that is in him.

&2322. That "Sodom" signifies the evil, especially those within the church, is evident from the signification of "Sodom," as being the evil of the love of self (see n. 2220, 2246); consequently as being those who are in that evil. They who apprehend the Word according to the sense of the letter alone, may suppose that by "Sodom" is meant a foulness that is contrary to the order of nature; but in the internal sense by "Sodom" is signified the evil of the love of self. Out of this evil all evils of every kind well forth; and all evils that thus spring from it are called in the Word "adulteries," and are described by the same, as will be evident from passages of the Word that will be adduced at the end of this chapter.

&2323. That "evening" signifies the time of visitation, is evident from the signification of "evening." The states of the church are compared in the Word both to the seasons of the year and the times of the day; to the seasons of the year because to its summer, autumn, winter, and spring; to the times of the day because to its noon, evening, night, and morning; for the two things are similarly circumstanced. The state of the church which is called "evening," is when there is no longer any charity, consequently when there begins to be no faith, thus when the church is ceasing to be; this is the "evening" that is followed by the "night" (see n. 22). There is also an "evening" when charity shines forth, consequently when faith does so, and thus when a new church is rising up; this "evening" is the twilight before the morning (see n. 883). Thus "evening" has both significations, for it is provided by the Lord that when a church is ceasing to be, a new one is rising up, and this at the same time; for without a church somewhere on the globe the human race cannot subsist, because it would have no conjunction with heaven (as shown above in n. 468, 637, 931, 2054).
[2] In the present chapter both states of the church are treated of, namely, the rising up of a new church, which is represented by "Lot," and the destruction of the old, which is signified by "Sodom and Gomorrah;" as can be seen from the Contents. This is why it is here said that the two angels came to Sodom "in the evening;" and why there is told what was done in the evening (verses 1-3), what in the night (verses 4-14), what in the morning or rising dawn (verses 15-22), and what after the sun had gone forth (verses 23-26).
[3] As the "evening" signifies these states of the church, it also signifies the visitation which precedes Judgment; for when a Judgment is close at hand, that is, the salvation of the faithful and the condemnation of the unfaithful, then visitation precedes, or an exploration of what quality they are, that is, whether there is any charity and faith. This visitation takes place in the "evening;" and therefore the visitation itself is called "evening," as in Zephaniah:
     Woe to the inhabitants of the region of the sea, the nation of the Cherethites. The word of Jehovah is against you, O Canaan, the land of the Philistines; and I will cause to destroy thee, till there shall be no inhabitant. The remnant of the house of Judah shall feed in the houses of Ashkelon, in the evening shall they lie down; for Jehovah their God will visit them, and will bring back their captivity (Zeph. 2:5, 7).

&2324. And Lot was sitting in the gate of Sodom. That this signifies those who are in the good of charity, but in external worship, who here are "Lot," and who are among the evil, but separate from them-which is to "sit in the gate of Sodom"-can be seen from the representation of "Lot," and from the signification of "gate," and also from that of "Sodom." From the representation of "Lot:" Lot when with Abraham represented the Lord's sensuous part, thus His external man (as shown in Volume 1, n. 1428, 1434, 1547). But here, when separated from Abraham, Lot no longer retains the representation of the Lord, but the representation of those who are with the Lord, namely, the external man of the church, that is, those who are in the good of charity, but in external worship.
[2] No, in this chapter Lot not only represents the external man of the church, or what is the same, the external church such as it is in the beginning, but also such as it is in its progress, and also in its end. It is the end of that church which is signified by "Moab" and the "son of Ammon," as of the Lord's Divine mercy will appear from the series of the things that follow. It is a common thing in the Word for one person to represent a number of states that succeed each other, and which are described by the successive acts of his life.
[3] From the signification of a "gate:" a gate is that through which one enters into a city, and through which he goes out of the city; consequently, to "sit in the gate" does indeed here signify to be with the evil, but still to be separate from them; as is wont to be the case with the men of the church who are in the good of charity; these, although they are among the wicked, are still separate from them; not as to civic society, but as to spiritual life. (That "Sodom" signifies evil in general, or what is the same, the evil, especially within the church, was said above, n. 2322.)

&2325. And Lot saw. That this signifies the conscience, namely, of those who are in the good of charity but in external worship, may be seen from the signification of to "see." To "see," in the Word, signifies to understand (n. 897, 1584, 1806, 1807, 2150); but in the internal sense it signifies to have faith, of which signification we shall speak, of the Lord's Divine mercy, when we come to the 32nd verse of chapter 29. That to "see" here signifies conscience, is because those who have faith also have conscience. Faith is inseparable from conscience, so inseparable indeed that whether you say faith or conscience it is the same. By faith is meant the faith by means of which there is charity, and which is from charity, thus charity itself; for faith without charity is no faith; and as faith is not possible without charity, so neither is conscience.

&2326. And he rose up to meet them. That this signifies acknowledgment, as also a disposition of charity, may be seen from the fact that when they came Lot forthwith acknowledged that they were angels; but not so the men of Sodom, of whom it is said: "They cried unto Lot, and said, Where are the men that came unto thee this night? Bring them out unto us, that we may know them" (verse 5). In the internal sense these words signify that those within the church who are in the good of charity acknowledge the Lord's Divine Human and Holy proceeding (meant by the "two angels"), but not those who are not in the good of charity. That the same words likewise involve a disposition of charity, is evident also from the fact that Lot, by whom are represented those who are in the good of charity, nay, by whom is signified the good of charity itself, invited them into his house.

&2327. He bowed himself with his face to the earth. That this signifies humiliation, may be seen without unfolding the meaning. The reason that in former times, especially in the representative churches, they bowed themselves so low that they let down the face to the earth, was because the face signified man's interiors (n. 358, 1999); and the reason they let it down to the earth was that the dust of the earth signified what is profane and condemned (n. 278); consequently they thus represented that of themselves they were profane and condemned. For the same reason they prostrated themselves, pressing the face to the earth, and even rolling themselves in dust and ashes, and also sprinkling dust and ashes upon their heads (as may be seen from Lam. 2:10; Ezek. 27:30; Micah 1:10; Josh. 7:6; Rev. 18:19; and elsewhere).
[2] By all this they represented the state of true humiliation, which is possible to none unless they acknowledge that of themselves they are profane and condemned, and thus that they cannot of themselves look to the Lord, where there is nothing but what is Divine and Holy; on which account, so far as a man is in self-acknowledgment, so far he can be in true humiliation, and in adoration when in worship. For in all worship there must be humiliation; and if this is separated therefrom, there is nothing of adoration, thus nothing of worship.
[3] That the state of humiliation is the essential state of worship itself, comes from the fact that so far as the heart is humbled, so far the love of self and all the evil therefrom ceases; and so far as this ceases, so far good and truth, that is, charity and faith, flow in from the Lord; for that which stands in the way of the reception of these is principally the love of self, in which there is contempt for others in comparison with one's self; hatred and revenge if self is not treated with honor; and also unmercifulness and cruelty; thus the worst evils of all; and into these good and truth can in no wise be introduced, for they are opposites.

&2328. Verse 2. And he said, Behold I pray my lords, turn aside I pray to the house of your servant, and pass the night, and wash your feet; and in the morning ye shall rise and go on your way; and they said, Nay, for we will pass the night in the street. "And he said, Behold I pray my lords," signifies an interior acknowledgment and confession of the Lord's Divine Human and Holy proceeding; "turn aside I pray to the house of your servant, and pass the night," signifies an invitation to have an abode with him; "to the house of a servant," means in the good of charity; "and wash your feet," signifies application to his natural; "and in the morning ye shall rise and go on your way," signifies confirmation thereby in good and truth; "and they said, Nay," signifies a doubting, which is wont to attend temptation; "for we will pass the night in the street," signifies that He was as it were willing to judge from truth.

&2329. He said, Behold I pray my lords. That this signified an interior acknowledgment and confession of the Lord's Divine Human and Holy proceeding, is evident from the acknowledgment and humiliation spoken of just before; here confession immediately follows, for this is meant by Lot's saying, "Behold I pray my lords." Interior confession is of the heart and comes forth in humiliation, and at the same time in the affection of good; but exterior confession is of the lips, and may possibly come forth in a feigned humiliation and a feigned affection of good, which is none at all, being such as exists with those who confess the Lord for the sake of their own honor, or rather their own worship, and their own gain. That which these confess with the lips, they deny in the heart. 
[2] Its being said in the plural, "my lords," is for the same reason that in the preceding chapter it is said "three men;" for just as the "three" there signify the Divine Itself, the Divine Human, and the Holy proceeding, so here the "two" signify the Lord's Divine Human and Holy proceeding, as was said above. That these are one is known to everyone within the church; and because they are one, they are also named in the singular in what follows, as in verse 17, "It came to pass when they had led them forth abroad, that He said, Escape for thy life;" verse 19, "Behold I pray thy servant hath found grace in thine eyes, and thou hast made thy mercy great which thou hast done with me;" verse 21, "And he said unto him, Behold I have accepted thy face as to this word also, that I will not overthrow the city;" and verse 22, "For I cannot do anything until thou be come thither." 
[3] That the Divine Itself, the Divine Human, and the Holy proceeding are Jehovah, is evident from the foregoing chapter, where the three men are called "Jehovah," as in verse 13, "Jehovah said unto Abraham;" verse 14," Shall anything be too wonderful for Jehovah;" verse 22, "Abraham, he stood yet before Jehovah;" verse 33, "Jehovah went His way when He made an end of speaking with Abraham." Consequently the Divine Human and Holy proceeding are Jehovah, as also He is named in this chapter, verse 24, "And Jehovah caused it to rain upon Sodom and Gomorrah brimstone and fire from Jehovah out of heaven;" the internal sense of which words will be seen in what follows. (That the Lord is Jehovah Himself, who is so often named in the histories and prophecies of the Old Testament, may be seen above, n. 1736.) 
[4] They who are truly men of the church, that is, who are in love to the Lord and in charity toward the neighbor, are acquainted with and acknowledge a Trine; but still they humble themselves before the Lord and adore Him alone, for the reason that they know that there is no access to the Divine Itself which is called the "Father" except through the Son; and that all the Holy which is of the Holy Spirit proceeds from Him. When they are in this idea they adore no other than Him through whom and from whom all things are, thus One; [5] nor do they spread out their ideas among Three, as many within the church are wont to do, as can be seen from many in the other life, even the learned, who in the life of the body had supposed that they possessed the arcana of faith more than others. When these were explored in the other life as to what idea they had concerning the one God-whether of Three Uncreates, Three Infinities, Three Eternals, Three Almighties, Three Lords, it was plainly perceived that they had the idea of Three (for there is a communication of ideas there), when yet it is part of the creed, being stated in plain words, that there are not Three Uncreates, not Three Infinities, not Three Eternals, not Three Almighties, not Three Lords, but One; as also is the truth. The result was that they confessed that with the mouth they had indeed said that there is one God, yet still had thought, and some had believed, that there are three, whom in idea they could separate, but not join together, the reason of which is that all arcana whatever, even the deepest, are attended with an idea; for without an idea nothing can be thought of, nor indeed can anything be kept in the memory. 
[6] Hence in the other life it is manifest as in clear day what thought, and thence what belief, each person has formed for himself concerning the One God. Indeed the Jews in the other life, when they hear that the Lord is Jehovah and that there is but One God, can say nothing. But when they perceive that the ideas of Christians are divided among Three, they say that they themselves worship One God, but Christians Three; and this the more since none can join together the Three thus separated in idea, except those who are in the faith of charity; for the Lord applies the minds of these to Himself.

&2330. Turn aside I pray to the house of your servant and pass the night. That this signifies an invitation for the Divine Human and Holy proceeding to have an abode with him, is evident without unfolding the meaning.

&2331. That "to the house of a servant" denotes in the good of charity, is evident from the signification of a "house," as being celestial good, which is of love and charity alone (see n. 2048, 2233).

&2332. Wash your feet. That this signifies application to his natural, is evident from what was said in the preceding chapter (n. 2162), where are the same words. In former times, when they saw an angel of Jehovah, they believed that they were about to die (Exod. 19:12, 21, 24; 20:19; Judges 6:22-23; 13:22-23), for the reason that when the Divine Holy flows into the profane that is with man, its virtue is such as to cause it to be a devouring and consuming fire; and therefore when the Lord presents Himself to the view of any man, or even of any angel, He miraculously moderates and tempers the Holy that proceeds from Him, so that they may be able to endure it; or what is the same, He applies Himself to their natural. This then is what is signified in the internal sense by these words which Lot said to the angels: "Wash your feet." And this shows what is the nature of the internal sense, for that this is the signification cannot be seen from the sense of the letter.

&2333. And in the morning ye shall rise and go on your way. That this signifies confirmation in good and truth, may be seen from the signification of "rising in the morning," and also from the signification of "going on the way." In the Word "morning" signifies the Lord's kingdom and whatever belongs to the Lord's kingdom, thus principally the good of love and of charity, as will be confirmed from the Word at verse 15; and a "way" signifies truth (see n. 627); for which reason it is said that after they had been in his house and had passed the night there (by which is signified that they had an abode in the good of charity that was with him), they should "rise in the morning and go on their way," by which is signified being thereby thus confirmed in good and truth.
[2] From this, as from other passages, it is evident how remote from the sense of the letter, and consequently how much unseen, is the internal sense, especially in the historical parts of the Word; and that it does not come to view unless the meaning of every word is unfolded in accordance with its constant signification in the Word. On this account, when the ideas are kept in the sense of the letter, the internal sense appears no otherwise than as something obscure and dark; but on the other hand when the ideas are kept in the internal sense, the sense of the letter appears in like manner obscure, nay, to the angels as nothing. For the angels are no longer in worldly and corporeal things, like those of man, but in spiritual and celestial things, into which the words of the sense of the letter are wonderfully changed, when it ascends from a man who is reading the Word to the sphere in which the angels are, that is, to heaven; and this from the correspondence of spiritual things with worldly, and of celestial things with corporeal. This correspondence is most constant, but its nature has not yet been disclosed until now in the unfolding of the meaning of the words, names, and numbers in the Word, as to the internal sense.
[3] That it may be known what is the nature of this correspondence, or what is the same, how worldly and corporeal ideas pass into corresponding spiritual and celestial ideas when the former are elevated to heaven, take as an example "morning" and "way." When "morning" is read, as in the passage before us to "rise in the morning," the angels do not get an idea of any morning of a day, but an idea of morning in the spiritual sense, thus such a one as is described in Samuel: "The Rock of Israel He is as the light of the morning when the sun riseth, a morning without clouds" (2 Sam. 23:3, 4); and in Daniel: "The holy one said unto me, Until evening, when morning comes, two thousand three hundred" (Dan. 8:14, 26). Thus instead of "morning" the angels perceive the Lord, or His Kingdom, or the heavenly things of love and charity; and these in fact with variety according to the series of things in the Word which is being read.
[4] In like manner where "way" is read-as here, to "go on your way"-they can have no idea of a way, but another idea which is spiritual or celestial, namely, like that in John, where the Lord said: "I am the way and the truth" (John 14:6); and as in David: "Make Thy ways known to me, O Jehovah, lead my way in truth" (Ps. 25:4, 5); and in Isaiah: "He made Him to know the way of understanding" (Isa. 40:14). Thus instead of "way" the angels perceive truth, and this in both the historical and the prophetical parts of the Word. For the angels no longer care for the historical things, as these are altogether inadequate to their ideas; and therefore in place of them they perceive such things as belong to the Lord and His kingdom, and which also in the internal sense follow on in a beautiful order and well-connected series. For this reason, and also in order that the Word may be for the angels, all the historical things therein are representative, and each of the words is significative of such things; which peculiarity the Word has above all other writing.

&2334. And they said, Nay. That this signifies the doubting which is wont to attend temptation, may be seen from their declining and yet going into his house. In all temptation there is somewhat of doubt concerning the Lord's presence and mercy, and concerning salvation and the like things; for those who are in temptation are in interior anxiety, even to despair; in which they are for the most part kept, to the end that they may be at length confirmed in the fact that all things are of the Lord's mercy; that they are saved by Him alone; and that with themselves there is nothing but evil; in respect to which they are confirmed by means of conflicts in which they overcome. After the temptation there remain from it many states of truth and good to which their thoughts may afterwards be bent by the Lord, which would otherwise rush into insane things, and draw away the mind into opposition to what is true and good.
[2] Since by "Lot" there is here treated of the first state of the church which is in the good of charity but in external worship, and since before a man comes into this state he is to be reformed, which is also done by a certain kind of temptation (but they who are in external worship undergo only a light temptation), therefore these things which involve something of temptation are said, namely, that the angels at first said they would pass the night in the street, and that Lot urged them, and so they turned aside to him, and came into his house.

&2335. For we will pass the night in the street. That this signifies that he was as it were desirous to judge from truth, may be seen from the signification of a "street," and from the signification of "passing the night." A "street" is often named in the Word, and in the internal sense signifies the same as a "way," namely, truth-for a street is a way in a city-as will be evident from the passages that will soon follow. That "to pass the night" is here to judge, may be seen from the signification of "night." It was shown above (n. 2323) that "evening" signifies the state of the church before the last, when there begins to be no faith; and also the visitation which precedes the Judgment. From this it is evident that "night," which succeeds, is the last state, when there is no faith; also that it is the Judgment. It is clear from this that to "pass the night in the street," in the internal sense denotes to judge from truth.
[2] As regards Judgment it is twofold, namely, from good and from truth. The faithful are judged from good, but the unfaithful from truth. That the faithful are judged from good, is plainly evident in Matthew (Matt. 25:34-40), and that the unfaithful are judged from truth (Matt. 25:41-46). To be judged from good is to be saved because they have received it; but to be judged from truth is to be condemned because they have rejected good. Good is the Lord's, and they who acknowledge this in life and faith are the Lord's, and therefore are saved; but they who do not acknowledge it in life, and consequently not in faith, cannot be the Lord's, and therefore cannot be saved. They are therefore judged according to the acts of their life and according to their thoughts and ends; and when they are judged according to these, they cannot but be condemned; for it is a truth that of himself a man does, thinks, and intends nothing but evil, and of himself rushes to hell insofar as he is not withheld therefrom by the Lord.
[3] But as regards judgment from truth the case is this: The Lord never judges anyone except from good; for He desires to raise all into heaven, however many they may be, and indeed, if it were possible, even to Himself; for the Lord is mercy itself and good itself. Mercy itself and good itself can never condemn anyone; but it is the man who condemns himself, because he rejects good. As in the life of the body he had shunned good, so does he shun it in the other life; consequently he shuns heaven and the Lord, for the Lord cannot be in anything except good. He is likewise in truth, but not in truth separated from good. That the Lord condemns no one, nor judges any to hell, He says in John:
     God sent not His Son into the world to judge the world, but that the world through Him might be saved. This is the judgment, that the light is come into the world, but men loved the darkness rather than the light, because their works were evil (John 3:17, 19).
And in the same:
     If any one hear My words, and believe not, I judge him not; for I came not to judge the world, but to save the world (John 12:47).
(See also what has been said on the subject before, n. 223, 245, 592, 696, 1093, 1683, 1874, 2258.)
[4] Where Judgment was treated of above (n. 2320, 2321), it was shown that all Judgment belongs to the Lord's Divine Human and Holy proceeding, according to His words in John:
     The Father judgeth not anyone, but hath given all judgment unto the Son (John 5:22);
and yet it is now said that the Lord does not judge by condemning anyone. From this it is evident what is the nature of the Word in the letter: that unless it were understood from another sense, namely, from the internal sense, it would not be comprehended. From the internal sense alone is it manifest how the case is with Judgment.

&2336. That a "street" signifies truth, may be seen from many passages in the Word, as in John, where the New Jerusalem is treated of:
     The twelve gates were twelve pearls, every gate was one pearl; and the street of the city was pure gold, as it were transparent glass (Rev. 21:21).
[2] The "New Jerusalem" is the Lord's kingdom, which, being described as to good and truth, is described by "walls," "gates," and "streets." By the "streets" are meant all things of truth which lead to good, or all things of faith which lead to love and charity; and because truths then become of good, thus transparent from good, the street is said to be "gold, as it were transparent glass." Again:
     In the midst of the street of it and of the river, on this side and on that, was the tree of life, bearing twelve fruits (Rev. 22:2),
where also the New Jerusalem or the Lord's kingdom is treated of. The "midst of the street" denotes the truth of faith, by means of which comes good, and which afterwards comes from good; the "twelve fruits" are what are called the fruits of faith; for "twelve" signifies all the things of faith (as shown above, n. 577, 2089, 2129-2130).
[3] In Daniel:
     Know and perceive that from the going forth of the word to restore and to build Jerusalem, even unto Messiah the Leader, shall be seven weeks, and sixty and two weeks, and it shall be restored and built with street and moat (Dan. 9:25),
where the Lord's advent is treated of; "it shall be restored with street and moat," denotes that there will then be what is true and good. That Jerusalem was not then restored and built is well known; and that it is not to be restored and built anew everyone may also know provided he does not keep his ideas fixed on a worldly kingdom, but on the heavenly kingdom that is meant by "Jerusalem" in the internal sense.
[4] In Luke:
     The master of the house said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, the maimed, the lame, and the blind (Luke 14:21).
They who remain in the sense of the letter apprehend from this nothing else than that the servant should go everywhere, and that this is signified by the "streets and lanes;" and that he should bring in everybody, and that this is signified by the "poor, maimed, lame, and blind." But each of these words contains deep secrets within it, for they are the Lord's words. That he should "go into the streets and lanes," signifies that he should seek everywhere for some genuine truth, or truth which shines from good, or through which good shines. That he should "bring in the poor, the maimed, the lame, and the blind," signifies such as were so called in the Ancient Church and were such as to the faith, but were in the life of good, who should thus be informed about the Lord's kingdom-thus the nations which were not yet instructed.
[5] As "streets" signified truths, it was a representative rite among the Jews to teach in the streets (as appears in Matt. 6:2, 5, and in Luke 13:26-27). In the Prophets, "streets," wherever named, signify in the internal sense either truths, or things contrary to truths, as in Isaiah:
     Judgment is cast away backward, and righteousness standeth afar off; for truth hath stumbled in the street, and uprightness cannot enter (Isa. 59:14).
Again:
     Thy sons have fainted, and have lain at the head of all the streets (Isa. 51:20).
In Jeremiah:
     Death is come up into our windows, it is entered into our palaces, to cut off the child from the street, the young men from the roads (Jer. 9:21).
[6] In Ezekiel:
     Nebuchadnezzar shall tread down all thy streets with the hoofs of his horses (Ezek. 26:11),
speaking of Tyre, by which are signified the knowledges of truth (n. 1201); the "hoofs of the horses" denote the memory-knowledges that pervert truth. In Nahum:
     The chariots rave in the streets, they run to and fro in the roads (Nah. 2:4);
the "chariots" denote the doctrine of truth, which is said to "rave in the streets," when falsity is in the place of truth. In Zechariah:
     There shall yet old men and old women dwell in the streets of Jerusalem, and the streets of the city shall be full of boys and girls, playing in the streets (Zech. 8:4-5),
speaking of the affections of truth, and the consequent gladnesses and joys. (Besides other places, as Isa. 24:11; Jer. 5:1; 7:34; 49:26; Lam. 2:11, 19; 4:8, 14; Zeph. 3:6).

&2337. Verse 3. And he urged them exceedingly, and they turned aside unto him, and came to his house; and he made them a feast, and baked unleavened [bread]; and they did eat. "He urged them exceedingly," signifies a state of temptation when one overcomes; "and they turned aside unto him," signifies abode; "and came to his house," signifies confirmation in good; "and he made them a feast," signifies a dwelling together; "and baked unleavened [bread]," signifies purification; "and they did eat," signifies appropriation.

&2338. He urged them exceedingly. That this signifies a state of temptation which one overcomes, cannot be seen except by those who have been in temptations. As before said, temptations are attended with doubt in regard to the Lord's presence and mercy, and also in regard to salvation. The evil spirits who are then with the man and induce the temptation strongly inspire negation, but the good spirits and angels from the Lord in every possible way dispel this state of doubt, and keep the man in a state of hope, and at last confirm him in what is affirmative. The result is that a man who is in temptation hangs between what is negative and what is affirmative. One who yields in temptation remains in a state of doubt, and falls into what is negative; but one who overcomes is indeed in doubt, but still, if he suffers himself to be cheered by hope, he stands fast in what is affirmative. As during this conflict the man seems to urge the Lord, especially by prayers, to be present, to have mercy, to give aid, and to deliver from damnation, therefore where the temptation of those who are becoming men of the church is treated of, as in the passage before us, these things are described by the angels' first saying, "Nay," and that they would tarry all night in the street; and by Lot's then urging them exceedingly, so that they turned aside to him and came to his house.

&2339. And they turned aside unto him. That this signifies abode, is evident from the signification of the same words above (n. 2330); thus without further explication.

&2340. And came to his house. That this signifies confirmation in good, is evident from the signification of a "house," as being celestial good (see n. 2233, 2331); and from this, as well as from the series of things in the internal sense, it is evident that these words mean to be confirmed in good.

&2341. And he made them a feast. That this signifies a dwelling together, is evident from the signification of a "feast." Feasts are often mentioned in the Word; and in the internal sense they signify a dwelling together; as in Jeremiah:
     The word of Jehovah to him: Thou shalt not go into the house of a feast, to sit with them, to eat and to drink (Jer. 16:8);
where several things are said to the prophet by which he should represent the fact that good should have no communication with evil, nor truth with falsity; and among other things it is said that he should not enter into the house of a feast, by which was signified that good and truth should not dwell together with evil and falsity.
[2] In Isaiah:
     In this mountain shall Jehovah Zebaoth make unto all people a feast of fat things, a feast of sweet wines, of fat things full of marrow, of wines well refined (Isa. 25:6);
where "mountain" denotes love to the Lord (n. 795, 1430). They who are in this love dwell with the Lord in good and truth, which is signified by the "feast." The "fat things full of marrow" are goods (n. 353); the "sweet" and the "refined wines" are the truths thereof (n. 1071).
[3] The feasts made from the sanctified things in the Jewish Church, when they sacrificed, represented nothing else than the Lord's dwelling with man in the holy things of love signified by the sacrifices (n. 2187). The same was afterwards represented by the Holy Supper, which in the Primitive Church was called a Feast. 
[4] In the twenty-first chapter of Genesis it is related that Abraham made a great feast on the day that Isaac was weaned (verse 8); by which was represented, and thereby signified, the dwelling together and first conjunction of the Lord's Divine with His Human Rational. In the internal sense the same is also signified in other places by "feasts," as may also be inferred from the fact that feasts take place in a company of many who are in love and charity together, who mentally conjoin themselves together, and share with one another their glad feelings, which are emotions of love and charity.

&2342. And baked unleavened [bread]. That this signifies purification, is evident from the signification of "unleavened" or "unfermented." In the Word "bread" signifies in general all celestial and spiritual food, thus celestial and spiritual things in general (see n. 276, 680, 1798, 2165, 2177). That these should be free from everything impure was represented by bread without leaven; for "leaven" signifies that which is evil and false, by which celestial and spiritual things are rendered impure and profane. On account of this representation it was commanded those who were of the Representative Church that in their sacrifices they should not offer any other bread, that is, meat-offering, than that which was unfermented or unleavened; as is evident in Moses:
     No meat-offering which ye shall bring to Jehovah shall be made with leaven (Lev. 2:11).
Again:
     Thou shalt not sacrifice the blood of My sacrifice with what is leavened (Exod. 23:18; 24:25).
[2] And it was therefore also commanded, that on the seven days of the Passover they should not eat any other than unfermented or unleavened bread, as stated in Moses:
     Seven days shall ye eat unleavened [bread] even on the first day ye shall cause leaven to cease from your houses; for whosoever eateth what is leavened, from the first day until the seventh day, that soul shall be cut off from Israel. In the first month, on the fourteenth day of the month, at even, ye shall eat unleavened [bread], until the one and twentieth day of the month at even seven days shall no leaven be found in your houses; for whosoever eateth what is leavened, that soul also shall be cut off from the congregation of Israel, whether he be a sojourner or born in the land (Exod. 12:15, 18-20; and elsewhere, as Exod. 13:6, 7; 23:15; 34:18; Deut. 16:3, 4).
Hence the Passover is called the "Feast of Unleavened Bread" (Lev. 23:6; Num. 28:16, 17; Matt. 26:17; Luke 22:1, 7). [3] That the Passover represented the Lord's glorification, and thereby the conjunction of the Divine with the human race, will of the Lord's Divine mercy be shown elsewhere; and as the Lord's conjunction with the human race is effected through love and charity and the faith thence derived, these celestial and spiritual things were represented by the unleavened bread that they were to eat on the day of the Passover; and lest these things should be contaminated by anything profane, that which was leavened was so severely interdicted that whoever should eat of it was to be cutoff; for whoever profanes celestial and spiritual things cannot fail to perish. Everyone can see that apart from this secret meaning, this ceremonial, to which there was attached so severe a penalty, would never have been given. 
[4] Everything that was commanded in that church represented some secret thing, even the very cooking, as was the case with every particular of what the sons of Israel did when they went forth from Egypt; to wit:
     They shall eat on that night flesh roasted with fire, and unleavened bread upon bitter herbs they shall not eat it raw, nor boiled in water; the head shall be on the legs they shall not leave of it until the morning, but shall burn the residue with fire (Exod. 12:8-10).
These particulars, namely, that they should eat it by night, the flesh roasted with fire, the unleavened bread upon bitter herbs, the head on the legs, not raw, nor boiled in water, that they should not leave of it until the morning, and that they should burn the residue with fire, were representative. But the arcana represented cannot possibly appear unless disclosed by the internal sense; it is from this sense alone that it can be seen that all things are Divine.
[5] In like manner with the ritual in regard to the Nazirite:
     The priest shall take the boiled shoulder of a ram, and one unleavened cake out of a basket, and one unleavened wafer, and shall put them upon the palms of the Nazirite, after he has shaved his nazariteship (Num. 6:19).
He who does not know that the Nazirite represented the celestial man himself, does not know that celestial things, thus arcana which do not appear in the letter, are enfolded within all these particulars, namely, the boiled shoulder of a ram, the unleavened cake, the unleavened wafer, and the shaving of the hair; which shows what kind of an opinion concerning the Word must be formed by those who do not believe that it contains an internal sense; for without what is internal these are particulars of no moment: whereas when the ceremonial or ritual is removed, everything there becomes Divine and holy. The same is the case with everything else, as here with the unleavened bread, which denotes the holy of love, or a holy of holies, as it is likewise called in Moses:
     The unleavened bread that is left shall be eaten by Aaron and his sons in a place of holiness, for it is a holy of holies (Lev. 6:16, 17).
The "unleavened bread" therefore denotes pure love; and the "baking of what is unleavened" denotes purification.

&2343. And they did eat. That this signifies appropriation, is evident from the signification of "eating," which is to be communicated and conjoined, thus to be appropriated (see above, n. 2187). From what has been already said and unfolded it can be seen how the things contained in the preceding verse, and in this, are circumstanced in the internal sense, and how in that sense they cohere together; from the fact that by the "angels" is signified the Lord's Divine Human and Holy proceeding; by "turning aside to him," having an abode; by "coming to his house," being confirmed in good; by "making a feast," dwelling together; by "baking unleavened bread," being purified; and by "eating," being appropriated. From this it is evident what is the series and connection of things in the internal sense, although nothing whatever of it appears in the historical sense.
[2] Such is the order and series in all of the things of the Word, both in general and particular. But the series itself such as it is in itself cannot be made to appear in an explication of the several words, for in that case everything appears in a disconnected form, and the continuity of the sense is dissipated. But when all things are viewed together in one idea, or are perceived in one mental view, as is the case with those who are in the internal sense and at the same time in heavenly light from the Lord, there is then presented to view in these words the entire process of the reformation and regeneration of those who are becoming men of the church (who are here represented by Lot), to wit, that at first they perceive something of temptation, but when they persist and overcome, the Lord has an abode with them, and confirms them in good, introduces them unto Himself in His kingdom, and dwells with them, and there purifies and perfects them, and at the same time appropriates good and happy things to them, and this by means of His Divine Human and Holy proceeding. 
[3] That all regeneration or new life, thus salvation, is from the Lord alone, is indeed known in the church, but is believed by few, for the reason that men are not in the good of charity. It is as impossible for those who are not in the good of charity to have this belief, as it is for a camel to go through the eye of a needle; for the good of charity is the very ground for the seeds of faith. Truth and good agree, but truth and evil never: they are of a contrary nature, and are averse one to the other. For this reason, so far as a man is in good, so far he can be in truth; or so far as he is in charity, so far he can be in faith; especially in this chief point of faith, that all salvation is from the Lord.
[4] That this is the chief point of faith, is evident from many passages in the Word, as in John:
     God so loved the world, that He gave His only begotten son, that whosoever believeth in Him should not perish, but have eternal life (John 3:16).
Again:
     He that believeth in the Son hath eternal life, but he that believeth not the Son shall not see life; but the wrath of God abideth on him (John 3:36).
Again:
     This is the work of God, that ye believe in Him whom the Father hath sent (John 6:29).
Again:
     This is the will of Him that sent Me, that everyone that seeth the Son, and believeth in Him, should have eternal life; and I will raise Him up at the last day (John 6:40).
Again:
     Except ye believe that I am, ye shall die in your sins (John 8:24).
Again:
     I am the resurrection and the life; he that believeth in Me, though he die, yet shall he live; and whosoever liveth and believeth in Me shall never die (John 11:25-26).
[5] That no one can believe in the Lord unless he is in good, that is, that no one can have faith unless he is in charity, is also evident in John:
     As many as received Him, to them gave He power to become children of God, to them that believe in His name; who were born not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12-13).
And again:
     I am the vine, ye are the branches; he that abideth in Me, and I in him, the same beareth much fruit, for without Me ye can do nothing. If one abide not in Me, he is cast forth as a branch, and is withered. As the Father hath loved Me, I also have loved you; abide ye in My love. This is My commandment, that ye love one another as I have loved you (John 15:5-6, 9, 12).
[6] From these passages it can be seen that love to the Lord and charity toward the neighbor are the life of faith. But that they who are in evil, that is, in a life of evil, cannot possibly believe that all salvation is from the Lord, has been made evident to me from those who had come into the other life from the Christian world; and also from those who in the life of the body had confessed with the mouth and had even taught, according to the doctrinal tenet of faith, that without the Lord there is no salvation, and yet had led a life of evil. These, when the Lord was merely named, forthwith filled the sphere with endless difficulties (for in the other life that which spirits merely think is perceived, and diffuses from itself a sphere, in which it becomes manifest in what kind of faith they are; see n. 1394).
[7] Among the same, when love or charity was merely mentioned, there was perceived from them something as it were full of darkness and at the same time clotted from a kind of filthy love; which thing was of such a nature as to extinguish, suffocate, and pervert all perception of love to the Lord and of charity toward the neighbor. Such is the faith at this day, which they say saves without the good of charity.
[8] The same also on being asked what faith they had (since they had not that which they had professed in the life of the body) said (for in the other life no one can conceal what he thinks) that they believed in God the Creator of the universe. But when they were examined in order to see whether it was so, it was found that they did not believe in any God, but thought that all things are of nature, and that all things that have been said about eternal life are empty and worthless. Such is the faith of all those within the Church who do not believe in the Lord, but say that they believe in God the Creator of the universe. For truth can flow in from no other source than the Lord; nor can truth be inseminated in anything except the good which is from the Lord. 
[9] That it is the Lord's Divine Human and Holy proceeding by means of which and from which come life and salvation, is very well known from the words of the Holy Supper: "This is My Body;" "this is My Blood;" which is the Lord's Divine Human; and it is evident that all the Holy is from this. Whether you say His Divine Human, or His Body, or His Flesh, or the Bread, or the Divine Love, it is the same; for the Lord's Divine Human is pure Love, and the Holy is of love alone, and from this is derived the Holy of faith.

&2344. Verse 4. Scarcely yet were they lain down when the men of the city, the men of Sodom, compassed the house about, from a boy even to an old man, all the people from the uttermost part. "Scarcely yet were they lain down," signifies the first period of visitation; "the men of the city," signifies those who are in falsities; "the men of Sodom," signifies those who are in evils; "compassed the house about," signifies that they were against the good of charity; "from a boy even to an old man," signifies falsities and evils both recent and confirmed; "all the people from the uttermost part," signifies all and each of them.

&2345. Scarcely yet were they lain down. That this signifies the first period of visitation, is evident from what was said above concerning "evening" and "night" (n. 2323, 2335), namely, that in the Word they signify visitation and Judgment. Here neither evening nor night is indeed mentioned, but it is said, "scarcely yet were they lain down," whereby there is implied the time of evening advancing to night, or of commencing night, consequently the first period of visitation upon the evil; as is also evident from what follows, for here commences an inquisition concerning the evil within the church who are meant by "Sodom."

&2346. The men of the city. That this signifies those who are in falsities; and "the men of Sodom," those who are in evils, is evident from the signification of "city," and of "Sodom." That a "city" signifies truths, and also falsities or things contrary to truths, was shown before (n. 402); and that "Sodom" signifies evils of every kind (n. 2220, 2246). As there were both falsities and evils that were inquired into, or visited, it is said, "the men of the city, the men of Sodom." If both were not meant, it would only have been said, "the men of Sodom."

&2347. Compassed the house about. That this signifies that they were against the good of charity, is evident from the signification of "house," as being celestial good, which is nothing else than the good of love and of charity (see n. 2048, 2233); and also from the signification of "compassing about," which is to be against that good, that is, to assail and attack it with hostile intent.

&2348. From a boy even to an old man. That this signifies falsities and evils both recent and confirmed, can be seen from the signification of a "boy" and of an "old man," when predicated of falsities and evils; namely, that "boys" denote those not yet matured, thus recent ones; and "old men," those which have attained to considerable age, thus those confirmed. "Boy" and "old man" occur elsewhere in the Word in a similar sense, as in Zechariah:
There shall yet old men and old women dwell in the streets of Jerusalem; and the streets of the city shall be full of boys and girls playing in the streets (Zech. 8:4-5);
where "Jerusalem" denotes the Lord's kingdom and church (n. 402, 2117); the "streets," truths therein (n. 2336); thus "old men," confirmed truths; and "old women," confirmed goods; "boys playing in the streets," recent truths; and "girls," recent goods and their affections and the derivative gladnesses. It is evident from this how celestial and spiritual things are changed into things historic, in their descent into the worldly things of the sense of the letter, in which sense it scarcely appears otherwise than that old men, boys, women, and girls, are meant.
[2] In Jeremiah:
     Pour out upon the child in the street of Jerusalem, and upon the assembly of young men in like manner; for even the man with the woman shall be taken, the old man with him that is full of days (Jer. 6:11);
here the "street of Jerusalem" denotes the falsities that reign in the church (n. 2336), of which the recent and the maturing are called the "child" and the "young men," and the old and the confirmed are called the "old man" and "him that is full of days."
Again:
     I will scatter in thee the horse and his rider, and I will scatter in thee the chariot and him that is borne in it, and I will scatter in thee man and woman, and I will scatter in thee the old man and the boy (Jer. 51:21-22);
where in like manner the "old man" and the "boy" denote confirmed truth and recent truth.
[3] Again:
     Death is come up into our windows, it is entered into our palaces, to cut off the child in the street, the young men from the roads (Jer. 9:21);
where the "child" denotes the truths which are first born, and which are cut off when death comes into the windows and palaces, that is, into the things of the intellect and of the will. (That "windows" denote things of the intellect, see above, n. 655, 658; and that "palaces," or "houses," denote things of the will, n. 710.)

&2349. All the people from the uttermost part. That this signifies all and each of them, is evident from what precedes (that by "boys" and "old men" are signified falsities and evils both recent and confirmed), so that here the "people from the uttermost part" signifies all and each of these. Moreover the term "people" in general signifies falsities (see n. 1259, 1260).
[2] Here then there is described the first state of those within the church who are against the good of charity, and consequently against the Lord, for the one involves the other, because no one can be conjoined with the Lord except through love and charity. Love is spiritual conjunction itself, as can be seen from the essence of love; and whoever cannot be conjoined with Him, also cannot acknowledge Him. That they who are not in good cannot acknowledge the Lord, that is, have faith in Him, is evident in John:
     The light is come into the world, but men loved the darkness rather than the light, because their works were evil; for everyone that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved; but he that doeth the truth cometh to the light, that his works may be made manifest, because they have been wrought in God (John 3:19-21);
from which it is evident that they who are against the good of charity are against the Lord; or what is the same, that they who are in evil hate the light, and do not come to the light. That the "light" is faith in the Lord, and is the Lord Himself, is evident in John (1:9-10; 12:35-36, 46).
[3] In like manner in the same elsewhere:
     The world cannot hate you, but Me it hateth, because I testify of it that its works are evil (John 7:7).
More plainly still in Matthew:
     He shall say unto them on the left hand, Depart from Me, ye cursed for I was hungry, and ye gave Me not to eat; I was thirsty, and ye gave Me not to drink; I was a stranger, and ye took Me not in; naked, and ye clothed Me not; sick, and in prison, and ye visited Me not. Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me (Matt. 25:41-43, 45).
[4] These words show in what manner those are against the Lord who are against the good of charity; and also that everyone is judged according to the good of charity, and not according to the truth of faith when this is separated from good. So also again in Matthew:
     The Son of man shall come in the glory of His Father with His angels; and then shall He render to everyone according to his deeds (Matt. 16:27);
"deeds" denote the goods which proceed from charity; and the things which are of charity are also called the fruits of faith.

&2350. Verse 5. And they cried unto Lot, and said unto him, Where are the men that came unto thee this night? Bring them out unto us that we may know them. "They cried unto Lot, and said unto him," signifies falsity from evil becoming angry against good; "where are the men that came unto thee?" signifies the denial of the Lord's Divine Human and Holy proceeding; "this night," signifies the last time, when these are no longer acknowledged; "bring them out unto us, that we may know them," signifies that men then desire to show that it is false to acknowledge their existence.

&2351. They cried unto Lot and said unto him. That this signifies falsity from evil becoming angry against good, can be seen from the signification of "crying," and also of "Lot," and thereby from the feeling that is expressed. That the term "crying" is predicated of falsity, was shown above (n. 2240); and that "Lot" represents the men of the church who are in good, thus good itself (n. 2324). From this and from the feeling of anger expressed in these words, it is evident that they signify falsity from evil becoming angry against good. That there are many kinds of falsity, but in general two, namely, the falsity which is produced from evil, and that which produces evil, may be seen above (n. 1188, 1212, 1295, 1679, 2243).
[2] The falsity from evil, within the church, is especially that falsity which favors evils of life-such as that good, that is, charity, does not make a man of the church, but truth, that is, faith; and that a man is saved howsoever he may have lived in evils during the whole course of his life, provided that when corporeal things are lulled to sleep, as is usual a short time before death, he utters something of faith with apparent affection. This is the falsity which is especially angry against good, and is signified by their "crying to Lot." The cause of anger is all that which endeavors to destroy the delight of any love. It is called "anger" when evil attacks good, but "zeal" when good reproves evil.

&2352. Where are the men that came unto thee? That this signifies a denial of the Lord's Divine Human and Holy proceeding, is evident from the signification of the "two men" (explained above, n. 2320); also from the feeling latent in the words expressive of this anger; and likewise from what immediately follows, where it is said, "Bring them out unto us, that we may know them;" all of which show that denial is involved. (That they who are against the good of charity are against the Lord and deny Him in heart, although they profess Him with the mouth for the sake of the love of self and of the world, may be seen above, n. 2343, 2349.)

&2353. This night. That this signifies the last time, when these are no longer acknowledged, is evident from the signification of "night," as being a time of darkness, when the things of light are no longer seen. The angels did not come in the night, but in the evening; but as it is the men of Sodom who spoke and cried out, that is, those who are in falsity and evil, it is not said in the "evening," but in the "night." For in the Word "night" signifies the time and state when there is no longer any light of truth, but merely falsity and evil.
[2] Thus the last time when comes the Judgment; with which signification it is often found, as in Micah:
     Against the prophets that lead the people astray: It shall be night unto you that ye have no vision; and it shall be darkness to you, that ye shall not divine, and the sun shall go down upon the prophets, and the day shall be black over them (Micah 3:5-6).
"Prophets" here denote those who teach falsities; "night," "darkness," the "going down of the sun," and the "blackening day," denote falsities and evils.
[3] In John:
     If anyone walk in the day, he stumbleth not; but if anyone walk in the night he stumbleth, because the light is not in him (John 11:9-10);
where "night" denotes falsity from evil; "light," truth from good; for as all the light of truth is from good, so all the night of falsity is from evil.
[4] Again:
     I must work the works of Him that sent Me while it is day; the night cometh when no one can work (John 9:4);
"day" denotes the time and state when there is what is good and true; but "night" when there is what is evil and false.
[5] In Luke:
     I say unto you, in that night there shall be two upon one bed, the one shall be accepted, the other abandoned (Luke 17:34);
here "night" denotes the last time, when there is no longer any truth of faith.
[6] Inasmuch as when the sons of Israel went out from Egypt there was represented in that country the vastation of good and truth within the church, and that there then reigned therein nothing but what was evil and false, it was commanded that they should go out at midnight (Exod. 11:4); and it also came to pass that at midnight all the firstborn of Egypt were slain (Exod. 12:12, 29, 30). And inasmuch as they who are in what is good and true, who were represented by the sons of Israel, are guarded when among falsities and evils (as was Lot in Sodom), that night, in respect to them, is called "a night of the guardings of Jehovah" (verse 42).

&2354. Bring them out unto us, that we may know them. That this signifies that they desired to show that it is false to acknowledge that these exist (namely, the Lord's Divine Human and Holy proceeding), is evident from the signification of the "two angels" (see n. 2320); as also from the angry feeling with which these things were said, and in which there is what is expressive of denial.
[2] There is here described the first state of a vastated church; that is, the state when there begins to be no faith because there is no charity; which state as before said is that because they are against the good of charity they are also in no faith, and especially in no acknowledgment of the Lord's Divine Human and Holy proceeding. These are at heart denied by all who are in a life of evil, that is, by all who despise others in comparison with themselves, who hate those who do not pay them respect, who feel a delight in being revenged on them, who even feel delight in cruelty, and who regard adulteries as matters of no moment. The Pharisees of old, who openly denied the Lord's Divinity, did better than is the case with such men at the present day, who for the sake of their own exaltation and sordid enrichment outwardly worship Him in a holy manner, but inwardly cherish that profane state. The successive development and doom of such as these is described in what follows by the men of Sodom, and finally by the overthrow of that city (verses 24-25).
[3] The case with man (as before stated several times) is that there are with him evil spirits, and at the same time angels. Through the evil spirits he communicates with hell, and through the angels with heaven (n. 687, 697). Insofar therefore as his life approximates to what is evil, so far hell flows in; but insofar as his life approximates to what is good, so far heaven flows in, and therefore the Lord. From this it is evident that they who are in a life of evil cannot acknowledge the Lord, but frame for themselves innumerable things against Him; because the phantasies of hell flow in and are received by them. But they who are in a life of good acknowledge the Lord, because heaven flows in, in which love and charity are the main thing; because heaven is the Lord's, from whom come all things of love and charity (see n. 537, 540, 547, 548, 551, 553, 685, 2130).

&2355. Verses 6, 7. And Lot went out unto them to the door [janua], and shut the door [ostium] behind him. And he said, I pray you my brethren do not wickedly. "Lot went out unto them to the door," signifies that he applied himself prudently; "and shut the door behind him," signifies lest they should do violence to the good of charity, and also deny the Lord's Divine Human and Holy proceeding; "and he said," signifies exhortation; "I pray you my brethren do not wickedly," signifies that they should not do violence to them. He calls them "brethren," because it is from good that he exhorts them.

&2356. And Lot went out unto them to the door. That this signifies that he applied himself prudently, is evident from the interior sense of the expression "door," and of "going out to the door." In the Word a "door" signifies that which introduces or gives admission either to truth, to good, or to the Lord. Hence it is that a "door" signifies truth itself, good itself, and also the Lord Himself; for truth leads to good, and good to the Lord. Such things were represented by the door and veils of the Tent, and also of the Temple (see n. 2145, 2152, 2576).
[2] That this is the signification of a "door," is evident from the Lord's words in John:
     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; to him the porter openeth. I am the door of the sheep; by Me if anyone enter in, he shall be saved (John 10:1-3, 7, 9).
Here the "door" denotes truth and good, and therefore the Lord, who is truth itself and good itself. From this it is evident what is signified by being admitted into heaven through the door, and consequently what is signified by the keys with which the door is opened.
[3] But in the present case by the "door" is signified some good adapted to the character of those who beset the house; for the "door" [janua] is here distinguished from the "door" [ostium], and was at the front of the house (as is evident from the fact that Lot went out and closed the door behind him) and from what immediately follows it is evident that the good in question was a blessedness of life by which he would persuade those who were in falsity and evil; for such do not suffer themselves to be persuaded by the veriest good itself, but reject it. From all which it is evident that by "going out to the door" is here signified that he applied himself prudently.

&2357. And shut the door behind him. That this signifies lest they should do violence to the good of charity and should also deny the Lord's Divine Human and Holy proceeding, is evident from what has been already said. In the present case to "shut the door" denotes lest they should enter into the good signified by the "house," and therefore to the Lord's Divine and Holy. 
[2] These things involve still deeper arcana, into the sense and idea of which the angels come when these words are being read, namely, that they who are in a life of evil are admitted no further than to the knowledge of good and of the Lord, but not into the veriest acknowledgment and faith; for the reason that so long as they are in evil they cannot be at the same time in good. No one can at the same time serve two masters. When a man who once acknowledges and believes returns to a life of evil, he profanes what is good and holy; but he who does not acknowledge and believe, cannot profane. Care is therefore taken by the Lord's Divine Providence lest a man be admitted further into the very acknowledgment and faith of the heart than he can afterwards be kept; and this on account of the punishment of profanation, which is the most grievous in hell.
[3] This is the reason why at the present day it is vouchsafed to so few, to believe from the heart that the good of love and charity are heaven in man, and that all the Divine is in the Lord; for at the present day men are in a life of evil. This then is what is more interiorly signified by Lot's shutting the door behind him; for this door was an inner door, through which there was admission into the house itself where the angels were; that is, into the good in which is the Lord.

&2358. And he said. That this signifies exhortation, is evident from what now follows, thus without further explication.

&2359. I pray you my brethren do not wickedly. That this signifies that they should not do violence to them, namely, to the good of charity and the Lord's Divine Human and Holy proceeding, is evident from the signification of "doing wickedly," as being to do violence. From all this it is evident that those are treated of who are within the church, and that it is they who are meant by the "men of Sodom;" for no one can do violence to these holy things except one who is in possession of the Word. That these things are most holy can be seen from the fact that no one can be admitted into the Lord's kingdom (that is, into heaven) unless he is in the good of love and of charity; and no one can be in the good of love and of charity, unless he acknowledges the Lord's Divine and Holy; for this good flows in from Him alone, and indeed into the good itself which is from Him. The Divine cannot flow in except into the Divine, nor be communicated to man except through the Lord's Divine Human and His Holy thence derived. From this we can understand how it is that the Lord is the all in all of His kingdom; and also that nothing of the good that is with man is man's, but is the Lord's.

&2360. That Lot calls them "brethren" because it is from good that he exhorts them, is evident from the signification of a "brother." In the Word "brother" signifies the same as "neighbor," for the reason that everyone ought to love his neighbor as himself; thus brethren were so called from love; or what is the same, from good. This manner of naming and addressing the neighbor comes from the fact that in heaven the Lord is the Father of all and loves all as His children; and thus that love is spiritual conjunction. From this the universal heaven resembles as it were one family derived from love and charity (n. 685, 917). 
[2] Therefore as all the sons of Israel represented the Lord's heavenly kingdom, that is, the kingdom of love and charity; among each other they were called "brethren," and also "companions;" but the latter, that is, "companions," not from the good of love, but from the truth of faith; as in Isaiah:
     They help every man his companion, and he saith to his brother, Be of good courage (Isa. 41:6).
In Jeremiah:
     Thus shall ye say every man to his companion, and every man to his brother, What hath Jehovah answered? and what hath Jehovah spoken? (Jer. 23:35).
In David:
     For my brethren and companions' sakes I will say, Peace be within thee (Ps. 122:8).
In Moses:
     He shall not press upon his companion or his brother, because the release of Jehovah hath been proclaimed (Deut. 15:2, 3).
In Isaiah:
     I will confound Egypt with Egypt, and they shall fight every man against his brother, and every man against his companion (Isa. 19:2).
In Jeremiah:
     Beware every man of his companion, and trust ye not in any brother; for every brother will utterly supplant, and every companion will slander (Jer. 9:4).
[3] That all who were of that church were called by the one name "brethren," see in Isaiah:
     They shall bring all your brethren out of all the nations for an offering unto Jehovah, upon horses, and in chariots, and in litters, and upon mules, and upon dromedaries, to the mountain of My holiness, Jerusalem (Isa. 66:20).
They who know nothing beyond the sense of the letter, as was the case with the Jews, believe that no others are signified than the posterity of Jacob; thus that they will be brought back to Jerusalem upon horses, and in chariots, and in litters, and upon mules, by those whom they call the Gentiles. But by the "brethren" are meant all who are in good; and by the "horses," " chariots," and "litters," the things which are of truth and good; and by "Jerusalem" the Lord's kingdom. 
[4] In Moses:
     When there shall be among thee a needy one of one of thy brethren, in one of thy gates, thou shalt not harden thy heart, and shalt not shut thy hand from thy needy brother (Deut. 15:7, 11).
Again:
     From among thy brethren thou shalt set a King over thee; thou mayest not put over thee a foreigner, who is not thy brother, and his heart shall not be lifted up above his brethren (Deut. 17:15, 20).
Again:
     A prophet from the midst of thee, of thy brethren, like unto me, Jehovah thy God will raise up unto thee; him shall ye obey (Deut. 18:15, 18).
[5] From all this it is evident that the Jews and Israelites all called one another brethren; but those united by covenant they called companions. Yet as they understood nothing beyond the historical and worldly things of the Word, they believed that they called one another brethren because they were all sons of one father, or of Abraham; yet they were not called "brethren" in the Word from this circumstance, but from the good which they represented. "Abraham" also, in the internal sense, denotes nothing else than love itself, that is, the Lord (n. 1893, 1965, 1989, 2011), whose sons, consequently those who are "brethren," are those who are in good, in fact all those who are called the neighbor; as the Lord teaches in Matthew:
     One is your Master, Christ; all ye are brethren (Matt. 23:8).
[6] Again:
     Whosoever is angry with his brother without cause shall be in danger of the judgment; whosoever shall say to his brother, Raca, shall be in danger of the council. If thou offer a gift upon the altar, and there remember that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother (Matt. 5:22-24).
Again:
     Why beholdest thou the mote that is in thy brother's eye? How wilt thou say to thy brother, Let me cast out the mote out of thine eye (Matt. 7:2-4)?
Again:
     If thy brother sin against thee, go and show him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother (Matt. 18:15).
Again:
     Peter coming to Him said, Lord, how oft shall my brother sin against me, and I forgive him? (Matt. 18:21).
Again:
     So also will My heavenly Father do unto you, if ye from the heart forgive not everyone his brother their trespasses (Matt. 18:35).
[7] It is clear from these teachings that all in the universe who are the neighbor are called "brethren," and this because everyone ought to love his neighbor as himself, thus they are so called from love or good. And as the Lord is good itself, and regards all from good, and is Himself the Neighbor in the highest sense, He also calls them "brethren," as in John:
     Jesus said to Mary, Go to My brethren (John 20:17).
And in Matthew:
     The King answering shall say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto me (Matt. 25:40).
Thus it is evident that "brother" is a term of love.

&2361. Verse 8. Behold I pray I have two daughters who have not known man; let me I pray bring them out unto you, and ye may do unto them as is good in your eyes; only unto these men do not anything; for therefore are they come under the shadow of my roof. "Behold I pray I have two daughters who have not known man," signifies the affections of good and of truth; "let me I pray bring them out unto you," signifies blessedness therefrom; "and ye may do unto them as is good in your eyes," signifies enjoyment insofar as they perceived it to be from good; "only unto these men do not anything;" signifies that they should not do violence to the Lord's Divine Human and Holy proceeding; "for therefore are they come under the shadow of my roof," signifies that they are in the good of charity; the "shadow of the roof," denoting in his obscure general [perception] of it.

&2362. Behold I pray I have two daughters who have not known man. That this signifies the affections of good and of truth, is evident from the signification of "daughters," as being affections (see n. 489-491). Their "not having known man" signifies that falsity had not contaminated them; for "man" [vir] signifies rational truth, as also in the opposite sense falsity (n. 265, 749, 1007). There are two affections, namely, of good and of truth (see n. 1997). The former, or the affection of good, constitutes the celestial church, and is called in the Word the "daughter of Zion," and also the "virgin daughter of Zion;" but the latter, or the affection of truth, constitutes the spiritual church, and is called in the Word the "daughter of Jerusalem."
[2] As in Isaiah:
     The virgin daughter of Zion hath despised thee, hath mocked at thee; after thee hath the daughter of Jerusalem shaken her head (Isa. 37:22; 2 Kings 19:21).
In Jeremiah:
     What shall I liken to thee, O daughter of Jerusalem; what shall I equal to thee, and comfort thee, O virgin daughter of Zion (Lam. 2:13).
In Micah:
     Thou, O tower of the flock, the hill of the daughter of Zion, even to thee shall it come, and the former dominion shall come, the kingdom of the daughter of Jerusalem (Micah 4:8).
In Zephaniah:
     Shout, O daughter of Zion; make a loud noise, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem (Zeph. 3:14).
In Zechariah:
     Rejoice greatly, O daughter of Zion; make a loud noise, O daughter of Jerusalem; behold, thy King shall come unto thee (Zech. 9:9; Matt. 21:5; John 12:15).
[3] That the celestial church, or the Lord's celestial kingdom, is called the "daughter of Zion" from the affection of good, that is, from love to the Lord Himself, may be seen further in Isaiah (10:32; 16:1; 52:2; 62:11; Jer. 4:31; 6:2, 23; Lam. 1:6; 2:1, 4, 8, 10; Micah 4:10, 13; Zech. 2:10; Ps. 9:14). And that the spiritual church, or the Lord's spiritual kingdom, is called the "daughter of Jerusalem" from the affection of truth, and thus from charity toward the neighbor, may be seen in Jeremiah (Lam. 2:15). Both of these churches and their characteristics have been treated of many times in volume 1.
[4] From the fact that the celestial church is from love to the Lord in love toward the neighbor, it is likened especially to an unmarried daughter or virgin, and indeed is also called a "virgin," as in John:
     These are they who have not been defiled with women, for they are virgins; these are they that follow the Lamb whithersoever He goeth, for they are without spot before the throne of God (Rev. 14:4-5).
That this might be represented in the Jewish Church also, it was enjoined upon the priests that they should not take widows, but virgins, for wives (Lev. 21:13-15; Ezek. 44:22).
[5] From the things contained in this verse it can be seen how pure is the Word in the internal sense, although it may not so appear in the letter; for when these words are read: "Behold I pray I have two daughters who have not known man; let me I pray bring them out unto you, and ye may do unto them as is good in your eyes, only unto these men do not anything," nothing but what is impure enters the ideas, especially the ideas of those who are in a life of evil. And yet how chaste these words are in the internal sense, is manifest from the explication, by which it is shown that they signify the affections of good and of truth, and the blessedness which they who do no violence to the Lord's Divine and Holy perceive from the enjoyment of them.

&2363. Let me I pray bring them out unto you. That this signifies blessedness therefrom, that is, from the affections of good and of truth, is evident from the sense of these words when they are predicated of the affections which are here meant by the "daughters." As regards the thing itself, namely, that there is blessedness and happiness solely in the affection of good and of truth, it is a matter profoundly unknown to all who are in evil and its delight. To them the blessedness in the affection of good and of truth appears either as something that is nonexistent, or as something that is sad; while to some it appears as what is painful, and even deadly. This is the case with the genii and the spirits of hell, who think and believe that if the delight of the love of self and of the world, consequently of the evils therein originating, were taken away from them, nothing of life could remain to them; and when they are shown that true life with its blessedness and happiness then begins, they feel a kind of sadness from the loss of their own delight; and when they are brought among those who are in such a life, pain and torture seize upon them; and besides this, they then begin to feel in themselves something that is cadaverous and direfully infernal; so that they call heaven (which is the abode of this blessedness and happiness) their hell, and flee away, in order so far as possible to remove and hide themselves from the Lord's face.
[2] That nevertheless all blessedness and happiness consist in the affection of the good which is of love and charity, and also of the truth which is of faith insofar as the latter leads to the former, can be seen from the fact that heaven (that is, angelic life) consists in this blessedness, and that it affects from the inmosts those who receive it, because it flows in through the inmosts from the Lord (see n. 540, 541, 545). Then also do wisdom and intelligence enter into and fill the inmost recesses of the mind, and kindle the good with heavenly flame, and the truth with heavenly light; and this with a perception of blessedness and happiness of which no description can be given except that they are unutterable. They who are in this state perceive how dead, how sad, and how lamentable is the life of those who are in the evils of the love of self and of the world.
[3] In order to obtain a clear idea of the nature of this life of the love of self and of the world (or what is the same, of a life of pride, avarice, envy, hatred, revenge, unmercifulness, adultery), let any person of talent make for himself an impersonation of some one of these evils; or if he can, let him paint it before his eyes in accordance with the ideas he is able to conceive of it from experience, knowledge, and reason; and he will then see, in proportion to the energy of his description or picture, how horrible these evils are, and that they are diabolical forms, in which there is nothing human. Forms such as these do all those become after death who perceive the delight of their life in such evils, and the greater is their delight in them, the more horrible are their own forms.
[4] On the other hand, let the same person delineate for himself an impersonation of love and charity, or let him express it before his eyes under some form; and then in proportion to his power of description or portrayal he will see that the form is angelic, full of bliss and beauty, and pervaded within with what is heavenly and Divine. Can anyone believe that these two forms can abide together? or that the diabolical form can be put off and be transmuted into the form of charity? and this by a faith to which the life is contrary? For after death everyone's life remains; or what is the same, his affection; and in accordance with this is then all his thought, and consequently his faith, which thus manifests itself as it had been at heart.

&2364. And ye may do unto them as is good in your eyes. That this signifies enjoyment insofar as [they perceived it to be] from good, can be seen even from the sense of the words, as well as from the series, when these words are predicated of the affections signified by the "daughters." That Lot applied himself prudently, is signified by his "going out unto them to the door" (n. 2356). This prudence is evident from the words just quoted, together with what else is contained in this verse, namely, that they should enjoy the blessedness of the affections of good and of truth, insofar as this was from good; which is signified by their "doing unto them as was good in their eyes." To enjoy insofar as this was from good, here means insofar as they knew it to be good, beyond which no one is required to go; for all are bent by the Lord to the good of life through the good of their faith, thus Gentiles otherwise than Christians, the simple otherwise than the learned, little children otherwise than adults. They who have imbued their life with evil are bent by abstaining from evil and intending good, and by doing this according to their apprehension. It is their intention or end that is regarded; and although their acts may not be good in themselves, they nevertheless derive from the end something of good, and of the derivative life, which makes their blessedness.

&2365. Only unto these men do not anything. That this signifies that they should not do violence to the Lord's Divine Human and Holy proceeding, is evident from the signification of the "men" and the "angels," as above.

&2366. For therefore are they come under the shadow of my roof. That this signifies that they are in the good of charity, is evident from the signification of a "house," as being good (n. 710, 2233-2234), which is here called the "shadow of the roof" for a reason to be presently explained.

&2367. As to the "shadow of the roof" denoting in an obscure general [perception], the case is this: with man, even when regenerate, the perception of good and truth is very obscure, and this is still more the case with a man who is in external worship, such as is here represented by "Lot." While a man is in corporeal things (that is, while he is living in the body), the affections, like the perceptions, are of a very general nature, and consequently are very obscure, no matter how much the man may suppose that such is not the case. There are myriads of myriads of particulars in every little affection, and even in every idea of his perception, that appear to him as all one, as of the Lord's Divine mercy will be shown hereafter, when affections and ideas are treated of. Sometimes it is possible for a man by reflection to explore and describe a few of the things that are in him, but there lie hidden innumerable other things, things without limit or measure, that never come to his knowledge, nor can come so long as he is living in the body, but which become manifest after corporeal and worldly things have been abolished-as may be sufficiently evident from the fact that when a man who has been in the good of love and of charity passes into the other life, he passes from an obscure life into a clearer one, as from a kind of night into day; and in proportion as he passes into the Lord's heaven, in the same proportion does he pass into a light that is more and more clear, until he arrives at the light in which are the angels, a light of intelligence and wisdom that is unutterable. In comparison with this the light in which is man, is darkness. Hence it is here said that they "came under the shadow of his roof;" by which is signified that those signified by "Lot" are in their obscure general [perception]; that is, that they know but little concerning the Lord's Divine and Holy; but that nevertheless they acknowledge and have faith in the existence of these, and that these are in the good of charity, that is, present with those who are in this good.

&2368. Verse 9. And they said, Come on. And they said is one come to sojourn, and shall he judge indeed? Now will we do worse to thee than to them. And they pressed upon the man, upon Lot, exceedingly; and drew near to break open the door. "And they said," signifies a reply from anger; "Come on," signifies the threats of their anger. And they said, "Is one come to sojourn," signifies those who are of another doctrine and another life; "and shall he judge indeed?" signifies shall they teach us? "Now will we do worse to thee than to them," signifies that they would reject the good of charity more than the Lord's Divine Human and Holy proceeding; "and they pressed upon the man," signifies that they desired to offer violence to truth; "upon Lot exceedingly," signifies most especially to the good of charity; "and drew near to break open the door," signifies that they came even to the endeavor to destroy both.

&2369. And they said. That this signifies a reply from anger, is evident from what precedes and what follows, and thus without explication.

&2370. Come on. That this signifies threats of anger, namely, against the good of charity, is evident from the signification of "Lot," as being the good of charity, to which and concerning which these things are said; and that these are threats of anger, is evident from the words themselves, and also from what follows, as involving that they would altogether reject it if he should say anything more about it, and should persuade; which is meant by "Come on."

&2371. And they said, Is one come to sojourn, and shall he judge indeed? That this signifies those who are in another doctrine and another life, is evident from the signification of "sojourning," which is to be instructed and to live, thus doctrine and life (see n. 1463, 2025). The state of the church is here described such as it is near the last times, when there is no longer any faith, because there is no charity, namely, that the good of charity, because it has altogether receded from the life, is also rejected from the doctrine.
[2] The subject here treated of is not those who falsify the good of charity by explaining all things in their own favor, both for their own sake, that they may be the greatest, and for the sake of the good things of this world, that they may possess them all; and who arrogate to themselves the dispensation of rewards, and thereby defile the good of charity by various arts and delusive means; but the subject treated of is those who desire to hear nothing of the goods of charity, or of good works, but only of faith separate from them; and this from reasoning that there is nothing but evil in man, and that the good which is from him is also in itself evil, in which therefore there is thus nothing of salvation; and that no one can merit heaven by any good, nor be saved by it, but only by the faith with which they acknowledge the Lord's merit. This is the doctrine that flourishes in the last times, when the church is beginning to expire, and it is ardently taught and favorably received.
[3] But it is false to infer from these considerations that a man can have an evil life and a good faith; or that because there is nothing but evil in man, he cannot receive good from the Lord that has heaven in it because it has Him in it, and that having heaven in it has also bliss and happiness in it. And it is certainly very false to infer that because no one can merit heaven by any good, therefore it is impossible to receive from the Lord heavenly good in which self-merit is regarded as monstrous wickedness. In such good are all the angels, in such are all the regenerate, and in such are they who perceive delight, and even bliss, in good itself, that is, in the affection of it. Concerning this good, that is, concerning this charity, the Lord speaks thus in Matthew:
     Ye have heard that it has been said, Thou shalt love thy neighbor and hate thine enemy; but I say unto you, Do good to them that hate you, and pray for them that injure you and persecute you, that ye may be sons of your Father who is in the heavens; for if ye love them that love you, what reward have ye? And if ye salute your brethren only, what do ye more [than others]? do not even the publicans so? (Matt. 5:43-48).
In like manner in Luke, with this addition:
     Do good, and lend, hoping for nothing again; then shall your reward be great, and ye shall be sons of the Highest (Luke 6:27-36).
[4] Here the good which is from the Lord is described, and that it is free from all purpose of receiving recompense; on which account they who are in it are called "sons of the Father who is in the heavens," and "sons of the Highest;" and because the Lord is in it, there is also a reward, as we read in Luke:
     When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor thy rich neighbors; lest haply they call thee in turn, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, [the lame,] and the blind; then shalt thou be blessed, for they have not wherewith to recompense thee; but thou shalt be recompensed in the resurrection of the just* (Luke 14:12-14).
A "dinner," "supper," or "feast," denotes the good of charity, in which there is the Lord's dwelling-place with man (n. 2341) so that it is here described, and made clearly manifest, that the recompense is in the good itself, because in this is the Lord; for it is said, "thou shalt be recompensed in the resurrection of the just."
[5] Those who strive to do good of themselves, because the Lord has so commanded, are they who at length receive this good; and who, being afterwards instructed, acknowledge with faith that all good is from the Lord (n. 1712, 1937, 1947); and they are then so averse to self-merit that when they merely think of it they grow sad, and perceive their blessedness and happiness to be proportionately diminished.
[6] Quite different is it with those who do not do this, but lead a life of evil, teaching and professing that in faith alone there is salvation. People of this character are not aware that such a good is possible; and wonderful to say (as has been given me to know from much experience) in the other life these same people desire to merit heaven on account of whatever good deeds they recollect; because then for the first time are they aware that in faith separated from charity there is no salvation. These are the people of whom the Lord says in Matthew:
     They will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name cast out demons, and in Thy name done many mighty works? But then will I confess unto them, I know you not; depart from Me, ye that work iniquity (Matt. 7:22-23).
In the case of these same people it also becomes apparent that they have paid no attention whatever to the things which the Lord Himself so often taught concerning the good of love and of charity; but that these things have been to them like passing clouds, or like things seen in the night: for example such things as are found in Matthew 3:8-9; 5:7-48; 6:1-20; 7:16-20, 24-27; 9:13; 12:33; 13:8, 23; 18:21-23 and to the end; 19:19; 22:34-39; 24:12-13; 25:34 to the end; Mark 4:18-20; 11:13-14, 20; 12:28-35; Luke 3:8-9; 6:27-39, 43 to the end; 7:47; 8:8, 14-15; 10:25-28; 12:58-59; 13:6-10; John 3:19, 21; 5:42; 13:34-35; 14:14-15, 20-21, 23; 15:1-8, 9-19; 21:15-17. Such, then, and other such things as these, are what are signified by the men of Sodom (that is, those who are in evil, n. 2220, 2246, 2322) saying to Lot, "Is one come to sojourn, and shall he judge indeed?" that is, Shall they who are in another doctrine and another life teach us?
* Mortuorum, but elsewhere justorum, as in n. 6393. [Rotch ed.]

&2372. And shall he judge indeed? That this signifies, Shall they teach us? is evident from the signification of "judging," as being to teach. That "righteousness" is predicated of the practice of good, but "judgment" of the instruction of truth, was shown above (n. 2235); hence in the internal sense to "judge" is to instruct or teach. To teach truth is the same as to teach what is good, because all truth looks to good.

&2373. Now will we do worse to thee than to them. That this signifies that they would reject the good of charity more than the Lord's Divine Human and Holy proceeding, is evident from the signification of "Lot," as being the good of charity; for Lot represents those who are in the good of charity (n. 2324, 2351, 2371); and from the signification of the "men," or "angels," as being the Lord as to the Divine Human and Holy proceeding (see above). Hence it is evident that to "do worse to thee than to them" has this meaning. The reason why they who are in evil within the church reject charity more than they deny the Lord, is that in this way they can favor their concupiscences by a kind of religion, and have external worship with no internal (that is, worship of the lips and not of the heart), and the more they make this worship to be Divine and holy, so much the greater are their dignities and wealth, besides many other causes that are hidden and yet are manifest. Nevertheless the truth really is that he who rejects the one (that is, does so in doctrine and at the same time in life) rejects also the other (for even if he dare not do this openly he does it in his heart); and this is here expressed in the sense of the letter by its being said that the men of Sodom drew near to break open the door, by which is signified that they came even to the endeavor to destroy both. But that which prevents this endeavor from bursting forth into act is by no means hidden.

&2374. They pressed upon the man. That this signifies that they desired to offer violence to truth, is evident from the signification of a man [vir], as being the intellectual and rational in man, and consequently truth (see n. 158, 1007). To offer violence to truth is to pervert the things of faith; and these are perverted when they are separated from charity, and when it is denied that they lead to the good of life.

&2375. Upon Lot exceedingly. That this signifies that they desired to offer violence especially to the good of charity, is evident from the signification of "Lot," as being the good of charity (see above, n. 2324, 2351, 2371, 2373). From the very words-that they "pressed upon the man, upon Lot exceedingly"-it is evident that one thing is signified by the "man," and another by "Lot exceedingly;" otherwise one expression would have sufficed.

&2376. And drew near to break open the door. That this signifies that they came even to the endeavor to destroy both, is evident from the signification of "drawing near," as being to endeavor, and from the signification of a "door," as being that which introduces to good and to the Lord, and also as being good itself and the Lord Himself (n. 2356, 2357). (How this is may be seen above, n. 2373.)

&2377. Verse 10. And the men put forth their hand, and brought Lot into the house to them, and shut the door. "The men put forth their hand," signifies the Lord's powerful aid; "and brought Lot into the house to them," signifies that the Lord protects those who are in the good of charity; "and shut the door," signifies that He also closes all access to them.

&2378. The men put forth their hand. That this signifies the Lord's powerful aid, is evident from the signification of the "men," as being the Lord (as shown above), and from the signification of the "hand," as being power (see n. 878).

&2379. And brought Lot into the house to them. That this signifies that the Lord protects those who are in the good of charity, is evident from the representation of Lot as being those who are in the good of charity (spoken of above); and from the signification of "bringing into the house to them," as being to protect. To be "brought into the house" denotes to be brought into good; and they who are brought into good are brought into heaven; and they who are brought into heaven are brought to the Lord; hence they are protected from all infestation as to their souls. That the man who is in good is as to his soul in society with angels, and while living in the body is nevertheless in heaven (although at the time he is not aware of this, and is not able to perceive angelic joy in consequence of being in corporeal things and in a state of preparation), may be seen above (n. 1277).

&2380. And shut the door. That this signifies that He also closes all access to them, is evident from the signification of a "door," as being that which introduces (n. 2356, 2357, 2376), thus access. Hence it is that to "shut the door" denotes to preclude access. In the other life access is precluded by the good being separated from the evil, so that they cannot be infested by the spheres of the persuasions of falsity and of the cupidities of evil; for the exhalation from hell cannot penetrate to heaven. In the life of the body access is precluded by the principles and persuasions of falsity being rendered powerless against those who are in good; for whenever any falsity of evil or evil of falsity is infused into them, whether in speech by an evil man, or in thought by an evil spirit or devil, the angels who are with them at once turn it aside, and bend it to something true and good in which the persons in question have been confirmed; and this however severely they may be suffering bodily trouble, for the angels esteem the body as nothing in comparison with the soul.
[2] While a man remains in corporeal things, he is in such a general and obscure idea and perception (see n. 2367) that he scarcely knows whether he is in the good of charity or not; and this for the additional reason that he does not know what charity is, and what the neighbor is. But be it known who the persons in question are. All those are in the good of charity who have conscience (that is, who are unwilling to depart in any degree from what is just and fair, and good and true, and this for the very sake of what is just and fair, and good and true, for this principle is from conscience), and who from having conscience think well of the neighbor and desire his welfare, even should he be an enemy; and this without any recompense. These are they who are in the good of charity, whether they be without the church or within the church. If within the church, they adore the Lord, and willingly hear and do the things that He has taught. 
[3] On the other hand, they who are in evil have no conscience; for that which is just and fair they care not, except insofar as thereby they can gain the reputation of seeming to care for it. What the good and truth are that affect the spiritual life they know not, and even reject this as being no life at all. Further than this: they think evilly about the neighbor and desire his injury, and also inflict injury upon him if he does not favor them, even if a friend; and in doing this they feel delight. Should they do anything good, it is with a view to recompense. Such within the church deny the Lord in secret; and insofar as honor, gain, reputation, or life are not endangered they do so openly.
[4] Be it known however that some persons think they are not in good when they are, and some that they are in good when they are not. The reason why some think they are not in good when they are, is that when they reflect upon the good in themselves, it is at once insinuated by the angels in whose society they are, that they are not in good, lest they should attribute the good to themselves, and lest their thought should be turned to their own merit, and thereby to the setting up of themselves above others. Without this guardianship they would fall into temptations.
[5] As regards some supposing themselves to be in good when they are not, the cause of this is that when they reflect upon it, it is immediately insinuated by the evil genii and spirits in whose companionship they are, that they are in good (for the evil believe delight to be good), and it is suggested that whatever good they have done to others for the sake of the love of self and of the world is good that is to be recompensed even in the other life; thus that they have merit above others, whom they despise in comparison with themselves, and indeed esteem them as of no account. And, wonderful to say, if they were to think differently they would fall into temptations, in which they would yield.

&2381. Verse 11. And the men who were at the door of the house they smote with blindness, from small even to great; and they labored to find the door. "The men who were at the door of the house," signifies things rational and the derivative doctrinals, by which violence is offered to the good of charity; "they smote with blindness," signifies that they were filled with falsities; "from small even to great," signifies in particular and in general; "and they labored to find the door," signifies so that they could not see any truth that would lead to good.

&2382. And the men who were at the door of the house. That this signifies things rational and the derivative doctrinals, by which violence is offered to the good of charity, is evident from the signification of "men," as being things rational (see n. 158, 1007); from the signification of a "door," as being introduction or access, leading either to truth or to good, and thus what is doctrinal (see above, n. 2356); and from the signification of a "house," as being the good of charity (see above in various places). Here, because those are treated of who drew near to break open the door (that is, who attempted to destroy both the good of charity and the Divine and the Holy of the Lord, n. 2376), evil rational things are meant, and the derivative false doctrinals by which violence is inflicted on the good of charity.

&2383. They smote with blindness. That this signifies that they were filled with falsities, is evident from the signification of "blindness." In the Word "blindness" is predicated of those who are in falsity, and also of those who are in ignorance of truth. Both are called the "blind;" but which are meant in any special instance can be seen from the series or connection, especially in the internal sense. That they who are in falsity are called the "blind," is evident from the following passages. In Isaiah:
     His watchmen are blind, they are all ignorant, they are all dumb dogs, they cannot bark (Isa. 56:10).
"Blind watchmen," denotes those who from reasoning are in falsity. Again:
     We look for light, and behold darkness; for brightness, but we walk in thick darkness; we grope for the wall like the blind (Isa. 59:9-10).
In Jeremiah:
     They have wandered as the blind in the streets; they have polluted themselves with blood; what they cannot pollute, they touch with their garments (Lam. 4:14);
meaning that all truths have been polluted; the "streets" denoting the truths wherein they have gone astray (n. 2336).
[2] In Zechariah:
     In that day I will smite every horse with astonishment, and his rider with madness; every horse of the peoples will I smite with blindness (Zech. 12:4).
Here and elsewhere in the Word a "horse" denotes the understanding; hence it is said that the "horse should be smitten with astonishment," and that the "horse of the peoples should be smitten with blindness," that is, should be filled with falsities.
[3] In John:
     For judgment am I come into the world, that they that see not may see, and that they that see may become blind. They of the Pharisees heard these things, and said, Are we also blind? Jesus said unto them, If ye were blind, ye would not have sin; but now ye say, We see, therefore your sin remaineth (John 9:39-41).
Here the "blind" in both senses are spoken of, namely, those who are in falsity, and those who are in ignorance of truth. With those who are within the church and know what the truth is, "blindness" is falsity; but with those who do not know what the truth is (as is the case with those who are outside the church), "blindness" is ignorance of the truth, and these are blameless.
[4] Again:
     He hath blinded their eyes, and hardened their heart, that they may not see with their eyes, and understand with their heart, and I should heal them (John 12:40; Isa. 6:9-11);
meaning that it would be better for them to be in falsities than to be in truths, because they are in a life of evil, and if they were instructed in truths, they would not only still falsify them, but would also defile them with evils; for the like reason that the men of Sodom were smitten with blindness, that is, the doctrinal things were filled with falsities. (Why this was done was shown above, n. 301-303, 593, 1008, 1010, 1059, 1327, 1328, 2426.) 
[5] As what is blind signified what is false, therefore in the representative Jewish Church it was forbidden to sacrifice anything that was blind (Lev. 22:22; Deut. 15:21; Mal. 1:8). It was also forbidden that any one of the priests who was blind should draw near to offer upon the altar (Lev. 21:18, 21).
[6] That "blindness" is predicated of ignorance of truth, such as prevails with the Gentiles, is evident in Isaiah:
     In that day shall the deaf hear the words of the Book, and the eyes of the blind shall see out of thick darkness and out of darkness (Isa. 29:18).
Here the "blind" denotes those who are in ignorance of truth, being chiefly those outside the church. Again:
     Bring forth the blind people and they shall have eyes;* and the deaf and they shall have ears (Isa. 43:8);
where the church of the Gentiles is spoken of. Again:
     I will lead the blind in a way that they have not known; I will make darkness light before them (Isa. 42:16).
[7] And again:
     I will give Thee for a light of the people, to open the blind eyes, to bring out the bound from the dungeon, and them that sit in darkness out of the prison house (Isa. 42:6-7);
where the Lord's advent is treated of, in that they who are in ignorance of truth should then be instructed; for those who are in falsity do not suffer themselves to be so instructed, because they are acquainted with the truth and have confirmed themselves against it, and have turned the light into darkness, which cannot be dispelled. In Luke:
     The master of the house said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the lame, and the blind (Luke 14:21);
where the Lord's kingdom is treated of, and it is evident that the poor, maimed, lame, and blind are not meant, but those who are such in the spiritual sense.
[8] Again:
     Jesus said that they should tell John that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and to the poor the gospel is preached (Luke 7:22).
According to the sense of the letter, by the "blind," the "lame," the  "lepers," the "deaf," the "dead," the "poor," only these are meant; because it was actually the case that the blind received sight, the deaf hearing, the lepers health, the dead life.
[9] But yet in the internal sense the same are meant as in Isaiah:
     Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped, and the lame shall leap as the hart, and the tongue of the dumb shall sing (Isa. 35:5-6);
where the Lord's advent is treated of, and the new church at that time, which is called that of the Gentiles; of whom it is declared that they were "blind," "deaf," "lame," and "dumb;" being so called in respect to doctrine and to life. For be it known that all the miracles performed by the Lord always involved, and thence signified, such things as are meant in the internal sense by the healing of the blind, of the lame, of the lepers, the deaf, the dead, and the poor. For this reason the Lord's miracles were Divine, as also were those performed in Egypt and in the wilderness, as well as all the other miracles that are treated of in the Word. This is an arcanum.
* Et oculi erunt; but cui oculi sunt in n. 6989. [Rotch ed.]

&2384. From small even to great. That this signifies in particular and in general, is evident from the signification in the internal sense of these words when predicated of rational things and the doctrinal things thence derived, which are signified by the men who were at the door of the house; for particulars and generals are related to each other as are the small and the great, particulars being as small things, and the generals of particulars as great ones. (What particulars are relatively to generals, and how they stand related to each other, may be seen above, n. 920, 1040, 1316.)

&2385. And they labored to find the door. That this signifies so that they could not see any truth that would lead to good, is evident from the signification of a "door," as being introduction and access, and as being truth itself, because this introduces to good (see above, n. 2356). But here by the "door" are signified the knowledges that introduce to truth; for the "door" (as said above, n. 2356) was at the front of the house, for it is said that Lot "went out to the door, and shut the door behind him" (verse 6): hence to "labor to find the door," denotes not to see any truth that would lead to good.
[2] Such do those become, especially in the last times, who by ratiocination hatch doctrinal things, and believe nothing unless they first apprehend it; for in this case the life of evil continually inflows into their rational, and a kind of fallacious light pours in from the fire of the affections of evil, and causes them to see falsities as truths; as are wont to do those who see phantoms in nocturnal light. These same things are then confirmed in many ways, and become matters of doctrine, such as are the doctrinal tenets of those who say that the life (which is of the affection) is of no efficacy, but only the faith (which is of the thought).
[3] That every principle whatever, even if falsity itself, when once taken up, can be confirmed by innumerable things, and be presented in the outward form as if it were truth itself, may be known to everyone. Hence come heresies; from which, when once confirmed, the man never recedes. Yet from a false principle nothing but falsities can flow; and even if truths are interlarded among them, they became truths falsified when used to confirm a false principle, because they are contaminated by its essence.
[4] Very different is the case when truth itself is received as a principle, and this is confirmed, as for example that love to the Lord and charity toward the neighbor are that on which hangs all the Law, and of which all the Prophets speak, and that they are therefore the essentials of all doctrine and worship; for in this case the mind would be illuminated by innumerable things in the Word, that otherwise lie hidden in the obscurity of a false principle. Nay, in such a case heresies would be dissipated, and one church would arise out of many, no matter how greatly the doctrinal and ritual matters that flowed from or led to it might differ.
[5] Such was the ancient Church, which extended through many kingdoms, namely, Assyria, Mesopotamia, Syria, Ethiopia, Arabia, Libya, Egypt, Philistia as far as Tyre and Sidon, and through the land of Canaan on both sides the Jordan. Among these the doctrinal and ritual matters differed, but still the church was one, because to them charity was the essential thing. Then was there the Lord's kingdom on earth as in the heavens, for such is heaven (see n. 684, 690). If it were so now, all would be governed by the Lord as one man; for they would be as the members and organs of one body, which, although not of similar form, nor of similar function, yet all have relation to one heart, on which depend all and each in their several forms, that are everywhere varied. Then would each person say, in whatever doctrine and in whatever outward worship he might be, This is my brother, I see that he worships the Lord, and is a good man.

&2386. Verse 12. And the men said unto Lot, Hast thou yet anyone here? Son-in-law, and thy sons, and thy daughters, and whomsoever thou hast in the city, bring them out of the place. "And the men said unto Lot," signifies that the Lord admonishes those who are in the good of charity; "hast thou yet anyone here? Son-in-law, and thy sons, and thy daughters, and whomsoever thou hast in the city, bring them out of the place," signifies that all who are in the good of charity, and that all things belonging thereto, would be saved, and also those who are in the truth of faith, provided they would recede from evil; "sons-in-law," are the truths that are associated with the affections of good; here, that were to be associated; "sons," are truths; "daughters," affections of good and of truth; "whomsoever thou hast in the city," denotes whatever derives anything from truth; the "place," is the state of evil.

&2387. And the men said unto Lot. That this signifies that the Lord admonishes those who are in the good of charity, is evident from the signification of the "men," as being the Lord (see n. 2378); from the signification of "saying," as being to admonish; and from the representation of Lot, as being those who are in the good of charity (see n. 2324, 2351, 2371). Hence these words, "the men said unto Lot," signifies that the Lord admonishes those who are in the good of charity.

&2388. Hast thou yet anyone here? Son-in-law, and thy sons, and thy daughters, and whomsoever thou hast in the city, bring them out of the place. That this signifies that all who are in the good of charity, and that all things belonging thereto, would be saved, and also those who are in the truth of faith, provided they would recede from evil, is evident from the signification of "sons-in-law," of "sons," of "daughters," of "city," and of "place," concerning which in what follows.
[2] As regards those being saved who are in the truth of faith, provided they recede from evil, the case is this. The truths of faith are the very receiving vessels of good (n. 1900, 2063, 2261, 2269); and they receive good insofar as the man recedes from evil; for good continually flows in from the Lord, and it is the evil of life that hinders its being received in the truths which are with man in his memory or knowledge. Therefore insofar as a man recedes from evil, so far good enters and applies itself to his truths; and then the truth of faith with him becomes the good of faith. A man may indeed know truth, may also confess it under the incitement of some worldly cause, may even be persuaded that it is true; and yet this truth does not live so long as he is in a life of evil. For such a man is like a tree on which there are leaves, but no fruit; and His truth is like light in which there is no heat, such as there is in the time of winter when nothing grows. But when there is heat in it, the light then becomes such as there is in the time of spring, when all things grow. In the Word truth is compared to light and is called "light," but heat is compared to love, and is also called spiritual heat. In the other life also truth manifests itself by light, and good by heat; but truth without good by cold light, and truth with good by light similar to that of spring. This shows what the truth of faith is without the good of charity. Hence it is that the sons-in-law and the sons, by whom such truths are signified, were not saved; but only Lot with His daughters. 
[3] As it is here said that those also who are in the truth of faith are saved, provided they recede from evil, be it known that these are they who profess faith and think nothing about charity for the reason that they have been so instructed, and do not know what charity is (supposing that it consists merely in the giving of our own to others, and in pitying everybody), and who also do not know what the neighbor is toward whom charity is to be exercised (for they suppose that the neighbor is almost everybody, without distinction), and yet who live in the life of charity toward the neighbor, because in the life of good. It does these persons no harm to profess faith along with all the rest, for in their faith there is charity, since this means all the good of life in general and in particular. What therefore charity is, and what the neighbor, will of the Lord's Divine mercy be told in what follows.

&2389. That the "sons-in-law" are the truths that are associated with the affections of good and of truth, in this case that were to be associated, is evident from the signification of "sons-in-law." In the Word "a man" signifies truth, and a "wife" good (n. 265, 749, 915, 1007), for the reason that between truth and good there is a likeness of a marriage (n. 1432, 1904, 2173). Hence "sons-in-law" signify the knowledges of truth, with which are associated the affections of good (denoted by the "daughters"), but which here are to be associated, for it is said afterwards, in verse 14, that Lot went out and spoke to his sons-in-law that were marrying, that is, were about to marry his daughters.

&2390. That the "sons" are truths, or what is the same, are they who are in truths, is evident from the signification of "sons," as being truths (see n. 489, 491, 533, 1147).

&2391. That the "daughters" are affections of good, and of truth, or what is the same, are those who are in these affections, is evident from the signification of "daughters," as being these affections (see n. 2362).

&2392. That "whomsoever thou hast in the city," denotes whatever derives anything from truth, is evident from the signification of a "city," as being what is doctrinal, thus truth in its complex (see n. 402, 2268).

&2393. That the "place" is a state of evil, is evident from the signification of "place," as being state (see above, n. 1273 to 1275, 1377), here a state of evil, because it was Sodom, by which is signified evil in general (n. 2220, 2246, 2322).

&2394. Verse 13. For we will destroy this place, because their cry is become great before Jehovah, and Jehovah hath sent us to destroy it. "For we will destroy this place," signifies that the state of evil in which they were would condemn them; "because their cry is become great before Jehovah," signifies because the falsity from evil is so great; "and Jehovah hath sent us to destroy it," signifies that they cannot but perish.

&2395. For we will destroy this place. That this signifies that the state of evil in which they were would condemn them, is evident from the meaning of "destroying," when predicated of the Lord, as being in the internal significance to perish by evil, that is, to be condemned; and also from the signification of "this place," as being a state of evil (n. 2393). It is frequently said in the Word that Jehovah "destroys;" but in the internal sense it is meant that man destroys himself; for Jehovah or the Lord destroys no one. But as from the fact of His seeing and regulating all things in both general and particular it appears as if the destruction came from Jehovah or the Lord, it is so expressed in many places in the Word, to the end that men may thereby be kept in a most general idea that all things are under the Lord's eyes, and all things under His auspices; for if at first they are kept in this idea, they can afterwards be easily instructed. For the explications of the Word as to the internal sense are nothing but particulars that elucidate a general idea.
[2] Another reason why it is so expressed is that they who are in no love are kept in fear, and thereby stand in awe of the Lord, and flee to Him for the sake of deliverance. This shows that it does no harm to believe the sense of the letter, even though the internal sense teaches something else, provided that it is done from a simple heart. But these things will be treated of more fully in what follows, at verse 24 (n. 2447), where it is said that Jehovah caused it to rain brimstone and fire upon Sodom and Gomorrah. The angels, being in the internal sense, are so far from thinking that Jehovah destroys anyone that they cannot endure even the idea of such a thing; and therefore when these and other such things are read in the Word by man, the sense of the letter is cast away as it were to the back, and at last passes into this: that evil itself is what destroys man, and that the Lord destroys no one (as may be seen from the example given above in n. 1875).

&2396. Because their cry is become great before Jehovah. That this signifies because the falsity from evil is so great, is evident from the signification of a "cry" (n. 2240), as being predicated of falsity; and here of falsity from evil (n. 2351).

&2397. And Jehovah hath sent us to destroy it. That this signifies that they cannot but perish, is to be understood in the same way as the signification given just above (n. 2395). That "us" (that is, the "men" or "angels") denotes the Lord's Divine Human and Holy proceeding, has been shown above. Through these were the good saved, and the evil destroyed; and yet the latter by the law that evil itself destroyed them. And because they perished in this way, and this through the Lord's advent into the world, it is said according to the appearance, that they "were sent to destroy them."
[2] It is sometimes said of the Lord in the Word, that He was "sent by the Father," as it is said here,  "Jehovah hath sent us;" but in the internal sense by being "sent" is everywhere signified to go forth, as in John:
     They have received, and have known of a truth that I came forth from Thee, and they have believed that Thou didst send Me (John 17:8).
So in other places, as in the same:
     God sent not His Son into the world to judge the world, but that the world through Him may be saved (John 3:17).
Again:
     He that honoreth not the Son, honoreth not the Father who hath sent Him (John 5:23).
Besides many other passages (as Matt. 10:40; 15:24; John 3:34; 4:34; 5:30, 36-38; 6:29, 39-40, 44, 57; 7:16, 18, 28-29; 8:16, 18, 29, 42; 9:4; 10:36; 11:41-42; 12:44-45, 49; 13:20; 14:24; 17:18; 20:21; Luke 4:43; 9:48; 10:16; Mark 9:37; Isa. 61:1).
[3] In the same way it is said of the Holy Spirit, that it was "sent," that is, that it goes forth from the Lord's Divine, as in John:
     Jesus said, When the Comforter shall come, whom I will send unto you from the Father, the Spirit of Truth which goeth forth from the Father, He shall testify of Me (John 15:26).
     If I go away, I will send the Comforter unto you (John 16:5, 7).
Hence the prophets were said to be "sent," because the words which they spoke came forth from the Holy of the Lord's Spirit. And because all Divine Truth comes forth from Divine Good, the expression "to be sent" is properly predicated of Divine Truth. But what "to go forth" means, is also evident, namely, that he who goes forth, or that which goes forth, is of him from whom it goes forth.

&2398. Verse 14. And Lot went out and spoke to his sons-in-law, that were to marry his daughters, and said, Up, get you out of this place, for Jehovah will destroy the city. And he was in the eyes of his sons-in-law as one that jested. "Lot went out," signifies those who are in the good of charity, and also the good itself of charity; "and spoke to his sons-in-law, that were to marry his daughters," signifies with those who were in truths, with which the affections of good could be adjoined; "and said, Up, get you out of this place," signifies that they should not remain in a state of evil; "for Jehovah will destroy the city," signifies that they must needs perish; "and he was in the eyes of his sons-in-law as one that jested," signifies derision.

&2399. And Lot went out. That this signifies those who are in the good of charity, and also the good itself of charity, has been repeatedly shown before. He who represents those who are in good, also signifies that good itself in which they are.

&2400. And spoke to his sons-in-law, that were to marry his daughters. That this signifies with those who were in truths, with which the affections of good could be conjoined, is evident from the signification of "sons-in-law," as being the knowledges of truth, and consequently truths (concerning which see above, n. 2389); and from the signification of "daughters," as being the affections of good (see also above, n. 2362); and because it is said that he "spoke to his sons-in-law, that were to marry his daughters," it is signified with those who were in truths with which the affections of good could be conjoined. As they could be conjoined, they are called his "sons-in-law;" but as they were not conjoined, it is said "that were to marry his daughters."
[2] The subject here treated of is the third kind of men who are within the church, namely, those who know truths, yet live in evil. For there are three kinds of men within the church: first, those who live in the good of charity; these are represented by "Lot;" second, those who are altogether in falsity and evil, and reject both truth and good; these are they who are represented by the "men of Sodom;" third, those who indeed know truths, but nevertheless are in evil; these are here signified by the "sons-in-law," and are especially those who teach, but the truth which they teach has not sent down its root deeper than is wont to do the knowledge that is solely of the memory, for it is learned and vaunted merely for the sake of honor and gain. And because with such persons the ground in which the truth is sown is the love of self and the love of the world, they have no belief in the truth, except a kind of persuasive one derived from these loves, the quality of which shall of the Lord's Divine mercy be told elsewhere. Such are here described by the sons-in-law, in that they believed nothing concerning the overthrow of Sodom, but laughed at it; and such is the faith of their heart.

&2401. And said, Up, get you out of this place. That this signifies that they should not remain in a state of evil, is evident from the signification of "rising up," and of "getting out," and also of the "place." To "rise up" often occurs in the Word, but excites little thought as to what it further signifies, because it is a familiar expression. But in the internal sense this expression involves elevation, as here, from evil to good; for the mind is elevated when it recedes from evil (n. 2388). To "get out" is to recede, or not to remain. And the "place" is a state of evil (n. 2393). Thus the signification is evident.
[2] The quality of those who are in the knowledges of truth, but at the same time in a life of evil, has been repeatedly stated before, namely, that so long as they are in a life of evil they believe nothing; for to will evil and from will to do evil, and at the same time to acknowledge truth in faith, is not possible. This shows also that a man cannot be saved by thinking and speaking what is true, nor even what is good, while he wills nothing else, and from this his will does nothing else, than evil. It is the very will of man that lives after death; not so his thought, except that which flows from his will.
[3] As therefore a man is such as his will is, it is evident what must be his opinion of the truths of faith he has learned, and even taught, seeing that they condemn him. So far is he then from making them the basis of his thoughts, that he feels a positive aversion for them; nay, insofar as he is permitted to do so, he, like the devil's crew, blasphemes them. They who have not been instructed concerning the life after death may suppose that it will be easy for them to receive faith when they see that the Lord governs the universe, and when they hear that heaven consists in loving the Lord and the neighbor; whereas the truth is that the evil are as far from being able to receive faith, that is, to believe from the will, as hell is from heaven, for they are wholly in evil, and in the falsity thence derived. That such persons are against the Lord and against the neighbor, and therefore against good, and consequently against truth, is known and perceived from their mere approach, or presence. There is a horrible sphere that exhales from the life of their will and of their derivative thought (n. 1048, 1053, 1316, 1504).
[4] If by mere instruction in the other life it were possible that men could be brought to believe and to become good, there would not be a single person in hell; for the Lord desires to raise all without exception to Himself into heaven. For His mercy is infinite, because it is the Divine mercy itself, that is extended toward the whole human race, and therefore toward the evil as well as toward the good.

&2402. For Jehovah will destroy the city. That this signifies that they must needs perish, is evident from the explication of nearly the same words above (n. 2395, 2397).

&2403. And he was in the eyes of his sons-in-law as one that jested. That this signifies derision, is evident from the signification of "jesting," as being to utter as it were a joke, a fable, or trifles, thus such things as they would laugh at. "In their eyes," signifies that which was before their rational, as is evident from the signification of the "eyes" (n. 212). This shows what is the character of those who are in the truth of faith and not at the same time in the good of life.

&2404. Verse 15. And when the dawn arose the angels pressed Lot to hasten, saying, Arise, take thy wife, and thy two daughters that are found, lest thou be consumed in the iniquity of the city. "When the dawn arose," signifies when the Lord's kingdom is approaching; "the angels pressed Lot to hasten," signifies that the Lord withheld them from evil and kept them in good; "saying, Arise, take thy wife, and thy two daughters that are found," signifies the truth of faith and the affections of truth and of good; "found," denotes that they are separated from evil; "lest thou be consumed in the iniquity of the city," signifies lest they should perish by the evils of falsity.

&2405. When the dawn arose. That this signifies when the Lord's kingdom is approaching, is evident from the signification in the Word of the "dawn" or "morning." As in this chapter the subject treated of is the successive states of the church, that which is done in the evening is first treated of, next that which is done in the night, and there now follows that which is done in the morning twilight, and presently that which is done after the sun is gone forth. The twilight is here expressed by "when the dawn arose," and it denotes the time when the upright are being separated from the evil; which separation is treated of in this verse, and as far as verse 22, by Lot together with his wife and daughters being led out and saved. That separation precedes Judgment is evident from the Lord's words in Matthew:
     Before Him shall be gathered all nations, and He shall separate them one from another, as the shepherd separateth the sheep from the goats (Matt. 25:32).
[2] This time or state is called in the Word the "dawn," because the Lord then comes; or what is the same, His kingdom then approaches. The case is similar with the good, for at such a time there shines out with them a semblance of the morning twilight or dawn; and therefore in the Word the advent of the Lord is compared to the "morning," and is also called the "morning." As in Hosea:
     After two days Jehovah will revive us, on the third day He will raise us up, and we shall live before Him; and we shall know, and we shall follow on to know Jehovah; His going forth is as the dawn (Hos. 6:2-3).
"Two days" denotes the time and state which precedes; the "third day" denotes the Judgment, or the advent of the Lord, and therefore the approach of His kingdom (n. 720, 901), which advent or approach is compared to the "dawn."
[3] In Samuel:
     The God of Israel is as the light of the morning, the sun riseth, a morning without clouds; from the brightness, from the rain, there is a growth from the earth (2 Sam. 23:4).
The "God of Israel" denotes the Lord; for no other God of Israel was meant in that church, and He was represented in each and all things of it. In Joel:
     The day of Jehovah cometh, for it is nigh at hand; a day of darkness and of thick darkness, a day of cloud and obscurity; as the dawn spread upon the mountains (Joel 2:1-2).
Here also the Lord's advent and His kingdom are treated of; it is said a "day of darkness and of thick darkness," because the good are then being separated from the evil, as here Lot from the men of Sodom; and after the good have been separated, the evil perish.
[4] That the Lord's advent or the approach of His kingdom, is not merely compared to the "morning," but is actually called the "morning," may be seen in Daniel:
     A holy one said, How long shall be the vision, the continual sacrifice, and the transgression that maketh waste? He said unto me, Until evening and morning, two thousand three hundred, then shall the holy one be justified. The vision of the evening and the morning which hath been told is truth (Dan. 8:13-14, 26).
"Morning" here manifestly denotes the Lord's advent. In David:
     Thy people are willing offerings in the day of thy strength, in honors of holiness, from the womb of the dawn thou hast the dew of thy youth* (Ps. 110:3).
In this whole Psalm the subject treated of is the Lord, and His victories in temptations, which are the "day of His strength," and the "honors of His holiness;" "from the womb of the dawn," denotes Himself, thus the Divine love from which He fought.
[5] In Zephaniah:
     Jehovah in the midst of her is righteous, He will not do perversity; in the morning, in the morning will He give judgment for light (Zeph. 3:65).
The "morning" denotes the time and state of Judgment, which is the same as that of the Lord's advent; and this is the same as the approach of His kingdom. 
[6] Because the "morning" signified these things, in order that the same might be represented, it was commanded that:
     Aaron and his sons should light up the lamp, and should order it from evening until morning before Jehovah (Exod. 27:21).
The "evening" here denotes the twilight before the morning (n. 2323). In like manner it was commanded that the fire upon the altar should be kindled every morning (Lev. 6:5); also that nothing of the paschal lamb and of the sanctified things of the sacrifices should be left till the morning (Exod. 12:10; 23:18; 34:25; Lev. 22:29-30; Num. 9:12); by which was signified that when the Lord came, sacrifices should cease.
[7] In a general sense it is called "Morning" both when the dawn appears, and when the sun rises; and in this latter case "morning" denotes the Judgment as it concerns both the good and the evil, as in this chapter:
     The sun was gone forth upon the earth, and Lot came unto Zoar; and Jehovah caused it to rain upon Sodom and upon Gomorrah brimstone and fire (Gen. 19:23-24).
In like manner insofar as regards the Judgment upon the evil; in David:
     In the mornings will I destroy all the wicked of the land, to cut off from the city of Jehovah all the workers of iniquity (Ps. 101:8).
And in Jeremiah:
     Let that man be as the cities which Jehovah overthrew, and He repenteth not; and let him hear a cry in the morning (Jer. 20:16).
As in the proper sense the "morning" signifies the Lord, His advent, and thus the approach of His kingdom, it is evident what it signifies besides, namely, the rise of a new church (for this is the Lord's kingdom on earth), and this both in general and in particular, and even in the least particular; in general, when any church on the globe is being raised up anew; in particular, when a man is being regenerated, and being made new (for then the Lord's kingdom is arising in him, and he is becoming a church); and in the least particular, whenever the good of love and faith is working in him; for in this consists the advent of the Lord. Hence the Lord's resurrection on the third day in the morning (Mark 16:2, 9; Luke 24:1; John 20:1) involves all these things (even in the particular and the least particular) in regard to His rising again in the minds of the regenerate every day, and even every moment.
* Nativitatis; but juventutis elsewhere, as T.C.R. 764. [Rotch ed.]

&2406. The angels pressed Lot to hasten. That this signifies that the Lord withheld them from evil and kept them in good is evident from the signification of "pressing" and "hastening," as being to urge; and that by these words is signified to be withheld from evil, is evident both from the internal sense of these words and from what follows. The internal sense is that when the church begins to fall away from the good of charity, its people are at that time withheld from evil by the Lord more strongly than when it is in the good of charity. The same is evident from what follows, namely, that although the angels pressed Lot to go out of the city, he still lingered; and that they then laid hold of the hands of himself, his wife, and his daughters, and led them forth, and set them without the city; by which is signified and described the character of man in that state; for it is the second state of this church that is here treated of. The first state is described in the first three verses of this chapter; which state is such that they are in the good of charity and acknowledge the Lord, and are confirmed in good by Him. The second state is described here, which is such that with the men of the church themselves evils begin to act against goods, and that they are then powerfully withheld from evils and kept in goods by the Lord; which state is treated of in this verse, and in the 15th, 16th, and 17th, that follow.
[2] As regards this matter, few, if any, know that all men without exception are withheld from evils by the Lord, and this by a mightier force than man can ever believe. For the endeavor of every man is continually toward evil, and this both from what is hereditary, into which he is born, and from what is actual, which he has procured for himself; and this to such a degree that if he were not withheld by the Lord, he would rush headlong every moment toward the lowest hell. But the mercy of the Lord is so great that at every moment, even the least, the man is uplifted and held back, to prevent him from rushing thither. This is the case with the good also, but with a difference according to their life of charity and faith. Thus the Lord combats continually with man, and for man with hell, although it does not so appear to the man. That it is really so has been given me to know by much experience, which of the Lord's Divine mercy will be related elsewhere. (See also n. 929, 1581.)

&2407. Saying, Arise, take thy wife, and thy two daughters that are found. That this signifies the truth of faith and the affections of truth and of good, and that "found" means separated [from evil] is evident from the signification of "arising," as being to be elevated from evil (n. 2401); also from the signification in this place of "wife," as being the truth of faith (respecting which see under verse 26, where it is said of Lot's wife that she was turned into a statue of salt) and also from the signification of the "two daughters," as being the affections of truth and of good (see n. 2362). That "found" denotes separated from evil, is also evident, because they were set free. By these few words is this second state of the church here described, namely, that they do not from good suffer themselves to be led to truth, as before, but through truth to good; and yet they are in an obscure affection of good; for in the proportion that truth is made the leader, good is obscure; whereas in the proportion that good is made the leader, truth is plain and evident in its own light.

&2408. Lest thou be consumed in the iniquity of the city. That this signifies lest they should perish in the evils of falsity, is evident from the signification of "iniquity," as being evil; and from the signification of "city," as being what is doctrinal, even if it is false (see n. 402). What the evil of falsity is may be seen from what was said in volume 1 (n. 1212, 1679).

&2409. Verse 16. And he lingered; and the men laid hold of his hand, and of the hand of his wife, and of the hand of his two daughters; in the clemency of Jehovah upon him, and they led him forth, and set him without the city. "And he lingered," signifies opposition arising from the nature of evil; "and the men laid hold of his hand, and of the hand of his wife, and of the hand of his two daughters," signifies that the Lord powerfully withheld them from evils, and thereby strengthened the goods and truths signified by "Lot," his "wife," and his "daughters;" "in the clemency of Jehovah upon him," signifies from grace and mercy; "and they led him forth and set him without the city," signifies his state then.

&2410. And he lingered. That this signifies opposition arising from the nature of evil, is evident from what was said above (n. 2406); for the evil which is in man continually reacts against the good which is from the Lord. Evil from what is hereditary and from what is actual adheres to man in each of His thoughts, nay, in the least things of his thoughts. This drags him downward (but the Lord, by means of the good which he instills, withholds him, and uplifts Him, so that the man is held suspended between evil and good), and the consequence of this downward tendency is that if even for the least moment the man were not withheld from evils, he would of himself rush downward; and this he would do more in the state in which is the man of the church now represented by Lot than in the former state. This state is that he is beginning to think and to act not so much from good as from truth; thus at some distance from good.

&2411. And the men laid hold of his hand, and of the hand of his wife, and of the hand of his two daughters. That this signifies that the Lord powerfully withheld from evils, and thus strengthened the goods and truths signified by "Lot, his wife, and his daughters," is evident from the signification of the "men," as being the Lord (concerning which above); from the signification of the "hand," as being power (see n. 878); also from the signification of "Lot," as being the good of charity (see n. 2324, 2351, 2371, 2399); from the signification of "wife," as being the truth of faith (treated of in the 26th verse); from the signification of "daughters," as being the affections of good and of truth (see n. 489-491, 2362); and finally from what was said above (n. 2388), namely, that good and truth flow in from the Lord in the proportion that man is withheld from evil; consequently, that the goods and truths signified by "Lot, his wife, and His two daughters," are in the same proportion strengthened.
[2] On reflection every man may know this from his own experience; for in proportion as he is removed from corporeal and worldly things, in the same proportion he is in a spiritual idea, that is, is uplifted toward heaven; as is the case when he is in any holy worship, when in any temptation, also when in misfortune or sickness. It is well known that corporeal and worldly things, that is, the loves of them, are then removed, the reason being as stated, namely, that what is heavenly and spiritual from the Lord continually flows in; but evil and its derivative falsity, and falsity and its derivative evil, which flow in from corporeal and worldly things, are what hinder its being received.

&2412. In the clemency of Jehovah unto him. That this signifies from grace and mercy, is evident from the signification of the "clemency of Jehovah," which can be nothing else than grace and mercy. That man's being withheld from evil and kept in good by the Lord is of His pure mercy, may be seen above (n. 1049). The reason both grace and mercy are mentioned, is (as before explained, n. 598, 981) that they who are in truth and from truth in good implore the Lord's grace only, whereas they who are in good and from good in truth implore His mercy; and this difference results from the difference that exists in their respective states of humiliation and consequent adoration.

&2413. And they led him forth and set him without the city. That this signifies his* state at the time, is evident from the signification of "leading forth," as being to withhold; and from the signification of "setting without the city," as being away from falsity; so that the state here referred to was that by his being withheld from evils, goods and truths from the Lord were strengthened.
* In this and following numbers we have "he" and "his" in the explication, grammatically referring to Lot, when in fact those are meant who are represented by him as occasionally explained. [Rotch ed.]

&2414. Verse 17. And it came to pass when they were leading them forth abroad, that he said, Escape for thy life; look not back behind thee, and stay not in all the plain; escape to the mountain, lest thou be consumed. "And it came to pass when they were leading them forth abroad," signifies the state when they were being withheld from falsity and evil; "that he said, Escape for thy life" signifies that he should take thought for his eternal life; "look not back behind thee," signifies that he should not look to doctrinal things; "and stay not in all the plain," signifies that he should not linger in any of these doctrinal matters; "escape to the mountain," signifies to the good of love and of charity; "lest thou be consumed," signifies that if he should do otherwise he would perish.

&2415. And it came to pass when they were leading them forth abroad. That this signifies the state when they were being withheld from falsity and evil, is evident from what was said just above (n. 2413; as also n. 2388, 2411).

&2416. That he said, Escape for thy life. That this signifies that he should take thought for his eternal life, is evident without explication. But in what way he should take thought for his life, now follows.

&2417. Look not back behind thee. That this signifies that he should not look to doctrinal things, is evident from the signification of "looking back behind him," when the city was behind him and the mountain before him. For by "city" is signified what is doctrinal (n. 402, 2268, 2392); and by "mountain," love and charity (n. 795, 1430). That this is the signification will be evident in the explication at verse 26, where it is said that his wife "looked back behind him," and became a pillar of salt. Everyone may know that in this expression, "looking back behind him," there is some Divine arcanum, and that it lies too deep to be seen. For in looking back behind him there appears to be nothing criminal, and yet it is a matter of importance so great that it is said he should escape for his life, that is, should take thought for his eternal life by not looking back behind Him. But what it is to look to doctrinal things will be seen in what follows; in this place we shall merely state what these doctrinal things are.
[2] Doctrine is twofold: that of love and charity, and that of faith. At first, while it is still a little maid and a virgin, every church of the Lord has no other doctrine, and loves no other, than that of charity; for this belongs to life. But successively the church turns itself away from this doctrine, until it begins to hold it cheap, and at length to reject it; and then it acknowledges no other doctrine than that which is called the doctrine of faith; and when it separates faith from charity, this doctrine conspires with a life of evil.
[3] Such was the case with the Primitive Church, or that of the Gentiles, after the Lord's coming. In its beginning it had no other doctrine than that of love and charity, for this the Lord Himself taught (see n. 2371 at the end). But after His time, successively, as love and charity began to grow cold, there arose the doctrine of faith, and with it dissensions and heresies, which increased as men came to lay stress on this doctrine.
[4] The like was the case with the Ancient Church that was after the flood, and was extended through so many kingdoms (n. 2385): this church also in its beginning knew no other doctrine than that of charity, because this looked to and affected the life, and by so doing they had regard for their eternal welfare. And yet after some time the doctrine of faith too began to be cultivated with some, and at length to be separated from charity; but those who did this they called "Ham," because they were in a life of evil (see n. 1062, 1063, 1076). 
[5] The Most Ancient Church which was before the flood and which in preeminence to all others was called "Man," was in the very perception of love to the Lord and of charity toward the neighbor; thus it had the doctrine of love and charity inscribed on itself. But even then there were those who cultivated faith, and when they separated it from charity they were called "Cain;" for by "Cain" is signified such faith, and by "Abel," whom he killed, charity (see the explication of chapter 4).
[6] This shows that there are two doctrines, the one of charity, and the other of faith, although in themselves the two are one; for the doctrine of charity involves all things of faith. But when the doctrine comes to be from those things alone which are of faith, it is then called twofold, because faith is separated from charity. That these doctrines are separated at the present day may be seen from the fact that it is altogether unknown what charity is, and what the neighbor is. They who are solely in the doctrine of faith are not aware that charity toward the neighbor consists in anything beyond giving of their own to others, and in feeling pity for anybody who may seem to need it, because they call everybody the neighbor without distinction; and yet charity is all good whatever there is in a man: in his affection, and in his zeal, and from these in his life; and the neighbor is all the good in others by which one is affected, consequently those who are in good; and this with every possible distinction.
[7] For example: that man is in charity and mercy who exercises justice and judgment by punishing the evil and rewarding the good. There is charity in punishing the evil, for to this are we impelled by our zeal to amend them, and at the same time to protect the good, lest these suffer injury at the hands of the evil. In this way does a man consult the welfare of one who is in evil, or his enemy, and express his good feeling toward him, as well as to others, and to the common weal itself; and this from charity toward the neighbor. The case is the same with all the other goods of life; for the good of life is never possible unless it comes from charity toward the neighbor, because it looks to this, and involves it.
[8] Seeing then that there is obscurity so great as regards the true nature of charity and of the neighbor, it is clear that the doctrine of charity (the doctrine of faith having assumed the first place) is among the things that are lost; when yet it was this alone that was cultivated in the Ancient Church; and that to such a degree that they reduced into classes all the goods that belonged to charity toward the neighbor, that is, all those who were in good; and this with many distinctions, to which they also gave names, calling them the poor, the miserable, the oppressed, the sick, the naked, the hungry, the thirsty, captives or those in prison, strangers, orphans, and widows; some also they called the lame, the blind, the deaf, the dumb, the maimed; besides many other names. In the Word of the Old Testament the Lord has spoken in accordance with this doctrine, on which account such terms so often occur there; and He himself again spoke in accordance with the same doctrine, as in Matt. 25:35-36, 38-39, 40, 42-45; Luke 14:13, 21; and in many other places. Hence it is that in the internal sense these names have quite a different signification. In order therefore that the doctrine of charity may be restored, it will of the Lord's Divine mercy be stated in the following pages who those denoted by these names are, and what charity is, and what the neighbor is, both generally and specifically.

&2418. Stay not in all the plain. That this signifies that he should not linger in any of these doctrinal matters, is evident from the signification of a "plain," as being everything of a doctrinal nature, concerning which presently. How the case stands with his not lingering in any of these doctrinal matters shall be stated at verse 26, where Lot's wife is treated of in that she looked back behind him. That in the Word a "plain" signifies all things of a doctrinal nature, is evident in Jeremiah:
     He that layeth waste shall come upon every city, and no city shall escape, and the valley shall perish, and the plain shall be destroyed (Jer. 48:8);
where "city" denotes false doctrine; and the "plain" all things that belong to that doctrine. In John:
     When the thousand years are finished, Satan shall be loosed out of his prison, and shall go forth to seduce the nations, Gog and Magog, to gather them together to war, the number of whom is as the sand of the sea; and they went up upon all the plain of the earth, and compassed the camp of the saints about, and fire came down from God out of heaven, and consumed them (Rev. 20:7-9);
where "Gog and Magog" denote those who are in external worship without internal, thus worship become idolatrous (n. 1151); the "plain of the earth," the doctrinal things of the church, which they lay waste; the "camp of the saints," the goods of love and of charity; their being "consumed by fire from God out of heaven" means the same as when this is said of the men of Sodom and Gomorrah, in verse 24. Again: the doctrinal things of charity are called the "cities of the mountain," and the doctrinal things of faith the "cities of the plain," in Jeremiah 33:13.

&2419. Escape to the mountain. That this signifies to the good of love and of charity, is evident from the signification of a "mountain," as being love and charity (see n. 795, 1430).

&2420. Lest thou be consumed. That this signifies that if he should do otherwise he would perish, is evident without explication.

&2421. Verses 18, 19. And Lot said unto them, Nay I pray my lords. Behold I pray thy servant hath found grace in thine eyes, and thou hast made thy mercy great which thou hast done with me to make alive my soul; and I cannot escape to the mountain, lest peradventure evil cleave to me, and I die. "Lot said unto them, Nay I pray my lords," signifies weakness, so that he could not; "Behold I pray thy servant hath found grace in thine eyes," signifies humiliation from the affection of truth; "thou hast made thy mercy great," signifies a semblance of humiliation from the affection of good; "which thou hast done with me to make alive my soul," signifies on account of His desiring to save him; "and I cannot escape to the mountain," signifies doubt as to his being able to have the good of charity; "lest peradventure evil cleave to me, and I die," signifies that then it could not but come to pass that he would be at the same time in evil, and thereby would be condemned.

&2422. Lot said unto them, Nay I pray my lords. That this signifies weakness, so that he could not, is evident from the affection in the very words, as also from what follows. There is here treated of the third state of the church represented in this chapter by Lot, which is that they no longer think and act from the affection of good, but from the affection of truth; which state succeeds, when the affection of good begins to be diminished, and as it were to recede. Good is indeed present, but has withdrawn itself more toward the interiors, and therefore is in obscurity; and yet it manifests itself in a certain affection, which is called the affection of truth. (What the affection of good is, and what the affection of truth, may be seen above, n. 1997, and in what presently follows, n. 2425.) That there are these states is not apparent to man, still less what is the nature of them; but they are apparent to the angels as in clear light, for the angels are in every good affection of man; and they are apparent also to man himself when he comes into the other life. It is in accordance with these affections, and the quality of them, that the good are distinguished into societies (n. 685).

&2423. That Behold I pray thy servant hath found grace in thine eyes, signifies humiliation from the affection of truth; and that "thou hast made thy mercy great" signifies a semblance of humiliation from the affection of good, is evident from what has been said before concerning "grace" and "mercy" (n. 598, 981). For they who are in the affection of truth cannot humble themselves so far as to acknowledge from the heart that all things are of mercy; and therefore, instead of "mercy" they say "grace;" nay, the less of the affection of truth there is in them, the less of humiliation there is in their mention of grace; whereas on the other hand, the more of the affection of good there is in anyone, the more of humiliation there is in his mention of mercy. This shows how much the adoration, and consequently the worship, that exists with those who are in the affection of truth differs from that which exists with those who are in the affection of good. For in order that there may be worship, there must be adoration; and in order that there may be adoration, there must be humiliation; and this in all things of the worship both in general and particular. What has been said will serve to show why both "grace" and "mercy" are here mentioned.

&2424. Which thou hast done with me to make alive my soul. That this signifies on account of His desiring to save him, is evident without explication.

&2425. And I cannot escape to the mountain. That this signifies doubt as to his being able to have the good of charity, that is, to think and act from that good, is evident from the signification of a "mountain," as being love and charity (see n. 795, 1430).
[2] As regards this doubt, the case is this. Within the affection of truth of those who are in this affection there is the affection of good, but so obscurely that they do not perceive, thus do not know, what the affection of good is, and what genuine charity is. They do suppose that they know, but it is from truth, thus from memory-knowledge, and not from good itself. Nevertheless they do the goods of charity, not in order to merit anything thereby, but from obedience; and this insofar as they apprehend that it is the truth. For they suffer themselves to be led by the Lord out of their obscurity of good by means of the truth which appears to them to be truth. For example: being ignorant what the neighbor is, they do good to everyone whom they suppose to be the neighbor; especially to the poor, because these call themselves poor on account of being destitute of worldly wealth; to orphans and widows, because they are so termed; to strangers, because they are such; and so on with all the rest and this they do so long as they are ignorant what is signified by the poor, by orphans, widows, strangers, and others. Nevertheless seeing that in their affection of apparent truth there lies in obscurity the affection of good, by which the Lord leads them to such action, they are at the same time in good as to their interiors, and in this good the angels are present with them, and are delighted there with their appearances of truth by which such persons are affected.
[3] But they who are in the good of charity, and from this in the affection of truth, do all things with discrimination, for they are in light; since the light of truth is from no other source than good, because the Lord flows in by means of good. These persons do not do good to the poor, to orphans, to widows, and to strangers, for the mere reason that they are so termed; for they know that those who are good, whether poor or rich, are neighbors more than all others; since by the good, good is done to others; and therefore insofar as these persons do good to the good, they do it to others through them. They also know how to make distinctions among goods, and so among good men. They call the general good itself their neighbor in a greater degree, for in this there is regarded the good of still greater numbers. As still more their neighbor to whom charity is to be done they acknowledge the Lord's kingdom on earth, which is the church; and the Lord's kingdom itself in the heavens even still more. But they who set the Lord before all these-who adore Him alone and love Him above all things-derive the neighbor in all these degrees from Him; for the Lord alone is the neighbor in the highest sense, thus all good is the neighbor insofar as it is from Him. [4] But they who are in the opposite derive the degrees of the neighbor from themselves, and acknowledge only those as neighbor who favor and serve them-calling no others brethren and friends-and this with a distinction, accordingly as they make one with them. All this shows what the neighbor is, namely, that a man is our neighbor according to the love in which he is; and that he is truly the neighbor who is in love to the Lord and in charity toward his neighbor, and this with every possible difference; thus it is the good itself with everyone that determines the point in question.

&2426. Lest peradventure the evil cleave to me, and I die. That this signifies that then it could not but come to pass that he would be at the same time in evil, and that thereby he would be condemned, is evident without explication. What these words involve may be known from what has been said and shown before (n. 301-303, 571, 582, 1001, 1327, 1328), namely, that the Lord constantly provides that evil should not be commingled with good; but that insofar as a man is in evil, so far is he removed from good; for it is better for a man to be altogether in evil, than in evil and at the same time in good. For if he is in evil and at the same time in good, he must needs be damned eternally. It is the deceitful and hypocrites within the church who are most in danger of this. Such therefore is the meaning, in the internal sense, of "lest the evil cleave to me, and I die."

&2427. Verse 20. Behold I pray this city is near to flee thither, and it is a little one; let me I pray escape thither-is it not a little one? And my soul shall live. "Behold I pray this city is near to flee thither," signifies that he might be permitted [to think and act] from the truth of faith; "and it is a little one," signifies from the little truth that he had; "let me I pray escape thither," signifies that from this small amount of truth it might be permissible to have regard to good; "is it not a little one?" signifies might he not have some little truth; "and my soul may live," signifies that so perchance he might be saved.

&2428. Behold I pray this city is near to flee thither. That this signifies that he might be permitted [to think and act] from the truth of faith, is evident from the signification of a "city," as being what is of doctrine, thus the truth of faith (see n. 402, 2268). It is said to be "near," because truth is nearly related to good; on which account to "flee thither" signifies that he might be permitted [to think and act] from truth, seeing that he could not do so from good (n. 2422).

&2429. It is a little one. That this signifies from the little truth that he had, is evident from the signification of a "city," as being truth, concerning which just above. Its being "little" signifies that there was little of truth; here, from the little that he had, as is evident from what precedes and what follows.
[2] As regards the thing itself, namely, that they who are in the affection of truth have little truth in comparison with those who are in the affection of good, this is evident from the fact that it is from the meager and obscure good appertaining to them that they regard truth. The truth in a man is exactly according to the good that is in him. Where there is little good, there is little truth. They are in a like ratio and in a like degree, or, as we say, they march with even step. This indeed may seem a paradox, but still the case is so. Good is the very essence of truth, and truth without its essence is not truth, although it appears as if it were; it is merely a sounding brass, and is like an empty vessel.
[3] In order that anyone may have truth in himself, he must not only know it, but also acknowledge it, and have faith in it; he then for the first time has truth, because it then affects him, and remains. It is otherwise when he only knows truth, and does not acknowledge it, and have faith in it; for in this case he has not the truth in himself. This is the case with many who are in evil: they are able to know truths, sometimes more than other men; but still they have not the truth; nay, they have it so much the less, because at heart they deny it.
[4] It is provided by the Lord that no one should have (that is, acknowledge and believe) more truth than he receives of good. Hence it is here said of the city, by which truth is signified, that it is a "little one," and again in this verse, "Is it not a little one?" also in verse 22, that he called the name of the city "Zoar," which in the original language means "little;" for the reason that those are here treated of who are in the affection of truth, and not so much in the affection of good.

&2430. Let me I pray escape thither. That this signifies that from this small amount of truth it might be permissible to have regard to good, is evident from what precedes and what follows. It was said that he should "escape to the mountain," by which is signified the good of love and of charity (n. 2419); but it was answered that he could not do this, but could escape to the city, by which is signified the truth of faith (n. 2428); thus that he could regard good from truth, or what is the same, charity from faith. Moreover, that city was situated at the foot of the mountain; and from it he afterwards went up and dwelt on the mountain, but in a cave (verse 30).

&2431. Is it not a little one? That this signifies might he not have some little truth, is evident from what was said above (n. 2429), thus without further explication. This question is asked for the reason that the Lord alone knows how much good there is in the truth, and thus how much truth there is in a man.

&2432. And my soul shall live. That this signifies that so perchance he might be saved, is likewise evident without explication. That he also was saved, because there was good in his truth, is evident from what follows, namely, from the answer, "Behold, I have accepted thy face as to this word also, that I will not overthrow the city of which thou hast spoken" (verse 21); and afterwards, "The sun was gone forth upon the earth, and Lot came unto Zoar" (verse 23); by which is meant that they who are in the affection of truth, that is, who are in faith, are saved, provided it is the faith of good.

&2433. Verse 21. And He said unto him, Behold, I have accepted thy face as to this word also, that I will not overthrow the city of which thou hast spoken. "He said unto him, Behold, I have accepted thy face as to this word also," signifies assent, provided that the interiors in the truth derive anything from good; "that I will not overthrow the city of which thou hast spoken," signifies that thus he would not perish.

&2434. He said unto him, Behold, I have accepted thy face as to this word also. That this signifies assent, provided that the interiors in the truth derive anything from good, is evident from the signification of "face." The term "face" is of frequent occurrence in the Word, and there signifies the interiors, as before shown (n. 358, 1999); and also that when the face is attributed to Jehovah or the Lord, it signifies Mercy, Peace, Good (n. 222, 223); so that here it signifies the good which is interiorly in truth; and therefore to "accept the face" denotes to assent, provided that the interiors in the truth derive anything from good. "As to this word," denotes as to this matter. That there is no truth unless there is good within it, may be seen above (n. 1496, 1832, 1900, 1904, 1928, 2063, 2173, 2269, 2401, 2403, 2429); and that the blessedness and happiness which a man has after death is not from truth, but from the good that is in the truth (n. 2261); and hence the more good there is in his truth, the more blessed and happy he is. That good is within truth, and causes it to be truth, is evident also from the goods and truths that exist even in worldly things. When a man learns and acknowledges that anything in these is good, then whatever favors this good he calls truth; but whatever does not favor it, he rejects and calls falsity. He may indeed say that that is true* which does not favor the good in question; but he is then making a pretense, while thinking differently. And the case is the same in spiritual things.
* Verum non sit, apparently by a slip. [Rotch ed.]

&2435. That I will not overthrow the city of which thou hast spoken. That this signifies that so he would not perish, namely, the man with whom there is truth within which there is good, is evident from the signification of a "city," as being truth (see n. 402, 2268, 2428). It has been disputed from the most ancient times which is the firstborn of the church, charity or faith; for the reason that man is regenerated and becomes a church by means of the truths of faith. But they who have set faith foremost and made it the firstborn, have all fallen into heresies and falsities, and at length have extinguished charity altogether; as we read of Cain, by whom such faith is signified, that at length he killed his brother Abel, by whom is signified charity; and afterwards of Reuben, the firstborn son of Jacob, by whom likewise faith is signified, that he polluted his father's couch (Gen. 35:22; 49:4), and therefore was held unworthy, and the primogeniture was given to Joseph (Gen. 48:5; 1 Chron. 5:1).
[2] This was the source of all the contentions, and also all the laws, respecting primogeniture that are mentioned in the Word. The cause of there being such a controversy was that it was not known, as even at this day it is not known, that a man has only so much of faith as he has of charity; and that when a man is being regenerated, charity presents itself to faith, or what is the same, good presents itself to truth, and insinuates itself into it and adapts itself to it in every particular, causing faith to be faith; and thus that charity is the very firstborn of the church, although to man it appears otherwise (see also n. 352, 367). But as these things will frequently be treated of hereafter, of the Lord's Divine mercy we shall say more on the subject as the occasion arises.

&2436. Verse 22. Haste thee, escape thither, for I cannot do anything until thou be come thither. Therefore he called the name of the city Zoar. "Haste thee, escape thither," signifies that he should remain in it, because he cannot go further; "for I cannot do anything until thou be come thither," signifies that before the Judgment upon the evil, they are to be saved who are in the affection of truth; "Therefore he called the name of the city Zoar," signifies the affection of truth.

&2437. Haste thee, escape thither. That this signifies that he should remain in it, because he could not go further (that is to say, in the truth of faith and the affection of it, because he could not be in the very good of charity and the affection of it), is evident from what precedes.

&2438. For I cannot do anything until thou be come thither. That this signifies that before the Judgment upon the evil they are to be saved who are in the affection of truth, is evident from the fact that the words "I cannot do anything," refer to the Judgment upon the evil, which is presently described by the overthrow of Sodom and Gomorrah; and that the words "until thou be come thither," signify that they are first to be saved who are in the affection of truth, and who are here represented by Lot; which also is what is meant by Lot's coming to Zoar (verse 23).
[2] That the good and the just are saved before the evil and the unjust perish, is evident also elsewhere in the Word, as where the Last Judgment is treated of in Matthew, and it is said that the sheep were separated from the goats, and the sheep were told to enter into the Lord's kingdom before the goats were told to depart into eternal fire (25:32, 34, 41). The like was also represented in the exodus of the sons of Israel from Egypt-that they were saved before the Egyptians were drowned in the Red Sea.
[3] The same is also signified by the declarations of the Prophets, that after the faithful had been brought back from captivity, their enemies should then undergo their punishments and perish. This is continually taking place in the other life, that is, the faithful are first saved, and then the unfaithful are punished; or what is the same, the faithful are elevated into heaven by the Lord, and the unfaithful then cast themselves down into hell. The reason why these two things do not take place at the same time is that unless the good were carefully withdrawn from the wicked, they would easily perish by the cupidities of evil and the persuasions of falsity, which the wicked continually scatter around like poisons. But in general, before this comes to pass, it is provided that evils should be separated from the good, and that goods should be separated from the evil, so that the former may by means of their goods be uplifted by the Lord into heaven, and the latter by means of their evils may cast themselves down into hell; concerning which subject of the Lord's Divine mercy hereafter, at n. 2449, 2451.

&2439. Therefore he called the name of the city Zoar. That this signifies the affection of truth, is evident from the signification of Zoar," as being the affection of good, namely, of the good of knowledge, that is, the affection of truth (see n. 1589); and from the signification of "calling a name," as being to know the quality (see n. 144, 145, 1754, 2009); here that there was a little truth, for in the original language "Zoar" means "little," or "small." In comparison with those who are in the affection of good, they who are in the affection of truth have little truth because they have little good (see above, n. 2429).
[2] Moreover that truths which are in themselves truths are with one person more true, with another less true, and with some not true at all, and even false, is evident from almost all things which in themselves are true; for they are varied in the man with whom they are, in accordance with his affections. For example, the doing of a good work or a good of charity: in itself it is a truth that this is to be done; and with one person it is a good of charity, because it proceeds from charity; with another it is a work of obedience, because it proceeds from obedience; with some it is work of self-merit, because by it they desire to merit and to obtain salvation; but with others it is hypocritical, being done in order that they may seem charitable; and so on. It is the same with all other things that are called truths of faith. And this shows that there is much truth with those who are in the affection of good, and less truth with those who are in the affection of truth; for the latter regard good as being more remote from themselves, whereas the former regard good as being present in themselves.

&2440. Verse 23. The sun was gone forth upon the earth, and Lot came to Zoar. "The sun was gone forth upon the earth," signifies the last period, which is called the Last Judgment; "and Lot came to Zoar," signifies that those are saved who are in the affection of truth.

&2441. The sun was gone forth upon the earth. That this signifies the last period, which is called the Last Judgment, is evident from the signification of the "rising of the sun," when the subject treated of is the times and states of the church. That in the internal sense the times of the day, and also the times of the year, signify the successive states of the church, has been shown before (n. 2323); and that the dawn or morning signifies the Lord's advent, that is, the approach of His Kingdom (n. 2405) so that in the passage before us the rising of the sun, that is, his "going forth upon the earth," signifies the Lord's presence itself; and this for the reason that both the "sun" and the "east" signify the Lord. (As to the "sun," seen. 31, 32, 1053, 1521, 1529-1531, 2120; as to the "east," n. 101.) 
[2] The reason why the Lord's presence is the same as the last period, which is called the Judgment, is that His presence separates the good from the evil, and results in the good being elevated into heaven, and the evil casting themselves down into hell; for in the other life the Lord is the Sun to the universal heaven (see n. 1053, 1521, 1529-1531), for it is the Divine Celestial of His love that so appears before their eyes and actually makes the very light of heaven. In so far therefore as the inhabitants of the spiritual world are in celestial love, so far are they elevated into that celestial light which is from the Lord; but in so far as they are remote from celestial love, so far do they cast themselves away from this tight into infernal darkness. 
[3] This therefore is the reason why the "rising of the sun," by which is signified the presence of the Lord, involves both the salvation of the good and the damnation of the evil; and this is why it is now said for the first time that "Lot came to Zoar," that is, that they who are here represented by Lot were saved; and presently that "Jehovah caused it to rain upon Sodom and Gomorrah brimstone and fire," that is, that the evil were damned. 
[4] To those who are in the evils of the love of self and of the world, that is, to those who are in hatreds against all things of love to the Lord and of charity toward the neighbor, the light of heaven actually appears as thick darkness; on which account it is said in the Word that to such the "sun was blackened;" by which is signified that they rejected everything of love and charity, and received everything that is contrary thereto. As in Ezekiel:
     When I shall extinguish thee, I will cover the heavens, and make the stars thereof black I will cover the sun with a cloud, and the moon shall not make her light to shine all the luminaries of light in the heavens will I make black over thee, and will set darkness upon thy land (Ezek. 31:7, 8).
Every one can see that by "covering the heavens," "blackening the stars," "covering the sun," and "blackening the luminaries of heaven," other things than these are signified. 
[5] In like manner in Isaiah:
     The sun shall be darkened in his going forth, and the moon shall not cause her light to shine (Isa. 13:10).
And in Joel:
     The sun and the moon are blackened, and the stars withdraw their shining (Joel 2:2, 10).
It is therefore evident what is signified by the Lord's words in Matthew, where He is speaking of the last period of the church, which is called the Judgment:
     Immediately after the affliction of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven (Matt. 24:29)
where by the "sun" is not meant the sun; nor by the "moon," the moon; nor by the "stars," the stars; but by the "sun" are signified love and charity; by the "moon," the faith thence derived; and by the "stars," the knowledges of good and truth; which are said to be "obscured," to "lose their light," and to "fall from heaven," when there is no longer any acknowledgment of the Lord, nor any love to Him, nor any charity toward the neighbor; and when these have become nought, the love of self with its falsities takes possession of the man; for the one thing is a consequence of the other. 
[6] Hence we read also in John:
     The fourth angel poured out his vial upon the sun; and it was given unto him to scorch men with fire, and men were scorched with great heat, and blasphemed the name of God (Rev. 16:8, 9)
where also the last times of the church are treated of, when all love and charity are being extinguished; or, speaking according to the common mode, when there is no longer any faith. The extinction of love and charity is meant by the "pouring out of the vial upon the sun;" so that it was the love of self and its cupidities by which men were then "scorched with fire," and "scorched with great heat;" and from which came the "blaspheming of the name of God."
[7] By the "sun" the Ancient Church understood nothing else than the Lord and the Divine Celestial of His love; and therefore they were accustomed to pray toward the sun rising, while not thinking at all about the sun. But after their posterity had lost this also, together with the rest of their representatives and significatives, they began to worship the sun itself and also the moon; which worship spread to many nations, so much so that they dedicated temples to them, and set up pillars; and because the sun and the moon then took on an opposite signification, they came to signify the love of self and of the world, which are diametrically contrary to heavenly and spiritual love. Hence in the Word by the "worship of the sun and the moon" is meant the worship of self and of the world.
[8] As in Moses:
     Lest thou lift up thine eyes unto heaven, and see the sun and the moon and the stars, all the army of the heavens, and thou be driven to bow down unto them, and serve them (Deut. 4:19).
And again:
     If he have gone and served other gods, and the sun and the moon, or any of the army of the heavens, which I have not commanded, then thou shalt stone them with stones, and they shall die (Deut. 17:3, 5).
Into such idolatry was the ancient worship turned when they no longer believed that anything internal was signified by the rites of the church, but only what was external.
[9] In like manner in Jeremiah:
     At that time shall they spread out the bones of the kings of Judah, of the princes, of the priests, of the prophets, and of the inhabitants of Jerusalem, before the sun and the moon, and all the army of the heavens, which they have loved, and which they have served (Jer. 8:1-2).
The "sun" here denotes the love of self and its cupidities; their "spreading out the bones" signifies the infernal things that belong to such worshipers.
Again:
     He shall break the pillars of the house of the sun, which are in the land of Egypt, and the houses of the gods of Egypt shall he burn with fire (Jer. 43:13).
The "pillars of the house" denote the worship of self.

&2442. And Lot came to Zoar. That this signifies that those who are in the affection of truth are saved, is evident from the signification of "Zoar," as being the affection of truth (see n. 2439). This shows that those also are saved who are in faith, provided there is good in their faith; that is, provided they are affected by the truths of faith for the sake of good, for this is from good: all the life of faith is from no other source. (That charity is the essential of faith, nay, that it is faith itself, because it is the very substance of faith, may be seen above, n. 379, 389, 654, 724, 809, 916, 1162, 1176, 1798, 1799, 1834, 1844, 2049, 2116, 2189, 2190, 2228, 2261, 2343, 2349, 2417).

&2443. Verse 24. And Jehovah caused it to rain upon Sodom and upon Gomorrah brimstone and fire from Jehovah out of heaven. "Jehovah caused it to rain upon Sodom and upon Gomorrah brimstone and fire," signifies the hell of those who are in the evils of the love of self and the falsities thence derived; "to rain" is to be damned; "brimstone" is the hell of the love of self; "fire" is the hell of the falsities thence derived; "from Jehovah out of heaven," signifies from the laws of order as to truth, because they separate themselves from good.

&2444. Jehovah caused it to rain upon Sodom and upon Gomorrah brimstone and fire. That this signifies the hell of those who are in the evils of the love of self and the falsities thence derived, is evident from the signification of "raining," as being to be damned; of "brimstone," as being the hell of the evils of the love of self; and of "fire," as being the hell of the falsities thence derived, concerning which presently; also from the signification of "Sodom," as being the evil of the love of self; and of "Gomorrah," as being the falsity thence derived (see n. 2220, 2246, 2322).
[2] Here "Gomorrah" is also mentioned, for the first time in this chapter, for the reason that "Gomorrah" signifies the falsity that comes from the evil of the love of self. For within the church, whose last period or Judgment is here treated of, this evil is that which chiefly acts against good, and its falsity is that which acts against truth; and these two things are so conjoined that he who is in the one is also in the other, and indeed in a like ratio and a like degree. It does indeed appear otherwise, but yet is plainly so in the other life, if not in the world. (As regards the love of self, its nature, the vastness of the evils that come from it, and that it is the source of the hells, see n. 693, 694, 760, 1307, 1308, 1321, 1594, 1691, 2041, 2045, 2051, 2057, 2219).

&2445. That to "rain" denotes to be damned, is evident from the signification of "rain." In the Word "rain" in the genuine sense signifies a blessing, and therefore also salvation; but in the opposite sense a curse, and therefore also damnation. That it signifies a blessing and therefore salvation, is evident from many passages; but that in the opposite sense it signifies a curse, and therefore damnation, is manifest from the following. In Isaiah:
     There shall be a tabernacle for a shadow in the daytime from the heat, and for a refuge and a covert from flood, and from rain (Isa. 4:6).
In Ezekiel:
     Say to them that daub on what is untempered, that it shall fall; there shall be an overflowing rain, and ye hailstones shall fall; an overflowing rain shall there be in Mine anger, and hailstones in wrath unto the consummation (Ezek. 13:11, 13).
In David:
     He made their rains hail, a fire of flames in their land, and He smote their vine and their fig-tree (Ps. 105:32-33);
concerning Egypt, of which we read in Moses:
     Jehovah gave thunders and hail, and fire quivered upon the land; and Jehovah made it rain hail upon the land of Egypt (Exod. 9:23-24).

&2446. That "brimstone" denotes the hell of the evils of the love of self, and "fire" the hell of the falsities thence derived, is evident from the signification in the Word of "brimstone" and the "fire" from it, as being the love of self with its cupidities and the derivative falsities, thus as being hell, for hell consists of such things. That "brimstone" and "fire" have this signification is evident in David:
     Jehovah shall rain upon the wicked snares, fire, and brimstone (Ps. 11:6).
That fire and brimstone are not here meant, but something else that is signified by "fire and brimstone," is evident also from its being said that Jehovah "rains snares." In Ezekiel:
     I will contend against him with pestilence and with blood, and I will make it rain an overflowing rain, and hailstones, fire and brimstone, upon him, and upon his troops, and upon the many peoples that are with him (Ezek. 38:22);
where God is treated of, who lays waste the land of Israel, that is, the church. (The signification of "God" may be seen above, n. 1151.) "Fire" denotes falsities, "brimstone" the evils thence, and at the same time the hells of those who lay waste. In John:
     They who adored the beast were cast into a lake of fire burning with brimstone (Rev. 19:20);
meaning hell.
Again:
     The devil was cast into a lake of fire and brimstone, where the beast and the false prophet are; and they shall be tormented day and night for ever and ever (Rev. 20:10);
manifestly meaning hell. Again:
     The abominable, and murderers, and adulterers, and sorcerers, and idolaters, and all liars, shall have their part in the lake that burneth with fire and brimstone (Rev. 21:8);
where also "fire and brimstone" plainly denote hell.
[2] That they denote the evils of the love of self and the falsities thence derived, from which come the hells-in Isaiah:
     The day of the vengeance of Jehovah, and the year of retribution in the controversy of Zion; and the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch (Isa. 34:8-9);
     where "burning pitch," here mentioned instead of "fire," denotes dense and direful falsities and " brimstone" the evils from the love of self. Again:
     The pile thereof is fire and much wood; the breath of Jehovah is like a stream of brimstone kindling in it (Isa. 30:33);
speaking of Topheth; the "stream of kindling brimstone" denoting falsities from the evils of the love of self. In Luke:
     In the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all; even thus shall it be in the day when the Son of man is revealed (Luke 17:29-30).
That it will not then rain fire and brimstone is obvious; but what is meant is that the falsities and cupidities of the love of self, which are signified by "fire and brimstone," and which make the hells, will then predominate.
[3] That in the Word "fire" signifies cupidities, and at the same time the hells, and that in this case the "smoke" from the fire signifies the falsity thence derived, and which is in those hells, may be seen above (n. 1861); and in John:
     I saw the horses in the vision, and them that sat upon them, having breastplates of fire and of brimstone; and the heads of the horses were like the heads of lions, and out of their mouth issued fire, smoke, and brimstone: by these three were the third part of men killed, by the fire, and the smoke, and the brimstone (Rev. 9:17-18);
"fire, smoke, and brimstone" denote evils and falsities of every kind, of which as before said the hells consist.

&2447. From Jehovah out of heaven. That this signifies from the laws of order as to truth, because they separate themselves from good, cannot be seen except from the internal sense, by which there is disclosed how the case stands with punishments and damnations: that they in no wise come from Jehovah, that is, from the Lord, but from the man himself, the evil spirit, and the devil; and this from the laws of order as to truth, because they separate themselves from good.
[2] All order is from Jehovah, that is, from the Lord, and according to this order are all things directed by Him both in general and in particular, but in many different ways, to wit, from Will, from Good-pleasure, from Leave, and from Permission. The things that are from His will and good-pleasure are from the laws of order as to good, and so also are many of those which are from leave, and some of those which are from permission. But when a man separates himself from good he casts himself into the rule of the laws of order that are of truth separated from good, which are such that they condemn; for all truth condemns man and casts him down into hell; whereas the Lord from good, that is, from mercy, saves him, and uplifts him into heaven. From this we see that it is man himself who condemns himself.
[3] The things done from permission are mostly of this nature, as for example, that one devil punishes and torments another; and innumerable other things of this kind. These things are from the laws of order as to truth separated from good; for the devils could not otherwise be held in bonds, and withheld from rushing upon all the well disposed and good, and eternally destroying them. It is the prevention of this which is the good the Lord has in view. The case herein is similar to that which exists on earth, where a mild and clement king, who intends and does nothing but good, must needs suffer his laws to punish the evil and the wicked (although he punishes no one, but rather grieves that they are such that their evils must punish them), for otherwise he would leave his kingdom itself a prey to them; which would be the height of rigor and of unmercifulness.
[4] This shows that Jehovah in no wise caused it to rain brimstone and fire, that is in no wise condemned to hell; but that the men themselves who were in evil and thence in falsity did this, because they had separated themselves from good, and so had cast themselves into the rule of the laws of order that come from truth alone. From all which it follows that this is the internal sense of these words.
[5] That in the Word "evil," "punishing," "cursing," "damnation," and many other such things are attributed to Jehovah or the Lord, as here that He made it "rain brimstone and fire," we read in Ezekiel:
     I will contend against him with pestilence and with blood; and I will rain upon him fire and brimstone (Ezek. 38:22).
In Isaiah:
     The breath of Jehovah like a stream of brimstone doth kindle it (Isa. 30:33).
In David:
     Jehovah shall rain upon the wicked snares, fire, and brimstone (Ps. 11:6).
Again:
     There went up a smoke out of His nostrils, and fire out of His mouth, coals did burn from Him (Ps. 18:8).
In Jeremiah:
     Lest My fury go forth like fire, and burn, and there is none to quench it (Jer. 21:12).
In Moses:
     A fire is kindled in Mine anger, and shall burn unto the lowest hell (Deut. 32:22);
besides similar things in many other places. The reason why such things are attributed in the Word to Jehovah or the Lord has been explained in volume 1 (n. 223, 245, 589, 592, 696, 735, 1093, 1638, 1683, 1874); for such things are as far from coming from the Lord, as good is far from evil, or as heaven is from hell, or what is Divine from what is diabolical. Evil, hell, and the devil do these things; but by no means the Lord, who is mercy itself and good itself; but because He appears to do them, therefore for the reasons mentioned in the numbers cited, they are attributed to Him. 
[6] From its being said in this verse that Jehovah caused it to rain from Jehovah out of heaven, it appears in the sense of the letter as if there were two; one on earth, and one in heaven; but the internal sense teaches how this also is to be understood, namely, that by the Jehovah first named is meant the Lord's Divine Human and Holy proceeding (meant in this chapter by the "two men") and by the Jehovah named in the second place is meant the Divine Itself that is called the "Father" (spoken of in the preceding chapter); and that this Trine is in the Lord, as He himself says in John:
     He that hath seen Me hath seen the Father; believe Me, that I am in the Father, and the Father in Me (John 14:9-11).
And concerning the Holy proceeding, in the same:
     The Comforter shall not speak from Himself but He shall take of Mine, and shall declare it unto you (John 16:13-15).
Thus Jehovah is one, although two are here named; two being named for the reason that all the laws of order are from the Lord's Divine Itself, Divine Human, and Holy proceeding.

&2448. Verse 25. And He overthrew those cities, and all the plain, and all the inhabitants of the cities, and the growth of the ground. "He overthrew those cities," signifies that all truths were separated from them, in order that they might have only falsities "and all the plain," signifies all things that pertained to truths; "and all the inhabitants of the cities," signifies that all goods were separated from them, in order that they might have nothing but evils; "and the growth of the ground," signifies all that is of the church.

&2449. He overthrew those cities. That this signifies that all truths were separated from them, in order that they might have only falsities, is evident from the signification of "cities," as being doctrinal things, thus truths, since these belong to doctrinal things (see n. 402, 2268, 2428); and which are said to be "overthrown" when there are falsities instead of truths, in the present case when all truths have been separated from them, as well as all goods, which are likewise treated of in this verse because the subject is the last state of those within the church who are in falsities and evils; and this is the state into which they come, concerning the nature of which a few words shall be said.
[2] They who come into the other life are all brought again into a life similar to that which they had in the body; and then with the good evils and falsities are separated, in order that by means of goods and truths they may be elevated by the Lord into heaven; but with the evil, goods and truths are separated in order that by evils and falsities they may be borne into hell (see n. 2119); precisely in accordance with the Lord's words in Matthew:
     Whosoever hath, to him shall be given, that he may have more abundance; but whosoever hath not, from him shall be taken away even that which he hath (Matt. 13:12).
And elsewhere in the same:
     Unto him that hath shall be given, that he may have abundance; but from him that hath not, shall be taken away even that which he hath (Matt. 25:29; Luke 8:18; 19:24-26; Mark 4:24-25).
The same things are also signified by these words in Matthew:
     Let both grow together until the harvest; and in the time of the harvest I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn. The harvest is the consummation of the age; as therefore the tares are gathered and burned in the fire, so shall it be in the consummation of the age (Matt. 13:30, 39-40).
The same are also signified by what is said of the net cast into the sea that gathered fishes of various kinds, the good being collected into vessels and the bad cast away; and of its being so at the consummation of the age (verses 47 to 50). What the "consummation" is, and that it involves like things as these in regard to the church, may be seen above, n 1857, 2243.) The reason why evils and falsities are separated from the good is that they may not hang between evils and goods, but may be elevated by means of goods into heaven; and the reason why goods and truths are separated from the evil is that they may not by means of any goods that pertain to them seduce the upright, and also that by means of their evils they may go away among the evil who are in hell. For such is the communication in the other life, of all ideas of thought, and of all affections, that goods are communicated among the good, and evils among the evil (n. 1388-1390); so that unless the good and the evil were separated, countless mischiefs would result, and moreover all association together would be impossible; when yet all things are most exquisitely consociated, in the heavens according to all the differences of love to the Lord and of mutual love, and of the derivative faith (n. 685, 1394); and in the hells according to all the differences of cupidities and of the derivative phantasies (n. 695, 1322). Be it known however that the separation is not entire removal, for from no one is that which he has had altogether taken away.

&2450. And all the plain. That this signifies all things that pertained to those truths, is evident from the signification of a "plain," as being everything of what is doctrinal, thus everything that pertains to truths (see n. 2418).

&2451. And all the inhabitants of the cities. That this signifies that all goods were taken away from them, in order that they might have nothing but evils, is evident from the signification of "inhabitants," when predicated of a city, as being goods; which may be confirmed by many things in the Word. The same is also evident from the fact that when a "city" signifies truth (as already shown), an "inhabitant" denotes good; for truth is that in which good dwells; and truth in which there is no good, is like a city empty, or without an inhabitant. Moreover as regards the fact that all goods are separated from the evil, so that they may have nothing but evils, see above (n. 2449).

&2452. And the growth of the ground. That this signifies all that is of the church, is evident from the signification of the "growth" (by which is meant both the crops and also every green thing, and that goods and truths are signified by these, is evident from the Word throughout); and also from the signification of the "ground," as being the church (see n. 566, 1068). That goods and truths are everything of the church, is well known.

&2453. Verse 26. And his wife looked back behind him, and she became a pillar of salt. "His wife looked back behind him," signifies that truth turned itself away from good, and looked to doctrinal things; "and she became a pillar of salt," signifies that all the good of truth was vastated.

&2454. His wife looked back behind him. That this signifies that truth turned itself away from good, and looked to doctrinal things, is evident from the signification of "looking back behind him," and from the signification of a "wife." It has been already said (n. 2417) that to "look back behind him" is to look to doctrinal things, which are of truth, and not to a life according to doctrinal things, which is of good; for that is said to be "behind" him, which is posterior; and that is said to be "before" him, which is prior. It has been frequently shown that truth is posterior, and good prior; for truth is of good, because good is the essence and life of truth; and therefore to "look back behind him" is to look to truth, which is of doctrine, and not to good, which is of life according to doctrine. That this is the signification is very evident from the Lord's words (where also He is speaking of the last time of the church, or of the consummation of the age) in Luke:
     In that day he that shall be upon the house, and his vessels in the house, let him not go down to take them away; and let him that is in the field likewise not turn back behind him: Remember Lot's wife (Luke 17:31-32).
[2] These words of the Lord are not at all intelligible without the internal sense, thus unless it is known what is signified by being upon the house, what by the vessels in the house, what by going down to take them away, and what by the field, and lastly what by turning back behind him. According to the internal sense, to be "upon the house" is to be in good (that a "house" denotes good may be seen above, n. 710, 2238, 2234). The "vessels" in a house denote the truths which are of good (that truths are the vessels of good, may be seen above, n. 1496, 1832, 1900, 2063, 2269). To "go down to take them away" denotes to turn one's self away from good to truth, as we can see; for as good is prior it is also higher; and as truth is posterior it is lower. That a "field" denotes the church, being so called from the seed which it receives into it, consequently that those are "fields" who are in the good of doctrine, is evident from many passages in the Word. This shows what is signified by "turning back behind him," namely, to turn one's self away from good, and to look to doctrinal things; wherefore, because these things are signified by Lot's wife, it is added, "Remember Lot's wife." It is not said that she "looked back behind herself," but "behind him;" because "Lot" signifies good (see n. 2324, 2351, 2370, 2399). Hence it is that when Lot was told what to do (verse 17), it was said, "Look not back behind thee."
[3] The reason why it is said in Luke, "Let him not turn back behind him," and not "to the things that are behind him," is that the celestial are not willing even to mention anything of a doctrinal nature (see n. 202, 337); which is the reason why nothing specific is mentioned, but it is merely said "behind him." These same things are thus described in Matthew:
     When ye shall see the abomination of desolation, foretold by Daniel the prophet, then let them that are in Judea flee into the mountains; let him that is upon the house not go down to take anything out of his house; and let him that is in the field not return back to take his garments (Matt. 24:15-17).
[4] The "abomination of desolation" denotes the state of the church when there is no love and no charity, for when these are desolated, abominable things predominate. That "Judea" denotes the church, and indeed the celestial church, is evident from the Word of the Old Testament throughout, both the historic and the prophetic. That the "mountains" into which they shall flee, denote love to the Lord and the consequent charity toward the neighbor, may be seen above (n. 795, 1430, 1691). That "he who is upon the house," denotes the good of love, has just been stated. That to "go down to take anything out of his house," denotes to turn one's self away from good to truth, has also just been stated. That "they who are in the field" denote those who are in the spiritual church, is evident from the signification in the Word of a "field." That "let him not return back to take his garments," denotes that he should not turn himself away from good to the truth that is of doctrine, is because "garments" signify truths, for truths act as garments in clothing good (see n. 1073). Everyone can see that very different things are meant and that arcana are involved by all that the Lord there said concerning the consummation of the age, as that they who were in Judea should flee into the mountains, that they who were upon the house should not go down to take anything out of the house, and that they who were in the field should not return back to take their garments; and in like manner by its being said that Lot should not look back behind himself (verse 17), and here that his wife did look back behind him. This is further evident from the signification of a "wife," as being truth (see n. 915, 1468); and from the signification of "Lot," as being good (see n. 2324, 2351, 2370, 2399); hence it is said "behind him."
[5] Truth is said to turn itself away from good, and to look to doctrinal things, when the man of the church no longer has at heart what kind of a life he lives, but what kind of a doctrine he possesses; when yet it is a life according to doctrine that makes a man of the church, but not doctrine separate from life; for when doctrine is separated from life, then because good, which is of the life, is laid waste, truth, which is of doctrine, is also laid waste, that is, becomes a pillar of salt; which everyone may know who looks only to doctrine and not to life, when he considers whether, although doctrine teaches them, he believes in the resurrection, in heaven, in hell, even in the Lord, and in the rest of the things that are of doctrine.

&2455. And she became a pillar of salt. That this signifies that all the good of truth was laid waste, is evident from the signification of a "pillar," and from the signification of "salt." In the original language a "pillar" is expressed by a word which signifies a standing still, not by one that means a pillar erected for worship, or for a sign, or for a witness; so that by the "pillar of salt" is here signified that it, namely, the truth signified by Lot's wife, stood vastated (n. 2454). Truth is said to be vastated, or laid waste, when there is no longer any good in it, vastation itself being signified by "salt."
[2] As most things in the Word have a double sense, namely, the genuine sense and its opposite, so also has "salt;" in the genuine sense it signifies the affection of truth; in the opposite sense, the vastation of the affection of truth, that is, of good in truth. That "salt" signifies the affection of truth may be seen in Exod. 30:35; Lev. 2:13; Matt. 5:13; Mark 9:49, 50; Luke 14:34, 35; and that it signifies the vastation of the affection of truth is evident from the following passages. In Moses:
     The whole land shall be brimstone and salt, a burning; it shall not be sown, it shall not bear, neither shall any herb spring up therein; like the overthrow of Sodom and Gomorrah, Admah and Zeboim (Deut. 29:23);
where "brimstone" denotes the vastation of good; and "salt" the vastation of truth: that the subject is vastation is evident from every particular.
[3] In Zephaniah:
     Moab shall be as Sodom, and the sons of Ammon as Gomorrah; a place that is left to the nettle, and a pit of salt, and an eternal desolation (Zeph. 2:9);
where a "place that is left to the nettle" denotes vastated good, and a "pit of salt" vastated truth; for the expression "place left to the nettle" refers to Sodom, by which is signified evil or vastated good, and a "pit of salt" to Gomorrah, by which is signified falsity or vastated truth, as already shown. That the subject is vastation is manifest, for it is said an "eternal desolation." In Jeremiah:
     He that maketh flesh his arm shall be like a bare shrub in the solitude, and shall not see when good cometh, but shall inhabit the parched places in the wilderness, a salt land, and not inhabited (Jer. 17:5-6);
where "parched places" denote vastated goods, and a "salt land" vastated truths.
[4] In David:
     Jehovah maketh rivers into a wilderness, and water springs into dry ground, a fruitful land into a salt one, for the wickedness of them that dwell therein (Ps. 107:33-34);
a "fruitful land made into a salt one" denotes the vastation of good in truth. In Ezekiel:
     The miry places thereof and the marshes thereof shall not be healed; they shall be given up to salt (Ezek. 47:11);
to be "given up to salt" denotes being altogether vastated as to truth. As "salt" signified vastation, and "cities" the doctrinal things of truth (shown at n. 402, 2268, 2428, 2451), in ancient times when cities were destroyed they were sown with salt, in order to prevent their being rebuilt (Judges 9:45). The words before us therefore denote the fourth state of that church which was represented by Lot, which state was that all truth was vastated as to good.

&2456. Verses 27-29. And Abraham rose up early in the morning unto the place where he had stood before Jehovah. And he looked against the faces of Sodom and Gomorrah, and against all the faces of the land of the plain; and he saw and behold the smoke of the land went up, as the smoke of a furnace. And it came to pass when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot dwelt. "Abraham rose up early in the morning," signifies the Lord's thought concerning the last time; Abraham here as before denotes the Lord in that state; "unto the place where he had stood before Jehovah," signifies the state of perception and thought in which He had been before; "place" denotes state. "And he looked against the faces of Sodom and Gomorrah," signifies thought concerning their interior state in respect to evil and falsity; "and against all the faces of the land of the plain," signifies all the interior states thence derived; "and he saw and behold the smoke of the land went up, as the smoke of a furnace," signifies a state of falsity (which is "smoke") from a state of evil (which is the "furnace") within the church (which is the "land"). "And it came to pass when God destroyed the cities of the plain," signifies when they perished through the falsities of evil, which are the "cities of the plain;" "that God remembered Abraham," signifies salvation through the unition of the Lord's Divine Essence with His Human Essence; "and sent Lot out of the midst of the overthrow," signifies the salvation of those who are in good, and of those who are in truth in which is good, all of whom are here meant by "Lot;" "when He over- threw the cities," signifies when those who were in falsities from evils perished; "in which Lot dwelt," signifies although they who were saved were also in such falsities.

&2457. It is not necessary to explain these things in detail, because for the most part they have been explained in the preceding chapter, and also previously to that. They have been here added and inserted to the end that it might be evident that the good were separated from the evil, the former being saved while the latter were condemned, solely through the unition of the Lord's Divine Essence with His Human Essence; for if this had not taken place all those who are here represented by Lot would have perished together with the rest; which is meant by these words: "And it came to pass when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot dwelt;" which in the internal sense denote that through the unition of the Lord's Divine Essence with His Human Essence, all who were in good were saved, and also those who were in truth in which there is good, here represented by Lot, while those who were in falsities from evils perished, although they who were saved were also in falsities and evils. In this way therefore are the things said in this chapter conjoined with those said in the preceding one; namely, that Abraham (that is, the Lord in that state) interceded for those people of Sodom and Gomorrah who are signified by the "fifty," the "forty-five," the "forty," the "thirty," the "twenty," and the "ten;" concerning whom it was there explained that these are all in their order who are in good, and also those who are in truth in which there is anything of good.

&2458. Verse 30. And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters. "Lot went up out of Zoar," signifies when they were no longer in the affection of truth; "and dwelt in the mountain," signifies that they then betook themselves to a kind of good; " and his two daughters with him," signifies that so did the affections thence derived; "for he feared to dwell in Zoar," signifies because they could no longer look to good from the affection of truth; "and he dwelt in a cave," signifies the good of falsity; "and his two daughters," signifies the affections thence derived, which are those of such good and such falsity.

&2459. Lot went up out of Zoar. That this signifies when they were no longer in the affection of truth, is evident from the signification of "Zoar," as being the affection of truth (see n. 2439); and as there follows the statement that "he dwelt in the mountain because he feared to dwell in Zoar," the signification is "when they were no longer in the affection of truth," and this because all the good of truth had been vastated, as is evident from verse 26. In this verse therefore there is described the fifth state of the church which was represented by Lot, which state was that after there was no longer any affection of truth, a kind of impure good, or good of falsity, infused itself.

&2460. And dwelt in the mountain. That this signifies that they then betook themselves to a kind of good, is evident from the signification of a "mountain," as being love in every sense, namely, celestial and spiritual love (n. 795, 1430); and also the love of self and of the world (n. 1691); and this because most things in the Word have also an opposite sense. And as all good is of some love, by the "mountain" is here signified good; but what kind of good is described in what follows, namely, that it was obscure, and became impure; for it is presently said that he "dwelt in a cave," and afterwards that profane things took place there.

&2461. And his two daughters with him. That this signifies that so did the affections thence derived, is evident from the signification of "daughters," as being affections (see n. 489-491); but such as the good is, such are the affections that are derived from it. Even spurious and impure good has its affections, for all are affected by the things which they deem to be good, of whatever kind these may be, for they are the objects of their love.

&2462. For he feared to dwell in Zoar. That this signifies because he could no longer regard good from the affection of truth, is evident from the signification of "Zoar," as being the affection of truth (n. 2439); and when this is vastated no one can any longer have regard to good from it. There is then also a fear of all truth, because this is opposed to the good of an impure love.

&2463. And he dwelt in a cave. That this signifies the good of falsity, is evident from the signification of a "cave." A cave is a kind of dwelling in a mountain, but a dark one; and as all dwellings whatever, like "houses," signify goods (n. 2233, 2234), but goods of such sort as are the dwellings; here the "cave," being a dark dwelling, signifies the good of falsity. "Caves of mountains" are often mentioned in the Word, and in the internal sense have such a signification, as in Isaiah (2:19; 32:14), and in the historical books, as when Elijah, escaping from Jezebel,
     Came to a cave in Mount Horeb, and spent the night there; and there the word of Jehovah came to him, and He said unto him, Go forth and stand on the mount before Jehovah; and he wrapped his face in his mantle, and went out, and stood at the entrance of the cave (1 Kings 19:9, 13);
where in the internal sense by a "cave" is signified obscure good, but such as exists in temptations; and as this could not endure the Divine, he wrapped his face in his mantle. So too elsewhere in the historical books, as that the sons of Israel made for themselves caves in the mountains on account of Midian (Judges 6:2); also on account of the Philistines (1 Sam. 13:6). These historical facts, like those now explained in the books of Moses, have a different meaning in the internal sense.

&2464. And his two daughters. That this signifies the affections thence derived, which are those of such good and such falsity, is evident from the signification of "daughters," as being affections (n. 2461). The good from which came these affections, or the father from whom came these daughters, was Lot; and the truth from which came these affections, or the mother of the daughters, was Lot's wife; and when she was made a pillar of salt, that is, when the good of truth was vastated, then there came forth such good as is signified by "Lot in the cave," and such affections thence derived as are signified by the "daughters."

&2465. Verses 31-36. And the firstborn said unto the younger, Our father is old, and there is no man in the earth to come unto us according to the way of all the earth. Come, let us make our father drink wine, and let us lie with him, and let us quicken seed from our father. And they made their father drink wine that night; and the firstborn went in, and lay with her father; and he knew not when she lay down, nor when she arose. And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father; let us make him drink wine this night also, and go thou in and lie with him, and let us quicken seed from our father. And they made their father drink wine that night also; and the younger arose, and lay with him; and he knew not when she lay down, nor when she arose. And the two daughters of Lot conceived by their father. 
[2] " The firstborn said unto the younger," signifies here as before the affections; the firstborn the affection of such good, the younger the affection of such falsity; "our father is old, and there is no man in the earth," signifies that it is no longer known what good is, and what truth is; "to come unto us," signifies with which they might be conjoined; "according to the way of all the earth," signifies according to doctrinal things; the "earth" is the church. "Come, let us make our father drink wine," signifies that they should imbue such good with falsities, which are the "wine;" "and let us lie with him," signifies that in this way they would be conjoined; "and let us quicken seed from our father," signifies that so there would be a newness of a sort of church. 
[3] "And they made their father drink wine," signifies that they imbued such good with falsities; "that night," signifies when all things were in such obscurity; "and the firstborn went in," signifies the affection of such good; "and lay with her father," signifies that thus they were brought into accordance; "and he knew not when she lay down nor when she arose," signifies that such a general kind of good knew no otherwise than that it was so. "And it came to pass on the morrow," signifies afterwards "that the firstborn said unto the younger," signifies that the affection of such good persuaded the falsity; "Behold, I lay yesternight with my father," signifies that thus they were conjoined; "let us make him drink wine this night also," signifies here as before that they imbued such good with falsities when everything was in such obscurity; [4] "and go thou in and lie with him," signifies that these things also should be conjoined; "and let us quicken seed from our father," signifies here as before that so there would be a newness of a sort of church. "And they made their father drink wine that night also," signifies that in that obscure state they imbued such good with falsities; "and the younger arose and lay with him," signifies that the affection of falsity did in like manner, so that falsities appeared as truths, and in this way they were conjoined; "and he knew not when she lay down nor when she arose," signifies that such general good knew no otherwise than that it was so. "And the two daughters of Lot conceived by their father," signifies that hence was the origin of such a religion as is signified by Noah and the son of Ammon.

&2466. That the things now set forth are signified in the internal sense, can be confirmed, and indeed as to each word; but most of them have been confirmed before, and besides, they are such as do violence to our ideas and give offense to chaste ears. From the summary explication we can see that by the things in question there is described the origin of such a religion as is signified in the Word by "Moab" and the "son of Ammon." The nature of this religion will be told hereafter, where Moab and the son of Ammon are treated of. That it is adulterated good and falsified truth, is evident. The adulterations of good and the falsifications of truth are commonly described in the Word by "adulteries" and "whoredoms," and are also so called, the reason of which is based on the fact that good and truth form a marriage with each other (n. 1904, 2173); nay, incredible as it may appear to most, it is from this marriage as from its genuine origin that there comes the sanctity of marriages on earth, and also the laws of marriages given in the Word.
[2] For the case is this: When celestial and spiritual things descend out of heaven into a lower sphere, they are there turned in the most perfect manner into some likeness of marriages, and this from the correspondence that exists between spiritual and natural things (concerning which correspondence of the Lord's Divine mercy elsewhere). But when they are perverted in the lower sphere, as is done where evil genii and evil spirits are present, the same are then turned into such things as belong to adulteries and whoredoms. Hence it is that contaminations of good and perversions of truth are described in the Word by adulteries and whoredoms, and are also so named, as is very evident from the following passages in Ezekiel:
     Thou didst commit whoredom because of thy name, and pouredst out thy whoredoms on everyone that passed by; thou didst take of thy garments and madest for thee high places decked with diverse colors, and didst commit whoredom upon them; thou didst take the vessels of thy adornment of My gold and of My silver, which I had given thee, and madest for thee images of a male, and didst commit whoredom with them; thou hast taken thy sons and thy daughters, whom thou hast borne unto Me, and these hast thou sacrificed unto them. Was there but little of thy whoredoms? Thou hast committed whoredom with the sons of Egypt, thy neighbors, great of flesh and hast multiplied thy whoredom to provoke Me to anger; thou hast committed whoredom with the sons of Asshur, and hast committed whoredom with them, and wast not satisfied; and thou hast multiplied thy whoredom even unto the land of traffic, unto Chaldea; and yet thou wast not satisfied therewith (Ezek. 16:15-17, 20, 26, 28-29, etc.),
[3] where Jerusalem is treated of, by which is here signified the church perverted in respect to truths. Everyone can see that all these things have quite different meanings. That something of the church that has been perverted is called "whoredom" is quite evident; the "garments" here mentioned denote the truths that are being perverted; the falsities thence derived, which are worshiped, are the "high places decked with divers colors," with which there was whoredom. (That "garments" denote truths may be seen above, n. 1073; and that "high places" denote worship, n. 796.) 
The "vessels of adornment of gold and silver which I had given," denote the knowledges of good and truth from the Word by which they confirm falsities; and when these appear as truths, they are called "images of a male" with which whoredom was committed. (That the "vessels of adornment of gold and silver," denote the knowledges of good and truth, is evident from the signification of "gold," as being good, n. 113, 1551, 1552; and of "silver" as being truth, n. 1551, 2048; and that the "images of a male" signify that they appear as truths may be seen above, n. 2046.) That the "sons and daughters" which they bore and sacrificed to them denote the truths and goods which they have perverted, is evident from the signification of "sons and daughters" (see n. 489-491, 533, 2362). That to "commit whoredom with the sons of Egypt," denotes to pervert these truths and goods by means of memory-knowledges is evident from the signification of "Egypt" as being memory-knowledge (n. 1164, 1165, 1186, 1462). That to "commit whoredom with the sons of Asshur," denotes to pervert them by reasonings, is evident from the signification of "Asshur," as being reasoning (n. 119, 1186). That to "multiply whoredom even unto the land of Chaldea," denotes to pervert them even to the profanation of truth, which is "Chaldea" (n. 1368). All this makes clear what is the nature of the internal sense of the Word in the very sense of the letter.
[4] In like manner elsewhere in the same Prophet:
     Two women, the daughters of one mother, committed whoredom in Egypt; they committed whoredom in their youth; Samaria is Oholah, Jerusalem is Oholibah. Oholah committed whoredom under Me, and she doted on her lovers, the Assyrians her neighbors, she bestowed her whoredoms upon them, the choice of all the sons of Asshur; she hath not forsaken her whoredoms from Egypt, for they lay with her in her youth. Oholibah corrupted her love more than she, and her whoredoms more than the whoredoms of her sister; she doted upon the sons of Asshur; she added to her whoredoms, and saw the images of the Chaldeans, she doted upon them at the view of her eyes; the sons of Babel came to her into the bed of loves (Ezek. 23:2-5, 7-8, 11-12, 14, 16, etc.).
"Samaria" denotes the church which is in the affection of truth, and "Jerusalem" that which is in the affection of good; whose "whoredoms with the Egyptians," and "with the sons of Asshur," denote perversions of good and truth by means of memory-knowledges and reasonings, by which falsities are confirmed, as is evident from the signification of "Egypt" (n. 1164, 1165, 1186, 1462); and of "Asshur" (n. 119, 1186). That this was done even to profane worship, which in respect to truth is "Chaldea" (n. 1368); and in respect to good is the "sons of Babel" (n. 1182, 1326).
[5] In Isaiah:
     And it shall come to pass at the end of seventy years that Jehovah will visit Tyre, and she shall return to her harlot hire, and shall commit whoredom with all the kingdoms of the earth (Isa. 23:17).
It is the vaunting of what is false that is signified by the "harlot hire" and the "whoredom" of Tyre. That "Tyre" denotes the knowledges of truth may be seen above (n. 1201); and also that the "kingdoms" with which the whoredom was committed denote truths (n. 1672).
[6] In Jeremiah:
     Thou hast committed whoredom with many companions; and return again unto Me. Lift up thine eyes unto the hills, and see; where hast thou not been debauched? Upon the ways hast thou sat for them as an Arab in the wilderness, and thou hast profaned the land with thy whoredoms and with thy wickedness (Jer. 3:1-2).
To "commit whoredoms" and to "profane the land with whoredoms" denote to pervert and falsify the truths of the church (that the "land" denotes the church see above, n. 662, 1066, 1067).
[7] Again:
     By the voice of her whoredom she hath profaned the land, she hath committed adultery with stone and with wood (Jer. 3:9);
to "commit adultery with stone and with wood," denotes to pervert the truths and goods of external worship (that "stone" is such truth may be seen above, n. 643, 1298; and that "wood" is such good, n. 643).
[8] Again:
     Because they have wrought folly in Israel, and have committed adultery with the wives of their fellows, and have spoken a word in My name that is false, which I commanded them not (Jer. 29:23);
to "commit adultery with the wives of their fellows," is to teach falsity as from them.
[9] Again:
     In the prophets of Jerusalem I have seen a horrible thing, in committing adultery and walking in falsehood (Jer. 23:14);
where to "commit adultery" regards good which is contaminated; and to "walk in falsehood" regards truth which is perverted. Again:
     I have seen thine abominations; thine adulteries, and thy neighings, the foulness of thy whoredom upon the hills in the field. Woe unto thee, O Jerusalem, thou wilt not be made clean; how long shall it yet be? (Jer. 13:27).
[10] In Hosea:
     Whoredom, and wine, and new wine, have taken possession of the heart. My people inquireth of wood, and the staff thereof will declare it; for the spirit of whoredom hath led them astray, and they have committed whoredom from under their God; they sacrifice upon the tops of the mountains, and burn incense upon the hills, under the oak, the poplar, and the terebinth [robore]; therefore your daughters commit whoredom, and your daughters-in-law commit adultery; shall I not visit upon your daughters because they commit whoredom, and upon your daughters-in-law because they commit adultery? For they divide with whores, and sacrifice with prostitutes (Hos. 4:11-14).
What each of these things signifies in the internal sense can be seen from the signification of "wine," as being falsity; of "new wine," as being the evil thence derived; of the "wood that is inquired of," as being the good of the delight of some cupidity; of the "staff that will declare," as being the imaginary power of their understanding; also of the "mountains" and the "hills," as being the loves of self and of the world; of the "oak, the poplar, and the terebinth," as being so many gross perceptions thence derived in which they trust; of "daughters" and the "daughters-in-law" as being such affections; all of which show what is here signified by "whoredoms," "adulteries," and "harlots."
[11] In the same:
     O Israel, thou hast committed whoredom over thy God, thou hast loved harlot hire upon all the corn floors (Hos. 9:1);
"harlot hire" denotes the vaunting of what is false. In Moses:
     Lest thou make a covenant with the inhabitants of the land, and they commit whoredom after their gods, and sacrifice unto their gods; and one call thee, and thou eat of his sacrifices, and thou take of his daughters for thy sons, and his daughters commit whoredom after their gods, and make thy sons commit whoredom after their gods (Exod. 34:15-16).
In the same:
     I will cut off all that commit whoredom after him, committing whoredom after Molech, from the midst of their people; and the soul that turneth unto them that have familiar spirits, and unto the soothsayers, to commit whoredom after them, I will set My face against that soul, and will cut him off from the midst of his people (Lev. 20:5-6).
In the same:
     Your sons shall be shepherds in the wilderness forty years, and shall bear your whoredoms, until your bodies be consumed in the wilderness (Num. 14:33).
In the same:
     Remember all the precepts of Jehovah, and do them, that ye seek not after your own heart, and your own eyes, after which ye do commit whoredom (Num. 15:39).
[12] And still more plainly in John:
     An angel said, Come hither, I will show thee the judgment of the great harlot that sitteth upon many waters, with whom the kings of the earth have committed whoredom, and the inhabitants of the earth have been made drunk with the wine of her whoredom (Rev. 17:1-2);
the "great harlot" denotes those who are in profane worship; the "many waters" upon which she sits, are knowledges (n. 28, 739); the "kings of the earth" who have committed whoredom with her, are the truths of the church (n. 1672, 2015, 2069); the "wine" with which they were made drunk, is falsity (n. 1071, 1072). Because "wine" and "drunkenness" signify these things, it is said of the daughters of Lot, that they made their father drink wine (verses 32-33, 35).
[13] In the same:
     Babylon hath made all nations drink of the wine of the fury of her whoredom, and the kings of the earth have committed whoredom with her (Rev. 18:3).
"Babylon" or "Babel" denotes a worship the externals of which appear holy, while the interiors are profane (n. 1182, 1295, 1326); the "nations that she makes to drink," are the goods which are being profaned (n. 1259, 1260, 1416, 1849); the "kings" who committed whoredom with her, are truths (n. 1672, 2015, 2069). In the same:
     True and just are the judgments of the Lord God, for He hath judged the great harlot, who corrupted the earth with her whoredom (Rev. 19:2);
where the "earth" denotes the church (n. 566, 662, 1066, 1068, 2117, 2118).
[14] As "whoredoms" signify such things, and "daughters" signify affections, it was therefore forbidden so severely that the daughter of a priest should commit whoredom; concerning which we read in Moses:
     The daughter of a priest, having begun to commit whoredom, she is profaning her father, she shall be burned with fire (Lev. 21:9).
It was also commanded that they should not bring the hire of a harlot into the house of Jehovah, because it is an abomination (Deut. 23:18). And for the same reason there was such an inquisitorial process concerning a wife whose husband had conceived a suspicion of adultery (Num. 5:12-31), in which instance each and all things have relation to the adulterations of good. Moreover in the Word many different kinds of adulteries and whoredoms are spoken of, and still more varieties. This kind which is here described by Lot's daughters lying with their father, is what is called "Moab" and the "son of Ammon," now to be explained.

&2467. Verses 37, 38. And the firstborn bare a son, and called his name Moab; he is the father of Moab even unto this day. And the younger, she also bare a son, and called his name Ben-ammi; he is the father of the sons of Ammon even unto this day. "The firstborn bare a son," signifies the religion of that church in respect to good; "and called his name Moab," signifies its quality; "he is the father of Moab even unto this day," signifies that this is the source of such persons. "And the younger she also bare a son," signifies the falsified truth of that church; "and called his name Benammi," signifies its quality; "he is the father of the sons of Ammon even unto this day," signifies that this is the source of such persons.

&2468. These things, again, need no confirmation; for that such things are signified is evident from the explication itself, and from what precedes and what follows. But what is the nature and quality of the religion signified by "Moab" and the "sons of Ammon," can be seen from their origin, as here described; as well as from many passages in the Word, both historic and prophetic, where these nations are mentioned. To speak generally they denote those who are in an external worship which appears in a manner holy, but who are not in internal worship; and who readily learn as being goods and truths the things that belong to external worship, but reject and despise those of internal worship.
[2] Such worship and such religion fall to the lot of those who are in natural good, but despise others in comparison with themselves. They are not unlike fruits which in the external form are not unbeautiful, but which are moldy or rotten within; and they are not unlike marble vases, within which are things impure and even foul; or not unlike women seemly enough in face, form, and manners, but diseased within, and full of impurities. For there is a general good appertaining to such which appears not ill-favored; but the particulars that enter into it are filthy. In the beginning indeed it is not so, but it gradually becomes so; for such men easily suffer themselves to be imbued with whatever things are called good, and with any falsities whatsoever that are derived from these, and which, because they confirm them, they suppose to be truths; and this because they despise the interior things of worship, for the reason that they are in the love of self. Such persons have their existence and derivation from those who are in external worship alone (represented in this chapter by Lot); and this when the good of truth has been desolated. They are described in the Word, both such as they are in the beginning, when their good has not yet become so defiled; and afterwards when it is becoming defiled; and also after this, when it has become utterly defiled; and it is shown that they reject the interior things of worship and of doctrine.
[3] The character of such in the beginning when their good has not yet become so defiled, is described in Daniel:
     In the time of the end shall the king of the south be at variance with him; and the king of the north shall rush upon him like a storm, with chariot, and with horsemen, and with many ships, and shall come into the lands, and shall overflow, and shall pass through; and he shall come into the land of beauty, and many lands shall go to ruin: these shall be rescued out of his hand, Edom, and Moab, and the firstlings of the sons of Ammon (Dan. 11:40-41).
The "king of the south," denotes those who are in goods and truths; the "king of the north," those who are in evils and falsities; the "king of the north with chariot, horsemen, and ships, coming upon the lands, overflowing, and passing through," signifies that the evils and falsities denoted by "chariots," "horsemen," and "ships," will prevail; "Edom, Moab, and the firstlings of the sons of Ammon who are to be rescued out of his hand," denote those who are in such good that is not as yet so defiled by falsities; on which account they are called the "firstlings of the sons of Ammon."
[4] In Moses:
     We passed through by the way of the wilderness, and Jehovah said unto Moses, Distress not Moab, neither mingle thyself with them in war, for I will not give thee of his land for an inheritance, because I have given Ar unto the sons of Lot for an inheritance (Deut. 2:8-9).
And concerning the sons of Ammon:
     Jehovah spoke unto Moses, saying, Thou art to pass this day over Ar the border of Moab, and thou wilt come near over against the sons of Ammon; distress them not, nor mingle thyself with them; for I will not give thee of the land of the sons of Ammon for an inheritance, because I have given it unto the sons of Lot for an inheritance (Deut. 2:17-19);
"Ar" denotes such good; "Moab" and the "sons of Ammon" denote those who are in such good, but in the beginning; on which account it is ordered that they be not distressed.
[5] Hence it is that Moab drove out the Emim, and the Rephaim who were like the Anakim; and that the sons of Ammon also drove out the Rephaim whom they called the Zamzumim (Deut. 2:9-11, 18-21). By the Emim, Rephaim, Anakim, and Zamzumim, are signified those who are imbued with persuasions of what is evil and false (see n. 581, 1673); by Moab and the sons of Ammon are here meant those who were not yet so imbued. These nations however when they too had become so imbued, that is, when their good was defiled by falsities, were likewise driven out (Num. 21:21-31; Ezek. 25:8-11).
[6] Their character when their good is becoming defiled is described in Jeremiah:
     Unto Moab thus saith Jehovah, Woe unto Nebo, for it is laid waste; Kiriathaim is put to shame, is taken; Misgab is put to shame and is dismayed; the praise of Moab is no more; give wing to Moab, for flying she must fly away, and her cities shall become a desolation, without any to dwell therein. Leave the cities, and dwell in the rock, O inhabitants of Moab; and be like the dove, she maketh her nest in the passages of the mouth of the pit. I know his anger, saith Jehovah, but it is not firm; his falsities, they have not done right. Therefore will I howl over Moab, and I will cry out to all Moab. From the weeping of Jazer will I weep for thee, O vine of Sibmah; thy shoots have passed over the sea, they reached even to the sea of Jazer; upon thy summer fruits and upon thy vintage the spoiler is fallen. Therefore my heart is moved over Moab, like fruits. Woe unto thee, O Moab, the people of Chemosh is destroyed; for thy sons are taken into captivity, and thy daughters into captivity. And I will bring back the captivity of Moab in the latter days (Jer. 48:1, 9, 28, 30-32, 36, 46-47).
[7] In this whole chapter the subject treated of is Moab; but through him those are treated of who are in such good, in that they suffer themselves to be imbued with falsities; on which account it is said that they should "give wing to Moab, that it may fly away, and that its cities shall become a desolation;" but that they should "leave the cities, and dwell in the rock, and make nests like the dove in the passages of the mouth of the pit," and so on, by which expressions it is signified that they are persuaded to remain in their general goods and truths; and that if they should then be seduced by the falsities of ignorance, they will be brought back from captivity in the latter days; but concerning those with whom this was not done it is said, "I will howl over Moab, and I will cry out for all Moab, and my heart is moved over Moab." The falsities with which they are imbued are signified by Nebo, Kiriathaim, Misgab, Sibmah, Jazer, Chemosh, and other names in this chapter.
[8] In Isaiah:
     A nest sent away shall the daughters of Moab be. Bring forth counsel, execute judgment; make thy shadow like the night* in the midst of the noonday; hide the outcasts, betray not the wanderer, let mine outcasts dwell with thee, O Moab; be thou a covert to them from the spoiler. We have heard the arrogance of Moab, he is very arrogant, his pride, and his arrogance, and his anger; his lies are not so; therefore Moab shall howl, for Moab all shall howl. Therefore my bowels shall be stirred like a harp over Moab, and mine inward part for the city of Heres. And it shall come to pass when Moab shall be seen, when he is wearied upon the high place, and shall come to his sanctuary to pray, that he shall not prevail. In three years, as if years of hire, and the praise of Moab shall become vile, in all the great multitude; and the remnant shall be very small, and not strong (Isa. 16:2-4, 6, 11-12, 14).
Moab is further treated of in this whole chapter, and through him those who are in such good; and they are described there in words similar to those in Jeremiah (chapter 48) and are in like manner persuaded to remain in their general goods and truths, and not to suffer themselves to be imbued with falsities. These general goods and truths are signified by their "giving counsel," "executing judgment," "hiding the outcasts," "not betraying the wanderer," and being "a covert to the outcasts from the spoiler;" all of which things signify the externals of worship. But as they suffer themselves to be imbued with falsities, it is said, "in three years, as years of hire, shall the praise of Moab become vile in all the great multitude, and the remnant shall be very small, and not strong." 
[9] As such persons are easily led away, Moab is called "the sending forth of the band of the Philistines," and the sons of Ammon their "obedience," in Isaiah:
     The root of Jesse which standeth for an ensign of the peoples, unto Him shall the nations seek, and His rest shall be glory; the envy