ACV10 S02 8071-8100

CLICK TO PRINT READING CLICK TO GO TO COMMENTS 8071 Verses 11-16. And it shall be when Jehovah shall have brought thee into the land of the Canaanite, as He sware to thee and to thy fathers, and shall have given it thee, that thou shalt cause to pass over to Jehovah all that openeth the womb; and all that openeth of the offspring of a beast, which shall be to thee males, shall be for Jehovah. And all that openeth of an ass thou shalt redeem with one of the flock; and if thou wilt not redeem it, then thou shalt break its neck: and every firstborn of man among thy sons shalt thou redeem. And it shall be when thy son shall ask thee tomorrow, saying, What is this? that thou shalt say, unto him, In strength of hand Jehovah led us forth from Egypt, from the house of servants. And it was that Pharaoh hardened himself against letting us go, and Jehovah slew all the firstborn in the land of Egypt; from the firstborn of man and even to the firstborn of beast; therefore I sacrifice to Jehovah all that openeth the womb, being males; and all the firstborn of thy sons I redeem. And it shall be for a sign upon thine hand, and for frontlets between thine eyes; because in strength of hand Jehovah led us forth out of Egypt. “And it shall be when Jehovah shall have brought thee in to the land of the Canaanite,” signifies the region of heaven occupied by those who are in evil and falsity; “as He sware to thee and to thy fathers, and shall have given it thee,” signifies which was promised by the Divine to those who are in good and truth; “that thou shalt cause to pass over to Jehovah all that openeth the womb,” signifies that the faith of charity which is of regeneration is the Lord’s; “and all that openeth of the offspring of a beast,” signifies all charity which is of the new begetting; “which shall be to thee, males,” signifies which is of the truth of faith, “shall be for Jehovah,” signifies that it is the Lord’s; “and all that openeth of an ass thou shalt redeem with one of the flock,” signifies that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein; “and if thou wilt not redeem it, then thou shalt break its neck,” signifies that if the truth of innocence is not therein, it must be separated and cast out; “and every firstborn of man among thy sons thou shalt redeem,” signifies that the truths of faith are not to be ascribed to the Lord, but the goods thereof; “and it shall be when thy son asketh thee,” signifies perception from the truth which is of conscience; “tomorrow,” signifies always when this takes place; “saying, What is this?” signifies inquiry why this is so; “that thou shalt say unto him,” signifies the answer; “In strength of hand Jehovah led us forth from Egypt, from the house of servants,” signifies that by the Divine power of the Lord they were liberated from spiritual captivity; “and it was that Pharaoh hardened himself against letting us go,” signifies when they who were infesting by means of falsities were determined that they should not he liberated; “and Jehovah slew all the firstborn in the land of Egypt,” signifies that all were damned who were in faith separate from charity; “from the firstborn of man and even to the firstborn of beast,” signifies the falsity of faith separate interior and exterior; “therefore I sacrifice to Jehovah all that openeth the womb, being males,” signifies that therefore the faith of charity which is of the new begetting must be ascribed to the Lord; “and all the firstborn of my sons I redeem,” signifies that the truths of faith are not to be ascribed to the Lord, but the goods of faith; “and it shall be for a sign upon thine hand,” signifies that it must be constantly in the will; “and for frontlets between thine eyes,” signifies that it must be constantly in the understanding; “because in strength of hand Jehovah led us forth out of Egypt,” signifies that they were liberated by the Lord’s Divine power. 8072 And it shall be when Jehovah shall have brought thee in to the land of the Canaanite. That this signifies the region of heaven occupied by those who are in evil and falsity, is evident from what was stated above (n. 8054). 8073 As He sware to thee and to thy fathers, and shall have given it thee. That this signifies which was promised by the Divine to those who are in good and truth, is evident from what was said above (n. 8055), where like words occur. 8074 That thou shalt cause to pass over to Jehovah all that openeth the womb. That this signifies that the faith of charity which is of regeneration is the Lord’s, is evident from the signification of “causing to pass over,” as being to ascribe, in like manner as “to sanctify” (see above, n. 8042), and “to sacrifice” (below, n. 8088); and from the signification of “that openeth the womb,” as being faith from charity, which belongs to the regenerate man (as shown above, n. 8042, 8043). That “Jehovah” denotes the Lord, see n. 8046. 8075 And all that openeth of the offspring of a beast. That this signifies all charity which is of the new begetting, is evident from the signification of “that openeth the womb,” as being faith from charity, which belongs to the new begetting (as above n. 8043); and from the signification of “the offspring of a beast,” as being the affection of good (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 3218, 3519, 5198), thus the good of charity. 8076 Which shall be to thee, males. That this signifies which is of the truth of faith, is evident from the signification of “males,” as being the truth of faith (see n. 2046, 4005, 7838). 8077 Shall be for Jehovah. That this signifies that it is the Lord’s, is because by “Jehovah” in the Word no other is meant than the Lord (see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905, 6945, 6956). The contents of these two verses are not further unfolded here, because they have been already unfolded in verse 2 of this chapter (n. 8042-8045). 8078 And all that openeth of an ass thou shalt redeem with one of the flock. That this signifies that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein, is evident from the signification of “that openeth,” as being that which is born first from a regenerate one, that is, the firstborn, thus faith (that faith is the firstborn has been shown heretofore); and from the signification of “an ass,” as being the natural, for by “an ass” is signified memory-knowledge (n. 5492, 5741), also service (n. 5958, 6389), thus also the natural, for memory-knowledges belong to the natural, and relatively to the spiritual the natural is service, consequently now by “that which openeth of an ass” is signified faith merely natural (of which presently); and from the signification of “redeeming” as being to give something else in its place. That “redeeming” has this signification is clear from the full meaning of the words, namely, of these, “that which openeth of an ass thou shalt not cause to pass over to Jehovah, but shalt redeem with one of the flock.”[2] That “to cause to pass over to Jehovah” denotes to ascribe to the Lord, in like manner as “to sanctify,” and “to sacrifice,” has been shown just above (n. 8074); thus “not to cause to pass over, but to redeem” denotes not to ascribe, but to give something else in its place. And from the signification of “one of the flock,” as being the truth of innocence. That “one of the flock” denotes the truth of innocence, is because by “one of the flock” is meant a lamb or a kid, and by these is signified innocence (n. 3519, 3994, 7840), here, the truth of innocence, because it is not said “a lamb,” or “a kid,” but “one of the flock.” From all this it is evident that by “all that openeth of an ass thou shalt redeem with one of the flock” is signified that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein.[3] Faith merely natural is faith which is insinuated by an external and not by an internal way, such as sensuous faith, which consists in believing a thing to be so because the eye has seen, and the hand has touched. This is the faith concerning which the Lord said to Thomas, “Because thou hast seen, Thomas, thou hast believed; blessed are they who do not see, and believe” (John 20:29); and also is like the faith of miracles, which consists in believing a thing to be so merely from the miracles, concerning which faith see above (n. 7290); as also the faith of authority, which consists in believing a thing to be so because another, in whom one has faith, has said it.[4] But spiritual faith is that which is insinuated by an internal and at the same time by an external way; the insinuation by the internal way causes it to be believed, and then that which is insinuated by the external way causes it to be confirmed. The spiritual of faith is the affection of charity, and from this the affection of truth for the sake of good use and for the sake of life; these make faith to be spiritual. The insinuation of faith by the internal way is effected by the reading of the Word, and by enlightenment then from the Lord, which is granted according to the quality of the affection, that is, according to the end sought in knowing the truth.[5] From all this it can now be seen what faith merely natural is; and that this faith, because it is not spiritual, cannot be ascribed to the Lord, that is, be acknowledged and believed to be from the Lord; for the Lord flows in through the affection of truth and good. (That faith is an internal affection, see n. 8034.) The truth of innocence, which can be in this faith and be accepted by the Lord, is that which from innocence is believed to be so. From all this it is now evident how it is to be understood that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein. 8079 And if thou wilt not redeem it, then thou shalt break its neck. That this signifies that if the truth of innocence is not therein, it must be separated and cast out, is evident from the signification of “not redeeming,” as being not to ascribe to the Lord, but to give something else in its place (as just above, n. 8078); and from the signification of “breaking the neck,” as being to separate and cast out. “Breaking the neck” has this signification because the “neck” signifies the conjunction of the interiors with the exteriors (see n. 3542, 3603, 3695, 3725, 5320, 5328, 5926, 6033), thus the breaking of the neck signifies separation and casting out, namely, of faith merely natural, if the truth of innocence is not therein. 8080 And every firstborn of man among thy sons shalt thou redeem. That this signifies that the truths of faith are not to be ascribed to the Lord, but the goods of faith, is evident from the signification of the “firstborn,” as being faith (see n. 352, 2435, 6344, 7035, 8042); from the signification of “sons,” as being truths (n. 489, 491, 533, 1147, 2623, 3373); and from the signification of “redeeming,” as being to give something else in its place (as above, n. 8074, 8078). That it denotes that these are not to be ascribed, follows from the full meaning of these words: “and every firstborn of man among thy sons thou shalt not cause to pass over (that is, shalt not sacrifice), but shalt redeem.” “Not to cause to pass over” denotes not to ascribe (as above, n. 8074, 8078.) From all this it is evident that by “every firstborn of man among thy sons thou shalt redeem” is signified that the truths of faith are not to be ascribed to the Lord, but something else in their place; that this is the good of faith can be seen from the fact that by the “firstborn” in general is signified the good of faith (as above, n. 8042, 8043); but that when it is said “the firstborn of man among his sons” it denotes the truth of faith; for there is the truth of faith, and there is the good of faith.[2] That the good of faith, or charity, is this something else which is to be ascribed to the Lord instead of the truths of faith, can also be seen from the fact that the firstborn of the sons of Israel were not accepted; but in their place the Levites, and this for the reason that by Levi was represented the good of faith, or charity (3875, 4497, 4502, 4503); that the tribe of Levi was accepted in place of all the firstborn, see Num. 3:12, 13, 40 to the end; 8:16-18. That the good of faith is this something else which is to be ascribed to the Lord, can also be seen from the fact that faith is not faith without charity (n. 654, 724, 1162, 1176, 2231, 2343, 2349, 2429, 2839, 2982, 3146, 3325, 3849, 3865, 4368, 5351, 7039, 7082-7084, 7342, 7950); and also from the fact that the good of faith is actually in the first place, but the truth of faith only apparently so (n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6272, 6273); thus that charity is the firstborn (n. 3325, 3494, 4925, 4926, 4928, 4930).[3] That regarded in itself the truth of faith without its good is not to be ascribed to the Lord, that is, given to Him, or acknowledged to be from Him, is because no truth of faith has any life in it until it becomes the good of faith; and the truth of faith becomes the good of faith by willing it and doing it (n. 7835). When therefore it becomes the good of faith, then it is acknowledged by the Lord as being His, for the Lord gives faith mediately through its good. Moreover with the man of the spiritual church all the truth of faith becomes the good of faith when he is being regenerated, and then for the first time it becomes the Lord’s.[4] The law concerning the redemption of the firstborn of man was delivered to the end that they should not sacrifice their sons, which came into use among the nations with whom there remained the statutes of the Ancient Church, which was a representative church, but which in course of time were wholly adulterated. That the firstborn were to be sanctified to God was one of the statutes of the Ancient Church; but by “sanctifying” they began to understand sacrificing. The descendants of Jacob also inclined to do likewise; and therefore this law was unfolded before them; and to prevent their doing this the Levites were accepted in place of the firstborn, as has been said. In the spiritual world this law was unfolded according to its correspondent sense, which is that the truths of faith are not holy, thus are not to be sanctified or ascribed; but the goods of faith. Moreover sanctification was afterward understood in this manner-that they should give or present the firstborn to Jehovah, and offer a sacrifice for him, according to these words in Luke:When the days of their purification according to the law of Moses were fulfilled, they brought Jesus up to Jerusalem, to present him to the Lord. As it was written in the law of the Lord, that every male that openeth the womb shall be called holy to the Lord, and to offer a sacrifice (Luke 2:22-24). 8081 And it shall be when thy son asketh thee. That this signifies perception from the truth which is of conscience, is evident from the signification of “to ask,” as being knowledge from perception (see n. 5597, 5800, 6250); and from the signification of “son,” as being truth (n. 489, 491, 533, 1147, 2623, 3373); that it denotes perception from the truth which is of conscience, is evident from what has been unfolded above (see n. 7935), where like words occur. It is said “from the truth which is of conscience,” because the conscience of those who are of the spiritual church is a conscience of truth, for it is procured from the doctrinal things of the church which are believed to be true, whether they are true or not; but they then become truths of conscience when they become also of the life. 8082 Tomorrow. That this signifies always when this takes place, is evident from the signification of “tomorrow,” or “the day of the morrow,” as being what is eternal (n. 3998), thus also what is constant, or always, here always when this takes place. 8083 Saying, What is this? That this signifies inquiry why this is so; and that thou shalt say unto him signifies the answer, is evident without explication. 8084 In strength of hand Jehovah led us forth from Egypt, from the house of servants. That this signifies that by the Divine power of the Lord they were liberated from spiritual captivity, is evident from what was said above (n. 8049, 8050). 8085 And it was that Pharaoh hardened himself against letting us go. That this signifies when they who were infesting by means of falsities were determined that they should not be liberated, is evident from the signification of “to harden himself,” as being to be determined (see n. 7272, 7300, 7305); from the representation of Pharaoh, as being those who infested by means of falsities (n. 7107, 7110, 7126, 7142, 7220, 7228, 7317); and from the signification of “letting go,” as being to liberate. 8086 And Jehovah slew all the firstborn in the land of Egypt. That this signifies that all were damned who were in faith separate from charity, is evident from the signification of “the firstborn of Egypt,” as being faith separate from charity (see n. 7039, 7779); that by their death is signified the damnation of those who were in this faith and in a life of evil, see n. 7766, 7778. 8087 From the firstborn of man and even to the firstborn of beast. That this signifies the falsity of faith separate, interior and exterior, is evident from the signification of “the firstborn of Egypt,” as being faith separate from charity (as just above, n. 8086), thus what is false of faith, for they who separate faith from charity both in doctrine and in life must needs be in falsity, because evil of life continually operates and persuades to falsity that is similar to itself, and if truth is brought forward it causes it by a wrong application to shape itself accordingly, and in this manner it falsifies it; and from the signification of “man and beast,” as being that which is interior and exterior (n. 4724, 7523). 8088 Therefore I sacrifice to Jehovah all that openeth the womb, being males. That this signifies that therefore the faith of charity which is of the new begetting must be ascribed to the Lord, is evident from the signification of “sacrificing to Jehovah,” as being to ascribe to the Lord (by “sacrificing” is here signified the like as by “sanctifying” in verse 2 of this chapter, and by “causing to pass over” in verse 12; that “to sacrifice to Jehovah” denotes to ascribe to the Lord, see n. 8042, and so does “to cause to pass over,” n. 8074); by “ascribing” is meant not to claim to oneself, but to confess and acknowledge that it is from the Lord from the signification of “that openeth the womb,” as being the things which are of faith from charity, n. 8043; (that these are of the new begetting, see above, n. 8042); and from the signification of “male” as being the truth of faith (of which, n. 2046, 4005, 7838). 8089 But all the firstborn of my sons I redeem. That this signifies that the truths of faith are not to be ascribed to the Lord, but the goods of faith, is evident from what was shown above (n. 8080), where similar words occur. 8090 And it shall be for a sign upon thine hand. That this signifies that it must be constantly in the will, and that “for frontlets between thine eyes” signifies that it must be constantly in the understanding, and that “because in strength of hand Jehovah led us forth out of Egypt” signifies that they were liberated by the Lord’s Divine power, is evident from what was unfolded above at the ninth verse of this chapter, where similar words occur (see n. 8066, 8067, 8069). 8091 Verses 17, 18. And it was in Pharaoh’s letting the people go, that God led them not by the way of the land of the Philistines, because that was near; for God said, Perchance the people will repent when they see war, and return to Egypt. And God led the people about, by the way of the wilderness, the sea Suph; and the sons of Israel went up armed out of the land of Egypt. “And it was in Pharaoh’s letting the people go,” signifies when they who had infested left those who were of the spiritual church; “that God led them not by the way of the land of the Philistines,” signifies that it was provided by the Divine that they should not pass to truth of faith which is not from good; “because that was near,” signifies that it first comes up; “for God said,” signifies the Divine foresight; “Perchance the people will repent when they see war,” signifies that they will turn aside from truth by reason of assaults; “and will return to Egypt,” signifies that from this there would be a fall into falsities, which are utterly contrary to the truths and goods of faith; “and God led the people about, by the way of the wilderness,” signifies that under the Divine auspices they were brought to confirm the truths and goods of faith through temptations; “the sea Suph,” signifies the damnation which they were first to pass through; “and the sons of Israel went up armed out of the land of Egypt,” signifies that they were taken away from a state of infestations, and thus prepared to undergo temptations. 8092 And it was in Pharaoh’s letting the people go. That this signifies when they who had infested left those who were of the spiritual church, is evident from the signification of “to let go,” as being to leave; from the representation of Pharaoh, as being those who had infested by means of falsities (n. 7107, 7110, 7126, 7142, 7220, 7228, 7317); and from the signification of the sons of Israel, who are here “the people,” as being those who were of the spiritual church (of which above, n. 8044). 8093 That God led them not by the way of the land of the Philistines. That this signifies that it was provided by the Divine that they should not pass to truth of faith which is not from good, is evident from the signification of “God led them not by the way,” as being that it was provided by the Divine that they should not pass, for by “leading,” when by God, is signified providence, and by “way” is signified truth (see n. 627, 2333), here to pass to the truth; and from the representation of the Philistines, as being those who are in the memory-knowledge of the knowledges of faith, and are not in a life of charity (n. 1197, 1198, 3412, 3413), thus those who are in truth of faith which is not from good. That this is signified by the “Philistines and their land” can be seen from the passages in the Word where they are mentioned, especially in Jer. 47, where they are described; and also in Joel 3:5, 6; and likewise from the historicals of the Word where are described the wars between the sons of Israel and the Philistines, and their subjugation by the Philistines, and then of the Philistines by the sons of Israel. By the Philistines are there represented those who are in faith separate, or to whom the memory-knowledge of the knowledges of faith is the main thing, but not a life according thereto; consequently those who teach and believe that faith alone saves.[2] The opinion concerning faith alone or separate is not new, or of this time only, but existed in the ancient churches, and came into use together with evil of life. It is also described in the Word throughout, but by names: first by “Cain,” in that he slew his brother Abel (see n. 337, 340, 1179); “Cain” there, in the internal representative sense, denotes such faith, and “Abel” denotes charity. It is also described by “Ham,” when he was cursed by his father (n. 1062, 1063); afterward by “Reuben,” in that he went up on his father’s bed (n. 3870, 4601); and by “Simeon and Levi,” in that they slew Hamor and the men of Shechem, and were therefore cursed by their father (n. 3870, 6352). This faith is also described by the “Egyptians,” and by their firstborn being slain (see n. 7766, 7778), and by the Egyptians being sunk in the sea Suph. It is also described by the “Philistines” (n. 3412, 3413), and likewise by “Tyre and Sidon” throughout the prophets, where by the “Philistines” is signified the memory-knowledge of the knowledges of faith, and by “Tyre and Sidon” the knowledges themselves, interior and exterior. Lastly it is also described by “Peter,” when he thrice denied the Lord (n. 6000, 6073). But see what has been already shown concerning this faith (n. 36, 379, 389, 916, 1017, 1076, 1077, 1162, 1176, 1798, 1799, 1834, 1844, 2049, 2116, 2228, 2231, 2261, 2343, 2349, 2364, 2383, 2385, 2401, 2435, 2982, 3146, 3242, 3325, 3412, 3413, 3416, 3427, 3773, 4663, 4672, 4673, 4683, 4721, 4730, 4766, 4783, 4925, 5351, 5820, 5826, 6269, 6272, 6273, 6348, 6353, 7039, 7097, 7127, 7317, 7502, 7545, 7623-7627, 7724, 7779, 7790, 7950). 8094 Because that was near. That this signifies that it first comes up, is evident from the signification of “near,” when said of faith separate, as being that it first comes up. How it is to be understood that the opinion concerning faith separate or alone first comes up, shall be briefly told. Evil of life is attended with its own falsity, which falsity lies hidden in the man who is in evil of life, and sometimes he is not aware that it is in him; but as soon as he thinks about the truths of the church, and especially when he thinks about salvation, then this falsity comes forth and clearly shows itself, and if it cannot deny the truth itself in respect to its general statement, it explains it in favor of its own evil, and thus falsifies it; consequently, when he is thinking about faith and charity, which are the essentials of the church and of salvation, faith at once comes up, but not charity, because charity is opposite to evil of life; and therefore he also sets charity aside, and chooses faith alone. From all this it is evident that the truths of faith are near, but not the goods of faith; that is, that the former come up first, and not the latter.[2] From this erroneous and false principle afterward follow many false and erroneous notions; as that good works effect nothing for salvation; that a man’s life does not follow him after death; that man is then saved by mercy alone through faith, howsoever he has lived in the world; that the most wicked is saved by faith in the last hour of his life; that evils are wiped away in a moment. These and the like things are thought out and established from this principle, and are consequently so many links in a chain. But they would be perceived to be utterly different if charity and life were the first principle. 8095 For God said. That this signifies the Divine foresight, is evident from the signification of “God said,” when of things future, as being the Divine foresight (see n. 5361, 6946). 8096 Perchance the people will repent when they see war. That this signifies that they will turn aside from truth by reason of assaults, is evident from the signification of “to repent,” as being to turn aside from truth (of which in what follows); and from the signification of “war,” as being spiritual combats (see n. 1664, 1788, 2686), thus assaults. That “to repent” denotes to turn aside from truth, is because by the departure of the sons of Israel from Egypt, and by their stay in the wilderness, and by their introduction into the land of Canaan, is signified that they were continually led to good, and so to heaven. Hence by “repenting and returning to Egypt” is signified to depart from good, thus to turn aside from truth; for by “Egypt” or “the Egyptians” are signified those who are in faith separate from charity, and who are opposed to the truths of the church (n. 6692, 7039, 7097, 7317, 7766, 7926).[2] As regards assaults by those who are in truth of faith which is not from good, who are signified by “the Philistines,” be it known that in the other life these infest the well-disposed, and continually assault the good of faith, that is, charity; for the principles which they have caught at in the world they carry with them into the other life, and retain them until they have been vastated, that is, are deprived of all the memory-knowledge of the knowledges of faith, and are let down into hell. There are at this day great numbers of such spirits, and they dwell to the right in front, in a plane beneath the sole of the foot; their dwelling-place is a kind of city. It has often been granted me to speak with them from there, and to hear their reasonings in favor of faith alone, which are acute; and their assaults against charity, which are stubborn. These then are the things which in the internal sense are meant by their not being led by the way of the land of the Philistines, and by their perchance repenting when they saw war. 8097 And return to Egypt. That this signifies that from this there would be a fall into falsities which are utterly contrary to the truths and goods of faith, is evident from the signification of “Egypt,” as being what is contrary to the truths and goods of faith (see n. 6692, 7039, 7097, 7317, 7766, 7926); that to return thither denotes to fall into falsities is evident. 8098 And God led the people about, by the way of the wilderness. That this signifies that under the Divine auspices they were brought to confirm the truths and goods of faith through temptations, is evident from the signification of “God led,” as being Providence (see n. 8093), or what is the same, the Divine auspices, and from the signification of “the way of the wilderness,” as being to undergo temptations, thus to confirm the truths and goods of faith, for they are confirmed by temptations. By “wilderness” is signified where there is what is uninhabited and uncultivated (see n. 2708), in the spiritual sense, where are no good and truth, and also where truth is not yet conjoined with good. Thus by “wilderness” is signified the state of those with whom conjunction will be effected; and as conjunction is not effected except through temptations, these also are signified, but only when the number “forty” is added, whether “forty years,” or “forty months,” or “forty days;” for “forty” signifies temptations and their duration, whatever this may be (n. 730, 862, 2272, 2273). These things are signified by the sojournings of the sons of Israel in the wilderness forty years; moreover the temptations which they underwent are described. That they were led into the wilderness in order that they might undergo these temptations and might thus represent them, is clear from these words in Moses:Thou shalt remember all the way in which Jehovah thy God hath led thee these forty years in the wilderness, to afflict thee, to tempt thee, to know what was in thy heart. He fed thee in the wilderness with manna, which thy fathers knew not, to afflict thee, and to tempt thee, to do thee good in thy future time (Deut. 8:2, 6).As by “forty” were signified temptations and their duration, and by the “wilderness” the state of those who undergo them, therefore when the Lord was tempted, He also went out into the wilderness, and was there forty days (Matt. 4:1, 2, seq.; Luke 4:1, 2, seq.; Mark 1:12, 13). 8099 The sea Suph. That this signifies the damnation which they were first to pass through, is evident from the signification of “the sea Suph,” as being the hell where are those who are in faith separate from charity, and in a life of evil; and as “the sea Suph” denotes hell, it also denotes damnation. In regard to their having first to pass through damnation, the case is this. When those who had been of the spiritual church, and until the coming of the Lord had been detained in the lower earth, and there infested by those who had been in faith separate from charity (who have been treated of in the preceding chapters), were liberated, they were not at once taken up into heaven, but were first brought into a second state of purification, which is that of temptations; for the truths and goods of faith can neither be confirmed nor conjoined without temptations, and until these had been confirmed and conjoined, they could not be raised into heaven. These things were represented by the sons of Israel not being at once introduced into the land of Canaan, but being first led into the wilderness, where they remained forty years, and in the meantime underwent various temptations which are described in the books of Moses.[2] As regards the fact that they first passed through the sea Suph, by which is signified the hell of those who are in faith separate and in a life of evil, thus through the midst of damnation, be it known that this hell is in front deep down beneath the hells of adulterers, and spreads rather widely toward the left, being separated from the hells of adulterers by waters as of a sea. To the right there, but deeper, is where those are gathered together who are in the truth of faith, but not in the good of faith, who are signified by the “Philistines” (of whom just above, n. 8096); but the lower earth where those are who are being infested, is beneath the sole of the foot, a little in front. They who are liberated from infestations are not brought toward the right, for here are those who are signified by the “Philistines;” but they are brought to the left, through the midst of the hell above spoken of, and they emerge to the left, where there is as it were a wilderness. I have twice been allowed to see that those who are being delivered from infestations pass by this way. While they are passing through, they are so protected by the Lord that not the slightest evil can touch them, still less anything of damnation, for they are encompassed with a column of angels, with whom the Lord is present: this was represented by the passage of the sons of Israel through the sea Suph.[3] This was also meant by these words in Isaiah:Awake, awake, put on strength, O arm of Jehovah. . . . Art Thou not it that dried up the sea, the waters of the great deep? that hath set the depths of the sea a way for the redeemed to pass over? (Isa. 51:9, 10);the “arm of Jehovah” denotes the Lord as to the Divine Human; “the waters of the great deep,” and “the depths of the sea,” denote the hell where are those who are in faith separate from charity and in a life of evil; the waters as of a sea beneath which they are, are falsities, for in the other life falsities are seen as dense and dark clouds, and also as inundations of water (n. 739, 4423, 7307); “the redeemed who were to pass over” denote those who have been liberated by the Lord.[4] In the same:Jehovah hath remembered the days of old, Moses and His people, saying, where is He that brought them up out of the sea with the shepherd of His flock? where is He that put the spirit of His holiness in the midst of them? (Isa. 43:11).In this prophetic utterance by Moses is meant the Lord, who also is “the shepherd of the flock;” by “the people whom He brought up out of the sea,” are meant those who were liberated from damnation.[5] In Jeremiah:The earth trembled at the voice of their fall; there was a cry, the voice thereof was heard in the sea Suph (Jer. 49:21);“the sea Suph” denotes hell, for Edom and its damnation are here treated of, and it is said that “the voice thereof was heard from the sea Suph,” when yet not they, but the Egyptians were immersed in that sea, which shows that “the sea Suph” signifies hell and damnation. By “Edom” are here signified those who from the evil of the love of self reject the truths of doctrine, and embrace falsities (n. 3322). From all this it can now be seen what is signified by “the sea Suph” in the internal representative sense, and what by the passage through it of the sons of Israel, and by the immersion of the Egyptians therein, as described in the following chapter. 8100 And the sons of Israel went up armed out of the land of Egypt. That this signifies that they were taken away from a state of infestations, and thus prepared to undergo temptations, is evident from the signification of “going up armed,” as being that they were prepared, here, to undergo temptations, because they were led through the sea Suph into the wilderness (that “the wilderness” denotes a state of undergoing temptations, see above, n. 8098); from the representation of the sons of Israel, as being those who are of the spiritual church (of which frequently above); and from the signification of “the land of Egypt,” as being a state of infestations (see n. 7278). “To go up out of the land of Egypt” denotes to be taken away, or liberated. From all this it is evident that “the sons of Israel went up armed out of the land of Egypt” denotes that they were taken away from a state of infestations, and were thus prepared to undergo temptations. (For the difference between temptations and infestations see n. 7474.) —