Secrets of Heaven · Volume 3 · §§ 2375–2454

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.