Secrets of Heaven · Volume 7 · §§ 5434–5513

5434. And they said unto him, Nay my lord, we are upright. That this signifies that they are truths in themselves, is evident from the signification of “saying to him, Nay my lord,” as being that they did not come to seek gain, which is signified by Joseph’s words, “Ye are spies” (see n. 5432), and that it was not the case that they would like nothing better than to know in themselves that there are no truths, as is signified by Joseph’s words, “To see the nakedness of the land ye are come” (n. 5433); and from the signification of “we are upright,” as being that they are truths in themselves; for in the internal sense “upright” signifies truth, in this as in many other passages of the Word. This meaning-that they are truths in themselves-follows from the series; for to those who have procured for themselves the truths of the church for the purpose of gain, truths are indeed not truths (as was shown above, n. 5433); yet they may be truths in themselves, for the very truths of the church in general are signified by the “sons of Jacob.” That by the “upright” are meant truths in the abstract, is because in the internal sense everything is abstracted from person, and the idea of person is turned into the idea of thing (see n. 5225, 5287). The reason of this is that otherwise the thought and derivative speech must needs be drawn away and lost from the thing itself and the view of it, to such things as are of person; and moreover the thought and derivative speech can in no other way become universal, and comprehend many things at the same time, still less things unlimited and unutterable, as with the angels. Nevertheless this abstracted idea involves persons, namely, those who are in the things in question. Hence it is that by “the upright” are signified truths.

5435. But to buy food are thy servants come. That this signifies that they, namely these truths, are to be appropriated to the natural by means of good, is evident from the signification of “servants,” as being things lower and relatively natural (see n. 2541, 3019, 3020, 5161, 5164, 5305); hence also truths (n. 3409), for truths are subject to good, and things subject are in the Word called “servants”-here therefore truths in the natural in respect to the celestial of the spiritual; from the signification of “buying,” as being to be appropriated (n. 4397, 5374, 5406, 5410); and from the signification of “food,” as being celestial and spiritual good (n. 5147), and also truth adjoined to good (n. 5340, 5342); here therefore truth to be adjoined to the natural by means of good, and thus to be appropriated. Truth is never appropriated to man otherwise than by means of good; but when it is so appropriated, then truth becomes good, because it then acts as one with it; for together they make as it were one body, the soul of which is good, the truths in this good being as it were the spiritual fibers which form the body. Wherefore by fibers are signified the inmost forms proceeding from good, and by nerves are signified truths (see n. 4303, 5189).

5436. We are all one man’s sons. That this signifies that these truths are from one origin, is evident from the signification of “sons,” here the sons of Jacob, as being truths in general (of which often before). That their being “one man’s sons” signifies that they are from one origin, is evident without explication.

5437. We are upright. That this signifies that thus they are truths in themselves, is evident from the signification of “we are upright,” as being truths in themselves (of which just above, n. 5434).

5438. Thy servants are no spies. That this signifies that it was not for the sake of gain, is evident from the signification of “spies,” as being those who are in the truths of the church for the sake of gain (as shown above, n. 5432); here that it was not so.

5439. And he said unto them, Nay, but to see the nakedness of the land ye are come. That this signifies that they did not care whether there are truths, is evident from the signification of “coming to see the nakedness of the land,” as being to like nothing better than to know in themselves that there are no truths (see n. 5433); here, that they did not care whether there are truths.

5440. And they said, We thy servants are twelve brethren. That this signifies that all things of faith were thus conjoined together, is evident from the signification of “twelve,” as being all things, and when as here predicated of the sons of Jacob, or of the tribes named after them, and also of the apostles, all things of faith in one complex (see n. 577, 2089, 2129, 2130, 2553, 3272, 3488, 3858, 3862, 3913, 3926, 3939, 4060); and from the signification of “brethren,” as being conjunction through good; for when truths are conjoined by means of good, they take on as it were a brotherhood among themselves. If when without good they appear conjoined, they nevertheless are not conjoined; for falsities of evil are always entering and disjoining them. The reason of this is that they have not one origin from which they are derived, nor one end to which they are directed. For there to be conjunction the first and the last must be conjoined; the first must be the good from which they come, and the last must be the good to which they tend. Furthermore, for truths to be conjoined, good must reign universally; for that which reigns universally, conjoins. (That a “brother” denotes the affection of good, thus good, may be seen above, n. 2360, 2524, 3303, 3459, 3803, 3815, 4121.)

5441. The sons of one man. That this signifies from one origin, is evident from what was said just above (n. 5436), where similar words occur.

5442. In the land of Canaan. That this signifies in the church, is evident from the signification of the “land of Canaan,” as being the Lord’s kingdom and the church (see n. 1413, 1437, 1607, 3038, 3481, 3686, 3705, 4447).

5443. And behold the youngest is this day with our father. That this signifies that there was also conjunction with spiritual good, is evident from the representation of Benjamin, who is here “the youngest,” as being an intermediate that conjoins (of which in what follows); and from the representation of Jacob, here Israel, who is the “father,” as being spiritual good (n. 3654, 4598). That “Benjamin” is the spiritual of the celestial, which is an intermediate, may be seen above (n. 4592, 5411, 5413, 5419); that is, an intermediate between the natural, or the things of the natural, and the celestial of the spiritual, which is “Joseph.” And as “Benjamin” is an intermediate, and “Israel” spiritual good, therefore by the words, “Behold the youngest is this day with our father” is signified conjunction with spiritual good.

5444. And one is not. That this signifies that the Divine spiritual, which is the source, does not appear, is evident from the representation of Joseph, who here is the “one,” as being the celestial of the spiritual, or what is the same thing, the Divine spiritual, or truth from the Divine (see n. 3969, 4286, 4592, 4723, 4727, 4963, 5249, 5307, 5331, 5332, 5417), and because all conjunction of truth in the natural proceeds from the Divine spiritual, it is called “the Divine spiritual which is the source;” and from the signification of “is not,” as being that it does not appear; for it was, but did not appear to them, because the intermediate, which is “Benjamin,” was not there.

5445. And Joseph said unto them. That this signifies perception concerning this matter, namely, concerning the things which his brethren spoke, is evident from the signification of “saying” in the historicals of the Word, as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 3509).

5446. This is it that I spoke unto you. That this signifies that the truth is as I thought, is evident from the signification of “speaking,” as being to think (see n. 2271, 2287, 2619); that it signifies that this is the truth, is evident without explication.

5447. Saying, ye are spies. That this signifies that they are in the truths of the church for the sake of gain, is evident from the signification of “spies,” as being those who are in the truths of the church only to seek gain (n. 5432, 5438).

5448. Hereby ye shall be proved. That this signifies that it will be seen whether it is so, is evident without explication.

5449. By the life of Pharaoh. That this signifies of a certainty, is evident from the fact that “by the life of Pharaoh,” is a form of emphatic assertion, thus implying that it is certain. Joseph indeed knew that they were not spies, and that they did not come to see the nakedness of the land; yet he so asserted because in the internal sense it was certain that the truths of the church, in whomsoever they are, without conjunction through good with the interior man, have as the end nothing but gain; but when they have been conjoined through good with the interior man, they have as the end good and truth itself, thus the church, the Lord’s kingdom, and the Lord Himself; and when they have these as the end, then as much gain falls to their share as is needed, according to the Lord’s words in Matthew:

Seek ye first the kingdom of God, and His righteousness, and all things shall be added unto you (Matt. 6:33).

5450. Ye shall not go forth hence, except your youngest brother come hither. That this signifies that it must needs be that the truths with you are such, unless conjoined with spiritual good, cannot be so well unfolded according to the significations of the words themselves; but this meaning results therefrom; for conjunction with spiritual good is here signified by the “youngest brother” (see n. 5443).

5451. Send one of you, and let him get your brother. That this signifies if only there is some conjunction with this good, is evident from the signification of “your brother,” namely, the youngest, as being conjunction with spiritual good (as just above, n. 5450); and from the signification of “sending one and getting him,” as being if only there is some conjunction; for something of doubt is expressed.

5452. And ye shall be bound. That this signifies even though there is separation in all other respects, is evident from the signification of “binding,” as here being to be separated; for he who is kept bound is separated, namely, from spiritual good, which is signified by the “father Israel.”

5453. And your words shall be proved, whether there be truth with you. That this signifies that it will then so take place, is evident from the signification of “words being proved,” and “whether there is truth,” as being that it is certain that it will then take place as they said. The certainty has reference to the things told by them, and contained in the internal sense (regarding which see above, n. 5434-5444).

5454. Or else by the life of Pharaoh surely ye are spies. That this signifies that otherwise it is certain that you have truths only for the sake of gain, is evident from the signification of “by the life of Pharaoh,” as being of a certainty (see n. 5449); and from the signification of “spies,” as being they who are in the truths of the church only to seek gain (n. 5432, 5438, 5447). A further explication of these and the immediately preceding words is omitted, because they have been unfolded already in a general way, and moreover they are such as cannot fall distinctly into the understanding; for general things must first be in the understanding, and then particular things may come in under them, such as are contained in the preceding words. If the generals have not been first received, the particulars are not admitted, and even excite disgust; for there can be no affection for particulars, unless generals have previously entered with affection.

5455. Verses 17-20. And he shut them up in custody three days. And Joseph said unto them in the third day, This do, and live; I fear God. If ye be upright let one of your brethren be bound in the house of your custody; and go ye, bring produce for the famine of your houses; and bring your youngest brother unto me; and your words shall be verified, and ye shall not die. And they did so. “And he shut them up in custody,” signifies separation from itself; “three days,” signifies to the full; “and Joseph said unto them in the third day,” signifies perception of the celestial of the spiritual concerning those truths separated from itself, when there was fulfillment; “This do, and live; I fear God,” signifies that so it shall be if they have life from the Divine; “if ye be upright,” signifies if they are truths in themselves; “let one of your brethren be bound in the house of your custody,” signifies that faith in the will must be separated; “and go ye, bring produce for the famine of your houses,” signifies that in the meantime they are free to look out for themselves; “and bring your youngest brother unto me,” signifies until an intermediate is present; “so shall your words be verified,” signifies that then it will be with truths as has been declared; “and ye shall not die,” signifies that in this way truths will have life; “and they did so,” signifies the end of this state.

5456. And he shut them up in custody. That this signifies separation from itself, is evident from the signification of “shutting up in custody,” as being rejection, thus separation (see n. 5083, 5101).

5457. Three days. That this signifies to the full, is evident from the signification of “three days,” as being from beginning to end, thus what is full (see n. 2788, 4495); for it is a new state that is now described. This entire state is signified by “three days;” and the last of it, and thereby what is new, is signified by the “third day,” as presently follows.

5458. And Joseph said unto them in the third day. That this signifies the perception of the celestial of the spiritual concerning these truths separated from itself, when there was fulfillment, is evident from the signification of “saying,” as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2619, 3509); and from the representation of the sons of Jacob, as being the truths of the church in general (of which above), here these truths separated from the celestial of the spiritual (n. 5436); from the representation of Joseph, as being the celestial of the spiritual (of which also above); and from the signification of the “third day,” as being the last of a state when what is new begins (n. 5159, 5457), thus when there was fulfillment. From this it is plain that by “Joseph’s saying unto them in the third day,” is signified the perception of the celestial of the spiritual concerning these truths separated from itself, when there was fulfillment.

5459. This do, and live; I fear God. That this signifies that so it shall be if they have life from the Divine, is evident from the signification of “this do,” as being that so it shall be; and from the signification of “and live,” as being that they, namely the truths here signified by the “sons of Jacob,” shall have life; and from the signification of “I fear God,” as being from the Divine. For by Joseph is represented the Lord as to truth from the Divine, which is the same as the celestial of the spiritual; wherefore by “I” is here signified in the supreme sense truth from the Divine Itself which is in the celestial of the spiritual, or the Divine which is in truth. By “fearing,” in the supreme sense, when predicated of the Lord, is not signified fear, but love; and moreover the “fear of God” occasionally in the Word signifies love to God. For love to God is according to the subjects of it; it becomes fear with those who are in external worship without internal, it becomes holy fear with those who are in spiritual worship, and it becomes love in which is holy reverence with those who are in celestial worship; but in the Lord there was not fear, but pure love. From this it may be seen that by “I fear God,” when predicated of the Lord, is signified Divine love, thus the Divine.

5460. If ye be upright. That this signifies if they are truths in themselves, is evident from the signification of “being upright,” as being that they are truths in themselves (of which above, n. 5434, 5437).

5461. Let one of your brethren be bound in the house of your custody. That this signifies that faith in the will must be separated, is evident from the representation of Simeon, who is “one of their brethren who was to be bound” (verse 24), as being faith in the will (see n. 3869-3872, 4497, 4502-4503); and from the signification of “being bound in the house of your custody,” as being to be separated (n. 5083, 5101, 5452, 5456). The case herein is that when faith in the will, or the will of doing the truth of faith, is separated from those who are in the truths of the church, then connection with the Divine is so slight that it is hardly more than acknowledgment; for the influx of the Divine from the Lord with the regenerate man is into good and thence into truth, or what is the same, into the will and thence into the understanding. Insofar therefore as the man who is in the truths of faith receives good from the Lord, so far the Lord forms in him a new will in his intellectual part (that it is in the intellectual part may be seen above, n. 927, 1023, 1043, 1044, 2256, 4328, 4493, 5113), and so far the Lord flows in, and produces the affection of doing what is good, that is, of exercising charity toward the neighbor. From all this it is evident what is meant by faith in the will (represented by Simeon) being separated before the intermediate, which is “Benjamin,” became present.

5462. And go ye, bring produce for the famine of your houses. That this signifies that in the meantime they are free to look out for themselves, is evident from the signification of “go ye,” after their being bound and one of them being held in their stead, as being that in the meantime they were free; from the signification of “produce,” as being truth (see n. 5276, 5280, 5292); from the signification of “famine,” as being a lack of knowledges and desolation (n. 5360, 5376); and from the signification of “your houses,” as being the abodes where were the truths of each in particular, thus the natural mind. (That a “house” denotes the natural mind may be seen above, n. 4973, 5023; and that the truths here represented by the sons of Jacob are of the external church, thus in the natural, n. 5401, 5415, 5428.) From these significations taken together it is evident that by “bringing produce for the famine of your houses” is signified that in the desolation of truth in which they are, they may look out for themselves and their own.

5463. And bring your youngest brother unto me. That this signifies until an intermediate is present, is evident from the representation of Benjamin, as being an intermediate between the celestial of the spiritual and the natural (of which above, n. 5411, 5443).

5464. And your words shall be verified. That this signifies that then it will be with truths as had been declared, is evident without explication. What they had declared about themselves, and consequently about the truths of the church which they represented, may be seen above (n. 5434-5444). The case herein is that they who are in the truths of the church merely for the sake of their own advantage, can, equally with others, declare how the case is with truths, as for example that truths are not appropriated to anyone unless they are conjoined with the interior man, nay, that they cannot be conjoined therewith except by means of good, and that until this is done truths have no life. These and like things they sometimes see equally as well as others, and sometimes apparently more clearly than others; but this is only when they are talking about them. But when they are speaking to themselves, thus to their interior man (that is, when they are thinking), then they who are in the truths of the church merely for the sake of their own advantage see the contrary; and though they see the contrary and at heart deny truths, they can nevertheless persuade others that the case is so, and even that they themselves are in this way in truths. The cupidity of gain, honor, and reputation for their own sake, imbibes all means of persuading, and none more readily than such things as in themselves are true; for these have within them a hidden power of attracting minds. Every man whatever, unless densely stupid, is endowed with the capacity to understand whether things are true, to the end that by means of the intellectual part he may be reformed and regenerated. But when he has wandered into perverse ways, and has completely rejected the things of the faith of the church, he then indeed has the same faculty of understanding truths, but no longer desires to understand them, being averse to them as soon as he hears them.

5465. And ye shall not die. That this signifies that in this way truths will have life, namely, when the truths are as declared, is evident from the signification of “ye shall not die,” as being ye shall live, thus that the truths represented by them will have life.

5466. And they did so. That this signifies the end of this state, is evident from the signification of “doing,” or “done,” as being the end of a prior state, and as involving the beginning of a following one (see n. 4979, 4987, 4999, 5074). It is needless to explain these matters more at length, for the same reason that was given above (n. 5454). Be it known, however, that they contain within them unutterable arcana, which shine forth from the several words in the heavens, though not the least of them appears before man. The holiness sometimes perceived with a man when he is reading the Word has many such arcana within it; for in the holiness by which man is affected lie hidden innumerable things that are not manifest to him.

5467. Verses 21-24. And they said a man to his brother, We are surely guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come unto us. And Reuben answered them, saying, Spoke I not unto you, saying, Do not sin against the child; and ye would not hearken? And moreover behold his blood is searched for. And they knew not that Joseph heard them; for there was an interpreter between them. And he turned about from upon them and wept; and he returned to them, and spoke unto them, and took Simeon from them, and bound him before their eyes. “And they said a man to his brother,” signifies perception concerning the cause; “We are surely guilty concerning our brother,” signifies that they are to blame because they have alienated the internal by non-reception of good; “in that we saw the distress of his soul,” signifies the state of the internal in regard to good when it was alienated; “when he besought us, and we would not hear,” signifies its continual entreaty without reception; “and Reuben answered them, saying,” signifies perception still from faith in doctrine and in the understanding; “Spoke I not unto you, saying,” signifies the degree of perception thence; “Do not sin against the child,” signifies that they should not be disjoined; “and ye would not hearken,” signifies non-reception; “and moreover behold his blood is searched for,” signifies the stings of conscience thence; “and they knew not that Joseph heard them,” signifies that from the natural light in which those truths are, it is not believed that all things appear from spiritual light; “for there was an interpreter between them,” signifies that then spiritual things are apprehended quite differently; “and he turned about from upon them,” signifies somewhat of drawing back; “and wept,” signifies mercy; “and he returned to them, and spoke to them,” signifies influx; “and took Simeon from them,” signifies faith in the will; “and bound him,” signifies separation; “before their eyes,” signifies to the perception.

5468. And they said a man to his brother. That this signifies perception concerning the cause, is evident from the signification of “saying” in the historicals of the Word, as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 3509); and from the signification of “a man to his brother,” as being mutually (n. 4725). The reason why their “saying a man to his brother” here signifies perception concerning the cause, namely, why Joseph spoke hardly to them, calling them spies, and keeping them in custody three days, is that in the verses which now follow, their mutual discourse treats of the cause; wherefore perception concerning this is signified.

5469. We are surely guilty concerning our brother. That this signifies that they are to blame because they have alienated the internal by non-reception of good, is evident from the signification of “being guilty,” as being to be at fault and under the imputation of rejection of good and truth (see n. 3400); and from the representation of Joseph, who is the “brother concerning whom they were guilty,” as being the internal they had rejected or alienated. For by Joseph and Benjamin is represented the internal of the church, but by the other ten sons of Jacob its external; for Rachel, who was the mother of Joseph and Benjamin, is the affection of interior truth, and Leah is the affection of exterior truth (see n. 3758, 3782, 3793, 3819). In this chapter, by Joseph is represented the celestial of the spiritual, or truth from the Divine, which is the internal; by Benjamin the spiritual of the celestial, which is the intermediate proceeding thence, and by the other ten sons of Jacob the truths of the external church, thus truths in the natural (as often said above). This chapter treats also of the conjunction of the internal of the church with its external in general and in particular; for every man must be a church in particular in order to be a part of the general church. But in the supreme sense the subject treated of is the Lord, how he united the internal with the external in His Human, that He might make it Divine.

5470. In that we saw the distress of his soul. That this signifies the state of the internal in the meantime when it was alienated, is evident from the signification of “distress of soul,” as being the state in which the internal is when alienated from the external. As regards this state, the Lord continually flows in with man with good, and in good with truth; but man either receives or does not receive; if he receives, it is well with him; but if he does not receive, it is ill with him. If when he does not receive he feels some anxiety (here meant by “distress of soul”), there is hope that be may be reformed; but if he has no feeling of anxiety the hope vanishes. With every man there are two spirits from hell, and two angels from heaven; for man being born in sins cannot possibly live unless on one side he communicates with hell, and on the other with heaven; all his life is thence. When man is grown up and begins to rule himself from himself, that is, when he seems to himself to will and to act from his own judgment, and to think and to conclude concerning the things of faith from his own understanding, if he then betakes himself to evils, the two spirits from hell draw near, and the two angels from heaven withdraw a little; but if he betakes himself to good, the two angels from heaven draw near, and the two spirits from hell are removed.

[2] If therefore when a man betakes himself to evils, as is the case with many in youth, he feels any anxiety when he reflects upon his having done what is evil, it is a sign that he will still receive influx through the angels from heaven, and it is also a sign that he will afterward suffer himself to be reformed; but if when he reflects upon his having done what is evil, he has no anxious feeling, it is a sign that he is no longer willing to receive influx through the angels from heaven, and it is also a sign that he will not afterward suffer himself to be reformed. Here therefore where the truths of the external church are treated of, which are represented by the ten sons of Jacob, mention is made of the distress of soul in which Joseph was when alienated from his brethren, and also next that Reuben admonished them, whereby is signified that when this state had preceded, reformation or the conjunction of the internal with the external would afterward take place (of which conjunction in the following pages); for with those who are then in anxiety there is an internal acknowledgment of evil, which when recalled by the Lord becomes confession, and finally repentance.

5471. When he besought us, and we would not hear. That this signifies its continual entreaty without reception, is evident from the signification of “beseeching,” as being entreaty; for beseeching not to be alienated, when the influx of good from the Divine is treated of, is an entreaty to be received; because the good which flows in from the Lord is continually urging and as it were entreating, but its reception rests with the man. Hence it is that beseeching not to be alienated signifies continual entreaty. From this it follows that “not to hear” signifies not to be received. In the sense of the letter a number of persons are treated of, as the ten sons of Jacob and Joseph; but in the internal sense these are treated of in one subject. The truths of the external church or in the natural, represented by the ten sons of Jacob, are the truths in the external man; and the celestial of the spiritual, represented by Joseph, is truth from the Divine in the internal man. It is similar with other historicals of the Word; for things are what are signified by persons, and the things themselves have reference to one subject.

5472. And Reuben answered them, saying. That this signifies perception still from faith in doctrine and in the understanding, is evident from the signification of “answering” or “saying” to his brethren, as being perception (that “saying” denotes perception may be seen above, n. 5468); and from the representation of Reuben, as being faith in doctrine and in the understanding, or the truth of doctrine through which the good of life can be attained (see n. 3861, 3866). As the subject here treated of is the entreaty of good, or of the Divine in good, to be received, mention is made of faith, and the way in which it teaches concerning the reception of good; for if when a man recedes from good he feels any anxiety, this is not from any innate dictate, but from the faith he has acquired from infancy, and which then dictates and causes this anxiety. This is the reason why Reuben, by whom this faith is represented, here speaks. It is called faith in doctrine and in the understanding, to distinguish it from faith in life and in the will, which faith is represented by Simeon.

5473. Spoke I not unto you, saying. That this signifies the degree of perception thence, is evident from the signification of “saying” in the historicals of the Word, as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 3509); and because “speaking” or “saying” is twice mentioned, as also just above, it is the degree of perception that is signified.

5474. Do not sin against the child. That this signifies that they should not be disjoined, namely, the external from the internal, is evident from the signification of “sinning,” as being disjunction (see n. 5229), for all sin disjoins; and from the representation of Joseph, who is here the “child,” as being the internal (as above, n. 5469).

5475. And ye would not hearken. That this signifies nonreception, is evident from the signification of “hearing,” or “hearkening,” as being to obey (see n. 2542, 3869, 4652-4660, 5017); and because it denotes to obey, it also denotes to receive (as above, n. 5471); for one who obeys what faith dictates, receives. In this instance it is non-reception, because it is said, “ye would not hearken.”

5476. And moreover behold his blood is searched for. That this signifies the stings of conscience thence, is evident from the signification of “blood,” as being violence offered to good or to charity (see n. 374, 1005). When this violence or this blood is searched for, it causes internal anxiety, which is called stings of conscience; but this is the case only with those who have been in anxiety when they sinned (n. 5470).

5477. And they knew not that Joseph heard them. That this signifies that from the natural light in which those truths are, it is not believed that all things appear from spiritual light, is evident from the representation of the sons of Jacob, who “knew not,” as being the truths of the external church, thus truths in the natural (of which often before), whence follows the signification that from the natural light in which these truths are it is not believed; and from the representation of Joseph, as being the celestial of the spiritual, which is in spiritual light. That from this light appear the truths in the natural, is signified by “Joseph’s hearing them;” for “to hear” signifies both to obey and to perceive (see n. 5017), thus that the truths in the natural appeared from spiritual light, but not the converse.

[2] In regard to natural light and spiritual light the case is this: natural light is from the sun of the world, and spiritual light is from the sun of heaven, which is the Lord. All the truths of faith that man learns from infancy are apprehended by means of such objects and derivative ideas as are from the light of the world, thus all and each are apprehended naturally; for all the ideas of man’s thought, so long as he lives in the world, are founded upon such things as are in the world; and therefore if these were taken away from him, his thought would utterly perish. The man who has not been regenerated is wholly ignorant that there is spiritual light, or even that there is in heaven a light that has nothing in common with the light of the world, still less does he know that it is this light that enlightens the ideas and objects which are from the light of the world, and enables man to think, infer, and reflect. That spiritual light can do this is because this light is the wisdom itself that proceeds from the Lord, and this is presented as light before the sight of the angels in heaven. From this light appear all and each of the things that are below, or that are in man from natural light; but not the converse, unless the man has been regenerated, in which case the things of heaven, that is, of good and truth, by enlightenment from spiritual light appear in the natural as in a representative mirror. From this it is evident that the Lord, who is light itself, sees all things and each that are in the thought and will of man, nay, that are in universal nature, and that nothing whatever is hidden from Him.

[3] From all this it is now evident how the case herein is, namely, that from the natural light in which these truths are, it is not believed that all things appear from spiritual light, as is signified by their “not knowing that Joseph heard them.” Joseph’s knowing his brethren, and their not knowing him (verse 8 above), involves a similar meaning; for thereby is signified that these truths of the church appeared to the celestial of the spiritual from its light, and that truth from the Divine did not appear in natural light not yet illumined by heavenly light (see n. 5427-5428).

5478. For there was an interpreter between them. That this signifies that then spiritual things are apprehended quite differently, is evident from the signification of there being “an interpreter between them,” as being that the spiritual things are apprehended differently; for an interpreter translates the language of one into the language of another, and thus sets forth the meaning of the one to the apprehension of the other. Hence it is that by there being “an interpreter between them” is signified that then spiritual things are apprehended quite differently by those who are in the truths of the church not yet conjoined by means of good with the internal man. That the truths of the church are apprehended by those who are in good (that is those with whom these truths are conjoined with good) quite differently from what they are by those who are not in good, seems indeed like a paradox, but still it is the truth. For truths are spiritually apprehended by those who are in good, because these persons are in spiritual light; but they are apprehended naturally by those who are not in good, because these are in natural light. Hence truths on the part of those who are in good have truths continually conjoined with them; but on the part of those who are not in good they have conjoined with them very many fallacies, and also falsities. The reason of this is that truths with those who are in good extend themselves into heaven; while truths with those who are not in good do not extend themselves into heaven. Hence truths with those who are in good are full, but with those who are not in good they are nearly empty. This fullness and this emptiness are not apparent to man so long as he lives in the world, but they appear to the angels. Did man but know how much of heaven there is in truths conjoined with good, he would feel very differently about faith.

5479. And he turned about from upon them. That this signifies somewhat of drawing back, is evident from the signification of “turning about from upon them,” when predicated of the influx of good from the Divine or the Lord, as being somewhat of drawing back; for the Lord never turns Himself from anyone, but moderates the influx of good according to the state of the man or angel. It is this moderating that is meant by “drawing back.”

5480. And wept. That this signifies mercy, is evident from the signification of “weeping,” when predicated of the Lord, who is here represented by Joseph, as being to be merciful. That weeping is expressive of grief and love, is well known, and consequently it is expressive of mercy or pity, for mercy is love grieving. The Divine love is therefore called mercy, because the human race is of itself in hell; and when man perceives this in himself, he implores mercy. As weeping is also mercy in the internal sense, therefore in the Word “weeping” is sometimes predicated of Jehovah or the Lord, as in Isaiah:

I will weep with weeping for Jazer, the vine of Sibmah; I will water thee with My tears, O Heshbon and Elealeh (Isa. 16:9);

and in Jeremiah:

I know the indignation of Moab, saith Jehovah, that it is not right. Therefore will I howl over Moab, and I will cry out for all Moab; above the weeping of Jazer will I weep for thee, O vine of Sibmah (Jer. 48:30-32);

“Moab” denotes those who are in natural good and suffer themselves to be led astray, and when led astray adulterate goods (see n. 2468); “to howl,” “cry out,” and “weep over,” it denotes pitying and grieving. Likewise in Luke:

When Jesus drew nigh He beheld the city, and wept over it (Luke 19:41);

Jerusalem, over which Jesus wept, or which He pitied and over which He grieved, was not only the city Jerusalem, but also the church, the last day of which; when there would no longer be any charity nor consequently any faith, is meant in the internal sense; and hence from pity and grief He wept. (That “Jerusalem” is the church may be seen above, n. 2117, 3654.)

5481. And he returned to them, and spoke to them. That this signifies influx, is evident from the signification of “returning to them and speaking to them” after he had turned about from them, as being influx; for the celestial of the spiritual or truth from the Divine, represented by Joseph, flows into the truths that are in the natural. This is expressed in the sense of the letter by “returning to them and speaking to them.” (That “speaking” also denotes to flow in, may be seen above, n. 2951.)

5482. And took Simeon from them. That this signifies faith in the will, is evident from the representation of Simeon, as being faith in the will (see n. 3869-3872, 4497, 4502-4503). The reason why faith in the will was separated from them is that there was not yet present the intermediate represented by Benjamin; for truth from the Divine, represented by Joseph, flows in through an intermediate into the good of faith, and through this into its truth; or what is the same, into the willing of truth, and through this into the understanding of truth; or what is still the same, into charity toward the neighbor, and through this into faith. No other way of influx is possible with the man who has been regenerated, nor is there any other way of influx with the angels. This is comparatively like the influx of the sun into its earthly subjects. While it is producing them from seed, and renewing them, it flows in with heat, as is the case in the time of spring and summer, and at the same time with light, and thereby produces them; but by light alone it produces nothing at all, as is plain from these subjects in winter time. Spiritual heat is the good of love, and spiritual light is the truth of faith; moreover, spiritual heat in the subjects of the animal kingdom produces the vital heat, and spiritual light produces the life thence derived.

5483. And bound him. That this signifies separation, is evident from the signification of “binding,” as being separation (see n. 5083, 5101, 5452, 5456).

5484. Before their eyes. That this signifies to the perception, is evident from the signification of “eyes,” as being the understanding and perception (see n. 2701, 4083, 4403-4421, 4523-4534).

5485. Verses 25-28. And Joseph commanded, and they filled their vessels with corn, and to restore their silver, everyone’s into his sack, and to give them provision for the way; and he did thus to them. And they lifted their produce upon their asses, and went thence. And one opened his sack to give his ass provender in the inn, and he saw his silver; and behold it was in the mouth of his bag. And he said unto his brethren, My silver is restored, and lo it is even in my bag; and their heart went forth, and they trembled a man to his brother, saying, What is this that God hath done to us? “And Joseph commanded,” signifies influx from the celestial of the spiritual; “and they filled their vessels with corn,” signifies that the memory-knowledges were endowed with good from truth; “and to restore their silver,” signifies without any ability of theirs; “everyone’s into his sack,” signifies wherever there was a receptacle in the natural; “and to give them provision for the way,” signifies and that it would support the truths they had; “and he did thus to them,” signifies the effect; “and they lifted their produce upon their asses,” signifies that truths were gathered into memory-knowledges; “and they went thence,” signifies the consequent life; “and one opened his sack,” signifies observation; “to give his ass provender in the inn,” signifies when there was reflection upon the memory-knowledges in the exterior natural; “he saw his silver,” signifies perception that it was without any ability of their own; “and behold it was in the mouth of his bag,” signifies that they were bestowed and stored up in the threshold of the exterior natural; “and he said unto his brethren,” signifies general perception; “my silver is restored,” signifies that there was no aid from them; “and lo it is even in my bag,” signifies that it was in the exterior natural; “and their heart went forth,” signifies fear; “and they trembled a man to his brother,” signifies general terror; “saying, What is this that God hath done to us?” signifies on account of so much providence.

5486. And Joseph commanded. That this signifies influx from the celestial of the spiritual, is evident from the signification of “commanding,” when predicated of the celestial of the spiritual, or of the internal in respect to the external, as being influx, for the internal commands in no other way than by influx, and then by disposal for use; and from the representation of Joseph, as being the celestial of the spiritual (of which often above).

5487. And they filled their vessels with corn. That this signifies that the memory-knowledges were endowed with good from truth, is evident from the signification of “filling,” which being free signifies to be endowed with; from the signification of “vessels,” as being memory-knowledges (see n. 3068, 3079); and from the signification of “corn,” as being good from truth, or the good of truth (n. 5295).

5488. And to restore their silver. That this signifies without any ability of theirs, is evident from the signification of “buying with silver,” as being to procure for oneself from one’s own; here therefore “to restore silver” is to endow gratis, or without any ability of theirs; as also in Isaiah:

Everyone that thirsteth, come ye to the waters, and he that hath no silver, come ye, buy and eat; yea, come, buy wine and milk without silver and without price (Isa. 55:1).

5489. Into his sack. That this signifies wherever there was a receptacle in the natural, is evident from the signification of a “sack,” as being a receptacle (of which in what follows); that it is in the natural, is because the subject treated of is the truths and memory-knowledges that are in the natural. Here a “sack” specifically signifies memory-knowledge, for the reason that as a sack is a receptacle of corn, so memory-knowledge is a receptacle of good, here of the good that is from truth (as above, n. 5487). Few know that memory-knowledge is a receptacle of good, because few reflect upon such things, and yet this may be known from the following considerations. The memory-knowledges that enter into the memory are always introduced by means of some affection; those not introduced by any affection do not stick there, but slip away. The reason of this is that in affection there is life, but not in memory-knowledges except through affection. From this it is plain that memory-knowledges always have conjoined with them such things as are of affection, or what is the same, as are of some love, consequently some good, for everything that is of love is called good, whether it be good or thought to be so. Memory-knowledges therefore together with these goods form as it were a marriage, and hence it is that when this good is excited, the memory-knowledge with which it is conjoined is also at once excited; and conversely, when the memory-knowledge is recalled, the good conjoined with it also comes forth, as everyone can put to the test in himself if he chooses.

[2] This then is the reason why with the unregenerate, who have rejected the good of charity, the memory-knowledges which are truths of the church, have adjoined to them such things as are of the love of self and of the world, thus evil things, which by reason of the delight that is in them they call good, and also by wrong interpretations make out to be good. These memory-knowledges make a fair show when the loves in question reign universally, and according to the degree in which they reign. But with the regenerate the memory-knowledges which are truths of the church have joined with them such things as are of love toward the neighbor and love to God, thus genuine good things. These are stored up by the Lord in the truths of the church with all who are being regenerated; and therefore when the Lord instills into such persons a zeal for good, these truths show themselves in their order; and when He instills a zeal for truth, this good is present and enkindles it. From all this it is evident how the case is with memory-knowledges and with truths-that they are receptacles of good.

5490. And to give them provision for the way. That this signifies, and that it would support the truths which they had, is evident from the signification of “giving provision,” as being support; and from the signification of a “way,” as being truth (see n. 627, 2333); here, however, “for the way,” denotes so long as they were in that state, because to be “on the way” signifies a state of truth conjoined with good (n. 3123). By “provision” is also signified support from truth and good in David:

He made it rain manna upon them for food, and gave them the corn of the heavens. Man did eat the bread of the mighty; He sent them provision to satiety (Ps. 78:24, 25).

5491. And he did so. That this signifies the effect, is evident without explication.

5492. And they lifted their produce upon their asses. That this signifies that truths were gathered into memory-knowledges, is evident from the signification of “produce,” as being truth (see n. 5276, 5280, 5292, 5402); and from the signification of an “ass,” as being memory-knowledge (n. 2781). Hence it follows that by their “lifting their produce upon their asses,” is signified that truths were gathered into memory-knowledges. That this is the signification of these words seems strange to him who keeps his mind in the historic sense of the letter, especially if he believes that there is no other internal sense than that which proximately shines forth from the letter; for he says to himself, How can lifting produce upon their asses signify truths gathered into memory-knowledges? But let him know that the literal sense of the Word passes into such a spiritual sense when it passes from man to the angels, or into heaven, and even into a still more remote sense when it passes into the inmost heaven, where all and each of the things of the Word pass into affections which are of love and charity, to which sense the internal sense serves as a plane.

[2] That the historicals of the Word pass into another sense when they are elevated into heaven, may be seen by the man who concludes from reason, and who knows anything about the natural and the spiritual. He can see that to lift produce upon their asses is a purely natural act, and that there is nothing spiritual in it whatever; and he can also see that the angels who are in heaven, or they who are in the spiritual world, cannot apprehend these words otherwise than spiritually, and that they are apprehended spiritually when in their place are understood their correspondences, namely, the truth of the church in place of “produce,” and the memory-knowledges that are in the natural in place of “asses.” That by “asses” in the Word are signified things that serve, and thus memory-knowledges (for these are things that serve relatively to things spiritual and also to things rational), may be seen explained at n. 2781. Hence also it is plain what angelic thought and speech are relatively to man’s thought and speech-that angelic thought and speech are spiritual, but man’s natural; and that the former falls into the latter when it descends, and that the latter is turned into the former when it ascends. Unless this were so, there would be no communication whatever of man with angels, or of the world with heaven.

5493. And they went thence. That this signifies the consequent life, is evident from the signification of “going,” as being to live (see n. 3335, 3690, 4882). The case is the same with “going” (which in the spiritual sense denotes to live) as with what was said just above (n. 5492).

5494. And one opened his sack. That this signifies observation, is evident from the signification of a “sack,” as being a receptacle in the natural (n. 5489, 5497), which was endowed with good from truth (n. 5487). That to “open” it denotes to observe, is plain from the series; for by the words which follow, “to give his ass provender in the inn,” is signified when they reflected upon the memory-knowledges in the exterior natural.

5495. To give his ass provender in the inn. That this signifies when they reflected upon the memory-knowledges in the exterior natural, is evident from the signification of “giving his ass provender,” as being to reflect upon memory-knowledges; for provender is the food with which asses are fed, consisting of straw and chaff, and hence it denotes all reflection upon memory-knowledges, for these are what reflections chiefly feed on (that an “ass” denotes memory-knowledge may be seen just above, n. 5492); and from the signification of an “inn,” as being the exterior natural. That an “inn” here is the exterior natural cannot indeed be confirmed from parallel passages elsewhere in the Word, but still it can be confirmed from the fact that memory-knowledges are as it were in their inn when in the exterior natural. (That the natural is twofold, exterior and interior, may be seen above, n. 5118.) When memory-knowledges are in the exterior natural, they communicate directly with the external senses of the body, and there repose and as it were rest upon these senses. Hence it is that this natural is to memory-knowledges an “inn,” or place for resting, or for passing the night.

5496. And he saw his silver. That this signifies perception that it was without any ability of their own, is evident from the signification of “seeing,” as being to understand and perceive (see n. 2150, 2325, 2807, 3764, 3863, 4403-4421, 4567, 4723, 5400); and from the signification of the “silver being restored,” as denoting without any power of theirs (n. 5488).

5497. And behold it was in the mouth of his bag. That this signifies that they were bestowed and stored up in the threshold of the exterior natural, is evident from the signification of the “mouth of the bag,” as being the threshold of the exterior natural. That they were stored up there is implied, and that they were bestowed follows from what is said before-that it was without any ability of their own. As the mouth was the fore part of the sack, therefore nothing else is signified by it than the fore part of the receptacle, thus the exterior natural, for this also is before (that a “sack” denotes a receptacle may be seen, n. 5289, 5494). In order that it may be known what the exterior and the interior natural are, it shall be again briefly explained. A boy, being not yet of mature age, cannot think from anything higher than the exterior natural; for he composes his ideas from things of sense. But as he grows up, and from things of sense draws conclusions as to causes, he thereby begins to think from the interior natural; for from things of sense he then forms some truths, which rise above the senses, but still remain within the things that are in nature. But when he becomes a young man, if as he then matures he cultivates his rational, he thus forms reasons from the things in the interior natural, which reasons are truths still higher, and are as it were drawn out from the things in the interior natural. The ideas of thought from these are called in the learned world intellectual and immaterial ideas; while the ideas from the memory-knowledges in both naturals, insofar as from the senses they partake of the world, are called material ideas. In this way man mounts in his understanding from the world toward heaven. But still he does not come into heaven with his understanding unless he receives good from the Lord, which is continually present and flowing in; and if he receives good, truths also are bestowed on him, for in good all truths find their abode; and according as truths are bestowed on him, so also is understanding, by reason of which he is in heaven.

5498. And he said unto his brethren. That this signifies general perception, is evident from the signification of “saying,” in the historicals of the Word, as being perception (of which often before); and from the signification of “unto his brethren,” as being what is general, for that which is said to all becomes general.

5499. My silver is restored. That this signifies that there was no aid from them, is evident from the signification of “restoring silver,” as being without any ability of theirs, or what is the same thing, that there was no aid from them (of which above, n. 5488, 5496).

5500. And lo it is even in my bag. That this signifies that it was in the exterior natural, is evident from the signification of “bag,” as being the exterior natural (of which just above, n. 5497).

5501. And their heart went forth. That this signifies fear; is evident from the signification of the “heart going forth,” as being fear. That the “going forth of the heart” denotes fear, is because the heart palpitates in fear.

5502. And they trembled a man to his brother. That this signifies a general terror, is evident from the signification of “trembling,” as being terror; and from the signification of “a man to his brother,” as being what is general (as just above, n. 5498). The reason why fear is here expressed twice, by the “heart going forth,” and by their “trembling,” is that one expression has reference to the will, and the other to the understanding; for it is usual in the Word, especially the prophetic, to express one thing twice, merely changing the words. He who does not know the mystery herein might suppose that it is a meaningless repetition; yet this is not so, for one expression refers to good, and the other to truth; and because good is of the will and truth is of the understanding, one refers to the will and the other to the understanding. The reason is that in the Word everything is holy, and the holiness is from the heavenly marriage, which is that of good and truth. Hence it is that heaven is in the Word, and consequently the Lord, who is the all in all things of heaven, insomuch that the Lord is the Word. The double name of the Lord, “Jesus Christ,” involves the same; the name “Jesus” expressing the Divine good, and the name “Christ” the Divine truth (see n. 3004, 3005, 3008, 3009). Hence it is plain also that the Lord is in all things of the Word, insomuch that He is the Word itself. (That a marriage of good and truth, or the heavenly marriage, is in every part of the Word, may be seen above, n. 683, 793, 801, 2516, 2712, 5138.) From this it may also be plainly concluded that man, if he hopes for heaven, must be not only in the truth which is of faith but also in the good which is of charity, and that otherwise there is no heaven in him.

5503. Saying, What is this that God hath done to us? That this signifies on account of so much providence, is evident from the signification of “God’s doing,” as being providence; for everything that God does can be expressed by no other word than providence. The reason of this is that in everything that God or the Lord does there is the eternal and the infinite, and these are in the word “providence.” As they were amazed it is therefore signified, on account of so much providence.

5504. Verses 29-34. And they came unto Jacob their father to the land of Canaan, and told him all that had befallen them, saying, The man, the lord of the land, spoke hard things with us, and took us for spies of the land. And we said unto him, We are upright; we are no spies; we are twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan. And the man, the lord of the land, said unto us, Hereby shall I know that ye are upright; let one of your brethren remain with me, and take for the famine of your houses, and go, and bring your youngest brother unto me; then shall I know that ye are no spies, but that ye are upright; I will give you your brother, and ye shall go about trading in the land. “And they came,” signifies what is successive of reformation; “unto Jacob their father,” signifies the good of natural truth; “to the land of Canaan,” signifies which is of the church; “and told him all that had befallen them,” signifies reflection from the good of that truth upon the things which were hitherto provided; “saying,” signifies perception; “the man, the lord of the land spoke,” signifies the celestial of the spiritual reigning in the natural; “hard things with us,” signifies non-conjunction therewith on account of non-correspondence; “and took us for spies of the land,” signifies that it observed that the truths of the church were for seeking gain; “and we said unto him, We are upright, we are no spies,” signifies denial that they were in the truths of the church for the purpose of gain; “we are twelve brethren,” signifies all truths in one complex; “sons of our father,” signifies of one origin; “one is not,” signifies that the Divine spiritual source does not appear; “and the youngest is this day with our father,” signifies that from him is adjunction to spiritual good; “and the man, the lord of the land, said unto us,” signifies perception concerning the celestial of the spiritual reigning in the natural; “Hereby shall I know that ye are upright,” signifies that it is willing, if they are not in truths for the sake of gain; “let one of your brethren remain with me,” signifies that faith in the will should be separated from them; “and take for the famine of your houses,” signifies that in the meantime they may provide for themselves in that desolation; “and go” signifies that so they may live; “and bring your youngest brother unto me,” signifies that if there were an intermediate there would be conjunction; “then shall I know that ye are no spies,” signifies that then truths would no longer be for the purpose of gain; “but that ye are upright,” signifies that thus there would be correspondence; “I will give you your brother,” signifies that thus truths would become goods; “and ye shall go about trading in the land,” signifies that thus truths will be made fruitful from good, and will all turn to use and profit.

5505. And they came. That this signifies what is successive of reformation, is evident from the signification of “coming to Jacob their father,” as here being what is successive of reformation; for by Jacob their father is represented the good of truth in the natural, and to “come” to this is to be so far reformed. For in the internal sense the subject treated of is the truths of the church, which are represented by the sons of Jacob, how they were implanted in the natural, and afterward conjoined with the celestial of the spiritual; or what is the same, how truths in the external man were conjoined with truths from the Divine in the internal. From all this it is evident that by their “coming” is here signified what is successive of reformation.

5506. Unto Jacob their father. That this signifies the good of natural truth, is evident from the representation of Jacob, as being the good of natural truth (see n. 3659, 3669, 3677, 3775, 4234, 4273, 4538); and also from the signification of “father,” as being good (n. 3703). To come to this good is to be reformed to that extent. By this good afterward, when the intermediate which is “Benjamin” was added, conjunction was effected with the internal, which is “Joseph.”

5507. Unto the land of Canaan. That this signifies which is of the church, is evident from the signification of the “land of Canaan,” as being the church (see n. 3705, 4447). This good of truth which is represented by Jacob is the good of the external church; but that which is represented by Israel is the good of the relatively internal church.

5508. And told him all that had befallen them. That this signifies reflection from the good of that truth upon the things hitherto provided, is evident from the signification of “telling,” as being to think and reflect (see n. 2862), for what is told anyone is thought of from reflection; and from the signification of “all that had befallen,” as being what is of providence, or what is provided (of which in what follows). The reason why the reflection was from the good of truth is that they told Jacob their father, by whom the good of truth is represented (n. 5506). The reason why the reflection was not from the truths represented by the sons of Jacob, as the sense of the letter implies, is that all the reflection and thence thought that the lower or exterior has, comes from the higher or interior, although it appears to come from the lower or exterior; and as the good of truth that Jacob represents is interior, therefore reflection from the good of truth is signified.

[2] That the things which befell them are things of providence or things provided, is because everything that befalls or happens, which in other words is called accidental, and is ascribed to chance or fortune, is of providence. Divine providence works thus invisibly and incomprehensibly in order that man may in freedom ascribe an event either to providence or to chance; for if providence acted visibly and comprehensibly, there would be danger of man’s believing, from what he sees and comprehends, that it is of providence, and afterward changing into the contrary. Thus truth and falsity would be conjoined in the interior man, and truth would be profaned, which profanation is attended with eternal damnation. Therefore it is better for such a man to be kept in unbelief than to be in faith and then recede from it.

[3] This is what is meant in Isaiah:

Say to this people, Hearing hear ye, but understand not; and seeing see ye, and know not. Make the heart of this people fat, and make their ears heavy, and besmear their eyes; lest they see with their eyes, and hear with their ears, and their heart should understand, and they should turn again, and be healed (Isa. 6:9-10; John 12:40).

It is for this reason also that miracles are not wrought at this day, for these, like all visible and comprehensible things, would compel men to believe, and whatever compels takes away freedom; when yet all the reformation and regeneration of man is effected in his freedom. That which is not implanted in freedom does not stay. It is implanted in freedom when the man is in the affection of good and truth (see n. 1937, 1947, 2744, 2870-2893, 3145, 3146, 3158, 4031).

[4] That miracles so great were wrought among the posterity of Jacob was for the sake of their being compelled to observe the statutes in their outward form; for this was sufficient for those who, being only in the representatives of a church, were in external things separate from internal, and therefore could not be reformed as to the interiors; for they entirely rejected interior things, and therefore they could not profane truths (n. 3147, 3398, 3399, 3480, 4680). Men like these could be compelled without danger of profaning what is holy.

[5] That man at this day ought to believe what he does not see, is evident from the Lord’s words to Thomas, in John:

Because thou hast seen Me, Thomas, thou hast believed: blessed are they who do not see, and yet believe (John 20:29).

That the things which happen (in other words which are ascribed to chance or fortune) are of the Divine providence, the church indeed acknowledges, but still does not believe; for who does not say, when apparently by chance he comes out of some great peril, that he has been preserved by God, and also gives God thanks? And likewise when he is exalted to honors, and also when he becomes wealthy, he calls it a blessing from God. Thus the man of the church acknowledges that what happens is of providence, but still does not believe. But on this subject, of the Lord’s Divine mercy more will be said elsewhere.

5509. Saying. That this signifies perception, is evident from the signification of “saying” in the historicals of the Word, as being to perceive (as often shown above).

5510. The man, the lord of the land, spoke. That this signifies the celestial of the spiritual reigning in the natural, is evident from the representation of Joseph, who is here “the man, the lord of the land,” as being the celestial of the spiritual. “Man” [vir] is predicated of the spiritual, and “lord” of the celestial; for “man” in the internal sense is truth, and “lord” is good, and truth from the Divine is what is called spiritual, and good from the Divine is what is called celestial; and from the signification of “land,” here the land of Egypt, as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301). That the celestial of the spiritual, which is represented by Joseph, reigned in both naturals, is contained in the preceding chapter in the internal sense; and it was to the end that this might be represented that Joseph was appointed over the land of Egypt.

[2] There are two things in the natural-memory-knowledges and truths of the church; concerning memory-knowledges it has been shown that the celestial of the spiritual or truth from the Divine disposed them in order in the natural; and now the truths of the church, which are represented by the ten sons of Jacob, are treated of. Memory-knowledges must be disposed in order in the natural before the truths of the church, because these are to be apprehended from the former; for nothing can enter man’s understanding without ideas derived from such memory-knowledges as he has acquired from infancy. Man does not at all know that every truth of the church that is called a truth of faith is founded upon his memory-knowledges, and that he apprehends it, keeps it in the memory, and calls it out of the memory, by means of ideas composed of the memory-knowledges in him.

[3] In the other life the quality of these ideas is wont to be shown to the life to those who desire it; for such things are presented plainly to view in the light of heaven; and then also it appears with what degrees of shade or with what rays of light they have held the truth of the doctrine of the church. In some this truth appears among falsities, in some among jests and even scandals, in some among fallacies of the senses, in some among apparent truths, and so on. If the man has been in good, that is, if he has lived a life of charity, then from that good, as from flame out of heaven, truths are illumined, and the fallacies of the senses which they are in are beautifully irradiated; and when innocence is instilled by the Lord, these fallacies appear like truths.

5511. Hard things with us. That this signifies non-conjunction therewith on account of noncorrespondence, is evident from the signification of “speaking hard things,” when predicated of the internal relatively to the external separate from it, as being nonconjunction on account of non-correspondence (of which above, n. 5422, 5423); for if there is no correspondence of the external with the internal, then all that which is internal and comes from the internal appears hard to the external, because there is no conjunction. As for example-if it is said by the internal, or by one who is in what is internal, that man thinks nothing from himself, but either from heaven, that is, through heaven from the Lord, or from hell-if he thinks good, that it is through heaven from the Lord, if evil, that it is from hell-this appears altogether hard to him who desires to think from himself, and who believes that if this were as stated he would be nothing at all; when yet it is most true, and all who are in heaven are in the perception that it is so.

[2] In like manner if it is said by the internal, or by those who are in what is internal, that the joy the angels have is from love to the Lord and from charity toward the neighbor-that is, when they are in the use of performing the things of love and charity-and that in these there is so great a joy and happiness as to be quite inexpressible, this will be hard to those who are in joy only from the love of self and the world, and in no joy from the love of the neighbor except for the sake of self; when yet heaven and the joy of heaven first begin in man when his regard to self in the uses which he performs, dies out.

[3] Take this also as an example. If it is said by the internal that the soul of man is nothing else than the internal man, and that the internal man after death appears just like man in the world, with a similar face, similar body, and similar sensitive and thinking faculty-to those who have cherished the opinion concerning the soul that it is only a power of thought, and thereby as it were ethereal, thus without form, and that it will be clothed again with the body, what is said by the internal about the nature of the soul will seem far removed from the truth; and it will be hard to those who believe that the body only is the man, when they hear that the soul is the man himself, and that the body which is buried is of no use in the other life. And yet that this is the truth, I know; for of the Lord’s Divine mercy I have been with those who are in the other life-not with a few but with many, not once but often-and have talked with them about it. So also in numberless other cases.

5512. And took us for spies of the land. That this signifies that he observed that the truths of the church were for the seeking of gain, is evident from the representation of the sons of Jacob, who are meant here by “us,” as being the truths of the church in the natural (see n. 4503, 5419, 5427, 5458); and from the signification of “spies” or “spies of the land,” as being those who are in the truths of the church merely for their own advantage (n. 5432).

5513. And we said unto him, We are upright; we are no spies. That this signifies denial that they were in truths for the sake of gain, is evident from the signification of “saying unto him,” as being a reply, here denial; and from the signification of “we are upright,” as being that they were in truths which in themselves are truths (see n. 5434, 5437, 5460); and from the signification of “spies,” as being those who are in the truths of the church for the sake of their own advantage, here meaning that it was not for this.