Secrets of Heaven · Volume 10 · §§ 9073–9111

9073. And he hath killed a man or a woman. That this signifies if it has destroyed the truth and the good of faith, is evident from the signification of “killing,” as being to destroy; and from the signification of “man” [vir], as being the truth of faith, and of “woman” as being the good of faith (see n. 9065).

9074. The ox shall be stoned. That this signifies the penalty of destroyed truth, is evident (as above, n. 9067).

9075. And his master also shall die. That this signifies the damnation of the internal man, is evident from the signification of “the master of the ox,” as being the internal man (see n. 9069); and from the signification of “dying,” as being damnation (of which above, n. 9008). That the ox was to be stoned and his master was to die if he had known that the ox was wont to strike with the horn and he had not watched him, is because the spiritual meaning of this judgment or law is that the man who knows a thing to be evil, and does not repress it, is guilty; for he approves it, and thus extinguishes the light of truth, and together therewith the faith of truth in its conception; and when this is extinguished, good from the Lord is not received, consequently the internal man cannot be opened, and therefore there cannot be given him spiritual life, which is the life of the truth and the good of faith. When such is the state of a man, he then lives a natural life, which is of the external man. But without spiritual life this life is dead; consequently there is damnation (see n. 7494).

9076. If expiation be laid on him. That this signifies that he may be free from damnation, is evident from the signification of “expiation,” as being that he may be free from damnation. For expiations were laid upon those who did evil not of set purpose, or with deceit; and they were various, and were in such case called “redemptions of the soul,” for by them the life was redeemed. But these external things signified internal things; namely, “expiation” signified liberation from damnation, consequently “redemption” signified amendment of spiritual life through actual repentance. As “expiation” signified liberation from damnation, it consequently also signified the pardon of sins, and the consequent cleansing.

9077. Then he shall give the redemption of his soul. That this signifies the grievous things of repentance, is evident from the signification of “redemption,” as being to give something else in its stead, in order that there may be liberation. (What “redemption” is in its various significations, see n. 2954, 2959, 2966, 6281, 7205, 7445, 8078-8080.) That here by “the redemption of the soul” are signified the grievous things of repentance, is because liberation from damnation is here treated of, and man cannot be liberated from damnation except by the removal of evil, and the removal of evil is not effected except by actual repentance, which is of the life; and these things take place by means of spiritual temptations, which are “the grievous things of repentance.” (That liberation from damnation, or what is the same, liberation from sins, is the removal of evil, and that this is effected by repentance of life, see n. 8389-8394, 8958-8969; and that then there are temptations, n. 8959-8969.)

9078. According to all that is laid upon him. That this signifies according to the quality of the affection of evil from the intellectual, is evident from what has just been said about expiation and redemption. For the evil of the will, which had been seen in the intellectual and not repressed, was what was to be expiated and to be redeemed by something equal and answering thereto, thus according to the quality of the affection of evil from the intellectual.

9079. Whether he have struck with the horn a son, or struck with the horn a daughter. That this signifies an onset by the affection of evil against the truths and the goods of faith derived from things interior, is evident from the signification of “striking with the horn,” as being to injure (n. 9065), thus an onset; and from the signification of “son,” as being the truth of faith, and of “daughter,” as being the good of faith (n. 489-491, 533, 1147, 2362, 2623). The reason why truths and goods derived from things interior are signified, is that interior things are like parents, from which goods and truths are born as sons and daughters. For with a regenerate man goods and truths are like generations; there are some which are in the place of a parent, some which are in the place of children, some which are in the place of sons-in-law and daughters-in-law, some which are in the place of grandsons and granddaughters, and so on. Consequently there are consanguinities and affinities of these goods and truths, and there are families in a manifold series.

[2] The societies in heaven have been thus arranged, and also the truths and goods in the man who is being regenerated; consequently he too becomes a heaven in the least form; and (what is a secret) the goods and the truths in man mutually love each other, and recognize each other in accordance with the love, and thus consociate together. This has its origin from the angelic societies, in which they love each other, recognize each other, and consociate together, according to the likenesses and nearnesses of their goods; and, wonderful to say, when those meet who are in a like good, it is as if they had seen each other from childhood, even although they had never seen each other before. It is from this origin that goods and truths conjoin themselves in man according to the form of heaven, and make an image of heaven in him. But these things are of the Lord in both heaven and an angel man, that is, in a man who is being regenerated, and is becoming an angel.

9080. According to this judgment shall it be done to him. That this signifies that the penalty shall be similar, is evident without explication.

9081. If the ox shall strike with the horn a manservant, or a maidservant. That this signifies if the affection of evil shall destroy truth or good in the natural, is evident from the signification of “manservant,” as being truth in the natural (see n. 3019, 3020, 5305, 7998); and from the signification of “maidservant,” as being the affection of truth therein (n. 1895, 2567, 3835, 3849, 8993, 8994); and from the signification of “striking with the horn,” as being to destroy. “To strike with the horn” is said in the Word of the destruction of falsity by the power of truth; and in the opposite sense, of the destruction of truth by the power of falsity, and this for the reason that by “a horn” is signified the power of truth from good, and the power of falsity from evil (see n. 2832); as in Ezekiel:

Ye thrust with side and with shoulder, and with your horns ye strike all the weak ones (Ezek. 34:21);

speaking of those who with all their force and power destroy the truths and goods of the church by means of fallacious reasonings from things of sense; “to thrust with side and with shoulder” denotes with all force and power (n. 1085, 4931-4937). From this it is plain why “striking with the horn” is spoken of in Moses:

To the firstborn of his ox, honor is his; and his horns are the horns of the unicorn; with them he shall strike the peoples together unto the ends of the earth (Deut. 33:17).

These words are in the prophecy of Moses about Joseph, where by “Joseph” in the internal sense is meant the Lord as to the Divine spiritual, and in the representative sense His spiritual kingdom; “the horns of the unicorn” denote the things which belong to power from the good and the truth of faith; to “strike the peoples” denotes to destroy falsities by means of truths; “unto the ends of the earth” denotes on all sides where the church is. In David:

Thou art my very king, O God, through Thee will we strike with the horn our enemies (Ps. 44:4, 5).

“To strike with the horn our enemies” here also denotes to destroy falsities through the power of the truth and good of faith. Who cannot see that in these passages no mention would have been made of “striking with the horn” as done by men, except from the signification of “horn,” as being power?

9082. He shall give unto their master thirty shekels of silver. That this signifies that the internal man shall make restoration in full, is evident from the signification of “thirty shekels of silver,” as being restoration in full by means of truth for the injury done; for “silver” denotes truth from good (see n. 1551, 2954, 5658, 6112, 6914, 6917, 7999, 8932); “thirty,” denotes what is full (n. 5335, 7984); and “the master who must make restoration,” the internal man (n. 9069), thus the truths of faith from the Word, for these make the life of the internal man.

9083. And the ox shall be stoned. That this signifies the penalty of destroyed truth and good in the natural, is evident from the signification of “being stoned,” as being the penalty for the destroyed truth and good of faith (see n. 5156, 7456, 8575, 8799). That it signifies in the natural, is because the ox, by which is signified the affection of evil in the natural, which was destructive, was to be stoned.

9084. And when a man shall open a pit. That this signifies if anyone shall receive falsity from another, is evident from the signification of “a pit,” as being falsity (see n. 4728, 4744, 5038); and from the signification of “opening,” when said of falsity, as being to receive, here from another, because the words follow, “or when a man shall dig a pit,” the meaning of which is, to receive, or to devise of oneself.

9085. Or when a man shall dig a pit. That this signifies or if he himself has devised falsity, is evident from the signification of “a pit,” as being falsity; and from the signification of “digging,” as being to receive from oneself, or to devise (of which just above, n. 9084).

9086. And an ox or an ass shall fall in there. That this signifies which perverts good or truth in the natural, is evident from the signification of “to fall,” as being to pervert (of which below); from the signification of “an ox,” as being the affection of evil in the natural, thus evil therein (of which above, n. 9065); and from the signification of “an ass,” as being truth in the natural (n. 2781, 5492, 5741, 7024, 8078). That “to fall into a pit,” when said of good and truth in the natural, which are signified by “ox and ass,” denotes to pervert, is plain from what is contained in the following verse, where amendment by means of truth is treated of, which can be effected with perverted goods and truths, but not with those that have been extinguished; for when good or truth is perverted, it still remains, although explained in a perverted manner.

[2] “To fall” also denotes to fall by mischance. Because this was signified by “falling into a pit,” therefore it was said by the Lord:

Which of you shall have an ass or an ox fall into a well, and will not straightway draw him out on the Sabbath day? (Luke 14:5).

This was said by the Lord when He healed on the Sabbath day the man who had the dropsy. In that church, the Sabbath day was most holy because it signified the heavenly marriage, which is the conjunction of good and truth from the Lord (n. 8495, 8510); consequently healings were performed by the Lord on the Sabbath day, because “healing” involved the healing of the spiritual life; and the disease of dropsy the perversion of truth and good; thus “healing” involved the amendment and restoration of perverted truth. For all the Lord’s miracles involved and signified states of the church (n. 8364), as in general do all Divine miracles (n. 7337). Hence then it is that the Lord said, “Which of you shall have an ass or an ox fall into a well, and will not straightway draw him out on the Sabbath day?” by which was signified in the spiritual sense what has been said; for whatsoever the Lord spoke, He spoke from the Divine, and therefore there is an internal sense in each word (n. 9048, 9063). By “a well” in this passage the like is signified as by “a pit,” namely, falsity (see n. 1688). And as “a pit” denotes falsity, therefore also when the Lord spoke about the falsities of the church, He said:

If the blind lead the blind, both shall fall into a pit (Matt. 15:14).

“A blind man” denotes one who is in erroneous ideas; and “falling into a pit” denotes to pervert truth. These things were spoken in comparisons; but in the Word all the comparisons are taken from significatives (n. 3579, 8989).

[3] They who believe that the Divine holiness which is in the Word lies hidden there no deeper than in the sense which appears in the letter, in these and other passages of the Word, see holiness from no other source than from faith that all things of the Word were Divinely inspired, and that there are inexplicable arcana therein known to God alone. But they who are not in this faith despise the Word, merely because the style is in appearance more humble than is the style which is adapted to the genius of the world, such as is to be found with many writers ancient and modern. But let them know that a Divine holiness lies hidden in each and all things of the Word, but it consists in the fact that each and all things treat of the Lord, of His kingdom, and His church. These are things most holy, because they are Divine from the Lord, wherein there is thus eternal life, according to the words of the Lord in John:

The words that I speak unto you are spirit, and are life (John 6:63).

But these most holy Divine things stand open before the angels in heaven, because these do not apprehend the Word naturally according to the literal sense; but spiritually according to the internal sense. Men also would apprehend the Word according to this sense if they lived an angelic life, that is, a life of faith and love. The things which are contained in the internal sense of the Word are no other than those which the genuine doctrine of the church teaches. The genuine doctrine of the church teaches the Lord, faith in Him, love to Him, and love of the good which is from Him. This love is charity toward the neighbor (n. 6709, 6710, 8123). They who live this life are enlightened by the Lord, and see the holy things of the Word; as by no means do others (see the preface to Genesis 18).

9087. The master of the pit shall repay. That this signifies that he to whom the falsity appertains shall make amends, is evident from the signification of “the master of the pit,” as being the one to whom the falsity appertains, for “the pit” denotes falsity (see n. 9084, 9086); and from the signification of “repaying,” as being to make amends. The reason why “to repay” denotes to make amends is that a “fine” signifies amendment (n. 9045), and the “silver” which he was to pay signifies truth, by means of which the amendment is effected (of which below).

9088. He shall pay silver to its master. That this signifies by truth appertaining to him whose good or truth in the natural has been perverted, is evident from the signification of “silver,” as being truth (see n. 1551, 2048, 5658, 6112, 6914, 6917, 7999); of “giving silver,” as being to redeem by means of truth (n. 2954); and from the signification of “its master,” namely, of him whose ox or ass had fallen into the pit, as being the one whose good or truth in the natural has been perverted; for “an ox” denotes good in the natural, and “an ass” denotes truth there (n. 9065, 9086); and “to fall into a pit” denotes to pervert these (n. 9086).

[2] The case herein is this. If good or truth is being perverted by means of falsity, then that which has been perverted must be amended by means of truth; within the church by means of truth from the Word, or from doctrine which is from the Word. The reason why this must he so, is that truth teaches what is evil and what is false, and in this way the man sees and acknowledges it; and when he sees and acknowledges, he can then be amended. For the Lord flows into those things in man which the man knows; but not into those things which he does not know; and therefore He does not amend what is evil or what is false until the man has been instructed that it is evil or false. From this it is that those who do the work of repentance must see and acknowledge their evils, and thus live a life of truth (see n. 8388-8392). The case is the same with purifications from the evils of the love of self and the love of the world. Purifications from these loves cannot possibly be effected except by means of the truths of faith, because these teach that all concupiscences are from these loves. It was for this reason that among the Israelitish and Jewish nation circumcision was performed by means of a knife of stone; for “circumcision” signified purification from these filthy loves; and the “knife of stone” by which it was performed signified the truth of faith (n. 2799, 7044). Moreover man is regenerated by means of the truths of faith (n. 8635-8640, 8772). This was signified by the “washings,” whereby in olden time they were cleansed. The same is also signified at this day by the waters of baptism, for “waters” signify the truths of faith by means of which evils are removed (n. 739, 2702, 3058, 3424, 4976, 7307, 8568), and “baptism” signifies regeneration (n. 4255, 5120).

[3] From all this it is evident how erroneously those think who believe that evils or sins in man are wiped away, as the impurities of the body are washed away by water, and that those were cleansed as to the interiors who in old time were washed with water according to the statutes of the church, and also that at the present day men are saved by being baptized; when yet in old time washings merely represented the cleansing of the interiors; and “baptism” signifies regeneration, the “waters” thereof denoting the truths of faith whereby man is cleansed and regenerated, for evils are removed by their means. Baptism is for those who are within the church, because these have the Word, in which are the truths of faith through which man is regenerated.

9089. And the dead one shall be his. That this signifies that the evil or the falsity shall remain with him, is evident from the signification of “dead,” when said of good or truth in the natural man, which is signified by “the ox” or “ass,” as being evil or falsity; for when good dies, evil takes its place; and when truth dies, falsity takes its place; because what is “dead” denotes evil and falsity, and therefore those are called “dead” who will evil, and believe falsity (see n. 7494); and from the signification of “to be his,” as being to remain with him. The case herein is this. If by means of falsity anyone destroys good or truth in himself or in others, he does it from evil, thus from the will through the understanding, for all evil is of the will, and all falsity is of the understanding. That which is done by both, remains; for it infects the whole life of the man. It is otherwise if evil proceeds from the will, and not at the same time from the understanding (n. 9009). From this it is evident for what reason it was decreed that the dead one should be his.

9090. And when a man’s ox shall strike the ox of his companion. That this signifies two truths the affections of which are diverse, and the affection of one injures the affection of the other, is evident from the signification of “to strike,” as being the injuring of truth (of which above, n. 9057); from the signification of “an ox,” as being the affection of good, and in the opposite sense, the affection of evil, in the natural man (of which also above, n. 9065); and from the signification of “a man” [vir] as being truth (n. 9034); hence by “a man” and “his companion” are signified two truths. That diverse affections are signified, is because it is oxen (by which the affections are signified) which injure each other; for things which are diverse injure each other, but not things which are not diverse.

[2] He who does not know how the case is with representatives and correspondences may wonder that an ox can signify the affection of good or of evil in man, because an ox is a beast. But let him know that all beasts signify such things as belong to some affection or inclination. In the spiritual world this is very well known, for in that world there are frequently seen beasts of various kinds, as oxen, bullocks, cows, horses, mules, asses, sheep, goats, kids, lambs; also evil beasts, as tigers, panthers, bears, dogs, hogs, serpents; and also beasts which are nowhere seen on the earth; besides also birds of various kinds.

[3] That such things are seen there surpasses belief with those who believe that nothing exists which they do not see with their bodily eyes. But neither do the same believe that there are any spirits or angels, still less that they appear to themselves as men; that they see one another; speak with one another; and touch one another. The reason is that such persons are so sensuous and corporeal as to believe that only bodies live. It is from this that, as before said, such things surpass belief with them. And yet they have not only been seen by me a thousand times, but I have also been instructed concerning the animals seen; whence they are, and what they signify; thus also that when presented to view in an animal form, affections of good in the natural are seen as gentle oxen; and affections of evil as ferocious oxen; and that all other affections appear in the forms of other animals. Hence it is that beasts of various kinds signify such things in man as they correspond to. (But on this subject see what has been previously shown, n. 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 2781, 2805, 2807, 2830, 3218, 3519, 5198, 7523.)

9091. And he die. That this signifies so that the good affection perishes, is evident from the signification of “dying,” as being to perish, and from the signification of an “ox” which has died from being struck by another ox, as being a good affection (of which just above, n. 9090).

9092. Then they shall sell the living ox. That this signifies that the affection of the one which has injured the affection of the other shall be alienated, is evident from the signification of “selling,” as being to alienate (see n. 4098, 4752, 4758, 5886); and from the signification of “the living ox,” as being the affection of truth which had injured the affection of truth of another (of which above, n. 9090).

9093. And they shall divide the silver of it. That this signifies that the truth thereof shall be dissipated, is evident from the signification of “dividing,” as being to banish and dissipate (see n. 6360, 6361); and from the signification of “silver,” as being truth (n. 1551, 2048, 5658, 6112, 6914, 6917, 7999). That “to divide” denotes to dissipate, is because if those things which have been associated together are divided, they are also scattered, as he who divides his mind destroys it. For the mind of man is an association of two parts, one part being called the understanding, the other the will. He who divides these two parts scatters the things which belong to one part, for one part must live from the other; consequently the other also perishes. It is the same with him who divides truth from good, or what is the same, faith from charity. He who does this destroys both. In a word, all things which ought to be united in a one, if divided perish.

[2] This division is meant by the Lord’s words in Luke:

No one can serve two masters; for either he will hate the one, and love the other; or else he will prefer the one, and despise the other. Ye cannot serve God and mammon (Luke 16:13).

That is, by faith serve the Lord, and by love the world; thus acknowledge truth, and do evil. He who does this has a divided mind, from which comes its destruction. From all this it is evident whence it is that “to divide” denotes to dissipate; as is also evident in Matthew:

The lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall divide him, and appoint him his portion with the hypocrites (Matt. 24:50, 51);

where “to divide” denotes to separate and remove from goods and truths (n. 4424), thus to dissipate.

[3] In Moses:

Cursed be their anger, for it was vehement; and their wrath, for it was hard. I will divide them in Jacob, and scatter them in Israel (Gen. 49:7);

where Israel speaks prophetically of Simeon and Levi. By Simeon and Levi are there represented those who are in faith separate from charity (n. 6352), by Jacob and Israel the church external and internal, and also the external and internal man (n. 4286, 4598, 5973, 6360, 6361). “To divide them in Jacob” denotes to expel them from the external church; and “to scatter them in Israel” denotes from the internal church; thus to dissipate the goods and the truths of the church appertaining to them.

[4] That “dividing” has this signification is also plain from the words written on the wall when Belshazzar king of Babel, together with his lords, his wives, and his concubines, drank wine from the vessels of gold and of silver which belonged to the temple that was at Jerusalem. The writing was:

Numbered, numbered, weighed, and divided (Dan. 5:2-4, 25-28);

where “divided” means separated from the kingdom. In this passage it is plain how all things were at that time representative. In it is described the profanation of good and truth, which is signified by “Babel” (that Babel” denotes profanation, see n. 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326); “vessels of gold and of silver” denote the goods of love and the truths of faith from the Lord (n. 1551, 1552, 5658, 6914, 6917). Profanation is signified by “drinking therefrom, and at the same time praising the gods of gold, of silver, of brass, of iron, of wood, and of stone,” as we read in the fourth verse of the chapter, which denote evils and falsities in a series (n. 4402, 4544, 7873, 8941). By the “temple at Jerusalem” from which the vessels came, is signified in the supreme sense the Lord, in the representative sense His kingdom and church (n. 3720). The kingdom of Belshazzar being “divided” signified the dissipation of good and truth, and he himself being “slain that night” signified the loss of the life of truth and good, thus damnation; for “to be divided” denotes to be dissipated; “a King” denotes the truth of good (n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148); the like is signified by “kingdom” (n. 1672, 2547, 4691); “to be slain” denotes to be deprived of the life of truth and good (n. 3607, 6767, 8902); and the “night” in which he was slain denotes a state of evil and falsity (n. 2353, 7776, 7851, 7870, 7947). From this it is plain that all things there were representative.

[5] We read in the following passages:

They divided My garments among them, and upon My vesture did they cast a lot (Ps. 22:18).

They divided His garments, casting a lot; that it might be fulfilled which was spoken by the prophet (Matt. 27:35).

The soldiers took His garments, and made four parts; and the tunic, the tunic was without seam, woven from the top throughout. They said therefore, Let us not divide it, but cast lots for it, whose it shall be; that the Scripture might be fulfilled (John 19:23, 24).

He who reads these words and knows nothing of the internal sense of the Word, is not aware that anything secret lies hidden in them, when yet in each word there is a Divine secret. The secret was that Divine truths had been dissipated by the Jews, for the Lord was the Divine truth; and hence He is called “the Word” (John 1). “The Word” denotes Divine truth; His garments represented truths in the external form; and His tunic, truths in the internal form; the division of the garments represented the dissipation of the truths of faith by the Jews. (That “garments” denote truths in the external form, see n. 2576, 5248, 5954, 6918; also that “a tunic” denotes truth in the internal form, n. 4677.) Truths in the external form are such as are those of the Word in the literal sense; but truths in the internal form are such as are those of the Word in the spiritual sense. The division of the garments into four parts signified total dissipation, in like manner as the division in Zechariah 14:4, and in other passages; likewise the division into two parts, as we read of the veil of the temple (Matt. 27:51; Mark 15:38). The rending of the rocks also at that time (Matt. 27:51) represented the dissipation of all things of faith, for a “rock” denotes the Lord as to faith, consequently it denotes faith from the Lord.

9094. And the dead one also they shall divide. That this signifies that the injuring affection also shall be dissipated, is evident from the signification of what is “dead,” as being evil and falsity (of which above, n. 9008); consequently by “a dead ox” is signified the affection of evil and falsity in the natural man, thus an injuring affection, for evil injures by means of falsity; and from the signification of “to divide,” as being to dissipate (n. 9093). How the case is with the things contained in this verse in the internal sense can with difficulty be unfolded to the apprehension. They are such as can be comprehended by the angels, and only in some measure by men. For the angels see the arcana of the Word in the light which is from the Lord, in which light innumerable things are presented to view that do not fall into the words of speech, and not even into the ideas of thought, with men so long as they live in the body. The reason is that with men the light of heaven flows into the light of the world, and thus into such things there as either extinguish, or reject, or darken, and thus deaden it. The cares of the world and of the body are such things, especially those which flow from the loves of self and of the world. From this it is that the things which are of angelic wisdom are for the most part unutterable, and also incomprehensible.

[2] Nevertheless man comes into such wisdom after the laying aside of the body, that is, after death; but only the man who has received in the world the life of faith and charity from the Lord; for the capacity of receiving angelic wisdom is in the good of faith and of charity. That the things which the angels see and think in the light of heaven are unutterable, has been given me to know by much experience; for when I have been raised into that light, I have seemed to myself to understand all those things which the angels there spoke; but when I have been let down from thence into the light of the external or natural man, and in this light have desired to recollect the things which I had there heard, I could not express them by words, and not even comprehend them by ideas of thought, except a few, and these few obscurely; from which it is manifest that the things which are seen and heard in heaven are such as the eye hath not seen nor the ear heard.

[3] Such are the things which lie inmostly hidden in the internal sense of the Word; and it is the same with the things contained in the internal sense in this and the following verses. The things therein contained which can be explained to the apprehension are these. All truths in man have life from the affections which are of some love. Truth without life from love is like sound flowing forth from the mouth without an idea, or like the sound of an automaton. Hence it is plain that the life of man’s understanding is from the life of his will, consequently that the life of truth is from the life of good; for truth bears relation to the understanding, and good to the will. If therefore there are two truths which do not live from the same general affection, but from diverse affections, they must needs be dissipated, for they are in collision with each other. And when truths are dissipated, their affections also are dissipated; for there is a general affection under which all the truths with a man are associated together. This general affection is good. This is all that can be told about what is signified in the internal sense by the oxen of two men, one of which strikes the other so that he dies, the living ox then being sold, and the silver divided, and also the dead ox.

[4] Who that is of the church does not know that there are Divine things in each and all things of the Word? But who can see Divine things in these laws about oxen and asses falling into a pit, and about oxen striking with the horn, if they are regarded and explained merely according to the sense of the letter? Nevertheless they are Divine even in the sense of the letter, provided they are regarded and unfolded at the same time in respect to the internal sense; for in this sense each and all things of the Word treat of the Lord, of His Kingdom, and His church, thus of Divine things. For in order that anything may be Divine and holy, it must treat of Divine and holy things. The subject that is treated of effects this. The worldly and public affairs, such as are the judgments, statutes, and laws promulgated by the Lord from Mount Sinai, which are contained in this and in the following chapters of Exodus, are Divine and holy by inspiration; yet inspiration is not dictation, but is influx from the Divine. That which inflows from the Divine passes through heaven, and there is celestial and spiritual; but when it comes into the world it becomes worldly, within which is what is celestial and spiritual. From this it is plain whence and where is the Divine that is in the Word; and what is inspiration.

9095. Or if it be known that the ox was wont to strike with the horn from yesterday the day before yesterday. That this signifies if it had previously been known that such was its affection, is evident from the signification of “to be known,” or “attested,” as being that it had passed into the intellectual (see n. 9071), for that which has passed there from the will has become known; and from the signification of “that the ox was wont to strike with the horn from yesterday the day before yesterday,” as being that such had been the affection heretofore (as also above, n. 9070).

9096. And his master hath not watched him. That this signifies and if he hath not kept it in bonds, is evident from the signification of “to watch,” as being to keep in bonds, namely, the affection of evil in the natural, which otherwise would injure the truth of faith. That it signifies to keep in bonds, is because by “becoming known” is signified to pass into the intellectual (see n. 9095), and the intellectual is that which sees evil, and that which is seen can be restrained and kept in bonds; not by the intellectual, but through the intellectual by the Lord. For the Lord flows into those things in man which are known to him, but not into those things which are unknown to him. By “keeping in bonds” is meant to prevent, and to restrain. In the spiritual sense bonds are nothing else than the affections of love, for these are what lead man, and what restrain him. If the affections of evil lead him, there must be affections of truth from good to restrain him. Internal bonds in man are affections of truth and of good. These are also called the “bonds of conscience.” But external bonds are the affections of the love of self and of the love of the world, for these lead man in external things. If the latter affections descend from internal bonds, which are affections of truth and of good, they are good, for then the man loves himself and the world not for the sake of self and the world, but for the sake of good uses from himself and the world (n. 7819, 7820, 8995). But if the affections of the love of self and of the love of the world do not descend from internal bonds, the affections are evil, and are called “cupidities;” for then the man loves himself for the sake of himself, and the world for the sake of the world.

[2] From all this it can be known what is meant by internal bonds, and by external bonds, of which frequent mention has been made. But bonds so called are not bonds except relatively to their opposites; for he who does anything from the affection which is of the love of good, acts from freedom; but he who acts from the affection which is of the love of evil seems to himself to act from freedom, but does not act from freedom, because he acts from cupidities that are from hell. He only is free who is in the affection of good, because he is led by the Lord. This the Lord also teaches in John:

If ye abide in My word, ye are truly My disciples; and ye shall know the truth, and the truth shall make you free. Everyone that committeth sin is the servant of sin. If the Son shall make you free, ye shall be free indeed (John 8:31, 32, 34, 36).

That it is freedom to be led by the Lord, and servitude to be led by cupidities which are from hell, see n. 892, 905, 2870-2893, 6205, 6477, 8209; for the Lord implants affections for good, and aversion for evil. From this the man has freedom in doing good, and utter servitude in doing evil. He who believes that Christian liberty extends itself further is very greatly in error.

9097. Repaying he shall repay ox for ox. That this signifies restoration in entirety, is evident from the signification of “repaying,” as being to restore; in entirety is signified by “repaying he shall repay;” and from the signification of “an ox,” as being affection in the natural (see n. 9065).

9097a. And the dead one shall be his. That this signifies for the injuring affection, is evident from the signification of “the ox,” as being affection of evil, for by “dead” is signified evil and falsity, according to what was said above (n. 9089). How the case is with the things contained in the internal sense in this verse, can be inferred from what was unfolded above (n. 9094).

9098. Verse 37.* When a man shall steal an ox, or one of the flock, and shall kill it, or sell it, he shall repay five oxen for an ox, and four of the flock for one of the flock. “When a man shall steal an ox, or one of the flock,” signifies one who takes away from anyone his good exterior or interior; “and shall kill it,” signifies if he shall extinguish it; “or sell it,” signifies or if he shall alienate it; “he shall repay five oxen for an ox,” signifies the corresponding penalty to much; “and four of the flock for one of the flock,” signifies the corresponding penalty to the full.

* In the English Bible this is verse 1 of chapter 22.

9099. When a man shall steal an ox, or one of the flock. That this signifies one who takes away from anyone his good exterior or interior, is evident from the signification of “stealing,” as being to take away from anyone his spiritual goods (see n. 5135, 8906); from the signification of “an ox,” as being the affection of good in the natural, thus exterior good (n. 2180, 2566, 2781, 2830, 5913, 8937); and from the signification of “one of the flock,” as being interior good; for the animals which are of the flock signify those things which are of interior good; and the animals which are of the herd signify those things which are of exterior good (n. 2566, 5913, 6048, 8937).

9100. And shall kill it. That this signifies shall extinguish it, is evident without explication.

9101. Or sell it. That this signifies or if he shall alienate it, is evident from the signification of “selling,” as being to alienate (see n. 4098, 4752, 4758, 5886, 6143).

9102. He shall repay five oxen for an ox. That this signifies the corresponding penalty to much, is evident from the signification of “five,” as being somewhat (see n. 4638, 5291), and also much (n. 5708, 5956); and from the signification of “repaying,” as being amendment (n. 9087), and as being restoration (n. 9097). That it signifies the penalty also, is because when alienated good is to be amended or restored, the man suffers hard things; for he is either left to his evil, thus also to the penalty of his evil (for evil is attended with its penalty, n. 8214), or he is let into temptations, whereby the evil is subdued and removed, which temptations are the penalty that is here signified by “repaying.” The reason why a corresponding penalty is meant, is that the evil of the penalty and the evil of the fault correspond (see n. 1857, 6559, 8214).

9103. And four of the flock for one of the flock. That this signifies also the corresponding penalty to the full, is evident from the signification of “four,” as being conjunction, for “four” signifies the same as “two,” because the one number arises from other, being the double of it (that “two” denotes conjunction, see n. 5194, 8423; and consequently also “four,” see n. 1686, 8877); from which it follows that these numbers also denote to the full, for that which is conjoined is full; and from the signification of “one of the flock,” as being interior good, (see just above, n. 9099). The corresponding penalty is signified by “repaying,” namely, four of the flock for one of the flock (n. 9102). Interior good is that good which is called charity in the interior man; and exterior good is charity in the exterior man. The latter good must live from the former, for the good of charity in the interior man is the good of spiritual life; and the good of charity in the exterior man is the good of the derivative natural life. The latter good comes to the sensation of man as delight; but the former good does not come to sensation, but to perception that so it ought to be, and makes a contented mind. In the other life spiritual good also comes to sensation.

[2] The reason why five oxen were to be repaid for an ox, and four of the flock for one of the flock, cannot be known by anyone unless it is known what is meant by “theft” in the spiritual sense, also what by “ox” and by “one of the flock.” What these things signify has been unfolded, namely, the taking away and alienation of exterior and interior good. This taking away is effected through evil, and alienation through falsity; consequently the penalty and restoration thereof are signified by “five” and “four.” That all numbers in the Word signify things, see n. 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175; here the things which involve restoration, namely, the number “five” the restoration of exterior good to much; and the number “four” the restoration of interior good to the full. Interior good is to be restored to the full, because this good makes the spiritual life of man, and unless spiritual life is restored to the full, the exterior good which makes the natural life cannot be restored, for the latter life is restored by means of the former, as can be seen from the regeneration of man. (That the external man is regenerated by means of the internal, see n. 9043, 9046, 9061.) But good in the external or natural man cannot be restored to the full, because the injury remains there as a scar which is grown callous. These are the things which these numbers involve.

[3] A few words more however shall be said about the restoration of exterior good, which makes the natural life of man, from interior good which makes his spiritual life. The natural of man sees things in the light of the world, which light is called natural light. Man procures for himself this light by means of the objects which enter through the sight and hearing, thus by means of objects which are of the world. Thus man sees those things within himself, almost as the eye sees them. The objects which enter by these senses appear to him at first as pleasure and delight. Afterward the infant man distinguishes between the different delights, from which he learns to discriminate, and by degrees to do so more perfectly. When light from heaven flows into these things, the man begins to see them spiritually, and first to discriminate between the useful and the non-useful. From this he begins to have an insight as to what is true; for that which is useful to him is to him true, and that which is useless is not true. This insight increases according to the influx of the light of heaven, until at last he discriminates not only between truths, but also between truths within these truths; and he does this with greater clearness in proportion as the communication is better opened between the internal and external man; for the light of heaven inflows from the Lord through the internal man into the external man.

[4] From this then man has perception; but still it is not yet spiritual perception. This perception does not arise from natural truths, but from spiritual truths. Spiritual truths are those which are called the truths of faith. The reason why spiritual perception arises from these truths, is that the light of heaven is Divine truth proceeding from the Lord, and this shines as light before the eyes of the angels, and also shines in their understandings, and gives them intelligence and wisdom; but with variety according to the reception of it in good. Wherefore the knowledges of spiritual things must be with man in his natural in order that there may be spiritual perception; and knowledges of spiritual things must be from revelation. When the light of heaven flows into these knowledges, it flows into its own, for, as before said, this light is the Divine truth proceeding from the Lord (n. 1053, 1521-1533, 1619-1632, 2776, 3138, 3167, 3195, 3222, 3223, 3341, 3636, 3643, 4180, 4302, 4408, 4415, 4527, 5400, 6032, 6313, 6608). From this the man has intelligence and wisdom in such things as are of eternal life, and these increase according to the reception of that light, that is, of the truths of faith in good. Good is charity.

[5] That the natural or external man is regenerated, and also amended and restored, through the internal man, can be seen from what has now been said. For the things which are in the external or natural man live from the light of heaven, for this light is living light, because it proceeds from the Lord, who is life itself; but they do not live from natural light, for in itself this light is dead. In order therefore that those things which are in natural light may live, there must be an influx of living light through the internal man from the Lord. This influx accommodates itself according to the knowledges of truth analogous and corresponding in the natural, and according to the compliance there. From this it is evident that the external or natural of man must be regenerated through his internal. In the same way must the good in the natural that has been taken away and alienated, be amended and restored.

9104. CONTINUATION ABOUT THE SPIRITS AND INHABITANTS OF THE PLANET SATURN.

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

9105. After the spirits of the earth Saturn had spoken with the spirits of our earth, they spoke with me through intermediate spirits from where they were, and said that they wondered that spirits from this earth so often come to them and ask them what God they worship. Whenever they observe that the spirits of this earth make such inquiries, they answer that they are insane; for there cannot be a greater insanity than to ask what God anyone worships, seeing that there is only one God for all in the universe; and they said that they are still more insane in this, that they do not know that the Lord is the Only God, and that He rules the universal heaven, and consequently the universal world; for He who rules heaven rules the world also, because the world is ruled through heaven.

9106. They said further that another kind of spirits who go in troops, frequently come to them, desiring to know how things are with them, and that by various methods they draw out of them what they know. Concerning these they said that they are not insane, except in the fact that they have so great a desire to know, for no other use than to know. They were afterward instructed that these spirits are from the planet Mercury, and that knowledge and the derivative intelligence alone delight them, and not so much uses resulting from these, unless indeed knowledge is to them use (see n. 6811, 6815, 6921-6932, 7069-7079, 7170-7177).

9107. In what respects the spirits of our earth and the spirits of the earth Saturn differ, has been given me to know from open experience; and at the same time to know how the spiritual or internal man and the natural or external man fight and clash with each other, when the latter is not in faith and charity. For the spirits of the earth Saturn bear relation in the Grand Man to that sense which is intermediate between spiritual and natural sense, but receding from the natural and acceding to the spiritual (n. 8953); whereas the spirits of our earth bear relation to natural and bodily sense; consequently the latter bear relation to the external man, but the spirits of Saturn to the internal man. How great an opposition and clashing there is between them, when the external or natural man does not receive spiritual life through faith in and love to the Lord, was shown by the following experience.

9108. The spirits of the earth Saturn came into view from afar, and there were then present many spirits from our earth, who on seeing those from Saturn became as if insane, and began to infest them by infusing things unworthy respecting faith, and also about the Lord. And while they were full of invectives, they also threw themselves into the midst of them, and from the insanity in which they were, endeavored to injure them. But the spirits of Saturn feared nothing, because they were safe, and were also in tranquillity; whereas those from our earth, being in the midst of them, began to breathe with difficulty, and consequently to be in anguish; and so they cast themselves out, one this way, and another that, and disappeared.

9109. Those standing by perceived from this what is the quality of the external or natural man separated from the internal, when he comes into a spiritual sphere, which is the sphere of life of the internal man; namely, that he is insane (for there encompasses everyone a sphere which flows forth from the life of his love, see n. 1048, 1053, 1316, 1504-1512, 4464, 5179, 6206, 7454). The reason is that the natural man when separated from the spiritual has wisdom only from the world, and not at all from heaven; and he who is wise only from the world, believes nothing but what the senses apprehend, and what he believes, he believes from the fallacies of the senses, consequently from falsities. From this it is that spiritual things are not anything to him, insomuch that he scarcely endures to hear mention made of the spiritual. From this also it is that he does not apprehend what the internal man is, and consequently does not believe that there is an internal man. Wherefore such are insane when kept in a spiritual sphere. It is otherwise while they are living in the world. They then either think naturally about spiritual things; or turn away the ear, that is, hear and do not attend. (That such have pain and blindness when they are taken up into a spiritual sphere, see n. 8797.)

9110. From the above experience it was also made evident that the natural man cannot introduce himself into the spiritual, that is, ascend. But when a man is in faith and consequently in spiritual life, and is thinking, then the spiritual man descends, that is, thinks in the natural. For there is spiritual influx, that is, influx from the spiritual world into the natural, but not the reverse. (That physical influx is quite contrary to order, and contrary to nature, thus is impossible, see n. 3721, 5119, 5259, 5779, 6322, 8237.) Wherefore when the natural man that has been separated from the internal, comes into the sphere of spiritual life, he is seized first with blindness, then with insanity, and finally with anguish. It is also for this reason that those who are in hell have no inclination to look toward heaven (n. 4225, 4226, 8137, 8265, 8945, 8946).

9111. At the end of the following chapter an account will be given of the spirits of the moon; and also why the Lord willed to be born on our earth, and not on some other.

[END OF VOL. 10.]