I have also been told about them that when they lived on their earth they believed in a Supreme Creator, without a Mediator. These are they who are so vastated, and finally saved, when they have first been instructed and have received the instruction that the Lord is the only God, Savior, and Mediator. I have heard them confess that without a Mediator it would be impossible for them to be saved, because they are filthy and unworthy. I have also seen some of them, after suffering to the utmost, taken up into heaven, and when they were received there, I observed from them such a tenderness of gladness as drew tears from my eyes.
The inhabitants and spirits of Venus who appear on the other side of that earth, are of an almost contrary disposition, being gentle and humane. It was granted of the Lord that some of these spirits should come thence to me, and then they appeared near above the head. In talking with me they said that when they were in the world they acknowledged, and now more fully acknowledge, our Lord as their only God. They said that in their earth they had seen Him, walking among them, and they also represented in what manner they had seen Him.
These spirits have relation in the Grand Man to the memory of material things that corresponds to the memory of immaterial things which the spirits of the planet Mercury constitute (see the description of the spirits of Mercury, n. 7170).
At the end of the following chapter I will speak of the inhabitants and spirits of the planet Mars.
Exodus 7 THE DOCTRINE OF CHARITY Inasmuch as good makes heaven with man, and evil makes hell, it is of the utmost importance to know what good is, and what evil is. It has already been said that good is that which belongs to love to the Lord, and to charity toward the neighbor; and that evil is that which belongs to the love of self and the love of the world. Hence it follows that it is from the loves, and from these alone, that it can be known what good is, and what evil is.
All things in the universe which are according to Divine order have relation to good and truth; and all things in the universe which are contrary to Divine order have relation to evil and falsity. The reason is that the good and truth which proceed from the Divine make order, insomuch that they are order.
The good which is of love to the Lord is called "celestial good," and the good which is of charity toward the neighbor is called "spiritual good." What the difference is, and how great, between the celestial good which belongs to love to the Lord, and the spiritual good which belongs to charity toward the neighbor, will be told in what follows.
The doctrine of celestial good, which is that of love to the Lord, is the most ample and at the same time the most secret; but the doctrine of spiritual good, which is that of charity toward the neighbor, is also ample and secret, but less so than the doctrine of celestial good, which is the doctrine of love to the Lord. That the doctrine of charity is ample can be seen from the fact that charity is not the same with one as with another, and that one is not the neighbor the same as another.
As the doctrine of charity was so ample, the ancients, with whom the doctrine of charity was the very doctrine of the church, distinguished charity toward the neighbor into many classes, which they also subdivided, and gave a name to each class, and taught how charity was to be exercised toward those who are in one class, and how toward those in another; and in this way they reduced the doctrine of charity into order, and also the exercises of charity, that these might fall distinctly under the view of the understanding.
The names which they gave to those toward whom they were to exercise charity, were many; some they called blind, some lame, some maimed, some poor, also miserable and afflicted, some orphans, some widows; but in general they called those hungry to whom they were to give to eat, those thirsty to whom they were to give to drink, sojourners whom they were to gather in, naked whom they were to clothe, sick whom they were to visit, and in prison to whom they were to come (as to which see above, n. 4954-4959).
These names were given from heaven to the ancients who were of the church, and by those who were so named they understood those who were spiritually such. Their doctrine of charity taught who these were, and what kind of charity there was to be toward each.
Hence it is that these same names are in the Word, and signify those who are such in the spiritual sense. In itself the Word is nothing but the doctrine of love to the Lord and of charity toward the neighbor, as the Lord also teaches: Thou shalt love the Lord thy God from all thy heart, and in all thy soul, and in all thy mind. This is the first and great commandment. The second is like unto it, Thou shalt love thy neighbor as thyself. In these two commandments hang the law and the prophets (Matt. 22:37-40); "the law and the prophets" denote the whole Word.
The reason why these same names are in the Word, is that they who were in external worship were to exercise charity toward such as were so named; and they who were in internal worship, toward such spiritually understood; thus that the simple might understand and do the Word simply, and the wise wisely; also in order that the simple might be initiated by means of the externals of charity into its internals. EXODUS 7 1. And Jehovah said unto Moses, See, I have given thee a god to Pharaoh; and Aaron thy brother shall be thy prophet. 2. Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, and let him send the sons of Israel out of his land. 3. And I will harden Pharaoh's heart, and multiply My signs and My wonders in the land of Egypt. 4. And Pharaoh will not hear you; and I will give My hand upon the Egyptians, and lead forth My armies, My people, the sons of Israel, out of the land of Egypt, with great judgments. 5. And the Egyptians shall know that I am Jehovah, when I stretch forth My hand upon Egypt, and lead forth the sons of Israel from the midst of them. 6. And Moses and Aaron did so; as Jehovah commanded them, so did they. 7. And Moses was a son of eighty years, and Aaron a son of three and eighty years, when they spoke unto Pharaoh. 8. And Jehovah said unto Moses and unto Aaron, saying, 9. When Pharaoh shall say unto you, saying, Give you a wonder, and thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, it shall become a water-serpent. 10. And Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded; and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent. 11. And Pharaoh called also the wise men and the sorcerers; and they also, the magicians of Egypt, did so with their enchantments. 12. And they cast forth every man his rod, and they became water-serpents; and Aaron's rod swallowed up their rods. 13. And Pharaoh's heart was made firm, and he heard them not; as Jehovah had spoken. 14. And Jehovah said unto Moses, Pharaoh's heart is made heavy, he refuseth to let the people go. 15. Go unto Pharaoh in the morning; behold he goeth out unto the waters; and stand thou to meet him near the bank of the river; and the rod which was turned into a serpent take in thy hand. 16. And thou shalt say unto him, Jehovah the God of the Hebrews hath sent me unto thee, saying, Let My people go, that they may serve Me in the wilderness; and behold hitherto thou hast not heard. 17. Thus said Jehovah, In this thou shalt know that I am Jehovah; behold I smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned into blood. 18. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall labor to drink waters from the river. 19. And Jehovah said unto Moses, Say unto Aaron, Take thy rod, and stretch out thy hand over the waters of Egypt, over their streams, over their rivers, and over their pools, and over every gathering of their waters, and they shall be blood; and there shall be blood in all the land of Egypt, both in the woods and in the stones. 20. And Moses and Aaron did so, as Jehovah commanded; and he lifted up the rod, and smote the waters that were in the river, unto the eyes of Pharaoh, and unto the eyes of his servants; and all the waters that were in the river were turned into blood. 21. And the fish that was in the river died; and the river stank, and the Egyptians could not drink water from the river; and there was blood in all the land of Egypt. 22. And the magicians of Egypt did so with their enchantments; and Pharaoh's heart was made firm, and he heard them not, as Jehovah had spoken. 23. And Pharaoh looked back, and came unto his house, and did not set his heart even to this. 24. And all the Egyptians digged round about the river for waters to drink; for they could not drink of the waters of the river. 25. And seven days were fulfilled after that Jehovah had smitten the river. 26. 7263-1 And Jehovah said unto Moses, Come unto Pharaoh, and say unto him, Thus saith Jehovah, Let My people go, and let them serve Me. 27. And if thou refuse to let them go, behold I will smite all thy border with frogs. 28. And the river shall make frogs to creep forth, and they shall go up and come into thy house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and into that of thy people, and into thine ovens, and into thy kneading-troughs. 29. And on thee, and on thy people, and on all thy servants, shall the frogs go up.
THE CONTENTS. The subject treated of in the internal sense in what follows is the vastation, and at last the damnation, of those who are in falsities and evils. The process of their devastation is described by the eleven plagues brought on the Egyptians and their land.
In this chapter the subject treated of in the internal sense is the first three degrees of vastation. The first, which is that mere fallacies began to reign with them, whence came falsities, is described by the serpent into which the rod of Aaron was turned. The second, which is that truths themselves became falsities with them, and that falsities became truths, is described by the blood into which the waters were turned. The third degree, which is that from falsities they reasoned against the truths and goods of the church, is described by the frogs out of the river.
THE INTERNAL SENSE. Verses 1-7. And Jehovah said unto Moses, See, I have given thee a god to Pharaoh, and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, and let him send the sons of Israel out of his land. And I will harden Pharaoh's heart, and multiply My signs and My wonders in the land of Egypt. And Pharaoh will not hear you; and I will give My hand upon the Egyptians, and lead forth My armies, My people, the sons of Israel, out of the land of Egypt with great judgments. And the Egyptians shall know that I am Jehovah, when I stretch forth My hand upon the Egyptians, and lead forth the sons of Israel from the midst of them. And Moses and Aaron did so; as Jehovah commanded them, so did they. And Moses was a son of eighty years, and Aaron a son of three and eighty years, when they spoke unto Pharaoh. "And Jehovah said unto Moses," signifies instruction; "See, I have given thee a god to Pharaoh," signifies the law Divine and its power over those who are in falsities; "and Aaron thy brother shall be thy prophet," signifies the doctrine thence derived; "thou shalt speak all that I command thee," signifies reception of the influx of the Divine, and communication; "and Aaron thy brother shall speak unto Pharaoh," signifies the reception of the influx thence, and its communication with those who are in falsities; "and let him send the sons of Israel out of his land," signifies that they should desist from infestation; "and I will harden Pharaoh's heart," signifies obstinacy from the evil of falsity; "and multiply My signs and My wonders," signifies warnings of every kind, nor shall anything be wanting; "in the land of Egypt," signifies where are they who infest; "and Pharaoh will not hear you," signifies that they who are in falsities will not receive; "and I will give My hand upon the Egyptians," signifies that therefore they shall be driven by the Divine power; "and lead forth My armies, My people, the sons of Israel," signifies that they would be liberated who are in goods and truths; "out of the land of Egypt," signifies from infestations; "with great judgments," signifies according to the laws of order; "and the Egyptians shall know that I am Jehovah," signifies that they shall be in fear of the Divine; "when I stretch forth My hand upon the Egyptians," signifies when they observe the Divine power in themselves; "and lead forth the sons of Israel from the midst of them," signifies and when they shall see those liberated who are of the spiritual church; "and Moses and Aaron did so; as Jehovah commanded them, so did they," signifies that what things were said were also done; "and Moses was a son of eighty years," signifies the state and quality of the law from the Divine; "and Aaron a son of three and eighty years," signifies the state and quality of doctrine; "when they spoke unto Pharaoh," signifies when these things were commanded.
And Jehovah said unto Moses. That this signifies instruction, here what would be the procedure with those who are in falsities and infest, is evident from the signification of "Jehovah said," as being instruction (see n. 7186).
See, I have given thee a god to Pharaoh. That this signifies the law Divine, and its power over those who are in falsities, is evident from the signification of "giving thee a god," as being the Divine truth, or what is the same, the Divine law, and also its power (for in the Word where truth is treated of, and also the power of truth, the name "God" is used, but where good is treated of, the name "Jehovah," see n. 300, 2586, 2769, 2807, 2822, 3910, 3921, 4287, 4295, 4402, 7010); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 6651, 6679, 6683). As to what further regards the signification of "God," be it known that in the supreme sense "God" denotes the Divine which is above the heavens, but in the internal sense "God" denotes the Divine which is in the heavens. The Divine which is above the heavens is the Divine good, but the Divine in the heavens is the Divine truth; for from the Divine good proceeds the Divine truth, and makes heaven, and disposes it. For that which is properly called "heaven" is nothing else than the Divine formed there, because the angels who are in heaven are human forms recipient of the Divine, and constituting a common form, which is that of man. [2] And because the Divine truth in the heavens is that which in the Word of the Old Testament is meant by "God," in the original language God is called Elohim in the plural; and as the angels who are in the heavens are recipient of the Divine truth, they also are called "gods," as in the following passages: Who in heaven shall compare himself to Jehovah? or shall be likened to Jehovah among the sons of the gods? (Ps. 89:6). Give to Jehovah, O ye sons of the gods, give to Jehovah glory and strength (Ps. 29:1). I said, Ye are gods, and all of you sons of the Most High (Ps. 82:6). Jesus said, Is it not written in your law, I said, Ye are gods? So He called them gods to whom the Word came (John 10:34-35). And also in the passages where the Lord is called God of gods, and Lord of lords (Gen. 46:2-3; Deut. 10:17; Num. 16:22; Dan. 11:36; Ps. 136:2-3). From all this it can be seen in what sense Moses is called a "god," here a "god to Pharaoh," and a "god to Aaron" (Exod. 4:16), namely, because Moses represented the Divine law, which is the Divine truth, and is called the "Word." Hence also it is that Aaron is here called his "prophet," and in a former passage his "mouth," that is, one who utters in a form adapted to the understanding the Divine truth which proceeds immediately from the Lord, and which transcends all understanding. And as a "prophet" denotes one who teaches and utters Divine truth in a form adapted to the understanding, a "prophet" also denotes the doctrine of the church; of which in what now follows.
Also Aaron thy brother shall be thy prophet. That this signifies the doctrine thence derived, is evident from the signification of a "prophet," as being the truth of doctrine, thus doctrine from the Word (see n. 2534). (That Aaron represents the doctrine of the church, or the doctrine of good and truth which is from the Word, see n. 6998, 7009, 7089.) As a "prophet" signifies doctrine, in a determinate sense it signifies one who teaches, according to what was said just above (see n. 7268e).
Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh. That this signifies the reception of the influx of the Divine and its communication, is evident from the representation of Moses, who was to speak, as being Divine truth; and from the representation of Aaron, as being the doctrine thence derived (see n. 7089); from the signification of "speaking," as being influx and its reception (see n. 5797); and from the signification of "commanding" as also being influx (n. 5486, 5732), here the reception of influx. From all this it is evident that by "speaking" is signified the mediate influx of Divine truth into doctrine, that is, with one who teaches (for the meaning is that Moses - who denotes Divine truth - should speak to Aaron who denotes doctrine or one who teaches - that which Jehovah commanded, thus should speak to him who was to communicate it); and that by "commanding" is signified the immediate Divine influx into the Divine law which is represented by Moses. [2] How these things are to be understood can be seen from what was said above (n. 7009, 7010), namely, that Moses represents the truth which proceeds immediately from the Divine, and Aaron the truth which proceeds mediately. He who does not know how the case is with order in successive things, cannot know how it is with influx; wherefore it must be briefly told. The truth which proceeds immediately from the Lord, being from the infinite Divine Itself, cannot possibly be received by any living substance which is finite, thus not by any angel; and therefore the Lord created successive things by which as media the Divine truth that proceeds immediately can be communicated. But the first in succession from this is more full of the Divine than can as yet be received by any living substance which is finite, thus by any angel, and therefore the Lord created another successive through which the Divine truth that proceeds immediately might be in part received; this successive is the truth Divine which is in heaven. The first two are above the heavens, and are as it were radiant belts of flame which encompass the sun, which is the Lord. Such is the successive order down to the heaven nearest the Lord, which is the third heaven, where are those who are innocent and wise. From this the successives are continued down to the ultimate heaven, and from the ultimate heaven down to the sensuous and bodily of man, which receives the influx last. [3] From all this it is evident that there are continued successions from the First, that is, from the Lord, down to the ultimate things that are in man, nay, to the ultimate things that are in nature. The ultimate things in man, as also those in nature, are relatively inert, and thence cold, and are relatively general, and thence obscure. From this it is also evident that by means of these successions there is a continuous connection of all things with the First being. Influx is according to these successions, for the Divine truth which proceeds immediately from the Divine good, flows in successively; and in the way, or in connection with each new successive, it becomes more general, thus grosser and more obscure; and it becomes more slow, thus more inert and cold. From this it is clear what is the Divine order of successives, and thence of influxes. [4] But be it well known that the truth Divine which flows into the third heaven nearest the Lord, also at the same time and without successive formation flows in down to the ultimates of order, and there from the First immediately also rules and provides each and all things; whereby the successives are held together in their order and connection. That this is so can also in some measure be seen from a maxim not unknown to the learned in the world, that there is only one substance which is substance, and that all other things are formations thence; and that in the formations that one only substance reigns, not only as form, but also as non-form, as in its origin. Unless this were so, a thing formed could not possibly subsist and act. But these things are said for the intelligent.
And let him let the sons of Israel go out of his land. That this signifies that they should desist from infestation, is evident from the representation of Pharaoh, to whom those things were to be said, as being those who infest by falsities (see n. 7107, 7110, 7126, 7142); from the signification of "letting go," as being that they should desist; and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198).
And I will harden Pharaoh's heart. That this signifies obstinacy from the evil of falsity, is evident from the signification of "hardening," as being obstinacy; that it denotes from the evil of falsity, is signified by the "heart of Pharaoh," for by "heart" in the genuine sense is signified the good of celestial love (see n. 3313, 3887, 3889), and therefore in the opposite sense it denotes infernal evil; that it denotes the evil of falsity is because by Pharaoh are represented those who are in falsity. The evil of falsity is that which takes its origin from principles of falsity, such as, for example, that men would become holy through external things, as in the case of the Israelites and Jews through sacrifices, washings, sprinkling of blood; and that they would not become holy through charity and faith; and thus that they would be holy although they lived in hatred, revenge, robbery, cruelty, and the like. These evils are called "evils of falsity," because they take their origin from principles of falsity. [2] Take also as an example one who believes that faith alone saves, and that works of charity effect nothing for salvation; and also of one who believes that he may be saved even in the hour of death, howsoever he had lived during the whole course of his life, and from these principles lives without any charity, in contempt of others, in enmity and hatred against everyone who does not treat him with honor, in the desire of revenge, in the lust of depriving others of their goods, in unmercifulness, cunning, and deceit. These evils also are evils of falsity, because from falsity he has persuaded himself either that they are not evils, or that if they were evils, they would nevertheless be wiped away, provided that before breathing his last he should confess from apparent confidence the mediation of the Lord, and the wiping away of sins through the passion of His cross. [3] Take also as an example those who in supplication approach dead men as saints, and thus adore them, and also their images; the evil of this worship is evil of falsity. They who do the evil of falsity, all believe that falsity is truth, and consequently that evil is either not evil, or is not condemnatory. In like manner those who believe that sins can be pardoned by men; and also those who believe that they can be introduced into heaven, in whatsoever sins they have been, that is, in whatsoever spiritual foulness and rottenness. In a word, the evils of falsity are as many as are the falsities of faith and of worship. These evils condemn, yet not so much as do the evils which originate in evil. The evils which originate in evil are those which are from cupidity rising up from the love of self and of the world.
And I will multiply my signs and My wonders. That this signifies warnings of every kind, nor shall anything be wanting, is evident from the signification of "signs and wonders," as being confirmations of the truth (see n. 3900, 6870, 7012), and also means of Divine power (n. 6910); here warnings; for thereby they both saw that they were in falsities, and saw the Divine power, and in this way were warned. The reason why it is said that to those who are in falsities warnings are given of every kind, nor shall anything be wanting, is that the condemnation of those who are in evils is not effected in a moment when they come into the other life, but after they have first been visited, that is, examined. The examinations are made in order that they themselves may take notice that they cannot but be condemned, because they have not lived differently, and also in order that spirits and angels may know that they have been of such a character; so that they can no longer be excused either by themselves or by others. The order in accordance with which they are examined is the order of truth Divine, which is such that nothing whatever is wanting. The order of truth Divine, which is for the evil who are being condemned, differs from that of truth Divine for the good who are being saved. The difference is, that the order for the evil who are being condemned, is of truth Divine separated from Divine good, thus from mercy, because they have not received the Divine good, and thus have rejected mercy. But the order which is for the good who are being saved, is of truth Divine conjoined with Divine good, thus with mercy; because they have received the Divine good, thus the mercy of the Lord. By degrees, as the evil are examined in accordance with order, so also are they judged and condemned. This shows that warnings of every kind are given, in order that nothing may be wanting before they are condemned to hell. These then are the things which are signified by the signs and wonders wrought in Egypt, before the firstborn were slain, and the Egyptians perished in the sea Suph; for the sea Suph denotes hell.
In the land of Egypt. That this signifies where are they who infest, is evident from the signification of "the land of Egypt," as being where they are who are in falsities, and infest (see n. 7240).
And Pharaoh will not hear you. That this signifies that they who are in falsities will not receive, is evident from what was said above (n. 7224), where are the same words.
And I will give My hand upon the Egyptians. That this signifies that therefore they shall be driven by the Divine power, is evident from the signification of "hand," as being power (see n. 878, 4931-4937, 5327, 5328, 7011, 7188, 7189), and when Jehovah speaks of Himself and says "My hand," as being Divine power; and from the signification of "the Egyptians," as being those who are in falsities and infest (of which above). Hence it is plain that by "I will give My hand upon the Egyptians" is signified that those who are in falsities will be driven by the Divine power.
And I will lead forth My armies, My people, the sons of Israel. That this signifies that they were to be liberated who are in goods and truths, is evident from the signification of "leading forth," as being to liberate; from the signification of "army," as being all kinds of good in truths; from the signification of "people," as being said of those who are in spiritual truth and good (see n. 1259, 1260, 3295, 3581, 4619), thus of those who are of the spiritual church (n. 2928, 7207); and from the representation of the sons of Israel, as being those who are of the spiritual church (of which above, n. 7271), thus who are in goods and truths.
Out of the land of Egypt. That this signifies from infestations, is evident from the signification of "the land of Egypt," as being where they are who are in falsities and infest (see n. 7240, 7274), thus also infestations; for by "the land" is signified the nation itself, and by "nation," in the internal sense, that which is of the nation, here therefore infestation.
By great judgments. That this signifies according to the laws of order, is evident from what was said above (n. 7206).
And the Egyptians shall know that I am Jehovah. That this signifies that they shall be in fear of the Divine, is evident from the signification of "knowing that I am Jehovah," as being to be in fear of the Divine (of which below); and from the signification of "the Egyptians," as being those who are in falsities and infest. As regards the fear of the Divine in which they who are in falsities and infest will be, be it known that fear is the only means of restraining the infernals and holding them in bonds. For fear is a common bond, both for those who are upright, and for those who are evil; but for those who are upright the fear is internal, which is fear for the sake of salvation, namely, lest they should perish as to their souls, and so lest they should do anything contrary to conscience, that is, contrary to the truth and good which are of conscience; consequently they have fear lest they should do anything contrary to what is just and fair, thus contrary to the neighbor; but this is holy fear insofar as it is conjoined with the affection of charity, and still more as it is conjoined with love to the Lord. Fear then becomes like that of little children toward the parents whom they love. Then, insofar as they are in the good of love, so far the fear does not show itself; but insofar as they are not in good, so far it shows itself, and becomes anxiety. Such is the "fear of God," so frequently spoken of in the Word. [2] But with those who are evil there is no internal fear, namely, for the sake of salvation, and thence for the sake of conscience; for such fear they have utterly rejected in the world, both by their life, and by principles of falsity favoring their life; but instead of internal fear they have external fear, namely, lest they should be deprived of honors, of gain, or of reputation for the sake of these, lest they should be punished according to the laws, or be deprived of life. These are what are feared by men who are in evil, while they are in the world. As, when such men come into the other life, they cannot be restrained and held in bonds by internal fear, they are held by external fear, which is impressed on them by punishments. From this they are in fear of doing evil; and at last they are in fear of the Divine, but as before said, external fear, which is devoid of any desire to desist from doing evil from the affection of good, but only from dread of the penalties, which they at last feel horror at. [3] From all this it can now be seen that fear is the only means of holding in bonds; and that external fear, which is fear of punishments, is the only means of restraining the evil; and that this is the cause of the torment of the evil in hell. For when the evil come into the other life, and when the external bonds which they had in the world are taken away from them, and they are left to their cupidities, they are then like wild beasts, and desire nothing more than to have dominion and to destroy everyone who does not favor them. This is the greatest delight of their life, for insofar as anyone loves himself, so far he hates others who do not favor him; and insofar as anyone is in hatred, so far he is in the delight of destroying; but in the world this is hidden.
When I stretch forth My hand upon the Egyptians. That this signifies when they observe the Divine power in themselves, is evident from the signification of "hand," when said of the Divine, as being Divine power (of which above, n. 7276), whence it is plain what it is "to sit on the right hand of God," namely, omnipotence; and from the signification of "the Egyptians," as being those who are in falsities and infest (of which above).
And lead forth the sons of Israel from the midst of them. That this signifies and when they shall see those liberated who are of the spiritual church, is evident from the signification of "leading forth," as being to be liberated (as above, n. 7277); and from the signification of "the sons of Israel," as being those who are of the spiritual church (see above, n. 7271).
And Moses and Aaron did so; as Jehovah commanded them, so did they. That this signifies that what things were said were also done, can be seen without explication.
And Moses was a son of eighty years. That this signifies the state and quality of the law from the Divine, is evident from the representation of Moses, as being the law from the Divine (see n. 6771, 6827); and from the signification of "eighty years," as being the state and quality of the law from the Divine, namely, with those who are of the spiritual church at the first time of visitation. What "eighty" specifically signifies cannot be told, because it involves every state and quality of the law from the Divine then with them. That "eighty" denotes states of temptation, see n. 1963, but in this case "eighty" involves the same as "forty;" but as it is also composed of ten and eight multiplied together, the signification of this number must be sought from this fact also. (What "ten" signifies, see n. 576, 1906, 1988, 2284, 3107, 4638; and what "eight," n. 2044, 2866; in general that all numbers signify things, and in fact the state and quality of these, n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 5291, 5335, 5708, 6175.)
And Aaron was a son of three and eighty years. That this signifies the state and quality of doctrine, is evident from the representation of Aaron, as being the doctrine of the church (see n. 6998, 7009, 7089); and from the signification of the number "three and eighty," as being the state and quality, namely, of this doctrine. But the specific state and quality cannot be known except from the reduction of this number into its simple numbers, and afterward from its application to those with whom doctrine is. (As to numbers in the Word further, see just above, n. 7284.)
When they spoke unto Pharaoh. That this signifies when those things were commanded, is evident from the signification of "speaking," as being a command (see n. 7240); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 7107, 7110, 7126, 7142).
Verses 8-13. And Jehovah said unto Moses and unto Aaron, saying, When Pharaoh shall say unto you, saying, Give you a wonder, then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh; it shall become a water-serpent. And Moses and Aaron came unto Pharaoh; and they did so as Jehovah had commanded; and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent. And Pharaoh called also the wise men and the sorcerers; and they also, the magicians of Egypt, did so with their enchantments. And they cast forth every man his rod, and they became water-serpents; and Aaron's rod swallowed up their rods. And Pharaoh's heart was made firm, and he heard them not; as Jehovah had spoken. "And Jehovah said unto Moses and unto Aaron, saying," signifies instruction; "When Pharaoh shall say unto you," signifies if they have doubt concerning the Divine; "saying, give you a wonder," signifies and they therefore desire to be confirmed; "then thou shalt say unto Aaron," signifies influx and communication; "Take thy rod, and cast it before Pharaoh," signifies the power which is shown; "it shall become a water-serpent," signifies that thereby mere fallacies and the derivative falsities will reign among them; "and Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded," signifies the effect; "and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent," signifies that mere fallacies and the derivative falsities would reign among them; "and Pharaoh called also the wise men and the sorcerers," signifies abuse of Divine order; "and they also, the magicians of Egypt, did so with their enchantments," signifies thus to appearance the same by perverting the ends of order; "and they cast forth every man his rod, and they became water-serpents," signifies power from order that they became dull in respect to the noticing of truth; "and Aaron's rod swallowed up their rods," signifies that this power was taken away from them; "and Pharaoh's heart was made firm," signifies obstinacy; "and he heard them not," signifies that they who were in evils from falsities did not receive; "as Jehovah had spoken," signifies prediction.
And Jehovah said unto Moses and unto Aaron, saying. That this signifies instruction, is evident from the signification of "Jehovah said," as being instruction (n. 6879, 6881, 6883, 6891).
When Pharaoh shall say unto you. That this signifies if they have doubt concerning the Divine, is evident from what now follows, namely, "if Pharaoh shall say, Give you a wonder," which words plainly imply doubt concerning the Divine; for to desire a wonder is to doubt until it is confirmed to the senses.
Saying, Give you a wonder. That this signifies, and they therefore desire to be confirmed, is evident from the signification of "wonders and signs," as being confirmations of truths (see n. 3900, 6870). As regards the wonders and signs treated of in what follows, be it known that they were done among such as were in external worship, and did not desire to know anything about internal worship, for they who were in such worship had to be driven by external means. This is the reason why miracles were done among the Israelitish and Jewish people, for they were in external worship only. In the absence of their desire for internal worship they had to be in external, in order that they might represent holy things in outward ones, and that in this way there might be communication with heaven as by something of a church, for correspondences, representatives, and significatives conjoin the natural world with the spiritual. This is the reason why so many miracles were done in that nation. [2] But miracles are not done among those who are in internal worship, that is, in charity and faith, because to these they are hurtful, for miracles compel belief, and what is compelled does not remain, but is dissipated. The inward things of worship, which are faith and charity, must be implanted in freedom, for then they are appropriated, and what is so appropriated remains; whereas that which is implanted in compulsion, remains outside the internal man in the external, because nothing enters into the internal man except by means of intellectual ideas, which are reasons; for the ground which there receives is an enlightened rational. Hence it is that no miracles are wrought at this day. That they would be hurtful, can be seen from what has been said; for they drive men to believe, and fix their ideas in the external man that the case is so; and if the internal man afterward denies that which the miracles have confirmed, there results an opposition and collision of the internal and external man; and finally when the ideas derived from miracles are dissipated, there is effected a conjunction of falsity and truth, and thus a profanation. From this it is evident how injurious at the present day are miracles in a church in which the inward things of worship have been disclosed. These moreover are the things signified by the Lord's words to Thomas: Because thou hast seen Me, Thomas, thou hast believed; blessed are they who see not, and believe (John 20:29); thus they are blessed who do not believe through miracles. [3] But miracles are not injurious to those who are in external worship without internal, for with such there can be no opposition of the internal and external man, thus no collision, consequently no profanation. That miracles do not contribute anything to faith, may be sufficiently evident from the miracles wrought among the people of Israel in Egypt, and in the wilderness, in that they had no effect at all upon them. Although that people had recently seen so many miracles in Egypt, and afterward the sea Suph divided, and the Egyptians sunk therein; the pillar of a cloud going before them by day, and the pillar of fire by night; the manna daily raining down from heaven and although they saw Mount Sinai smoking, and heard Jehovah speaking thence, besides other miracles, nevertheless in the midst of such things they fell away from all faith, and from the worship of Jehovah to the worship of a calf (Exod. 32); from which it is plain what is the effect of miracles. [4] Still less would be their effect at this day, when it is not acknowledged that there is anything from the spiritual world, and when everything of the kind which takes place, and which is not attributed to nature, is denied; for denial universally reigns against the Divine influx and government in the earth. And therefore if the man of the church were at this day to see the veriest Divine miracles, he would first bring them down into nature, and there defile them, and afterward would reject them as phantasms, and finally would laugh at all who attributed them to the Divine, and not to nature. That miracles are of no effect is also evident from the Lord's words in Luke: If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead (Luke 16:31).
And thou shalt say unto Aaron. That this signifies influx and communication, namely, of the law Divine which Moses represents, with the doctrine which Aaron represents, is evident from the signification of "saying," when by Moses to Aaron, as being influx and communication (see n. 6291). "Saying" here signifies the same as "speaking," namely, both influx and communication (that "speaking" has this signification, see n. 7270). This influx and communication cannot be expressed in the historical part of the Word except by "saying," and "speaking." That the law Divine which Moses represents flowed into the doctrine which Aaron represents, is because the law Divine is internal truth, and doctrine is external truth; and it is a general rule that internal things flow into external things, and not vice versa, because internal things are purer and simple in comparison, while external things are gross, for they are the generals of internal things.
Take thy rod, and cast it before Pharaoh. That this signifies the power which is shown, is evident from the signification of a "rod," as being power (n. 4013, 4015, 4876, 4936, 6947, 7011, 7026); and from the signification of "casting before Pharaoh," as being to show; for that which is cast before the eyes is shown.
It shall become a water-serpent. That this signifies that thereby mere fallacies and the derivative falsities will reign among them, is evident from the signification of a "serpent," as being the sensuous and bodily (see n. 6949), thence fallacies, for the sensuous and bodily, separated from the rational, that is, not subordinate to it, is full of fallacies, so that it is scarcely anything but fallacies (see n. 6948, 6949). It is a water-serpent that is here signified, for in the original, "serpent" is here expressed by the same term as "whale," which is the largest fish of the sea, and a "whale" signifies memory-knowledges in general. As therefore by the "Egyptians" are signified falsities from fallacies, this word signifies a serpent, that is, a water- serpent, because it stands for the whale that is in the waters, and because the waters of Egypt are falsities. [2] That Pharaoh or Egypt is called a "whale" is evident in Ezekiel: Speak and say, Thus said the Lord Jehovih, Behold I am against thee, Pharaoh king of Egypt, the great whale that lieth in the midst of his rivers (Ezek. 29:3). Son of man, take up a lamentation upon Pharaoh king of Egypt, and say unto him, Thou art become like a young lion of the nations; and thou art as whales in the seas; and thou hast come forth with thy streams, thou hast troubled thy streams (Ezek. 32:2). In these passages by a "whale" are signified memory-knowledges in general, by which, because they are from the sensuous man, the things that belong to faith are perverted. That a "whale" denotes memory-knowledge in general, is because a "fish" denotes memory-knowledge in particular (see n. 40, 991). And as "whales" signify memory-knowledges perverting the truths of faith, by them are also signified reasonings from fallacies, whence come falsities. [3] Such things are signified by "whales" in David: Thou didst break through the sea by thy strength; Thou hast broken the heads of the whales upon the waters (Ps. 74:13). Like things are signified also by "leviathan" in Isaiah: In that day Jehovah with His hard and great and strong sword will visit upon leviathan the long serpent, and upon leviathan the crooked serpent, and will slay the whales that are in the sea (Isa. 27:1). And in David: Thou hast broken in pieces the heads of leviathan, Thou gavest him to be meat to the people Ziim (Ps. 74:14). "Leviathan" in a good sense denotes reason from truths, in Job 41; reason from truths is opposite to reasonings from falsities. [4] And as by "whales" are signified reasonings from fallacies perverting truths, by "water-serpents," which are expressed by the same word in the original, are signified the falsities themselves from the fallacies from which come reasonings, and by means of which come perversions. Falsities are signified by these serpents in the following passages: Iim shall answer in her palaces, and serpents in the palaces of delights (Isa. 13:22). Thorns shall come up in her palaces, the thistle and the brier in the fortresses thereof; that it may be a habitation of serpents, a court for the daughters of the owl (Isa. 34:13). In the inhabitation of serpents, her couch, shall be grass for reed and rush (Isa. 35:7). I will make Jerusalem heaps, a dwelling-place of serpents (Jer. 9:11). I made the mountains of Esau a waste, and his heritage for the serpents of the wilderness (Mal. 1:3). [5] In these passages "serpents" denote falsities from which are reasonings. The same are also signified by "dragons;" but "dragons" denote reasonings from the loves of self and of the world, thus from the cupidities of evil, which pervert not only truths, but also goods. These reasonings come forth from those who in heart deny the truths and goods of faith, but in mouth confess them for the sake of the lust of exercising command and of making profit, thus also from those who profane truths and goods. Both are meant by "the dragon, the old serpent, which is called the Devil and Satan, which seduceth the whole world" (Rev. 12:9); and also by the same dragon, which persecuted the woman who brought forth a son that was caught up unto God and unto His throne (Rev. 12:5); and which cast out of his mouth water as a river, that he might swallow up the woman (verse 15). [6] The "son" that the woman brought forth is the Divine truth at this day unfolded; the "woman" is the church; "the dragon, the serpent," denotes those who will persecute; "the water as a river which the dragon would cast out," denotes the falsities from evil and the reasonings thence, by which they will attempt to destroy the woman, that is, the church; but that they will effect nothing, is described by, "the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out" (verse 16).
And Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded. That this signifies the effect, can be seen without explication.
And Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent. That this signifies that mere fallacies and the derivative falsities would reign among them, is evident from the signification of "casting a rod," as being to show power (of which just above, n. 7292); from the representation of Pharaoh and his servants, as being those who infest by falsities; and from the signification of "water-serpents," as being fallacies and the consequent falsities (of which also just above, n. 7293). [2] This prophetic sign signifies the first warning to desist given to those who infest. For when the evil who in the other life infest the upright, first come there from the world, they have good spirits and angels adjoined to them, as when they lived as men in the body; for even evil men have also angels with them, in order that they may be able, if they will, to turn themselves to heaven, and to receive influx thence and be reformed. It is for this reason (everything of the life following them) that at first they are associated with angels. But when from their life in the world they are such that they cannot receive the influx of truth and good from heaven, then the angels and good spirits gradually recede from them; and as these recede, they become less and less rational; for to be rational comes through heaven from the Lord. [3] The first degree of the taking away and deprivation of the influx of truth and good is here described by the rod of Aaron being turned into a serpent, whereby is signified that mere fallacies would reign, and the falsities thence derived. The second degree is described by the waters of Egypt being turned into blood, whereby is signified that truths themselves were falsified. The third degree is that from the waters there crept forth frogs, whereby are signified reasonings from mere falsities; and so on. By such degrees also are the evil in the other life deprived of the understanding of truth and good.
And Pharaoh called also the wise men and the sorcerers. That this signifies abuse of Divine order, is evident from the signification of "the wise men," as being those who are in the knowledge of spiritual things, and of their correspondence with natural things; they who investigated and taught such things were called "wise" among them, for they were things mystical. And because the Egyptians paid great attention to such things, they called themselves "son of the wise," and "of the kings of old," as is plain in Isaiah: How say ye unto Pharaoh, A son of the wise am I, a son of kings of old (Isa. 19:11). The Egyptians called the knowledges of things "wisdom," as also did the Chaldeans (Jer. 50:35). And from the signification of "sorcerers," as being those who pervert Divine order, thus who pervert the laws of order. That sorcery and magic are nothing else, can be seen from sorcerers, especially in the other life where they abound. For they who in the life of the body have practiced cunning, and have devised various arts for defrauding others, and at last from their success have attributed all things to their own prudence, in the other life learn magic, which is nothing but abuse of Divine order, especially of correspondences. For it is according to Divine order that each and all things correspond; as for example, the hands, arms, and shoulders correspond to power, and from this so does a rod; and therefore they form for themselves rods, and also representatively present shoulders, arms, and hands, and in this way exercise magical power; and so in thousands of other things. There is abuse of order and of correspondences when things of order are not applied to good ends, but to evil ones, as to that of exercising command over others, and to that of destroying; for the end of order is salvation, thus to do good to all. From this then it is evident what is meant by the abuse of order which is signified by "sorcerers."
And they also, the magicians of Egypt, did so with their enchantments. That this signifies the same in appearance by perverting the ends of order, is evident from the signification of "they also did," when said of the magicians of Egypt, as being to present the like in appearance, for things that flow from order are not altered by abuse, but appear the same as to the external form, yet not as to the internal form, for they are contrary to the ends of order; and from the signification of "enchantments," as being the very arts of perverting order. By "sorcerers," and "enchantments," when mentioned in the Word, is signified the art of presenting falsities so that they appear as truths, and of presenting truths so that they appear as falsities, which is especially done by means of fallacies. [2] Such is the signification of "sorceries," and "enchantments," in the following passages: Yet these two things shall come to thee in a moment in one day, the loss of children, and widowhood; in their completeness shall they come upon thee, by reason of the multitude of thy sorceries, and for the exceeding greatness of thine enchantments. Stand firm in thine enchantments, and in the multitude of thy sorceries, wherein thou hast labored from thy youth (Isa. 47:9, 12); speaking of Babel and the Chaldeans. Draw near hither, ye sons of the sorceress, the seed of an adulterer and a harlot (Isa. 57:3). Woe to the city of bloods, for the multitude of the whoredoms of the well-favored 7297-1 harlot, the mistress of sorceries, that selleth nations through her whoredoms, and families through her sorceries (Nah. 3:1, 4). "the city of bloods" denotes the falsification of truth; "whoredoms," the falsified good of truth; "sorceries," the arts of presenting falsities as truths, and truths as falsities. [3] In Malachi: I will come near to you to judgment, and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers (Mal. 3:5). With thine enchantment were all the nations seduced (Rev. 18:23). speaking of Babylon. In Micah: I will cut off thy horses out of the midst of thee, and will destroy thy chariots; and I will cut off the cities of thy land, and will destroy all thy strongholds; and I will cut off sorceries out of thy hand (Micah 5:10-12). From all these passages it is evident that by "sorceries" are signified the arts of presenting truths as falsities, and falsities as truths; for by "the horses that were to be cut off" are signified intellectual things (see n. 2761, 2762, 3217, 5321, 6125, 6534); by "the chariots that were to be destroyed" are signified doctrinal things of truth (n. 2760, 5321); by "the cities of the land that were also to be cut off" are signified the truths of the church (that "cities" are truths, see n. 2268, 2451, 2712, 2943, 4492, 4493; and that "land" is the church, n. 662, 1067, 1262, 1733, 1850, 2117, 2118, 3355, 4447, 4535, 5577); by "strongholds" are signified truths insofar as they defend goods. From all this then it can be known what is signified by the "sorceries that were to be cut off from the hand," namely, the arts of presenting truths as falsities, and falsities as truths; these arts also correspond to the phantasies whereby the evil in the other life present before the eyes beautiful things as ugly, and ugly things as beautiful; which phantasies are also a species of sorceries, for they also are abuses and perversions of Divine order.
And they cast every man his rod, and they became water-serpents. That this signifies power from order that they became dull in respect to the noticing of truth, is evident from the signification of "casting a rod," as being the exhibition of power (see n. 7292); and from the signification of "water-serpents," as being falsities from fallacies (see n. 7293), here dullness in respect to the noticing of truth, for in proportion as fallacies cause truths not to be noticed, so is dullness induced. Such dullness is also induced by magicians in the other life, and this by the abuse and perversion of order, for they know how to take away the influx of heaven, and when this is taken away there is dullness in the noticing of truth; and they also know how to induce fallacies, and to present them in a light like the light of truth, and at the same time to obscure the real truths; they likewise know how to inject what is persuasive, and thus to dull the noticing of truth; not to mention other methods. When there is dullness, falsities appear as truths, such falsities being signified by "sorceries" and "enchantments." From all this it is evident how magicians can present what is in appearance the same. [2] Be it further known that it is according to the laws of order that no one ought to be persuaded about truth in a moment, that is to say, that truth should be so confirmed in a moment as to leave no doubt whatever about it; because the truth which is so impressed becomes persuasive truth, and is devoid of any extension, and also of any yielding quality. Such truth is represented in the other life as hard, and as such that it does not admit good into it so as to become applicable. Hence it is that as soon as in the other life any truth is presented before good spirits by a manifest experience, there is soon afterward presented something opposite which causes doubt. In this way it is given them to think about it, and to consider whether it be so, and to collect reasons, and thus to bring that truth into their minds rationally. By this there is effected an extension in the spiritual sight in respect to that truth, even to its opposites; and thence it sees and perceives in the understanding all the quality of the truth, and thence can admit influx from heaven according to the states of the objects, for truths receive various forms according to the circumstances. This is the reason why the magicians were allowed to do as Aaron did; for thereby doubt was excited among the sons of Israel about the miracle, whether it was Divine; and thus an opportunity was given them of thinking and considering whether it was Divine, and of finally confirming themselves that it was so.
And Aaron's rod swallowed up their rods. That this signifies that this power was taken away from them, is evident from the signification of "swallowing up," as being to take away; and from the signification of a "rod," as being power (see above, n. 7292). Moreover from the magicians in the other life there is taken away the power to abuse order and to pervert its laws. This is done in two ways, one being that by the Lord's Divine power the angels annihilate their magical productions, and this when they employ them to do evil to the upright (the angelic power from the Lord being so great that it instantly dissipates all such things); and the other is that the magic is altogether taken away from them, so that they can no longer exhibit anything of the kind.
And Pharaoh's heart was made firm. That this signifies obstinacy, is evident from the signification of the "heart being made firm," as being obstinacy (as above, n. 7272).
7263-1 Numbered as in the Hebrew; in the English text Chapter VIII. begins with this verse.
7297-1 The Latin here is boni causa, "for the sake of good," and the same reading is found in Arcana Coelestia n. 9188:5. But in n. 6978, Swedenborg writes boni grotia, which would make the phrase read in English "the harlot good in favor," or "the well-favored harlot," as in the English Bible.