And the flax. That this signifies the truth of the exterior natural, is evident from the signification of "flax," as being truth, but truth of the exterior natural (of which below; that the natural is exterior and interior, see n. 4570, 5118, 5497, 5649; consequently that the truth and good therein are interior and exterior, n. 3293, 3294). The truth and good of the exterior natural are signified by "the flax and the barley," and the good and truth of the interior natural by "the wheat and the spelt." [2] The subject treated of in this and in the following verse is the truths and goods which were destroyed and vastated, and the goods and truths which were not destroyed and vastated; thus the truths and goods which were stored up and reserved for use, and those which were not stored up and reserved. For when the evil are being vastated, that is, when they are being separated from truths and goods, and are left to their own evils and falsities, they are then vastated in respect to those truths and goods which are in the exterior natural, and which are adjoined there to falsities and evils. That these truths and goods look downward, and therefore cannot be reserved, will be seen below (n. 7604, 7607); but the truths and goods of the interior natural are not vastated, but are brought further inward, and are there reserved for use; and then the communication between the interior natural and the exterior is so far closed that nothing of good and truth can inflow from the interior natural into the exterior natural, except only something general, to enable them to reason, and to string together arguments to confirm falsities and evils. Those goods and truths which are reserved, are signified in the Word by "remains" (as to which see n. 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156, 7556). These are now treated of in these two verses, and are signified by "the flax and the barley were smitten, because the barley was a ripening ear, and the flax was a stalk;" and by "the wheat and spelt were not smitten, because they were hidden." It is from representatives in heaven that "flax" signifies truth. In heaven they who are in the truth of the natural appear clothed in white, which white appears as of linen. [3] The truth itself of the natural is also there represented as if woven from the purer threads of the flax. These threads appear like threads of silk-bright, beautifully translucent, and soft; and the clothing made of them appears similar if the truth which is so represented is from good; but on the other hand these threads, which are like those of flax, do not appear translucent, nor bright, nor soft, but hard and brittle, and yet white, if the truth which is so represented is not from good. [4] From all this it can now be seen what is signified by the angels who were seen by men appearing in linen garments; as those spoken of in John: There went out from the temple the seven angels that had the seven plagues, clothed in linen white and shining, and girt about their breasts with golden girdles (Rev. 15:6). I lifted up mine eyes, and saw, and behold a man clothed in linen, whose loins were girded with gold of Uphas (Dan. 10:5). Behold six men came from a way of the upper gate, every man with his weapons of dispersion in his hand; but one man in the midst of them clothed in linen, and a scribe's ink horn on his loins (Ezek. 9:2); which angel is further mentioned in the same chapter (Rev. 15:3-4; 10:2-7). And in the same prophet we read of the angel who measured the new temple, who had a line of flax and a measuring reed in his hand (Ezek. 40:3). The angels also who were seen in the Lord's sepulcher appeared clothed in white, bright and shining (Matt. 28:3; Mark 16:5; Luke 24:4; John 20:11, 12). [5] As "flax" signified the truth of the exterior natural, and the exterior natural is what clothes the interiors, therefore this truth is what was represented by the linen garments with which the angels were clothed; and also by the garments of flax (or linen) with which Aaron was clothed when he ministered in the holy place, which garments are thus spoken of in the following passages: When Aaron enters into the holy place, he shall put on the holy coat of linen, and shall gird himself with the belt of linen, and he shall put on himself the miter of linen; these are the garments of holiness (Lev. 16:4). The priests, the Levites, the sons of Zadok, when they enter at the gates of the inner court, they shall be clothed with garments of linen, and no wool shall come up upon them when they minister in the gates of the inner court and inward; miters of linen shall be upon their head, breeches of linen shall be upon their loins (Ezek. 44:17-18); speaking of the new temple and of the New Jerusalem, by which is meant the Lord's kingdom. Therefore also the priests wore ephods of linen (1 Sam. 22:18); and Samuel ministered before Jehovah, a boy girded with an ephod of linen (1 Sam. 2:18). David also, when the ark was brought over into his city, was girded with an ephod of linen (2 Sam. 6:14). [6] From all this it can also be seen why the Lord, when He washed the feet of His disciples, girded Himself with a linen towel, and wiped their feet with the linen towel with which He was girded (John 13:4, 5); for the washing of the feet signified purification from sins, which is effected by means of the truths of faith, for by means of these man is taught how to live. [7] By "flax" (or "linen") is signified truth in the following passages also: Jehovah said to the prophet, Go and buy thee a girdle of linen, and put it upon thy loins, but draw it not through water. Take the girdle, and arise, go to Euphrates, and hide it in a hole of the rock. At the end of many days, when he took the girdle from the place where he had hidden it, behold the girdle had rotted, it was fit for nothing (Jer. 13:1-7); by the "girdle of flax upon the loins" was represented truth from good, such as it is in the beginning when a church is being set up again by the Lord, and such as it becomes afterward; that about its end it is corrupt and is fit for nothing. In Isaiah: They who make linen of silk shall blush, and the weavers of curtains (Isa. 19:9). This is said of Egypt; "to make linen of silk" denotes to counterfeit truths. [8] In Moses: Thou shalt not plough with an ox and an ass together. Thou shalt not wear a mixed garment of wool and flax together (Deut. 22:10-11); by "an ox" is signified the good of the natural; by "an ass" its truth; in like manner by "wool and flax." That they were not to plough with an ox and an ass together, nor to wear a mixed garment of wool and flax together, signified that they were not to be in two states at once; namely, in good and from it look to truth; and at the same time in truth and from it look to good. These things involve the same as is involved in the words of the Lord in Matthew: Let him that is upon the roof of the house not come down to take anything out of his house; and let him that is in the field not return back to take his garment (Matt. 24:17-18); as to which see above (n. 3652e). For they who from good look to truth are in an interior heaven; but they who from truth look to good are in an exterior heaven; the latter from the world look to heaven, the former from heaven look to the world, whence they are in a kind of opposition, and therefore if they were together, the one would destroy the other.
And the barley. That this signifies its good, is evident from the signification of "barley," as being the good of the exterior natural. That "barley" has this signification is because it is produce of the field, and is a grain that serves for food; for "grain" in general signifies the good of truth (see n. 3580, 5295, 5410, 5959), especially barley and wheat - "barley," the good of the exterior natural, and "wheat," the good of the interior natural. The former good is signified by "barley" in Joel: The meat-offering and the drink-offering are cut off from the house of Jehovah; the priests, the ministers of Jehovah, have mourned. The field hath been laid waste, the earth hath mourned, because the grain hath been devastated, the new wine is dried up, the oil languisheth. The husbandmen are ashamed, the vinedressers have howled over the wheat and over the barley, because the harvest of the field hath perished (Joel 1:9-11); the subject of this prophecy is the vastation of good and truth, as is evident from what follows in the chapter; and therefore by "grain," "new wine," "wheat," and "barley," are not signified these things, but spiritual things; thus by "wheat," interior good; and by "barley," exterior good. So with "barley" in Ezek. 4:9, and in Deut. 8:8. In the book of Judges: When Gideon was come to the camp, a man was telling a dream to his fellow, and said, Behold, I dreamed a dream, and lo a baked loaf of barley rolled unto the camp of Midian, and came even unto the tent, and smote it that it fell, and turned it upside down, and so the tent fell (Judg. 7:13); by "Midian" are signified those who are in the truth of simple good, and in the opposite sense those who are not in the good of life (n. 3242, 4756, 4788, 6773). This good is the good of the exterior natural, and is signified by a "loaf of barley;" but the delight of pleasures, if regarded as the end instead of this good, is what is signified by the "baked loaf of barley;" this is the state which the Midianites at that time represented, and which is there described.
Were smitten. That this signifies that they were destroyed, is evident without explication.
For the barley was a ripening ear, and the flax was a stalk. That this signifies that this good and truth stood forth, and looked downward, is evident from the signification of "the barley" and "the flax," as being the good and truth of the exterior natural (of which above, n. 7601, 7602); and from the signification of "a ripening ear," and also of "a stalk," as being that they stood forth, for it is said of the wheat and spelt that they "were hidden," that is, that they did not stand forth; for the grains that are ripe stand forth on their ear and stalk, so that they bend down; and in the spiritual sense, which treats of the good of faith and charity, this signifies that they looked downward. How the case herein is, is plain from what was said above (n. 7601). That with the evil the goods and truths in the exterior natural look downward, is because they are there together with evils and falsities, and are adjoined to them. All evils and falsities look downward, that is, outward to the earth and to the world; whence the goods and truths adjoined to them also do the same, for the evils and falsities draw the goods and truths with them, which is done by wrong applications. It is these goods and truths which are vastated with the evil; for if they were not vastated, the goods and truths would flow in which are stored up and reserved by the Lord in the interior natural, and would conjoin themselves with those which are in the exterior natural, and would thus act as one with them, whence also they would be bent downward, and thus would perish. Man is distinguished from brute animals by the fact that he can look upward, that is, to the Divine; without this faculty man would be like a beast, for a beast looks only downward. From this then it is evident why the goods and truths with the evil which look downward are taken away from them, and why when these have been taken away, the communication is closed with the interiors, where goods and truths from the Lord have been stored up and reserved for use.
And the wheat and the spelt. That this signifies the good of the interior natural and its truth, is evident from the signification of "the wheat," as being the good of love and charity (n. 3941), and being a more noble grain than barley, it denotes the good of the interior natural; and from the signification of "the spelt," as being the truth of the interior natural corresponding to the good signified by "the wheat." That "spelt" denotes this truth, can be seen from the fact that in the Word, where good is spoken of, truth also is spoken of, and this because of the heavenly marriage which is of good and truth in every detail of the Word; and in the supreme sense, because of the union of the Divine Itself and the Divine Human in the Lord, to which the marriage of good and truth in heaven corresponds. (Thus that the Lord Himself as to the Divine Itself and the Divine Human is inmostly in the Word, see n. 683, 793, 801, 2173, 2516, 2618, 2712, 2803, 3132, 4138, 5502, 6179, 6343.) From this it is evident that by "the spelt" is signified truth corresponding to the good which is signified by "the wheat."
Were not smitten. That this signifies that they were not destroyed, is plain without explication.
Because they were hidden. That this signifies because they did not stand forth, and because they tended inward, is evident from the signification of "they were hidden," as being not to stand forth; in the spiritual sense, because they were in the interior natural, and there tended inward. That these could not be destroyed is because they looked to heaven and to the Lord, which is to look inward; and not to the earth and the world, which is to look outward. What it is to look inward, and to look outward, shall be briefly told. Man has been so created that he can look above himself to heaven, even to the Divine, and can also look below himself to the world and the earth. In this, man is distinguished from the brute animals; and a man looks above himself, or to heaven, even to the Divine, when he has as the end his neighbor, his country, the church, heaven, especially the Lord; and he looks below himself when he has self and the world as the end. To have as the end is to love, for that which is loved is as the end, and that which is loved reigns universally, that is, in every detail of the thought and of the will. While a man looks one way, he does not look the other; that is to say, while he looks to the world and to self, he does not look to heaven and to the Lord; and the reverse; for the determinations are opposite. [2] From the fact that man can look above himself, that is, can think of the Divine, and be conjoined with the Divine by love, it is very evident that there is an elevation of the mind by the Divine; for no one can look above himself except by means of an elevation by Him who is above; whence it is also evident that all the good and truth with a man are the Lord's. From this it is also evident that when a man looks below himself, he separates himself from the Divine, and determines his interiors to self and to the world, in like manner as they have been determined with brute animals, and that he then so far puts off humanity. From all this it can now be seen what is meant by looking inward or above himself, and what by looking outward or below himself.
And Moses went out of the city from before Pharaoh. That this signifies separation from them, is evident from what was unfolded above (n. 7595), where are like words.
And spread out his palms unto Jehovah. That this signifies intercession, see above (n. 7596).
And the voices and the hail ceased, signifies the end of this state (as above, n. 7597).
And the rain was not poured upon the earth. That this signifies that these falsities no more appeared, is evident from the signification of "the rain," here the rain of hail, as being falsities (see n. 7553, 7574); and from the signification of "not being poured upon the earth," as being that they were ended, thus also that they did not appear, namely, the falsities which are signified by "the rain of hail."
And Pharaoh saw. That this signifies a noticing, is evident from the signification of "seeing," as being a noticing (see n. 2150, 3764, 4723, 5400).
That the rain and the hail and the voices had ceased, signifies the end of this state (as above, n. 7597, 7610).
He sinned yet more. That this signifies as yet a withdrawal, is evident from the signification of "yet more," as being as yet, and longer; and from the signification of "sinning," as being a sundering, withdrawal, and separation from good and truth (see n. 5229, 5474, 5841, 7589).
And made heavy his heart, he and his servants. That this signifies obstinacy, is evident from the signification of "making heavy," "making hard," and "making firm the heart," as being to be determined (see n. 7272, 7300, 7305).
And the heart of Pharaoh was made firm. That this signifies that from evil they were determined, is evident from the signification of the "heart being made firm," as being to be determined (as just above, n. 7615), where it is said that "he made his heart heavy;" the difference being that "to make the heart heavy" is from falsity, but "to make the heart firm" is from evil.
And he did not let the sons of Israel go. That this signifies that they did not leave them, is evident from the signification of "to let go," as being to leave (as frequently above); and from the signification of "the sons of Israel," as being those who were of the spiritual church whom they were infesting (see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).
As Jehovah had spoken. That this signifies according to the prediction, see n. 7302, 7340, 7414, 7432, 7535.
By the hand of Moses. That this signifies by means of the law from the Divine, is evident from the signification of "by the hand of" anyone as being by means of (of which below); and from the representation of Moses, as being the law from the Divine (see n. 6771, 6827). That "to speak by the hand of" anyone denotes by his means, or mediately, is because by the "hand" is signified power, thus by the "hand" of another, vicarious power, which is the same as mediately, for what is done mediately is done by the power of another in one's self. This is the reason why there is this form of speech in the Word, as in the Books of Kings, where it is sometimes said, "the word which Jehovah spoke by the hand of" some one, as "by the hand of Ahijah the prophet" (1 Kings 14:18), "by the hand of Ahijah the Shilonite" (1 Kings 15:29), "by the hand of Jehu the prophet" (1 Kings 16:7, 12), "by the hand of Joshua" (1 Kings 16:34), "by the hand of Elijah" (1 Kings 17:16), "by the hand of Jonah the prophet" (2 Kings 14:25).
CONTINUATION ABOUT THE SPIRITS AND INHABITANTS OF THE EARTH MARS. I saw a certain most beautiful flame; it was of various colors, crimson, and also from white reddening, and the colors likewise sparkled beautifully from the flame. I saw also a certain hand, which did not hold this flame, but to which it adhered, at first on the back part, afterward on the palm or hollow of the hand, and thence it played around the hand. This continued for some time. Then the hand together with the flame were removed to a distance, and where they rested, there was light; in this light the hand withdrew, and then the flame was changed into a bird, which at first had like colors with the flame, the colors in like manner sparkling. But the colors gradually changed, and with the colors the vigor of life in the bird. It flew around, and at first about my head, then forward into a kind of narrow chamber; and as it flew forward, its life in proportion departed, until at last it became stone, at first of the color of a pearl, afterward dark; but although devoid of life, it continued flying.
While the bird was flying about my head, and was still in the vigor of life, there was seen a spirit rising up from beneath, through the region of the loins to that of the breast, who desired to take away the bird from that place. But because it was so beautiful, the spirits around me prevented him from taking it away; for they all kept their eyes upon it. Then the spirit who rose up from beneath strongly persuaded them that the Lord was with him, and thus that he did this from the Lord. And although most of the spirits about me did not believe this, because he rose up from beneath, they no longer hindered him from taking away the bird; but as heaven then flowed in, he could not retain it, but presently let it fly out of his hand at liberty.
When this had passed, the spirits who were about me who had gazed intently upon the bird and its successive changes, began to converse together about it, and this for a long time. They perceived that such a sight must signify something heavenly. They knew that a flame signifies celestial love and its affections; that a hand, to which the flame adhered, signifies life and its power; that changes of color signify varieties of life in respect to wisdom and intelligence; that a bird signifies the same, but with this difference, that a flame signifies celestial love and what is of this love, whereas a bird signifies spiritual love and what is of this love; celestial love is love to the Lord, and spiritual love is mutual love and charity toward the neighbor; and the changes of color and likewise of life in the bird until it became stone, signify successive varieties of spiritual life in respect to intelligence. They also knew that the spirits who ascend from beneath through the region of the loins to that of the breast, are in a strong persuasion that they are in the Lord, and thence believe that all that they do, even though evil and wicked, is done according to the Lord's will. Nevertheless they could not from this know who were meant by this sight. At last they were instructed from heaven that the inhabitants of Mars were meant; that their celestial love, in which many of them still are, was signified by the flame which adhered to the hand; and their wisdom and intelligence by the successive variations of color; and that the bird in the beginning, when it was in the beauty of its colors and the vigor of its life, signified their spiritual love; but that the bird becoming as of stone and void of life, and then of a dark color, signified the inhabitants who had removed themselves from the good of love, and are in evil, and yet believe that they are in the Lord. But as more things have been disclosed and also shown as to those inhabitants who are of this quality, and as to the state of their life, I may relate them at the end of the following chapter.
Exodus 10 THE DOCTRINE OF CHARITY There are two things which proceed from the Lord and from this in their origin are Divine: the one is Good, and the other is Truth. These consequently are the two things which reign in heaven, nay, which make heaven. In the church these two things are called charity and faith.
When Good and Truth proceed from the Lord they are completely united, and so united as to be not two, but one. Consequently they are one in heaven; and because they are one in heaven, heaven is an image of the Lord. It would be the same with the church if charity and faith therein were a one.
An idea of the good which is of charity and of the truth which is of faith may be formed from the sun and its light; when the light which proceeds from the sun is conjoined with heat, as is the case in spring and summer, then all things of the earth sprout forth and live; but when there is no heat in the light, as in winter time, then all things of the earth become torpid and die. Moreover, in the Word the Lord is compared to the "sun;" and truth conjoined with good, which proceeds from Him, is compared to "light;" and also in the Word the truth of faith is called "light," and the good of love is called "fire." Moreover, love is the fire of life, and faith is the light of life.
From all this an idea can also be formed about the man of the church, as to what he is when with him faith is conjoined with charity, namely, that he is like a garden and a paradise; and what he is when with him faith is not conjoined with charity, namely, that he is like a desert and a land covered with snow.
From the mere light of his natural man everyone can see that Truth and Good are in agreement, and also that they can be conjoined together; and that truth and evil are in disagreement, and that they cannot be conjoined together; and in like manner faith and charity. Experience itself testifies the same; that he who is in evil as to life is either in falsity as to faith, or is in no faith, or is quite opposed to faith. And (what is a secret) he who is in evil as to life is in the falsity of his evil, although he believes that he is in truth. That he so believes is because he is in persuasive faith, of which in what follows. EXODUS 10 1. And Jehovah said unto Moses, Come unto Pharaoh; because I have made heavy his heart, and the heart of his servants, that I may put these My signs in the midst of him. 2. And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and My signs which I have set in them, and that ye may know that I am Jehovah. 3. And Moses and Aaron came unto Pharaoh, and said unto him, Thus saith Jehovah the God of the Hebrews, How long dost thou refuse to be humbled before Me? let My people go, that they may serve Me. 4. For if thou refuse to let My people go, behold tomorrow I will bring the locust into thy border. 5. And it shall cover the surface of the land, and one shall not be able to see the land; and it shall devour the residue of that which is escaped that is left to you from the hail; and it shall devour every tree that sprouteth forth to you out of the field. 6. And thy houses shall be filled, and the houses of all thy servants, and the houses of all the Egyptians; which thy fathers saw not, nor thy father's fathers, since the day that they were upon the ground even unto this day. And he looked back, and went out from before Pharaoh. 7. And Pharaoh's servants said unto him, How long shall this be a snare to us? Send the men away, and let them serve Jehovah their God; knowest thou not yet that Egypt is perishing? 8. And Moses and Aaron were brought back unto Pharaoh; and he said unto them, Go ye, serve Jehovah your God; who and who are going? 9. And Moses said, We will go with our boys, and with our old men; with our sons and with our daughters, with our flock and with our herd, will we go; because we have a feast of Jehovah. 10. And he said unto them, So shall Jehovah be with you, when I let you go, and your babe; see ye that evil is before your faces. 11. Not so; go I pray, ye that are young men, and serve Jehovah; because this ye seek. And he drove them out from the faces of Pharaoh. 12. And Jehovah said unto Moses, Stretch forth thy hand over the land of Egypt for the locust, and it shall come up upon the land of Egypt, and shall devour all the herb of the land, even all that the hail hath left. 13. And Moses stretched forth his rod over the land of Egypt, and Jehovah brought an east wind upon the land all that day, and all the night; and when it was morning, the east wind brought the locust. 14. And the locust went up over all the land of Egypt, and rested in all the border of Egypt, very grievous; before it there was no such locust as this, and after it there shall not be such. 15. And it covered the surface of the whole land, and the land was darkened; and it devoured all the herb of the land, and all the fruit of the tree which the hail had left; and there was not left any green thing in the tree and in the herb of the field, in the whole land of Egypt. 16. And Pharaoh hastened to call Moses and Aaron; and he said, I have sinned to Jehovah your God, and to you. 17. And now forgive I pray my sin only this once, and supplicate ye to Jehovah your God that He remove from upon me this death only. 18. And he went out from before Pharaoh, and supplicated unto Jehovah. 19. And Jehovah turned an exceeding strong sea wind, and took up the locust, and cast it into the sea Suph; there was not left one locust in all the border of Egypt. 20. And Jehovah made firm Pharaoh's heart, and he did not let the sons of Israel go. 21. And Jehovah said unto Moses, Stretch out thy hand toward heaven, and there shall be thick darkness upon the land of Egypt, and one shall grope in thick darkness. 22. And Moses stretched out his hand toward heaven; and there was a most dense thick darkness in the whole land of Egypt three days. 23. They saw not a man his brother, and there rose not up anyone from what was under him for three days; and all the sons of Israel had light in their dwellings. 24. And Pharaoh called unto Moses, and said, Go ye, serve Jehovah; only your flock and your herd shall stay; your babe also shall go with you. 25. And Moses said, Thou shalt also give into our hand sacrifices and burnt-offerings, that we may perform it unto Jehovah our God. 26. And our cattle also shall go with us; there shall not a hoof be left behind; for thereof we must take to serve Jehovah our God; and we know not with what we must serve Jehovah until we come thither. 27. And Jehovah made firm Pharaoh's heart, and he would not let them go. 28. And Pharaoh said to him, Go away from before me, take heed to thyself that thou see my faces no more; for in the day thou seest my faces thou shalt die. 29. And Moses said, Thou hast rightly spoken; I will see thy faces again no more.
THE CONTENTS. In this chapter in the internal sense there is further continued the subject of the vastation of those who infest those who are of the spiritual church. The ninth and tenth states or degrees of vastation, which are described by the "locust" and by the "thick darkness," whereby is signified falsity from evil devastating all things of the church with them, are now treated of.
THE INTERNAL SENSE. Verses 1-6. And Jehovah said unto Moses, Come unto Pharaoh, because I have made heavy his heart, and the heart of his servants, that I may put these My signs in the midst of him; and that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and My signs which I have set in them, and that ye may know that I am Jehovah. And Moses and Aaron came unto Pharaoh, and said unto him, Thus saith Jehovah the God of the Hebrews, How long dost thou refuse to be humbled before Me? let My people go, that they may serve Me. For if thou refuse to let My people go, behold tomorrow I bring the locust into thy border; and it shall cover the surface of the land, that one shall not be able to see the land; and it shall devour the residue of that which is escaped that is left to you from the hail; and it shall devour every tree that sprouteth forth to you out of the field; and thy houses shall be filled, and the houses of all thy servants, and the houses of all the Egyptians, which thy fathers saw not, nor thy fathers' fathers, since the day that they were upon the ground even unto this day. And he looked back, and went out from before Pharaoh. "And Jehovah said unto Moses" signifies a command; "Come unto Pharaoh" signifies the presence of truth from the Divine with those who infest; "because I have made heavy his heart, and the heart of his servants," signifies that they all in general were determined; "that I may put these my signs in the midst of them," signifies that the evil may know that they are in evil, and that the good may be enlightened as to the state of those within the church who live evilly; "and that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt," signifies that they who are in truth and good may know what befalls those who are of the church and infest the upright; "and My signs which I have set in them," signifies that they may be enlightened with respect to the state of those who are of the church and live evilly; "and that ye may know that I am Jehovah," signifies that thus it may be known to them that the Lord is the only God; "and Moses and Aaron came unto Pharaoh," signifies the presence of truth Divine; "and said unto him," signifies discernment; "Thus saith Jehovah the God of the Hebrews," signifies a command from the Lord, who is the God of the church; "How long dost thou refuse to be humbled before Me?" signifies disobedience; "let My people go, that they may serve Me," signifies that they should leave those who are of the spiritual church, that they may worship the Lord; "for if thou refuse to let My people go," signifies if they would not leave them; "behold tomorrow I bring the locust into thy border," signifies that falsity will take possession of their extremes; "and it shall cover the surface of the land," signifies the ultimates of the natural mind thence derived; "that one shall not be able to see the land," signifies the consequent darkening of the whole natural mind; "and it shall devour the residue of that which is escaped that is left to you from the hail," signifies the consuming of all things that have anything from truths; "and it shall devour every tree that sprouteth forth to you out of the field," signifies thus the consuming of all the knowledges which they have from the church; "and thy houses shall be filled, and the houses of all thy servants, and the houses of all the Egyptians," signifies that falsity will reign in each and all things in the natural, from its interior to its outermost; "which thy fathers saw not, nor thy father's fathers, since the day that they were upon the ground even unto this day," signifies that from ancient time such falsity has not been in the church as there is there; "and he looked back, and went out from before Pharaoh," signifies privation of discernment, and separation.
And Jehovah said unto Moses. That this signifies a command, namely, one that was to be brought before Pharaoh, is evident from the signification of "saying," when by Jehovah to those who infest, as being a command (see n. 7036, 7107, 7310).
Come unto Pharaoh. That this signifies the presence of truth from the Divine with those who infest, is evident from the signification of "coming" or "entering" to anyone as being presence (see n. 5934, 6003, 6089, 7498); from the representation of Moses, as being truth from the Divine (see n. 6771, 6827); and from the representation of Pharaoh, as being those who in the other life infest those who are of the spiritual church (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142, 7220, 7228).
For I have made heavy his heart, and the heart of his servants. That this signifies that they all in general were determined, is evident from the signification of "making heavy," "making hard," and "making firm, the heart," as being to be determined (see n. 7272, 7300, 7305); and from the representation of Pharaoh, whose heart was made heavy, as being those who infest; and when it is said "he and his servants," all in general are signified, for the servants together with him constitute the household. Its being said that Jehovah "made heavy the heart of Pharaoh," in the internal sense signifies that Pharaoh made heavy his own heart. In ancient times, for the sake of the simple, all evil was attributed to Jehovah; and this because the simple could not know, and most of them could not comprehend, how that which came to pass could come from any other source than Jehovah; nor how it is to be understood that Jehovah permits the diabolical crew to occasion evil, and why He does not prevent it, when yet He has all power. As the simple could not apprehend this, nor scarcely even the intelligent, it was therefore said, as believed by many, that even evil had sprung from Jehovah. This is a common thing in the Word, the sense of the letter of which is in accordance with the faith of the simple. (That the evil which in the Word is attributed to Jehovah, is from man, see n. 2447, 6071, 6991, 6997, 7533.)
That I may set these My signs in the midst of them. That this signifies that the evil may know that they are in evil, and that the good may be enlightened as to the state of those within the church who live evilly, is evident from the signification of "signs," as being confirmations of truths, and thus knowledges (see n. 6870), and also enlightenments (n. 7012); hence "to set signs in the midst of them" denotes that the evil may know that they are in evil. That it also denotes that the good may be enlightened as to the state of those within the church who live evilly, is plain from what presently follows, where it is said, "and that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and My signs which I have set in them," whereby is signified that they who are in truth and good may know what befalls those of the church who infest the upright. (That they who in the other life infest the upright are those who have been of the church and have known the precepts of faith, and yet have lived contrary to them, see n. 7317, 7502, 7545, 7554.)
And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt. That this signifies that they who are in truth and good may know what befalls those who are of the church and infest the upright, is evident from the signification of "telling in the ears," as being that they may know and take notice; and from the signification of "son," and "son's son," as being those who are in truth and good. (That "son" denotes truth, see n. 489-491, 1147, 2623, 3373; also that the "sons of sons" denote the things derived, n. 6583.) Here "sons" denote those who are in truth and also in good, because by them are signified those who are of the church; and therefore "thy son's son" is said to Moses, by whom is represented the law Divine, which is the Divine truth proceeding from the Lord's Divine good; thus it is the Divine truth to which is united the Divine good (n. 7623, 7624), from which is the church: and from the signification of "what things I have wrought in Egypt," as being that which befalls those who in the other life infest the upright. That by "signs" is signified that which befalls, and by "Pharaoh and the Egyptians" those who in the other life infest, is evident from what has been said before. (That they who infest have been of the church may be seen above, n. 7633.)
And My signs which I have set in them. That this signifies that they may be enlightened with respect to the state of those who are of the church and live evilly, is evident from what was said above (n. 7633), where are like words.
That ye may know that I am Jehovah. That this signifies that thus it may be known to them that the Lord is the only God, is evident from the signification of "that ye may know," as being that it may be known to them. That by "I am Jehovah" is signified that the Lord is the only God, is because the name "Jehovah" signifies Is, thus Him from whom is the being and coming-forth of all things, who cannot but be the sole and only one. (That "Jehovah" denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5663, 6303, 6905, 6945, 6956; and that by these words is meant that He is the only God, n. 7401, 7444, 7544, 7598.)
And Moses and Aaron came unto Pharaoh. That this signifies the presence of truth Divine, is evident from the signification of "coming" or "entering," as being presence (as above, n. 7631); and from the representation of Moses and Aaron, as being truth Divine-Moses the internal, Aaron the external (n. 7089, 7382).
And said unto him. That this signifies discernment, is evident from the signification of "saving," as being to notice (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509, 5743, 5877); that by "they said" is here meant to discern, is because by Moses and Aaron is represented truth Divine, and by "to come," the presence thereof; and discernment is from the presence of truth Divine.
Thus said Jehovah the God of the Hebrews. That this signifies a command from the Lord, who is the God of the church, is evident from the signification of "saying," when by Jehovah to those who infest, as being a command (as above, n. 7630); and from the signification of "the Hebrews," as being those who are of the church (n. 5136, 6675, 6684, 6738). (That "Jehovah God" denotes the Lord, see above, n. 7636.)
How long dost thou refuse to be humbled before Me? That this signifies no obedience, is evident from the signification of "refusing to be humbled," as being not to obey. This is signified because it is said to those who are in evil, who cannot be humbled before the Divine; for there are two things in humiliation, namely, the acknowledgment of self, that it is nothing but evil, and that relatively to the Divine it is as nothing; and the acknowledgment of the Divine, that it is nothing but good, and is infinite. These two things are not possible with the evil, because they are in the love of self. If they humble themselves it is either from fear, or that they may be honored or enriched; thus they humble themselves only as to the body, and not as to the mind, which sometimes then jeers. Such is the humiliation of fear, and also that for the sake of gain and honor. Such it is before the Divine, although they do not know this; for the internal with those who are in evil from the love of self is solely to regard and magnify themselves, and to turn away from all who do not favor. As humiliation is not possible with the evil, therefore in the internal sense by "to be humbled" is signified obedience, and thus by "refusing to be humbled" is signified no obedience.
Let My people go, that they may serve Me. That this signifies that they should leave those who are of the spiritual church in order that they may worship the Lord, is evident from what was said above (n. 7500), where are the same words.
For if thou refuse to let my people go. That this signifies if they did not leave them, is evident from the signification of "to let go," as being to leave (as frequently above); thus "refusing to let go" denotes not to be willing to leave.
Behold tomorrow I bring the locust into thy border. That this signifies that falsity will take possession of their extremes, 7643-1 is evident from the signification of "the locust," as being falsities in the extremes (of which below); from the signification of "border," as being the extremes; and from the signification of "bringing," because predicated of falsity, as being to take possession of. It is said that "Jehovah will bring," but thereby is meant that it will be brought, that is, by evil. The case is the same here as when it is attributed to Jehovah (that is, to the Lord) that He made heavy Pharaoh's heart, when yet this is from man, from his evil in him, as shown above (n. 7632). That evil is not from the Lord, but that it arises from man, is because man turns to himself that good which flows in from the Lord, and instead of regarding the Lord and what is of the Lord in all things, he regards himself. Hence comes the concupiscence of reigning over all, and of possessing all that belongs to others; and hence come contempt for others, and hatred, revenge, and cruelty toward those who do not favor and be friendly to one's self; hence also comes contempt for all things that are of faith and charity, because when these flow in from the Lord they are turned to self, thus away from the Lord. [2] From all this it can be seen that man turns into evil the very good which flows in from the Lord. From this also it is that the evil in the other life remove as far as possible from heaven; for when heaven comes near them, that is, when good and truth flow in more strongly, they then rush the more strongly into the opposite, that is, into evil and falsity; and in the degree that evil and falsity increase, they expel truth from themselves, and devastate themselves; and then also in the same degree they rush into the evils of penalty, for in the other life evils and their penalties are joined together. [3] The Lord is continually bringing the heavens into order, and is constantly receiving new residents of heaven, to whom He gives dwelling places and inheritances; and when He does this, heaven approaches, that is, flows in more strongly, causing the infernal spirits to rush more strongly into evils and falsities, and into the penalties of these; and in consequence of this rushing into evils and falsities, they as before said vastate themselves; and this does not cease with them until they have completely devastated themselves, and cast themselves deeply into the hells. From all this it can be seen that nothing else than good proceeds from the Lord, and that the evil is from those themselves who are in evil. All this shows how is to be understood what is said of Jehovah (that is, of the Lord), that "He made heavy Pharaoh's heart," and here that "He brings the locust," by which is signified falsity from evil in the extremes. [4] In the Word, where the vastation of the evil is treated of, mention is sometimes made of the "locust" and of the "caterpillar," and by the "locust" in the internal sense is there meant the falsity which vastates the extremes. For as before shown, the natural with man is interior and exterior; the falsity which is in the extremes of the natural, being meant by the "locust," and the evil therein by the "caterpillar." As by the "locust" is meant the falsity which is in the extremes of the natural, therefore it is said that the locust would be brought "into the border," and would "cover the surface of the earth;" and afterward (verse 14), "the locust went up upon the land of Egypt, and rested in all the border of Egypt, and it covered the surface of the whole land." By the "border" and by the "surface" are signified the extremes and ultimates in which the interiors rest, that is, terminate. [5] The same is meant by the "locust" and the "caterpillar" in David: He sent among them swarms, which consumed them; and the frog, which destroyed them; and He gave their produce to the caterpillar, and their labor to the locust (Ps. 78:45-46). He said that the locust should come, and the caterpillar, so that there was no number (Ps. 105:34). These things are said of Egypt, and the "caterpillar" is mentioned, although there is no mention made of it in Moses, but only of the "locust." The reason why the "caterpillar" also is mentioned, is that by it is signified evil; and by the "locust" falsity; each in the extremes of the natural. But when the "locust" alone is mentioned, it signifies both falsity and evil together, for the "locust" denotes falsity from evil. [6] In Nahum: There shall the fire devour thee, the sword shall cut thee off, it shall devour thee like the caterpillar; multiply thyself like the caterpillar, multiply thyself like the locust. Thou hast multiplied thy merchants above the stars of the heavens; the caterpillar hath spread himself, and hath flown away. Thy crowned ones are as the locust, thy commanders are as the locust of the locusts (Nah. 3:15-17); the subject here treated of is the "city of bloods," by which is signified the doctrine of falsity; and because falsity and evil are especially multiplied in the extremes of the natural, for therein are the fallacies of the senses that originate from the objects of the world, and of the earth, and also pleasures from various kinds of appetites, therefore the multiplication of evil and falsity is also described by "the caterpillar and the locust," as also in the book of Judges (6:5; 7:12), and in Jeremiah (46:23). (That the sensuous, which is the lowest of the natural, is very full of fallacies and the derivative falsities, see n. 5084, 5089, 5094, 6310, 6311, 6313, 6318, 6598, 6612, 6614, 6622, 6624, 6948, 6949.) [7] In Joel: That which the palmerworm hath left hath the locust devoured; and that which the locust hath left hath the cankerworm devoured; and that which the cankerworm hath left hath the caterpillar devoured. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, in that it is cut off. For a nation will come up upon My land, strong, and without number, and will reduce My vine into a waste, and My fig-tree into froth (Joel 1:4-7). The threshing floors are full of pure grain, and the vats overflow with new wine and oil; and I will compensate to you the years that the locust hath consumed, the cankerworm, the caterpillar, and the palmerworm (Joel 2:24-25); where the "locust" denotes falsity in the extremes vastating truths and goods. In Moses: Thou shalt bring out much seed into the field, but shalt gather little, because the locust shall consume it. Thou shalt plant vineyards, but thou shalt neither drink the wine, nor gather; for the worm shall devour it (Deut. 28:38-39); where the "locust" denotes falsity from evil. [8] In John: Out of the smoke of the opened abyss there went forth locusts on the earth; and power was given them, as the scorpions of the earth have power; and it was said unto them that they should not hurt the grass of the earth, nor any tree, but only such men as had not the seal of God upon their foreheads; and it was given them that they should not kill them, but should torment them five months; and the shapes of the locusts were like unto horses prepared for war; and upon their heads were as it were crowns like gold, and their faces were as it were the faces of men; and they had hair as the hair of women; and their teeth were as the teeth of lions; and they had breastplates, as it were of iron; and the voice of their wings was as the voice of the chariots of many horses running to war; and they had tails like scorpions; and stings were in their tails, that they might hurt men five months. They have over them a king, the angel of the abyss, whose name in Hebrew is Abaddon, but in the Greek he hath the name Apollyon (Rev. 9:3-11); what is signified by all these things no one can see except from the internal sense. From the details clearly seen therein according to the internal sense, it is evident that by "locusts" are there signified reasonings from fallacies and the falsities thence derived, also confirmed by philosophical things. Thus also by the "locusts" are signified the falsities which are in the extremes with man, and which are more earthly and corporeal than all other falsities; and by which man may be easily deceived and seduced, for he apprehends what is obvious to the senses, and with difficulty what is opposed to the senses. [9] That it may be known that such is the signification of "locusts," the contents of this passage may be set forth in detail. The "abyss out of which the locusts came up" denotes hell; the "grass of the earth which they were not to hurt" denotes memory-knowledge; the "tree" denotes the knowledges of good and truth; the "men" denote the affections of good; their "hurting these, and not the grass of the earth and the tree," denotes that truth and good can be understood although the life is not in accordance therewith; "they who have the seal upon their foreheads" denotes those who have been regenerated; their "tormenting five months those who had not the seal of God upon their foreheads" denotes that they should vastate them; that "the locusts were like horses prepared for war," denotes reasonings from falsities, whereby there is combat against the truths of the church; "crowns upon their heads like gold, and their faces as men's faces," denotes that the reasonings appear like truth, and as it were from good; "hair as of women, and teeth as the teeth of lions," denotes the external things of the natural, that is, sensuous things, or the fallacies therein, which make an appearance of good; "breastplates of iron" denote external things which make an appearance of truth; "the voice of the wings like that of the chariots of many horses running to war," denotes the falsities of doctrine from which and for which they fight; "tails like scorpions and stings in their tails" denote the harm which such things bring; the "king of the abyss" denotes infernal falsity; "Abaddon" denotes perdition; "Apollyon" denotes reasoning from falsities appearing as from truth, especially if by those who are believed wise it is confirmed by philosophical things wrongly applied, for the blind admiration of their wisdom leads to faith in them. [10] By the "locust" in a good sense is signified ultimate and most general truth, and also its pleasantness; hence John's food was "locusts and wild honey" (Matt. 3:4; Mark 1:6). These were his food for the reason that John represented the Word, and by his food, as also by his clothing which was of camel's hair with a leathern girdle, he represented the Word in the external sense, for external pleasantness is signified by the "locust and wild honey" (see n. 5620); and external truth by the "garment of camel's hair" and by the "leathern girdle" (n. 3301). Hence it is that by John is meant Elias, who was to come and announce the advent of the Lord. (That "Elias" denotes the Word, see the preface to the eighteenth chapter of Genesis, and n. 2762, 5247.) That locusts are among the small animals to be eaten, see Lev. 11:22.
And it shall cover the surface of the land. That this signifies the ultimates of the natural mind, is evident from the signification of "the surface," as being things external, thus ultimate; and from the signification of "the land," here the land of Egypt, as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301).
That one shall not be able to see the land. That this signifies the consequent darkening of the whole natural mind, is evident from the signification of "not being able to see," as being a darkening, that is, no perception of truth; and from the signification of the "land of Egypt," as being the natural mind (as above, n. 7644). How the case herein is, that from the vastation of the extremes or outermost things in the natural the whole natural mind is darkened, shall be briefly told. The interiors in man terminate in his ultimates, that is, in his outermost things, and there the successive things in him are together. When there is nothing but falsity and evil in the ultimates, then the truths and goods which flow in from the interiors into the ultimates, flow there into evils and falsities, and consequently are there turned into such things, and for this reason there appears nothing but what is false and evil in the whole natural. This is meant by the darkening of the whole natural mind which is signified by "not being able to see the land." From this also it is that when infernal spirits have been devastated they are in the outermost things of the natural; nor is their light, which is called intellectual light, unlike that of this world, which in the other life becomes thick darkness in the presence of the light of heaven. As the outermost of the natural, which is called the sensuous, is replete with fallacies and the falsities thence derived, and with pleasures and the evils thence derived (see n. 6844, 6845), and as the hells are in this light, therefore when a man is being regenerated he is endowed by the Lord with the capacity of being elevated from this sensuous toward more interior things (n. 6183, 6313, 7442).
And it shall devour the residue of that which is escaped that is left to you from the hail. That this signifies the consuming of all things that have anything from truth, is evident from the signification of "to devour," as being to be consumed; and from the signification of "the residue of that which is escaped that is left from the hail," as being the truth not consumed by the former falsity which is signified by the "hail." (That "hail" denotes falsity, see n. 7553, 7574.) The falsities which the "hail" signifies are falsities in the exterior natural; but the falsities which the "locust" signifies are falsities in its extremes, and these falsities are what consume the most general truths and goods; for what is exterior is also more general, and what is external is most general. When the generals have been destroyed, the particulars are dispersed; for it is generals that contain, and particulars that are contained.
And it shall devour every tree that sprouteth forth to you out of the field. That this signifies thus the consuming of all the knowledges which they have from the church, is evident from the signification of "to devour," as being to consume (as just above, n. 7646); from the signification of "tree," as being perception, also knowledges of truth and good (n. 2722, 2972); and from the signification of "field," as being the church (n. 2971, 3317, 3766, 4440, 7502, 7571).
And thy houses shall be filled, and the houses of all thy servants, and the houses of all the Egyptians. That this signifies that falsity will reign in each and all things in the natural, from its interior to its outermost, is evident from the signification of "to be filled," as being to reign (of which presently); and from the signification of the "houses of Pharaoh, the houses of all his servants, and the houses of all the Egyptians," as being each and all things in the natural (see n. 7353, 7355), here from its interior to its outermost (according to the things unfolded above, n. 7645). That "to be filled" denotes to reign, is because when the mind of man is filled with falsities from evils, insomuch that he has a delight in seducing by means of falsities and in doing evils, then it is said that "falsity reigns with him," and the affection itself is said to be "reigning." That is said "to reign universally" which fills the whole mind of man, that is, both his thought and his will; that which a man loves above all things and regards as the ultimate end, thus reigns with him; and this is in the veriest singulars of his will and of his thought. Of what nature is that which universally reigns, can be known from the delight when it succeeds, and from the pain when it does not succeed. That which universally reigns with a man, makes the visible presentation of his spirit, his face being wholly in accordance with it. If evil and falsity are that which reigns, the form of his spirit is diabolical; but if good and truth are that which reigns, the form is angelic; for regarded in itself the spirit is the affection in form, and the ruling affection is its veriest form, and the rest of its affections apply themselves to it.
Which thy fathers saw not, nor thy fathers' fathers, since the day that they were upon the ground even unto this day. That this signifies that from ancient time such falsity has not been in the church as there is there, is evident from the signification of "which they saw not" (that is, the locust), as being that there had not been such falsity (that the "locust" denotes falsity in the extremes, see above, n. 7643); from the signification of "fathers," and of "father's fathers," as being from ancient time; and from the signification of "the ground," as being the church (n. 566, 1068). "Since the day that they were upon the ground even unto this day" signifies the state in which the church was from that time to this. (That "day" denotes state, see n. 23, 487, 488, 493, 2788, 3462, 4850; and how this is, n. 7686.)
And he looked back, and went out from before Pharaoh. That this signifies privation of discernment, and separation is evident from the representation of Moses, of whom it is said that he "looked back and went out," as being truth from the Divine; from the representation of Pharaoh, as being those who infest (of whom above, n. 7631); from the signification of "looking back," as being the privation of discernment, for a man is deprived of discernment when truth from the Divine looks back, that is, averts itself, that is to say, when the man averts himself from it; and from the signification of "going out," as being separation (see n. 6100, 7404).
7643-1 These "extremes" (Latin, extrema) are defined in n. 7693e as being sensuale hominis--"the sensuous of man," which is the lowest part of his mind, and therefore is the extreme or extremity of it.--Reviser.