Spiritual Meaning of EXODUS 11:4-8
[2] As regards faith without charity, it is to be said further that faith without charity is not faith, but only the memory-knowledge of such things as are of faith; for the truths of faith look to charity as their ultimate end, and afterward proceed from charity as their first end. From this it is manifest that those things which are of faith have no existence with those who are not in charity, and yet it is known that the memory-knowledge of the truths of faith does exist with them. This memory-knowledge is that which they call faith. And when the memory-knowledges of the truth and good of faith are applied by them to confirm falsities and evils, then the truths and goods of faith no longer exist with them, because the truths and goods give assent to the falsities and evils which they serve, for then those very falsities and evils which they confirm are seen in them.
[3] Those things which are of genuine faith look upward to heaven and to the Lord; but those which are of faith separate from charity look downward, and when they confirm evils and falsities they look toward hell. From this also it is evident that faith separate from charity is not faith. From all this it can be seen what is meant by the damnation of faith separate from charity, namely, that it is the damnation of the falsified truth and adulterated good of faith; for when good has been falsified it is no longer truth but falsity, and when good has been adulterated it is no longer good but evil; and faith itself is no longer the faith of truth and good, but of falsity and evil, no matter how it may appear and sound in the outward form. And (what is a secret) the quality of everyone’s faith is such as is the quality of his life. If therefore the life has been damned, so also has the faith; for it is the faith of falsity when the life is a life of evil. That this is so does not appear in the world, but it is clearly shown in the other life when the evil there are being deprived of the memory-knowledge of truth and good, for then the falsities from evils which had lain hidden within them, come forth.
[4] with some of the evil there is a persuasion that the truth of faith is truth, which persuasion is also supposed to be faith, but is not faith; for it is impressed from this end, that it may serve as a means of securing gain, honors, and reputation. So long as these truths serve as means, they are loved for the sake of the end, which is evil; but when they no longer so serve, they are left behind, nay, they are regarded as falsities. This persuasion is what is called "persuasive faith," and is what is meant by the words of the Lord in Matthew:--
Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name have cast out demons, and in Thy name done many mighty works? But then will I confess unto them, I know you not; depart from Me ye that work iniquity (Matthew 7:22, 23).
The same faith is also meant by the "lamps without oil" with the five foolish virgins, who also said, "Lord, Lord, open to us. But He answering said, Verily I say to you, I know you not" (Matt. 25:11, 12); by "lamps" are signified the truths of faith, and by "oil" the good of charity; thus by "lamps without oil," the truths of faith without the good of charity.
. From the firstborn of Pharaoh about to sit upon his throne. That this signifies the falsified truths of faith which are in the first place, is evident from the signification of "the firstborn," as being faith (n. 352, 2435, 6344, 7035); from the representation of Pharaoh, as being memory-knowledge in general perverting the truths of the church (n. 6015, 6651, 6679, 6683, 6692), thus "the firstborn of Pharaoh" denotes the faith of such, consequently the faith of the falsified truths of faith; and from the signification of "throne," as being the reign of truth, and in the opposite sense, the reign of falsity (n. 5313). That the falsified truths of faith which are in the first place are meant by "the firstborn of Pharaoh about to sit upon his throne" is evident from the fact that it is said "even to the firstborn of the maidservant that is behind the millstones," by which are signified the falsified truths of faith which are in the last place; and moreover the son of a king is what comes first, because a king is the head.[2] Falsified truths in the first place are those which are acknowledged as essentials, such as these: that faith saves howsoever a man has lived; that it saves man in the last hour of his life; and that he then is pure from sins; thus that sins are wiped away in a moment, like the uncleanness of the hands by water; which insist that there is faith without charity, and that in respect to man‘s salvation the life effects nothing, also that a man-devil can in a moment be made an angel of God. Such and the like are falsified truths in the first place. Those which are thence next derived are in the second place. Those which are remotely derived are in the last place. For the derivations of every truth are ample, and in a long series, some of which enter directly, some indirectly; those which only touch being the last.
[3] That such and the like are falsified truths of faith, is very evident; for who does not know, if he thinks justly, that the life of faith causes a man to be spiritual, but not faith except in so far as it has been implanted in the life. The life of man is his love, and that which he loves he wills and intends, and that which he wills and intends, he does. This is the being of man, but not that which he knows and thinks and does not will This being of man cannot in any wise be changed into another being by thinking about mediation and salvation; but by regeneration anew, which is being effected during a great part of his life; for he must be conceived, born, and grown up anew; and this is not effected by thinking and speaking, but by willing and acting.
[4] These things are said because by the "firstborn of Pharaoh," and the "firstborn of the Egyptians," is signified faith separated from charity, which has been shown in what precedes not to be faith, but the memory-knowledge of such things as are of faith. The firstborn of the Egyptians represented this faith because the Egyptians were versed in the knowledge of rituals of the church above the rest who constituted the representative church after the time of the flood (n. 4749, 4964, 4966, 6004). At that time all rites were representative of the spiritual things which are in heaven. The Egyptians had more knowledge of these things than others, but in process of time they began to love the knowledges alone, and then, in like manner as is done at this day, to make everything of the church consist in the knowledge of such things as are of the church, and no longer in the life of charity. Thus they inverted the whole order of the church, which being inverted, the truths which are called truths of faith could not but be falsified: for the truths which are applied contrary to Divine order (as is the case when they are applied to evils, and among the Egyptians to magic) are no longer truths with them, but become falsities from the evils to which they are applied.
[5] To illustrate this by the worship of a calf among the Egyptians. They knew what a calf represented, namely, the good of charity; so long as they knew this and thought this, when they saw calves, or when they prepared calves in feasts of charity such as the ancients held, and afterward when calves were applied in sacrifices, they then thought sanely and together with the angels in heaven, to whom a calf is the good of charity. But when they began to make calves of gold, and to place them in their temples and worship them, they then thought insanely and together with the infernals; and in this way they inverted a true representative into a false representative.
. Even unto the firstborn of the maidservant that is behind the millstones. That this signifies the falsified truths of faith which are in the last place, is evident from the signification of "firstborn," as being faith (n. 7779), and because it denotes faith, it denotes truth in the complex, for truth is of faith because it is to be believed; and from the signification of "maidservant," as being the exterior affection of truth, or the affection of memory-knowledges (n. 1895, 2567, 3835, 3849). But a "maidservant behind the millstones" denotes the most external affection of memory-knowledges, for by "behind the millstones" is signified what is in the last place. It is said "behind the millstones" because a "millstone" is predicated of those things which are of faith; for by millstones grain is ground into flour, and is thus prepared for bread; and by "flour" is signified the truth from which is good, and by "bread" that very good which is thence derived. Thus "to sit at the millstones" is to learn and be imbued with such things as may be serviceable to faith, and through faith to charity. For this reason the ancients, when they described the first rudiments of the doctrine of faith, described them by "sitting at the millstones," and the things which were still more rudimentary by "sitting behind the millstones." Because of such a signification, the Lord, where He teaches about the last time of the church, says:--Two women shall be grinding at the mill, the one shall be taken and the other left (Matt. 24:41),
which would never have been said unless a "mill" had signified those things which are of faith. What a "mill" and "grinding" mean in the internal sense, see (n. 4335). As to the truths of faith which are in the first place, and those which are in the last, be it known that those truths of faith which immediately proceed from the good of charity are what are in the first place, for they are goods in form; but the truths which are in the last place are naked truths; for when truths are successively derived, they recede at each step from good, and finally become naked truths. Such truths are signified by "maidservants behind the millstones."
. And every firstborn of beast. That this signifies the adulterated goods of faith, is evident from the signification of "firstborn," as being faith; and from the signification of "beast," as being the affections of good, and in the opposite sense the affections of evil (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 2179, 2180, 3519, 5198). That "beasts" have this signification is from the representatives in the other life (n. 3218). Therefore also such things were signified by them in sacrifices (n. 2180, 2805, 2807, 2830, 3519). As "beasts" had this signification, therefore by "the firstborn of beast" is signified the good of truth, in this case adulterated, because belonging to the Egyptians, who perverted all truths and goods by applications to evil uses. . And there shall be a great cry in the whole land of Egypt. That this signifies interior lamentation, is evident from the signification of a "cry" (here made on account of the dead firstborn, in the internal sense on account of damnation), as being lamentation. That "a great cry" denotes interior lamentation, is because the greater the lamentation is, the more interior it is. . Such as there hath been none like it, nor shall be like it any more. That this signifies that the state was such that there could not be any like it, can be seen from what has been unfolded above (n. 7649, 7686). . And to all the sons of Israel shall not a dog move his tongue. That this signifies that among those who are of the spiritual church there shall not be the least of damnation and lamentation, is evident 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, 7201, 7215, 7223); and from the signification of "a dog not moving his tongue," as being that there shall not be the least of damnation and lamentation; for this statement is opposed to the "great cry which shall be in the land of Egypt," which denotes interior lamentation (n. 7782), and this on account of the damnation signified by the death of the firstborn.[2] By those who are of the spiritual church (that is, who are in the good of this church) not having the least of damnation, is not to be understood that they are devoid of all evil; but that they are withheld from evil in good by the Lord. That which is their own is nothing but what is evil and damned; but that which is the Lord’s own and which they receive is good, consequently is devoid of all damnation. Thus it is meant that there is nothing of damnation with those who are in the Lord.
[3] Its being said that "a dog shall not move his tongue" is on account of the signification of a "dog." A "dog" signifies the lowest of all, or those who are of small value in the church, likewise those who are outside of the church, also those who prate much about the things of the church and understand little; and in the opposite sense, those who are altogether outside of the faith of the church and treat with contumely the things of faith. That "dogs" signify those who are outside of the church, is evident in Matthew:--
Jesus said unto the Greek woman, a Syrophoenician, It is not good to take the children‘s bread and cast it to the dogs. But she said, Surely Lord; but even the little dogs eat of the crumbs which fall from their masters’ table. Then Jesus answering said unto her, O woman, great is thy faith; be it unto thee as thou wilt; and her daughter was healed (Matthew 15:26-28; Mark 7:27, 28);
where by "children" are meant those who are within the church, and by "dogs" those who are outside of it. In like manner by the "dogs which licked the sores of Lazarus" (Luke 16:21); for by the "rich man" there, in the internal sense, is meant one who is within the church and consequently abounds spiritual riches, which are the knowledges of truth and good. "Dogs" denote those who are in the lowest place within the church, who prate much about the things of the church and understand little, and in the opposite sense, those who treat with contumely the things of faith, in these passages:--
His watchmen are all blind, they do not know; they are all dumb dogs, they cannot bark; looking on, lying down, loving to sleep (Isa. 56:10).
They are noisy like a dog, they go round about in the city; for they belch with their mouth; swords are in their lips (Ps. 59:6, 7, 14).
That thy foot may stamp in blood, the tongue of thy dogs... (Ps. 68:23).
Give not that which is holy to the dogs, neither cast ye your pearls before the swine, lest haply they trample them with their feet, and turn and rend you (Matt. 7:6).
For this reason the vilest of all things, which was to be cast away, is signified by a "dead dog" (1 Sam. 24:14; 2 Sam. 9:8; 16:9).
. From man and even to beast. That this signifies neither as to truth nor as to good, is evident from the signification of "man," as being truth (n. 3134); and from the signification of "beast," as being the affection of good, thus good (n. 7781). . That ye may know that Jehovah doth separate between the Egyptians and Israel. That this signifies that it may be known what is the difference between those who are in evil and those who are in good, is evident from the signification of "knowing," as being to be known; from the representation of the Egyptians, as being those who are in evil (by "the Egyptians" were before signified those who are in falsity, but now, after they have been vastated in respect to the truths of the church which they knew, they signify those who are in evil, for by the death of the firstborn is signified damnation, which is a state of evil); and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 7784), thus those who are in good; for they who are of the spiritual church are led by means of faith to charity, thus by means of truth to good. . And all these thy servants shall come down unto me. That this signifies those who are subordinate, is evident from the signification of "Pharaoh‘s servants," as being those who are subordinate (n. 7773). . And bow down themselves to me. That this signifies respect from fear on account of truth Divine, is evident from the representation of Moses, as being truth Divine; from the signification of "bowing down themselves," as being humiliation; but here, because it is said of those who are in evil, it denotes respect from fear. It is said "respect from fear," because the evil have not any respect for truth Divine, not even for the Divine Itself, except that which they have from fear; for they who are in hell love themselves alone, and those who love themselves alone have no respect for anyone else, because they turn toward themselves all respect for others, even for the Divine Itself. Where love is, there is respect; where love is not, there is no respect except that which is from fear. For this reason the evil in the other life undergo punishments, until at last they do not venture to rise up against the good and infest them; for they are deterred from doing evil by no other means than the fear of punishments. . Saying, Get thee out, and all the people that is at thy feet. That this signifies supplication that those may depart who are in truth from the Divine, from the highest to the lowest, is evident from the signification of "going out," as being to depart; from the representation of Moses, who is here meant by "thee," as being truth Divine; from the signification of "people," as being those who are in truth from the Divine; for by the sons of Israel, who are here "the people," are represented those who are of the spiritual church, thus who are in the truth of good and in the good of truth, here those who are in the truth from the Divine, because it is said "the people who are at thy feet," for by Moses is represented truth Divine:--and from the signification of "at thy feet," as being those who are beneath, thus who are subordinate. For the "feet" signify lower because natural things, because the natural world is beneath the spiritual world. The "feet" signify natural things (n. 2162, 3761, 3986, 4280, 4938-4952). For this reason it is said, "the people who are at thy feet." From the highest to the lowest is also signified; by "Moses" the highest, because he represents truth Divine; by "the people at his feet," all and each of those who are in truth from the Divine. . And thereafter I will go out. That this signifies that truth Divine will depart, is evident from the signification of "going out," as being to depart; and from the representation of Moses, as being truth Divine. These things signify that when those who have infested the upright are damned, all truth Divine departs from them; for they are then in the state of their evil, and evil rejects and extinguishes all truth Divine. Heretofore, previous to their damnation, they were indeed acquainted with the truths of faith; but nevertheless they had no truths in them; for truths were then in their mouth, but not in the heart; and therefore when they have been vastated as to these truths, evil remains, and then also the falsity of evil comes forth to view which had lain hidden within them; for although they had professed truths, they were nevertheless not in truths, but in falsities. Moreover the very profession of truth did not descend from its own beginning, namely, from good; but from evil; for they had made it for the sake of gain, honors, and reputation, thus for the sake of themselves and the world. The truths which descend from such a beginning adhere on the surface, and therefore when they are being vastated the truths fall off like scales, and when they fall off, they leave places that are foul-smelling and putrid from the falsities which exhale from the evils there. Such is the lot of those who have known the truths of faith, and yet have lived contrary to them, according to the Lord’s words in Luke:--That servant who knoweth his Lord‘s will, but maketh not himself ready, nor doeth his will, shall be beaten with many stripes; but he that knoweth not, though he do things worthy of stripes, shall be beaten with few (Luke 12:47, 48).
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