Spiritual Meaning of EXODUS 22:6-14
Let him that is upon the roof of the house not go down to take anything out of his house (Matt. 24:17).
[2] As to the search about the truths and knowledges taken away from the memory having to be made from good, the case is this. The good with a man is that which receives in itself all truths, for good has its quality from truths; and so far as truths have good in them and also around them, so far they are living. The case is the same as with a fiber or a blood-vessel in a living animal. So far as a fiber has spirit in it, and so far as a vessel has blood in it, so far they live; in like manner does a blood-vessel live in so far as it has around it fibers in which is spirit. It is similar with truth and good, truth without good being like a fiber without spirit, and a vein or an artery without blood, the quality of which everyone can comprehend, namely, that they would be devoid of life, and therefore without any use in a living animal. It is similar in respect to faith without charity. Because, as before said, good has its quality from truths, it has its form also from them; for where there is form there is quality, and where there is no form there is no quality. The case is also like that of spirit and blood in a living animal; spirit receiving its determinations and thus its form through fibers; in like manner the blood through its vessels. From this it is evident that truth without good has no life; and that good without truth has no quality, consequently that faith without charity is not living faith. By faith is here meant the faith of truth, and by charity the life of good.
[3] From all this it can be seen how it is to be understood that a search is to be made from good for the truths and memory-knowledges that have been taken away; namely, that when a man is in good, that is, in the affection of doing good, he then comes into the remembrance of all the truths which have entered into the good; but that when he turns away from good, the truths disappear, for it is the falsity of evil which takes them away as if by theft. But the truths which have disappeared come again into remembrance when the man by his life returns into the affection of good or of truth. That it is so everyone who reflects may know by experience in himself and with others. From this it is evident what is meant by searching from good for the truths and knowledges that have been taken away from the memory or from the mind of a man.
. To see whether he hath put his hand to his companion‘s work. That this signifies to see whether they have entered into good, is evident from the signification of "whether he hath put his hand," as being whether good has caused to be of its own right and power; and from the signification of "in his companion’s work," as being the truth and memory-knowledge which have been taken away; for the silver and vessels that were given to be taken care of, and were stolen, are what are called the "companion‘s work." That the "silver and vessels" denote truths and memory-knowledges, (n. 9149). From this it is evident that by "to see whether the lord of the house hath put his hand to his companion’s work" is signified whether good has caused to be of its own right and power the truths and memory-knowledges that had been taken away; thus whether these had previously entered into good (n. 9154). That "the hand" denotes power, (n. 878, 3387, 4931-4937, 5296, 6292, 7188, 7189, 7518, 7673, 8153); also that "in the hand" denotes that which is with anyone and in anyone, (n. 9133). . Upon every word of transgression. That this signifies whatsoever injury and whatsoever loss, is evident from the signification of "transgression," as being everything that is contrary to the truth of faith, thus that injures or extinguishes it, consequently all injury and loss thereof whatsoever. In the Word, evils are sometimes called "sins," sometimes "iniquities," and sometimes "transgressions;" but what is meant specifically by these several terms is not clear except from the internal sense. Those evils are called "transgressions" which are done contrary to the truths of faith; those are called " iniquities," which are done contrary to the goods of faith; and those are called "sins," which are done contrary to the goods of charity and of love. The first two proceed from a perverted understanding, but the last from a depraved will. As in David:--Wash me from mine iniquity, and cleanse me from my sin; for I acknowledge my transgressions, and my sin is ever before me (Ps. 51:2, 3);
"iniquity" denotes evil contrary to the goods of faith; "sin," evil contrary to the goods of charity and love; and "transgressions," evil contrary to the truths of faith. As the latter is evil proceeding from a perverted understanding, and thus is known from the truths of faith, it is said, "I acknowledge my transgressions."
[2] Again:--
Remember, O Jehovah, Thy mercies, and Thy compassions; remember not the sins of my youth, and my transgressions (Ps. 25:6, 7);
"sins" denote evils from a depraved will; and "transgressions," evils from a perverted understanding. In Isaiah:--
Behold for iniquities were ye sold, and for transgressions was your mother put away (Isa. 50:1);
"iniquities" denote evils contrary to goods, and "transgressions," evils contrary to the truths of faith of the church; the "mother" denotes the church, which is said to be "put away" when it departs from faith. In Micah:--
For the transgression of Jacob is all this, and for the sin of the house of Israel. What is the transgression of Jacob? Is it not Samaria? She was the beginning of sin to the daughter of Zion; for the transgressions of Israel were found in thee (Micah 1:5, 13);
here in like manner "sin" denotes what is contrary to the good of charity and love; and "transgression" what is contrary to the truth of faith; for "Samaria" denotes the church of perverted faith, and so does "Israel" in this passage.
[3] As "transgressions" denote evils that are contrary to the truths of faith, they are also "trespasses" and "revolts," which more over in the original tongue are signified by the same expression, as is evident in David:--
For the multitude of their transgressions that out those who rebel against Thee (Ps. 5:10);
"to rebel" is said when there are both revolt and trespass. And in Isaiah:--
Are ye not children of transgression, the seed of a lie; who have heated yourselves with gods under every green tree; who slay the children in the rivers? (Isa. 57:4, 5).
That "transgression" denotes evil contrary to the truths of faith is very evident from these passages, for the "children of transgression" denote the falsities which destroy the truths of faith; and therefore they are also called "the seed of a lie," for "a lie" denotes falsity (n. 8908); and therefore it is said of them that they "heat themselves with gods under every green tree," by which in the internal sense is meant worship from falsities; for "gods" denote falsities (n. 4402, 4544, 7873, 8867); and a "green tree," the perception of falsity from a perverted understanding (n. 2722, 4552); and therefore it is also said "ye slay the children in the rivers," by which is meant the extinction of the truths of faith by means of falsities; for "to slay" denotes to extinguish; "children" or "sons" denote the truths of faith (n. 489, 491, 533, 1147, 2623, 2813, 3373); and "rivers" denote falsities (n. 6693).
. Upon ox, upon ass, upon one of the shall cattle. That this signifies of good and of truth exterior and interior, that is, their injury or loss, is evident from the signification of "ox" and "ass," as being exterior good and truth; and from the signification of "small cattle," as being interior truth and good (n. 9135). . Upon garment. That this signifies of sensuous truth, is evident from the signification of "garment," as being truth (n. 4545, 4763, 5319, 5954, 6914, 6918). In general "garment" denotes the exterior or lower truth which covers interior or higher truths (n. 297, 2576, 5248, 6918); here therefore sensuous truth, because this is the outermost or lowest (n. 5081, 5125, 5767, 6564, 6614). That "garments" denote truths has its origin from the representatives in the other life; for spirits and angels all appear clothed in garments in accordance with the truths of faith they have (n. 165, 5248, 5954). . Upon every lost thing, whereof he shall say, This is it. That this signifies everything doubtful, is evident from the signification of "what is lost," as being everything that has suffered injury or loss; and from the signification of "whereof he saith, This is it," as being that which is doubtful, for the words "of which he shall say, This is it" denote whether it is so or not, and therefore it comes under investigation and judgment. . Even unto God shall come the world of them both; he whom God shall condemn. That this signifies a searching and a judging by means of truth, is evident from the signification of "even unto God shall come the word," as being a searching by means of truth; and from the signification of "condemning," as being a judging and awarding of the penalty to him who has transgressed. That "even unto God shall come the word" signifies a searching by means of truth, is because "coming to God" denotes to come to the judges, who from truth were to search concerning this matter. Therefore also it is said "he whom God shall condemn," with the verb in the plural number. Moreover in the original tongue God is called El, in the singular number, but more frequently Elohim, in the plural; for the reason that the Divine truth proceeding from the Lord is shared in heaven in many ways among the angels; for as many as are the angels, so many are the recipients of truth Divine, each in his own manner (n. 3241, 3744-3746, 3986, 4149, 5598, 7236, 7833, 7836). Hence it is that the angels are called "gods" (n. 4295, 4402, 7268, 7873, 8301); and also "judges," because the judges were not to judge from themselves, but from the Lord. They judged also from the law of Moses, and thus from the Word which is from the Lord. Even at this day judgment is administered from the Lord when it is done from conscience, in accordance with truths.[2] In the Word the Lord is called "God" from the Divine truth which proceeds from Him; and "Jehovah" from the Divine good (n. 4402, 6303, 6905, 7268, 8988). Hence where good is treated of in the Word, the Lord is called "Jehovah," and "God" where truth is treated of (n. 2586, 2769, 2807, 2822, 3921, 4402, 7268, 8988); thus "God"denotes truth (n. 4287, 7010, 7268). From all this it is now evident what is signified by "if the thief be not caught, the lord of the house shall be brought unto God" (verse 7); and here by "even unto God shall come the word of them both, and he whom God shall condemn, shall repay;" and also what is signified by "God" in the following passages:
Aaron shall speak for thee unto the people; and it shall come to pass that he shall be to thee for a mouth, and thou shall be to him for God (Exod. 4:16);
that "Moses" denotes the Divine truth, or the Law; and that "for a mouth" denotes the doctrine therefrom, which was represented by Aaron, see (n. 7010). Again:--
Jehovah said unto Moses, See, I have made thee a god to Pharaoh; and Aaron thy brother shall be thy prophet (Exod. 7:1):
(n. 7265). And in the first book of Samuel:--
Aforetime in Israel, when a man went to inquire of God, thus he said, Come and let us go to the Seer; for he that is now called the prophet was beforetime called the seer (1 Samuel 9:9);
where "the Seer" and "the prophet" denote truth Divine, and the doctrine of truth and good thence derived (n. 2534, 7269).
. Shall repay double to his companion. That this signifies amendment to the full, is evident from the signification of" repaying," as being amendment (n. 9097); and from the signification of "double," as being to the full (n. 9103). . When a man shall give to his companion an ass, or an ox, or one of the small cattle, or any beast, to take care of. That this signifies truth and good exterior and interior, and everything that belongs to the affection of them in the memory, is evident from the signification of "an ass, an ox, and one of the small cattle," as being truth exterior and interior (n. 9135); from the signification of a "beast," as being the affection of good and truth (n. 45, 46, 142, 143, 246, 714-716, 719, 1823, 2179, 2180, 2781, 3218, 3519, 5198, 7424, 7523, 9090); and from the signification of "giving to take care of," as being to be stored up and kept in the memory (n. 9149). That "a man" and "his companion" are not one and another, but two in one, (n. 9149). . And it die or be broken. That this signifies loss or injury, is evident from the signification of "dying," as being extinction and loss; and from the signification of "to be broken," as being injury. In the Word "a breach," and "to be broken," signifies dispersion and also injury. This has its origin from the spiritual world, where each and all things are conjoined according to the reception of truth Divine from the Lord, thus according to the reception of order, which is induced on each and all things through the truth Divine which proceeds from the Lord (n. 8700, 8988). From this it is that the truths in a man have a connection one with another according to their reception in good. Truths which are so connected make a one; and therefore when they are broken in general, the truths together with the good are dispersed; and when they are broken in particular, the truths which are there are dispersed. For while they are in connection, the one subsists from the other; but when they are broken, the one recedes from the other. It is from this that in the Word by "being broken," as also by "being divided," is signified dispersion (n. 9093), and likewise injury.[2] Dispersion is signified when the whole is broken, and injury when a part is broken, as is evident from the following passages in the Word. In Isaiah:--
Many among them shall stumble, and fall, and be broken (Isa. 8:15; 28:13);
"to stumble" denotes to be induced to commit evil, and thus to fall from truths into falsities; "to fall and be broken" denotes to be dispersed, here in general. In Ezekiel:--
Behold, I am against Pharaoh king of Egypt; I will break his arms, the strong, and that which is broken (Ezek. 30:22);
"Pharaoh king of Egypt" denotes the memory-knowledges that pervert and destroy the truths and goods of faith (n. 6651, 6679, 6683, 6692); "to break his arms" denotes to disperse their strength, and thus these memory-knowledges (n. 4932); "the strong, and that which is broken" denote those things which not having suffered injury, resist, and those which having suffered injury do not resist.
[3] In Luke:--
It is written, The stone which the builders rejected hath become the head of the corner; whosoever shall fall on this stone shall be broken, and on whomsoever it shall fall, it will grind him to powder (Luke 20:17, 18);
"the stone" denotes the Lord as to Divine truth (n. 6426); and "to be broken," being said of the truths which are from Him, denotes to be dispersed, and thus to be destroyed; and together with the truths, those things which are of the spiritual life; as comes to pass with those who deny the Lord and discard the truths which are from Him, and these are they who "reject the stone." In Jeremiah:--
Bring upon them the day of evil, and break them with a double breaking (Jer. 17:18);
"to break with a double breaking" denotes to utterly destroy.
[4] Again:--
I disposed myself even unto the morning; as a lion, so He breaketh all my bones; from day even to night Thou wilt make an end of me (Isa. 38:13).
My flesh and my skin hath He made old, and hath broken my bones (Lam. 3:4).
Thou shalt not carry forth out of the house any of the flesh of the paschal lamb, neither shall ye break a bone in it (Exod. 12:46).
"To break the bones" denotes to destroy the truths from the Divine which are the last in order, and on which interior truths and goods rest, and by which they are supported; for if these are destroyed, those things also fall which are built upon them. The truths last in order are those of the literal sense of the Word, within which are the truths of the internal sense; and upon which these latter rest as columns on their bases. That "bones" denote truths, (n. 3812, 6592, 8005). From all this it is evident what was represented and signified by what is written concerning the Lord in John:--
They came to Jesus, and when they saw that He was dead, they brake not His legs. This came to pass that the Scripture might be fulfilled, A bone of Him ye shall not break (John 19:33, 36).
The reason was that He was the Divine truth itself in the first as well as in the last of order.
[5] Again:--
Jehovah shall bind up the breach of His people, and shall heal the wound of their blow (Isa. 30:26).
From the prophet even unto the priest everyone maketh a lie, and they heal the breach by a thing of no weight (Jer. 6:13, 14).
For the breach of My people am I broken, I am in black (Jer. 8:21).
Thou hast made the earth to tremble; Thou hast broken it; heal the breaches thereof (Ps. 60:2).
I will stir up a shepherd in the land; he shall not heal the broken one, he shall not uphold that which standeth (Zech. 11:16).
There is no scar of thy breach; thy blow is desperate (Nahum 3:19).
In these passages a "breach" signifies injury done to the truths and goods of faith, and thus to the church; "healing" denotes amending and restoration. The like was signified by the words:--
A man that is brokenfooted or brokenhanded shall not come nigh to offer the bread of God (Lev. 21:17, 19).
That which is broken shall not be offered upon the altar unto Jehovah (Lev. 22:22);
for "that which is broken" signified that which is destroyed. Injury is signified also by a "fracture," as in these passages:--
Ye have seen the fractures of the house of David, that they are many (Isa. 22:9).
In that day will I raise up the tent of David that is fallen, and close up the fractures thereof; I will set up again its ruins, and I will build them as in the days of eternity (Amos 9:11);
"the house of David," and "the tent of David," denote the church of the Lord, for "David," in the prophetic Word, denotes the Lord (n. 1888).
. Or be led away captive. That this signifies removal, is evident from the signification of "to be led away captive," when predicated of the good and truth with man, as being removal. The case herein is as follows. When a man is in truth from good, then that truth in which he has the greatest faith is in the middle, next follow the truths in which he has less faith, and finally those which are of doubtful faith. In the borders round about are falsities, which however are not in a series with the truths, and do not stand upright toward heaven as do the truths of good; but are bent downward, and look toward hell in so far as they come forth from evil. But when falsity usurps the place of truth, the order is inverted, and the truths pass off to the sides, and form the circumference, while the falsities of evil occupy the middle. From this it is evident what is here meant by "removal" (n. 3436, 6084, 6103). That such a removal is signified by "being led away captive," is because when falsities take truths captive, they lead them away in this manner. Such also is the signification of "being taken captive," or "being led away captive," in Jeremiah:--The wind shall feed all thy shepherds, and thy lovers shall be led away into captivity (Jer. 22:22).
Woe to thee O Moab! the people of Chemosh hath perished; for thy sons have been led away into captivity, and thy daughters into captivity. Yet will I bring back the captivity of Moab in the end of the days (Jer. 48:46, 47);
the "sons who were led away into captivity" denote truths; and the "daughters," goods. And in Luke:--
They shall fall by the edge of the sword, and shall be led away captive among all the nations; and finally Jerusalem shall be trodden down by the nations (Luke 21:24);
speaking of the consummation of the age, which is the last time of the church. "To fall by the edge of the sword" denotes to perish through falsities, for "the sword" denotes falsity fighting against truth (n. 2799, 4499, 6353, 7102, 8294); "the nations among whom they were to be led away captive,", and by whom the church would be "trodden down," denote evils from which are falsities (n. 1259, 1260, 1849, 1868, 6306); that "Jerusalem," which should then be trodden down, denotes the church, see (n. 2117, 3654).
. No one seeing it. That this signifies of which the mind is not conscious, is evident from the signification of "seeing," as being to understand, and also to have faith (n. 2325, 2807, 3863, 3869, 4403-4421, 5114, 5400); and as the understanding is the sight of the mind, "to see" denotes that the mind is conscious; here that the mind is not conscious, because it is said, "no one seeing it." . The oath of Jehovah shall be between them both. That this signifies a search by means of truths from the Word in respect to each and all of these things, is evident from the signification of an "oath," as being confirmation by means of truths (n. 2842, 3037, 3375), thus "the oath of Jehovah" denotes by means of truths from the Word, for in the Word are the truths of Jehovah, or truths Divine; and from the signification of "them both," as being in each and all things, for in the internal sense "between both" does not signify between two persons, but in each and all things, for "two" denotes conjunction into one (n. 1686, 3519, 5194, 8423), thus whatsoever is in the one, or each and all things therein. That these things are perceived in heaven by "two," is because when the angels are conversing about two truths which do not agree together, there are presented below two debating spirits, who are the subjects of a number of societies. With the one spirit appear each and all things that belong to the one truth, and with the other spirit each and all things that belong to the other truth; and in this way it is perceived how these truths may be conjoined. That this is so I have been given to know from experience. Hence it is that by "two" is also signified what is full (n. 9103).[2] The reason why it was allowable for the Israelitish and Jewish nation to swear by Jehovah, was that they were not internal, but external men; and while they were in Divine worship, they were in the external apart from the internal. That such was their nature, (n. 4281, 4293, 4429, 4433, 4680, 4844, 4847, 4865, 4903, 6304, 8588, 8788, 8806). When the confirmation of truth descends into the external man separated from the internal, it is effected by an oath. It is otherwise when it descends into the external through the internal; for in the internal man truth appears in its own light, but in the external apart from the internal man, truth appears in darkness. From this it is that the celestial angels, who are in the inmost or third heaven, being in the highest light, do not even confirm truths by reasons, still less do they debate or reason about them, but merely say Yea, or Nay. This is because they perceive and see truths from the Lord.
[3] Therefore the Lord said concerning oaths:--
Ye have heard that it was said, Thou shalt not forswear thyself; but shalt perform into the Lord thine oaths. But I say unto you, Swear not at all; neither by the heaven, for it is God‘s throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, for thou canst not make one hair white or black. But let your speech be, Yea, yea; nay, nay; whatsoever is more than these is from evil (Matt. 5:33-37).
These words involve that truths Divine are to be confirmed from the Lord, and not from man, which is effected when men are internal, and not external; for external men confirm truths by oaths, but internal men by reasons. They who are still more internal do not confirm them; but only say that it is so, or that it is not so. External men are they who are called natural men; internal men are they who are called spiritual men; and still more internal men are they who are called celestial men. That these celestial men perceive from the Lord whether a thing is true or not, (n. 2708, 2715, 2718, 3246, 4448, 7877). From all this it is evident what is involved in the Lord’s saying, "Swear not at all," and "Let your speech be, yea, yea; nay, nay." But it shall be explained wily He also said that they should not swear by heaven, nor by the earth, nor by Jerusalem, nor by the head, and that any speech more than yea, yea, and nay, nay, is from evil.
[4] "To swear by heaven" denotes by the Divine truth, and thus by the Lord in heaven; for heaven is not heaven from the angels regarded in themselves, but from the Divine truth proceeding from the Lord, and thus from the Lord in them; for it is the Divine in them that causes them to be, and to be called, angels of heaven. From this it is that they who are in heaven are said to be "in the Lord;" also that the Lord is everything in each and all things of heaven; and likewise that the angels are truths Divine, because they are recipients of truth Divine from the Lord. That heaven is, and is called, heaven, from the Divine of the Lord therein, (n. 552, 3038, 3700); also that the angels are truths Divine, (n. 4295, 4402, 7268, 7873, 8301); and that something of the Lord is meant in the Word by an "angel," (n. 1925, 2821, 3039, 4085, 4295, 6280). Because heaven is the Lord as to Divine truth, it is said, "thou shalt not swear by heaven, for it is God‘s throne," for "God’s throne" denotes the Divine truth which proceeds from the Lord (n. 5313, 6397, 9039).
[5] But "to swear by the earth" denotes by the church, and thus by the Divine truth therein; for as heaven is the Lord by virtue of the Divine truth which proceeds from Him, so also is the church, because the church is the Lord‘s heaven, or His kingdom, on earth "earth" in the Word being the church, (n. 662, 1066, 1262, 1733, 1850, 2117, 2118, 2928, 3355, 4535, 4447, 5577, 8011, 8732). And as "the earth" denotes the church, wherein is the Divine of the Lord beneath heaven, it is therefore said," thou shalt not swear by the earth, for it is God’s footstool." "The footstool" denotes truth Divine under heaven, such as is the Word in the literal sense, for upon this sense rests, and as it were stands, the truth Divine in heaven, which is the Word in the internal sense. This truth is signified by "footstool" in (Ps. 99:5; 132:7; Isa. 60:13; Lam. 2:1).
[6] "To swear by Jerusalem" denotes by the doctrine of truth from the Word, for "Jerusalem" in a wide sense denotes the church (n. 2117, 3654). But when mention is made of "the earth," which denotes the church, and afterward of "Jerusalem," then by "Jerusalem" is signified the doctrine of the church, consequently the doctrine of truth Divine from the Word. Hence it is that it is called "the city of the great King," for by "a city" in the Word in its internal sense is signified the doctrine of truth (n. 402, 2449, 2943, 3216, 4478, 4492, 4493).
[7] "To swear by one‘s own head" denotes by the truth which the man himself believes to be truth, and which he makes of his faith, for this makes the head with the man, and is also signified by the "head" in (Isa. 15:2; 29:10; Ezek. 7:18; 13:18; 16:12; 29:18; Matt. 6:17). Wherefore it is also said, "for thou canst not make one hair white or black," for "hair" denotes the truth of the external or natural man (n. 3301), such as those have who are in the faith of truth, not because they perceive it to be truth, but because the doctrine of the church so teaches. And because they do not know it from any other source, it is said that they "shall not swear by it, because they cannot make one hair white or black." "To make a hair white" denotes to declare from one’s self that truth is truth; and "to make a hair black" denotes to declare from one‘s self that falsity is falsity; for "white" is predicated of truth (n. 3301, 3993, 4007, 5319), and consequently "black" is predicated of falsity.
[8] From all this it is now evident what is meant by "not swearing at all, neither by heaven, nor by the earth, nor by Jerusalem, nor by one’s own head," namely, that truth Divine is not to be confirmed from man, but from the Lord in man. On this account it is lastly said, "let your speech be, Yea, yea; nay, nay; for whatsoever is more than these is from evil." For they who perceive and see truth from the Lord, do not otherwise confirm it; as is the case with the angels of the inmost or third heaven, who are called celestial angels, and are spoken of above. The reason why speech more than this is from evil, is that what is more than this is not from the Lord, but from man‘s own, thus from evil, for man’s own is nothing but evil (n. 210, 215, 874-876, 987, 1023, 1044, 1047, 3812, 4328, 5660, 8941, 8944). From all this it is again evident in what manner the Lord spoke, namely, so that in each and all things there is an internal sense; because He spoke from the Divine, and thus for the angels at the same time as for men, for the angels perceive the Word according to its internal sense.
. To see whether he hath put his hand to his companion‘s work, or whether its lord hath taken it. That this signifies conjunction under good, is evident from the signification of "to see whether he hath put his hand to his companion’s work," when this is said of truth and good exterior and interior, as being to see whether these have entered into good (n. 9155), and thus whether they have been conjoined under good (what conjunction under good is, (n. 9154); and from the signification of "lord," as being good (n. 9154). Thus "to see whether its lord hath taken it" denotes to see whether good has made them its own by conjunction. That "the lord" denotes good is because with a spiritual man good is in the first place, and truth in the second; and that which is in the first place is the lord.[2] Moreover all the truths with a man are arranged in accordance with the quality of the good, just as a house is arranged by its lord. From this it is that by "Lord" in the Word is meant the Lord as to Divine good, and by "God," "King," and "Master," the Lord as to Divine truth; as in the following passages:--
Jehovah your God, He is God of gods, and Lord of lords (Deut. 10:17).
The Lamb shall overcome them, for He is Lord of lords, and King of kings (Rev. 17:14).
He hath upon His garment and upon His thigh a name written, King of kings, and Lord of lords (Rev. 19:16).
That the Lord is called "God" in respect to Divine truth, (n. 2586, 2769, 2807, 2822, 4402, 7268, 8988); and that He is also called "King" in respect to Divine truth, (n. 2015, 3009, 3670, 4581, 4966, 5068, 6148). From this it is evident that the Lord is called "Lord" in respect to Divine good, for where truth is spoken of in the Word, good is also spoken of (n. 683, 793, 801, 2516, 2618, 2712, 2803, 3004, 4138, 5138, 5502, 6343, 8339). In John:--
Ye call Me Master and Lord; and ye say well, for so I am. I, the Lord and Master, have washed your feet (John 13:13, 14);
here also the Lord is called "Lord" from Divine good, and "Master" from Divine truth. In Malachi:--
The Lord whom ye seek shall suddenly come to His temple, even the Angel of the covenant whom ye desire (Mal. 3:1);
speaking of the coming of the Lord, and He is called "Lord" from Divine good, and "Angel" from Divine truth (n. 1925, 2821, 3039, 4085, 4295, 6280).
[3] From this it is that in the Old Testament He is so often called "the Lord Jehovih," and this when supplication is made, by which is meant, "O Good Jehovah" (n. 1793, 2921); and that in the New Testament He is called "Lord" instead of "Jehovah" (n. 2921). From all this it can also be known what is meant by these words in Matthew:--
No man can serve two lords; for either he will hate the one, and love the other (Matt. 6:24);
"two lords" denote good and evil, for a man must be either in good or in evil; he cannot be in both together. He can be in many truths, provided they have been set in order under one good; for good makes heaven with man, but evil makes hell, and a man must be either in heaven or in hell, and cannot be in both, nor between the two. From this then it is evident what is meant in the Word by "Lord."
. And he shall not repay. That this signifies that there is no injury, is evident from the signification of "repaying," as being amendment, and also restoration (n. 9087, 9097); consequently "not to repay" denotes no restoration, and no amendment, because there is no injury. . And if stealing it shall be stolen from him. That this signifies if there is loss, is evident from the signification of "theft," as being the taking away of good and truth (n. 9125), thus loss. . He shall repay to its lord. That this signifies restoration in the place of it, is evident from the signification of "repaying," as being restoration (n. 9087); and from the signification of "lord," as being good (n. 9167). Thus by "he shall repay to its lord," is signified the restoration of truth to good in the place of that which had been taken away. . If tearing it shall be torn. That this signifies if the injury is not of fault, is evident from the signification of "torn," as being injury done by falsities from evil without one‘s fault (n. 4171, 5828). . He shall bring a witness for it. That this signifies that this is confirmed, is evident from the signification of "witness," as being confirmation (n. 4197). . He shall not repay that which was torn. That this signifies no penalty, that is, for the injury done without fault, is evident from the signification of "torn," as being injury without fault (n. 9171); and from the signification of "repaying," as being the penalty (n. 9102), here no penalty, because it is said "he shall not repay." . And when a man shall borrow from his companion. That this signifies truth and good from another stock, is evident from the signification of "borrowing," as being to receive truth from some other source than one’s self, and thus truth from another stock. "Borrowing" has this signification because in the spiritual world there are no other goods that are asked from others, and given, than those which are of intelligence and wisdom. There are indeed many other things offered to view, nay, things innumerable, but they are appearances arising from those things which are of intelligence and wisdom. From this it is evident that "to borrow" denotes to be instructed by another, and thus to receive truths, or knowledges of truth and good, from some other source than one‘s self. How this is shall be further explained. A man is said to receive truths from himself when he infers them from the truths he has with him. In this case he conjoins them with those he formerly possessed. But in doing this he admits only those truths which agree together under the same good; for it is good that disposes truths into series and connects them together. Good is like the soul in man, and truths are like those things with which the soul clothes itself, and by means of which it acts. It is well known that each and all things in man live from his soul; and so also do the truths of faith live from the good of love to the Lord and of love toward the neighbor. If this good is not the soul of a man, but the good of the love of self or the love of the world, then the man is not a man, but a wild beast, and in the other life in the light of heaven he also appears as a wild beast; though in his own light, which at the approach of the light of heaven becomes thick darkness, he appears as a man. It is however to be understood that the Lord disposes truths into order in accordance with the good of the man’s life.[2] A man is said to receive truths from some other source, when he is instructed by another; and if these truths do not agree together under the good in which he is, they are indeed stored up in his memory among memory-knowledges; but they do not become his--that is, of his faith--because they are of another stock. These are the truths which are treated of in this verse and the following one.
[3] When "borrowing" and "lending" are mentioned in the Word, there is signified to be instructed and to instruct from the affection of charity; as in Matthew:--
Give to everyone that asketh thee, and from him that would borrow of thee turn not thou away (Matt. 5:42);
it is evident that "asking" here does not mean asking, for it is said, "give to everyone that asketh;" and that neither by "borrowing" is meant borrowing; for if a person were to give to everyone that asketh, and also to everyone that would borrow, he would be stripped of all his goods. But as the Lord spoke from the Divine, by "asking," and "wishing to borrow;" and by giving and receiving a loan, is meant the communication of heavenly goods, which are those of the knowledges of good and truth; for in regard to such a communication the fact is that the more an angel gives to another from the affection of charity, the more there flows in with him of the general good from heaven, that is, from the Lord (n. 6478). Thus by " giving to him that asketh," an angel is not deprived of goods, but is enriched with them. The case is the same with a man, when he does good to another from the affection of charity; but charity consists in giving to the good, and it is not charity to give to the evil what they ask and desire (n. 8120); according to these words in David:--
The wicked borroweth, and restoreth not; but the righteous showeth mercy and giveth (Ps. 37:21).
And in Luke:--
If ye lend to them from whom ye hope to receive, what thank have ye? Rather love your enemies, and do good, and lend, hope for nothing again; then shall your reward be great, and ye shall be the sons of the Highest (Luke 6:34, 35);
[4] here also by "lending" is meant doing good from the affection of charity, and thus communicating the goods of heaven; and also the goods of the world, but the latter for the sake of the former as the end in view. The affection of charity consists in communicating goods without any recompense as the end in view; but there is no affection of charity in communicating goods for the sake of recompense as the end in view (n. 2373, 2400, 3816, 3956, 4943, 6388-6390, 6392, 6393, 6478, 8002). The affection of charity consists in loving one‘s enemies, and in benefiting the evil; but enemies are loved and are benefited when they are instructed, and also when they are corrected by suitable means (n. 8121).
[5] The exercise of charity is also signified by "lending," in Moses:--
If thou shalt obey the voice of Jehovah, and shalt observe to do His commandments, thou shalt lend to many peoples, but thou shalt not borrow (Deut. 28:1, 12);
"to lend to many peoples" denotes to abound in the goods of intelligence and wisdom, and to communicate them to others out of this abundance; and not to be in need of the goods of others, because all things are given him by the Lord. So in David:--
A good man who hath mercy and lendeth, will maintain his words in judgment; for he will never be moved (Ps. 112:5, 6);
by "having mercy and lending" is described the state of those who are in genuine charity. In like manner, (Psalms 37:21); and other passages.
. And it be broken or die. That this signifies injury to it, or extinction, is evident from the signification of "to be broken," as being injury (n. 9163); and from the signification of "dying," as being extinction. . Its lord not being with it. That this signifies if the good of this truth is not together with it in the general form, is evident from the signification of "the lord," as being good (n. 9167); and from the signification of "not being with it," as being not together with it in the general form. How the case herein is can be seen from what was shown above (n. 9154), about truths in good, namely, that all the truths in the general form are disposed under their good. But the subject here treated of is truths "borrowed," that is, received from others (n. 9174), and these truths either have their good with them, or they have it not. The truths that have their good with them, are those which when heard affect the man; but those which have it not, are those which do not affect him. The truths which have their good with them, are meant by the borrowed things that are broken or die when their lord is with them. But the truths which have not their good with them, are meant by the borrowed things that are broken or die when their lord is not with them.[2] These latter truths can indeed be described, but not to the apprehension, except that of those who are in the light of heaven from the Lord. All others, who see only by the light of this world, that is, by natural light, will fail to comprehend them, because in respect to heavenly things they are in thick darkness; and if they seem to themselves to comprehend them, it is nevertheless from fallacies and things material, which rather cause obscurity and envelope in shadows, than impart light. It is enough to know that the subject treated of is truths of faith conjoined with their good, and not conjoined with it. Truths not conjoined are those learned from others, which enter no further than into the memory, and abide there as memory-knowledges, and are not perceived among those truths which are set in order in a general form under good. From all this it can in some measure be known in what angelic wisdom consists; for the angels not only comprehend how the case is with these things, but also at the same time countless things about them; and thus things of which a man does not even know that they exist, and still less what they are; for the angels are in the light of heaven, and the light of heaven has within itself infinite things, because the light of heaven is the Divine truth that proceeds from the Lord.
. Repaying he shall repay. That this signifies restoration, is evident from the signification of "repaying," as being restoration (n. 9087). . If the lord thereof be with it, he shall not repay. That this signifies that if the good of truth be together with it, there shall be no restoration, is evident from the signification of "if the lord be with it," as being if the good of truth be together with it (n. 9176); and from the signification of "repaying," as being restoration (n. 9177); thus "not to repay" denotes that there shall be no restoration. . If a hireling be with it. That this signifies if it is for the sake of the good of self-advantage, is evident from the signification of "a hireling," as being one who does what is good for the sake of self-advantage, or for the sake of reward (n. 8002); thus in the abstract sense it signifies the good of self-advantage, or reward. . He shall come in his hire. That this signifies submission and service, is evident from the signification of "coming in his hire," as being to submit one’s self and serve. The case herein is this. Those who learn and draw forth truths from the Word, or from the doctrine of the church, or from anyone soever, or even by means of inferences, from themselves, for the sake of self-advantage, that is, in order that they may acquire honors or wealthy or that they may merit heaven; are those who are meant in the internal sense by "hirelings who shall come in their hire," that is, who will submit themselves and serve. For self-advantage ought to be in the last place with the man of the church, and not in the first. When it is in the last place, it is a servant; but if it is in the first place, it is a lord. He who regards self-advantage in the first place is an inverted man, and in the other life is also represented as being so, with his head in hell; but he who regards charity and faith in the first place, and thus the Lord and the neighbor, is an upright man, and in the other life is represented as standing so, with his head in heaven. From this it is evident what is meant by good done for the sake of self-advantage; and that this good must submit itself and serve, which things are signified by "if a hireling be with it, he shall come in his hire." EXODUS 22:6-14 previous - next - text - summary - Exodus - Full Page
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