Spiritual Meaning of GENESIS 42:21-24
[2] If therefore when a man betakes himself to evils, as is the case with many in youth, he feels any anxiety when he reflects upon his having done what is evil, it is a sign that he will still receive influx through the angels from heaven, and it is also a sign that he will afterward suffer himself to be reformed; but if when he reflects upon his having done what is evil, he has no anxious feeling, it is a sign that he is no longer willing to receive influx through the angels from heaven, and it is also a sign that he will not afterward suffer himself to be reformed. Here therefore "there the truths of the external church are treated of, which are represented by the ten sons of Jacob, mention is made of the distress of soul in which Joseph was when alienated from his brethren, and also next that Reuben admonished them, whereby is signified that when this state had preceded, reformation or the conjunction of the internal with the external would afterward take place (of which conjunction in the following pages); for with those who are then in anxiety there is an internal acknowledgment of evil, which when recalled by the Lord becomes confession, and finally repentance.
. When he besought us, and we would not hear. That this signifies its continual entreaty without reception, is evident from the signification of "beseeching," as being entreaty; for beseeching not to be alienated, when the influx of good from the Divine is treated of, is an entreaty to be received; because the good which flows in from the Lord is continually urging and as it were entreating, but its reception rests with the man. Hence it is that beseeching not to be alienated signifies continual entreaty. From this it follows that "not to hear" signifies not to be received. In the sense of the letter a number of persons are treated of, as the ten sons of Jacob and Joseph; but in he internal sense these are treated of in one subject. The truths of the external church or in the natural, represented by the ten sons of Jacob, are the truths in the external man; and the celestial of the spiritual, represented by Joseph, is truth from the Divine in the internal man. It is similar with other historicals of the Word; for things are what are signified by persons, and the things themselves have reference to one subject. . And Reuben answered them, saying. That this signifies perception still from faith in doctrine and in the understanding, is evident from the signification of "answering" or "saying" to his brethren, as being perception. "Saying" denotes perception, (n. 5468); and from the representation of Reuben, as being faith in doctrine and in the understanding, or the truth of doctrine through which the good of life can be attained (n. 3861, 3866). As the subject here treated of is the entreaty of good, or of the Divine in good, to be received, mention is made of faith, and the way in which it teaches concerning the reception of good; for if when a man recedes from good he feels any anxiety, this is not from any innate dictate, but from the faith he has acquired from infancy, and which then dictates and causes this anxiety. This is the reason why Reuben, by whom this faith is represented, here speaks. It is called faith in doctrine and in the understanding, to distinguish it from faith in life and in the will, which faith is represented by Simeon. . Spake I not unto you, saying. That this signifies the degree of perception thence, is evident from the signification of "saying" in the historicals of the Word, as being perception (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 3509); and because "speaking" or "saying" is twice mentioned, as also just above, it is the degree of perception that is signified. . Do not sin against the child. That this signifies that they should not be disjoined, namely, the external from the internal, is evident from the signification of "sinning," as being disjunction (n. 5229), for all sin disjoins; and from the representation of Joseph, who is here the "child," as being the internal (n. 5469). . And ye would not hearken. That this signifies nonreception, is evident from the signification of "hearing," or "hearkening," as being to obey (n. 2542, 3869, 4652-4660, 5017); and because it denotes to obey, it also denotes to receive (n. 5471); for one who obeys what faith dictates, receives. In this instance it is non-reception, because it is said, "ye would not hearken." . And moreover behold his blood is searched for. That this signifies the stings of conscience thence, is evident from the signification of "blood," as being violence offered to good or to charity (n. 374, 1005). When this violence or this blood is searched for, it causes internal anxiety, which is called stings of conscience; but this is the case only with those who have been in anxiety when they sinned (n. 5470). . And they knew not that Joseph heard them. That this signifies that from the natural light in which those truths are, it is not believed that all things appear from spiritual light, is evident from the representation of the sons of Jacob, Who "knew not," as being the truths of the external church, thus truths in the natural, whence follows the signification that from the natural light in which these truths are it is not believed; and from the representation of Joseph, as being the celestial of the spiritual, which is in spiritual light. That from this light appear the truths in the natural, is signified by "Joseph’s hearing them;" for "to hear" signifies both to obey and to perceive (n. 5017), thus that the truths in the natural appeared from spiritual light, but not the converse.[2] In regard to natural light and spiritual light the case is this: natural light is from the sun of the world, and spiritual light is from the sun of heaven, which is the Lord. All the truths of faith that man learns from infancy are apprehended by means of such objects and derivative ideas as are from the light of the world, thus all and each are apprehended naturally; for all the ideas of man‘s thought, so long as he lives in the world, are founded upon such things as are in the world; and therefore if these were taken away from him, his thought would utterly perish. The man who has not been regenerated is wholly ignorant that there is spiritual light, or even that there is in heaven a light that has nothing in common with the light of the world, still less does he know that it is this light that enlightens the ideas and objects which are from the light of the world, and enables man to think, infer, and reflect. That spiritual light can do this is because this light is the wisdom itself that proceeds from the Lord, and this is presented as light before the sight of the angels in heaven. From this light appear all and each of the things that are below, or that are in man from natural light; but not the converse, unless the man has been regenerated, in which case the things of heaven, that is, of good and truth, by enlightenment from spiritual light appear in the natural as in a representative mirror. From this it is evident that the Lord, who is light itself, sees all things and each that are in the thought and will of man, nay, that are in universal nature, and that nothing whatever is hidden from Him.
[3] From all this it is now evident how the case herein is, namely, that from the natural light in which these truths are, it is not believed that all things appear from spiritual light, as is signified by their "not knowing that Joseph heard them." Joseph’s knowing his brethren, and their not knowing him (verse 8), involves a similar meaning; for thereby is signified that these truths of the church appeared to the celestial of the spiritual from its light, and that truth from the Divine did not appear in natural light not yet illumined by heavenly light (n. 5427, 5428).
. For there was an interpreter between them. That this signifies that then spiritual things are apprehended quite differently, is evident from the signification of there being "an interpreter between them," as being that the spiritual things are apprehended differently; for an interpreter translates the language of one into the language of another, and thus sets forth the meaning of the one to the apprehension of the other. Hence it is that by there being "an interpreter between them" is signified that then spiritual things are apprehended quite differently by those who are in the truths of the church not yet conjoined by means of good with the internal man. That the truths of the church are apprehended by those who are in good (that is those with whom these truths are conjoined with good) quite differently from what they are by those who are not in good, seems indeed like a paradox, but still it is the truth. For truths are spiritually apprehended by those who are in good, because these persons are in spiritual light; but they are apprehended naturally by those who are not in good, because these are in natural light. Hence truths on the part of those who are in good have truths continually conjoined with them; but on the part of those who are not in good they have conjoined with them very many fallacies, and also falsities. The reason of this is that truths with those who are in good extend themselves into heaven; while truths with those who are not in good do not extend themselves into heaven. Hence truths with those who are in good are full, but with those who are not in good they are nearly empty. This fulness and this emptiness are not apparent to man so long as he lives in the world, but they appear to the angels. Did man but know how much of heaven there is in truths conjoined with good, he would feel very differently about faith. . And he turned about from upon them. That this signifies somewhat of drawing back, is evident from the signification of "turning about from upon them," when predicated of the influx of good from the Divine or the Lord, as being somewhat of drawing back; for the Lord never turns Himself from anyone, but moderates the influx of good according to the state of the man or angel. It is this moderating that is meant by "drawing back." . And wept. That this signifies mercy, is evident from the signification of "weeping," when predicated of the Lord, who is here represented by Joseph, as being to be merciful. That weeping is expressive of grief and love, is well known, and consequently it is expressive of mercy or pity, for mercy is love grieving. The Divine love is therefore called mercy, because the human race is of itself in hell; and when man perceives this in himself, he implores mercy. As weeping is also mercy in the internal sense, therefore in the Word "weeping" is sometimes predicated of Jehovah or the Lord, as in Isaiah:--I will weep with weeping for Jazer, the vine of Sibmah; I will water thee with My tears O Heshbon and Elealeh (Isa. 16:9);
and in Jeremiah:--
I know the indignation of Moab, saith Jehovah, that it is not right. Therefore Will I howl over Moab, and I will cry out for all Moab; above the weeping of Jazer will I weep for thee O vine of Sibmah (Jer. 48:30-32);
"Moab" denotes those who are in natural good and suffer themselves to be led astray, and when led astray adulterate goods (n. 2468); "to howl," "cry out," and "weep over," it denotes pitying and grieving. Likewise in Luke:--
When Jesus drew nigh He beheld the city, and wept over it (Luke 19:41);
Jerusalem, over which Jesus wept, or which He pitied and over which He grieved, was not only the city Jerusalem, but also the church, the last day of which; when there would no longer be any charity nor consequently any faith, is meant in the internal sense; and hence from pity and grief He wept. "Jerusalem" is the church, (n. 2117, 3654),
. And he returned to them, and spake to them. That this signifies influx, is evident from the signification of "returning to them and speaking to them" after he had turned about from them, as being influx; for the celestial of the spiritual or truth from the Divine, represented by Joseph, flows into the truths that are in the natural. This is expressed in the sense of the letter by "returning to them and speaking to them." "Speaking" also denotes to flow in, (n. 2951). . And took Simeon from them. That this signifies faith in the will, is evident from the representation of Simeon, as being faith in the will (n. 3869-3872, 4497, 4502, 4503). The reason why faith in the will was separated from them is that there was not yet present the intermediate represented by Benjamin; for truth from the Divine, represented by Joseph, flows in through an intermediate into the good of faith, and through this into its truth; or what is the same, into the willing of truth, and through this into the understanding of truth; or what is still the same, into charity toward the neighbor, and through this into faith. No other way of influx is possible with the man who has been regenerated, nor is there any other way of influx with the angels. This is comparatively like the influx of the sun into its earthly subjects. While it is producing them from seed, and renewing them, it flows in with heat, as is the case in the time of spring and summer, and at the same time with light, and thereby produces them; but by light alone it produces nothing at all, as is plain from these subjects in winter time. Spiritual heat is the good of love, and spiritual light is the truth of faith; moreover spiritual heat in the subjects of the animal kingdom produces the vital heat, and spiritual light produces the life thence derived. . And bound him. That this signifies separation, is evident from the signification of "binding," as being separation (n. 5083, 5101, 5452, 5456). . Before their eyes. That this signifies to the perception, is evident from the signification of "eyes," as being the understanding and perception (n. 2701, 4083, 4403-4421, 4523-4534). GENESIS 42:21-24 previous - next - text - summary - Genesis - Full Page
| Author: E. Swedenborg (1688-1772). | Design: I.J. Thompson, Feb 2002. | www.BibleMeanings.info |