Spiritual Meaning of GENESIS 44:18-31
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AC 5793. Verses 18-31. And Judah came near unto him, and said, By me, my lord, let thy servant I pray speak a word in my lord’s ears, and let not thine anger be kindled against thy servant; for thou art even as Pharaoh. My lord asked his servants, saying, Have ye a father, or a brother? And we said unto my lord, We have a father, an old man, and a child of his old ages, the youngest; and his brother is dead, and he alone is left to his mother, and his father loveth him. And thou saidst unto thy servants, Make him come down unto me, and I will set mine eye upon him. And we said unto my lord, The boy cannot leave his father; and should he leave his father, he will die. And thou saidst unto thy servants, If your youngest brother come not down with you, ye shall see my faces no more. And it came to pass when we came up unto thy servant my father, we told him the words of my lord. And our father said, Return ye, buy us a little food. And we said, We cannot go down; if our youngest brother be with us, then will we go down; for we cannot see the man‘s faces, and our youngest brother he not with us. And thy servant my father said unto us, Ye know that my wife bare me two sons; and the one went out from me, and I said, Surely tearing he is torn in pieces; and I have not seen him hitherto: and ye are taking this one also from my faces, and if harm befall him, ye will make my gray hairs go down in evil to the grave. And now when I come to thy servant my father, and the boy he not with us, and his soul is bound in his soul; and it shall come to pass when he seeth that the boy is not, that he will die; and thy servants will make thy servant our father’s gray hairs go down in sorrow to the grave. "And Judah came near unto him," signifies the communication of the external man with the internal through good; "and said," signifies perception; "By me, my lord," signifies entreaty; "let thy servant I pray speak a word in my lord‘s ears," signifies for reception and hearing; "and let not thine anger he kindled against thy servant," signifies lest he turn away; "for thou art even as Pharaoh," signifies that it has dominion over the natural; "my lord asked his servants, saying," signifies perception of their thought; "Have ye a father, or a brother? " signifies that there is good which is the source, and truth which is the means; "and we said unto my lord," signifies reciprocal perception; "We have a father, an old man," signifies that they have spiritual good as the source; "and a child of his old ages, the youngest," signifies truth therefrom which is new; "and his brother is dead," signifies that internal good is not; "and he alone is left to his mother," signifies that this is the only truth of the church; "and his father loveth him," signifies that it has conjunction with spiritual good from the natural; "and thou saidst unto thy servants," signifies perception given; "Make him come down unto me," signifies that the new truth must be in subjection to internal good; "and I will set mine eye upon him," signifies influx then of truth from good "and we said unto my lord," signifies reciprocal perception; "The boy cannot leave his father," signifies that this truth cannot he separated from spiritual good; "and should be leave his father, he will die," signifies that if it were separated the church would perish; "and thou saidst unto thy servants," signifies perception concerning that thing; "If your youngest brother come not down with you," signifies if it be not subject to internal good; "ye shall see my faces no more," signifies that there will be no mercy, and no conjunction with truths in the natural; "and it came to pass when we came up unto thy servant my father," signifies elevation to spiritual good; "we told him the words of my lord," signifies knowledge of this thing; "and our father said," signifies perception from spiritual good; "Return ye, buy us a little food," signifies that the good of truth should be appropriated; "and we said, We cannot go down," signifies objection; "if our youngest brother be with us, then will we go down," signifies unless there be with them a conjoining intermediate; "for we cannot see the man’s faces," signified because there will be no mercy or conjunction; "and our youngest brother he not with us," signifies except by means of an intermediate; "and thy servant my father said unto us," signifies perception from spiritual good; "Ye know that my wife bare me two sons," signifies that if there be spiritual good which is of the church, there will be internal good and truth; "and the one went out from me," signifies the seeming departure of internal good; "and I said, Surely tearing he is torn in pieces," signifies perception that it perished by evils and falsities; "and I have not seen him hitherto," signifies because it has vanished; "and ye are taking this one also from my faces," signifies if the new truth also should depart; "and if harm befall him," signifies by evils and falsities; "and ye will make my gray hairs go down in evil to the grave," signifies that spiritual good, and thus the internal of the church, would perish; "and now when I come to thy servant my father," signifies the good of the church corresponding to the spiritual good of the internal church; "and the boy he not with us," signifies if the new truth is not with them; "and his soul is bound in his soul," signifies since there is a close conjunction; "and it shall come to pass when he seeth that the boy is not, that he will die," signifies that spiritual good will perish; "and thy servants will make thy servant our father‘s gray hairs go down in sorrow to the grave," signifies that all will be over with the church.

AC 5794. And Judah came near unto him. That this signifies the communication of the external man with the internal through good, is evident from the signification of coming near" to speak with anyone, as being communication; and from the representation of Judah, as being the good of the church in the natural (n. 5782). That it is the communication of the external man with the internal, is because Judah represents the good of the church in the natural or external man, and Joseph, good in the internal. That it is "through good," is because the communication takes place solely through good, and not through truth unless there is good in the truth.

AC 5795. And said. That this signifies perception, is evident from the signification of "saying," as being perception.

AC 5796. By me, my lord. That this signifies entreaty, is plain from what follows.

AC 5797. Let thy servant I pray speak a word in my lord’s ears. That this signifies for reception and hearing (that is, entreaty therefor), is evident from the signification of "speaking a word," as being influx (n. 2951, 5481), and as it is influx, it is reception on the part of the other (n. 5743) and from the signification of "ears," as being obedience (n. 4551, 4653), here a kind hearkening or hearing, because an inferior is speaking to a superior. Hence it is plain that by "Let thy servant I pray speak a word in my lord‘s ears," is signified entreaty for reception and hearing.

AC 5798. And let not thine anger be kindled against thy servant. That this signifies lest he turn away, is evident from the signification of "anger," as being a turning away (n. 5034), because one who is angry with another turns away, for in that state he does not think like him, but against him. That "anger" is a turning away is plain from many passages in the Word, especially from those where anger and wrath are ascribed to Jehovah or the Lord, by which is signified a turning away--not that Jehovah or the Lord ever turns away, but that man does so; and when he turns away it seems to him as if the Lord did so, for he is not heard. The Word so speaks in accordance with the appearance. And because "anger" is a turning away, it is also an assault on good and truth on the part of those who have turned away; while on the part of those who have not turned away, there is no assault, but repugnance on account of aversion to what is evil and false.

[2] That "anger" is an assault has been shown above (n. 3614); that it is also a turning away, and likewise the penalty when truth and good are assailed, is plain from the following passages. In Isaiah:--

"anger" and "wrath" denote a turning away and opposition on man’s part, and the attendant punishing and not hearing appear like anger; and as it is on man‘s part, it is said, "Woe to them that decree decrees of iniquity. He thinketh not right, and his heart doth not meditate right."

[3] In the same:--

the "heaven" and the "earth" here denote the church, which having turned away from truth and good, its vastation and destruction are described by the "indignation, anger, and wrath" of Jehovah; when in fact it is quite the contrary, namely, that the man who is in evil is indignant, angry, and wroth, and sets himself in opposition to good and truth. The penalty which is from the evil is attributed to Jehovah on account of the appearance. Elsewhere occasionally in the Word the last time of the church and its destruction are called the "day of the anger of Jehovah."

[4] Again:--

where the meaning is similar. This is as with a culprit who is punished by the law, and who ascribes the evil of the penalty to the king or judge; not to himself. Again:--

In Jeremiah:--

in this passage "fury," "anger," and "great heat" are nothing else than the evils of penalty because of the turning away from what is good and true, and an assault thereon.

[5] By Divine law all evil is attended with the penalty, and wonderful to say, in the other life the evil and the penalty cleave together; for as soon as an infernal spirit does evil more than usual, punishing spirits are at hand, and punish him, and this without advertence. That evil of penalty because of turning away is meant, is plain, for it is said, "because of the wickedness of your works." In David:--

[6] "Wrath," "anger," "indignation," "fury," in these passages also denote a turning away, assault, and consequent penalty. That the penalty for turning away and assault is ascribed to Jehovah or the Lord, and is called "anger," "wrath," and "fury in Him," is because the race sprung from Jacob had to be kept in the representatives of a church, which are merely external; and they could not have been kept in them except through fear and dread of Jehovah, and unless they had believed that He would do them evil from anger and wrath. They who are in externals without an internal cannot otherwise be brought to do external things; for there is nothing interior that binds them. Moreover the simple within the church, from the appearance apprehend no otherwise than that God is angry when anyone does evil. Yet everyone who reflects can see that there is nothing of anger, still less of fury, with Jehovah or the Lord; for He is mercy itself and good itself, and is infinitely above willing evil to anyone. Nor does the man who is in charity toward the neighbor do evil to anyone. All the angels in heaven are such; and how much more the Lord Himself!

[7] But in the other life the case is this. When the Lord reduces heaven and its societies into order, which is continually being done on account of new comers, and gives them bliss and happiness, and when this flows into the societies which are in the opposite (for in the other life all the societies of heaven have opposed to them societies in hell, whence there is equilibrium), and these feel a change owing to the presence of heaven, they are then angry and wrathful, and burst forth into evil, and at the same time rush into the evil of the penalty. Moreover when evil spirits or genii approach the light of heaven, they begin to be in anguish and torment (n. 4225, 4226), which they attribute to heaven, and consequently to the Lord; when in fact it is they themselves that bring the torment upon themselves; for evil is tortured when it comes near to good. Hence it is evident that nothing but good is from the Lord, and that all evil is from those who turn away, who are in the opposite, and who attack. From this arcanum it is evident how the matter stands.

AC 5799. For thou art even as Pharaoh. That this signifies that it has dominion over the natural, is evident from the representation of Pharaoh, as being the natural in general (n. 5160); and from the representation of Joseph, as being the internal. That the internal has dominion over the natural is represented by Joseph’s being set over all the land of Egypt, and also over all Pharaoh‘s house (Gen. 41:40, 41).

AC 5800. My lord asked his servants, saying. That this signifies perception of their thought, is evident from the signification of "asking," as being to perceive another’s thought (n. 5597). That "asking" signifies this, is because in the spiritual world or in heaven no one has need to ask another what he thinks about such things as are of his affection, because the one perceives the other‘s thought which is thence derived; and moreover the internal which Joseph represents does not ask the external which Jacob’s sons represent, for the external has its all from the internal. Hence it is plain that by "asking" is signified the perception of the thought. We occasionally read in the Word that Jehovah asks man, when yet He knows all and everything that man thinks; but this is so said because man believes that his thought is concealed from everyone because it is within him. The asking is in consequence of this appearance and the derivative belief.

AC 5801. Have ye a father, or a brother? That this signifies the good which is the source, and the truth which is the means, is evident from the representation of Israel, who is here the "father," as being spiritual good or the good of truth (n. 3654, 4598), that it is the good which is the source, is because the truths in the natural are from the spiritual good; and from the representation of Benjamin, who is here the "brother," as being truth; that it is the truth which is the means, is because through this there is conjunction of the truths of the church in the natural (which Jacob‘s sons represent) with the spiritual good which is "Israel;" and as the conjunction is through this, it is described in many passages how his father loved Benjamin who represents this truth, and how Judah could not return with the others to his father unless Benjamin were with them. In regard to this truth, see (n. 5835).

AC 5802. And we said unto my lord. That this signifies reciprocal perception, is evident from the signification of "saying," as being perception, as often explained. That reciprocal perception is meant is plain.

AC 5803. We have a father, an old man. That this signifies that they have spiritual good as the source, is evident from the representation of Israel, who is here the "father," as being spiritual good which is the source (n. 5801). In regard to the representation of Israel, it may be seen above (n. 4286, 4292, 4570) that he represents the spiritual church, and indeed its internal, which is the good of truth, or spiritual good from the natural. What spiritual good or the good of truth is, see (n. 5526, 5733).

AC 5804. And a child of his old ages, the youngest. That this signifies truth therefrom which is new, is evident from the representation of Benjamin, who is here the "child, the youngest," as being truth (n. 5801); as also that a "child" or "son" is truth, (n. 489, 491, 1147, 2623, 3373); and from the signification of "old age," as being newness of life (n. 3492, 4220, 4676). Hence it is plain that by a "child of old ages, the youngest," is signified truth which is new. The case herein is this. The man who is being regenerated and becoming spiritual is first led to good by means of truth; for man does not know what spiritual good, or what is the same thing, Christian good is, except through truth or through doctrine drawn from the Word. In this way he is initiated into good. Afterward, when he has been initiated, he no longer is led to good through truth, but to truth through good, for he then not only sees from good the truths which he knew before, but also from good brings forth new truths which he did not and could not know before; for good is attended with a longing for truths, because with these it is, as it were, nourished, it being perfected by them. These new truths differ greatly from the truths which he had previously known; for those which he then knew had but little life, while those which he now acquires have life from good.

[2] When a man has come to good by means of truth, he is "Israel;" and the truth which he then receives from good, that is, through good from the Lord, is new truth, which is represented by Benjamin while he was with his father. By means of this truth good becomes fruitful in the natural, and brings forth numberless truths wherein is good. In this way the natural is regenerated, and through fruitfulness first becomes like a tree with good fruits, and successively like a garden. From all this it is evident what is meant by new truth from spiritual good.

AC 5805. And his brother is dead. That this signifies that internal good is not, is evident from the representation of Joseph, as being the celestial of the spiritual (n. 4592, 4963, 5249, 5307, 5331, 5332), thus internal good, for this is the same as the celestial of the spiritual; and from the signification of "being dead," as being to be no more (n. 494). The difference between the representation of Joseph as being internal good, and that of Israel as being spiritual good, is this. "Joseph" is internal good from the rational, and "Israel" is internal good from the natural (n. 4286). This difference is such as is that between celestial good, or the good that is of the celestial church, and spiritual good, or the good that is of the spiritual church, which goods have already been frequently treated of. It is said that such internal or celestial good is not there; which is signified by "his brother is dead."

AC 5806. And he alone is left of his mother. That this signifies that this is the only truth of the church, is evident from the representation of Benjamin, who here is the "only one left," as being new truth, (n. 5804) and from the signification of "mother," as being the church (n. 289, 2691, 2717, 5581). In regard to this, that the truth which Benjamin here represents, and which is described above (n. 5804) is the only truth of the church, the case is this. This truth is that truth which is from spiritual good (which is "Israel"), and which is represented by Benjamin when with his father; but it is a still more interior truth when with Joseph. The truth which Benjamin represents when with his father, and which is called new truth, is that which alone makes man to be the church; for in this truth, or in these truths, there is life from good. That is to say, the man who is in truths of faith from good, he is the church; but not the man who is in truths of faith and not in the good of charity. For the truths with this man are dead, even though they are the same truths. From this it may be seen what is meant by this being the only truth of the church.

AC 5807. And his father loveth him. That this signifies that it has conjunction with spiritual good from the natural, is evident from the signification of "love," as being conjunction from the representation of Israel, who here is he that "loves him," as being spiritual good from the natural (n. 4286, 4598); and from the representation of Benjamin, who is he whom "the father loves," as being new truth (n. 5804, 5806). The conjunction of this truth with that good is what is signified by "his father loving him." There cannot fail to be conjunction with this truth, because it is from that good. Between this truth and good there is conjunction like that between father and son; also like that between the willing of the mind and its understanding; for all good is of the will, and all truth is of the understanding. When the will wills good, this good is insinuated into the understanding, and there takes form according to the quality of the good; and this form is truth. And because the new truth is thus born, it is evident that there must be conjunction.

[2] In regard to love as being conjunction, be it known that love is spiritual conjunction, because it is a conjunction of the minds, or of the thought and the will, of two. From this it is evident that regarded in itself love is purely spiritual, and that the natural of it is the delight of consociation and conjunction. In its essence love is the harmony resulting from changes of the state, and variations in the forms or substances, of which the human mind consists. This harmony, if from the heavenly form, is heavenly love. It is evident therefore that love cannot have any other origin than the Divine love itself which is from the Lord; thus that love is the Divine which flows into forms, and so disposes them that their changes of state and variations may be in the harmony of heaven.

[3] But the opposite loves, namely, the loves of self and of the world, are not conjunctions but disjunctions. They indeed appear like conjunctions, but this is because each regards the other as one with himself so long as they are in pursuit of gains and honors, or in revenge and persecution toward those who oppose them. But as soon as the one does not favor the other, there is disjunction. It is otherwise with heavenly love, which is altogether averse to doing well to another for the sake of self; but does it for the sake of the good that is in the other, and which he receives from the Lord; consequently for the sake of the Lord Himself from whom is the good.

AC 5808. And thou saidst unto thy servants. That this signifies perception given, is evident from the signification of "saying" in the historicals of the Word, as being perception; and because something was said to them, it signifies perception given.

AC 5809. Make him come down unto me. That this signifies that the new truth must be in subjection to internal good, is evident from the signification of "making to come down," for to come to the internal in order to be conjoined, is to become subject to it, because everything which is below or exterior must be wholly subordinate or subject to the higher or interior, in order that there may be conjunction; and from the representation of Benjamin, who here is he whom they should make to come down, as being new truth (n. 5804, 5806); and from the representation of Joseph, who is he to whom he should come down, as being internal good, as shown before.

AC 5810. And I will set my eye upon him. That this signifies the influx then of truth from good, is evident from the signification of "setting the eye upon" anyone, as being to communicate the truth which is of faith. The "eye" corresponds to the intellectual sight, and to the truths of faith, (n. 4403-4421, 4523-4534). And because "to set the eye upon" anyone is communication, it is also influx; for internal good, which Joseph represents, does not communicate except by influx with the truth represented by Benjamin, because this truth is below.

AC 5811. And we said unto my lord. This signifies reciprocal perception, as above (n. 5802).

AC 5812. The boy cannot leave his father. That this signifies that this truth cannot be separated from spiritual good, is evident from the signification of "leaving," as being to be separated; from the representation of Israel as being spiritual good from the natural (n. 4286, 4598, 5807); and from the representation of Benjamin as being new truth (n. 5804, 5806). This truth is called a "boy," because it is born last; for this truth is not born until the man is regenerate. He then receives newness of life through this new truth conjoined with good. Therefore also this truth is signified by "a child of his old ages, the youngest" (n. 5804).

AC 5813. And should he leave his father, he will die. That this signifies that if it were separated the church would perish is evident from the signification of "leaving," as being to be separated (n. 5812); and from the signification of "dying," as being to be no more (n. 494), thus to perish. As this truth conjoined with spiritual good makes the church (n. 5806), if it were separated from that good, the church would perish. Moreover Israel, who here is the "father," represents the church (n. 4286), but not without this truth.

AC 5814. And thou saidst unto thy servants, signifies perception concerning this thing (n. 5808).

AC 5815. If your youngest brother come not down with you. That this signifies if it be not subject to internal good, is evident from what has been said above (n. 5809).

AC 5816. Ye shall see my faces no more. That this signifies that there will be no mercy and no conjunction with the truths in the natural, is evident from the signification of the "face," when predicated of the Lord, as being mercy (n. 222, 223, 5585); and therefore "not to see the faces" is that there is no mercy (n. 5585, 5592); and when there is no mercy, there is also no conjunction, for there is no love, which is spiritual conjunction. The Divine love is called "mercy" in respect to the human race, beset with miseries so great. That there would be no conjunction with the truths in the natural, is because by the sons of Jacob, to whom these words were said, are represented truths in the natural (n. 5403, 5419, 5427, 5458, 5512).

[2] As to there being no mercy and no conjunction with the truths in the natural, unless the truth which is represented by Benjamin be subject to the internal good which is "Joseph," the case is this. The truth which makes man to be the church is the truth which is from good; for when man is in good then from good he sees truths and perceives them, and thus believes that they are truths; but not at all if he is not in good. Good is like a little flame which gives light and illumines, and causes man to see, perceive, and believe truths. For the affection of truth from good determines the internal sight thither, and withdraws the sight from worldly and bodily things, which include darkness. Such is the truth which Benjamin here represents. That this is the only truth of the church may be seen above (n. 5806), that is, it is the only truth which makes man to be the church. But this truth must be altogether subject to the internal good which is represented by Joseph; for the Lord flows in through internal good, and gives life to the truths which are below; thus also to this truth which is from spiritual good from the natural, which is represented by Israel (n. 4286, 4598).

[3] From these things it is also plain that conjunction takes place by means of this truth with the truths which are below; for unless this truth were subject to internal good, so that it had therefrom an influx of good into itself, there would be no reception of the mercy which continually flows in from the Lord through internal good, for there would be no intermediate. And if there were no reception of mercy, there would be no conjunction. This is what is signified by "if your youngest brother come not down with you, ye shall see my faces no more."

AC 5817. And it came to pass when we came up unto thy servant my father. That this signifies elevation to spiritual good, is evident from the signification of "coming up," as being elevation, of which presently; and from the representation of Israel, who here is the "father," as being spiritual good from the natural (n. 4286, 4598). The elevation which is signified by "coming up," is toward interior things, as here from the truths in the natural which are represented by the ten sons of Jacob, to the spiritual good from the natural which is represented by Israel. For there is an exterior and an interior natural (n. 5497, 5649); in the interior natural is the spiritual good which is "Israel," and in the exterior natural are the truths of the church which are the "sons of Jacob." Therefore by "coming up to the father" is signified elevation to spiritual good.

AC 5818. We told him the words of my lord. That this signifies knowledge of this thing, is evident without explication.

AC 5819. And our father said. That this signifies perception from spiritual good, is evident from the signification of "saying" in the historicals of the Word, as being perception; and from the representation of Israel, who here is the "father," as being spiritual good (n. 3654, 4286, 4598).

AC 5820. Return ye, buy us a little food. That this signifies that the good of truth should be appropriated, is evident from the signification of "buying," as being to appropriate to one’s self (n. 5397, 5406, 5410, 5426); and from the signification of "food," as being the good of truth (n. 5410, 5426, 5487, 5582, 5588, 5655). Spiritual food is in general all good, but specifically it is the good which is acquired by means of truth, that is, truth in the will and in act, for this good becomes good from the willing and doing, and is called the good of truth. Unless truth thus becomes good, it does not benefit the man in the other life; for when he comes into the other life it is dissipated, because it does not agree with his will, thus not with the delight of his love. He who has learned truths of faith in the world, not for the sake of willing and doing them and thus turning them into goods, but only that he may know and teach them for the sake of honor and gain, even although he may in the world be considered most learned, yet in the other life he is deprived of the truths and is left to his own will, that is, his life. And he then remains as he had been in his life; and wonderful to say he is then averse to all the truths of faith: and denies them to himself, howsoever he had before confirmed them. To turn truths to goods by willing and doing them, that is, by life, is what is meant by appropriating the good of truth, which is signified by "buy us a little food."

AC 5821. And we said, We cannot go down. That this signifies objection, is evident without explication.

AC 5822. If our youngest brother be with us, then will we go down. That this signifies unless there be with them a conjoining intermediate, is evident from the representation of Benjamin, who here is the "youngest brother," as being a conjoining intermediate (n. 5411, 5413, 5443, 5639, 5668). In regard to this, that Benjamin represents the intermediate between the celestial of the spiritual, or internal good, which is "Joseph," and truths in the natural, which are the "ten sons of Jacob," and also that he represents new truth (n. 5804, 5806, 5809), the case is this. An intermediate in order to be an intermediate must derive something from each, namely from the internal and from the external; otherwise it is not a conjoining intermediate. The intermediate which Benjamin represents derives from the external or natural that it is new truth there; for the new truth which he represents is in the natural, because it is from the spiritual good from the natural, which his father represents as Israel (n. 5686, 5689); but the intermediate derives this by influx from the internal which is represented by Joseph. Thus it derives something from each. This is the reason why Benjamin represents a conjoining intermediate, and also new truth--new truth when with his father, a conjoining intermediate when with Joseph. This is a secret which cannot be more clearly set forth; and it cannot be understood except by those who are in the thought that there is with man an internal and an external distinct from each other; and who are also in the affection of knowing truths. These are enlightened in respect to the intellectual part by the light of heaven, so that they see what others do not see, thus also this secret.

AC 5823. For we cannot see the man‘s faces. That this signifies because there will be no mercy or conjunction, is evident from what has been said above (n. 5816), where are the same words.

AC 5824. And our youngest brother, he not with us. That this signifies except by means of an intermediate, is evident from the representation of Benjamin, as being an intermediate (n. 5822).

AC 5825. And thy servant my father said unto us. That this signifies perception from spiritual good, is evident from the signification of "saying," as being perception; and from the representation of Israel, who here is the "father," as being spiritual good from the natural (n. 3654, 4598, 5801, 5803, 5807).

AC 5826. Ye know that my wife bare me two sons. That this signifies that if there be spiritual good which is of the church, there will be internal good and truth, is evident from the representation of Israel, who says this of himself, as being spiritual good from the natural (n. 5825); from the representation of Rachel, who is here the "wife who bare him two sons," as being the affection of interior truth (n. 3758, 3782, 3793, 3819); and from the representation of Joseph and Benjamin, who are the "two" whom she bare, as being internal good and truth--Joseph internal good, and Benjamin interior truth.

[2] In regard to this, that there will be internal good and truth if there be spiritual good which is of the church, the case is this. The spiritual good which Israel represents is the good of truth, that is, truth in the will and in act. This truth, or this good of truth, in man, makes him to be the church. When truth has been implanted in the will (which is perceived by the fact that the man is affected with truth for the sake of the end that he may live according to it), then there is internal good and truth. When man is in this good and truth, then the kingdom of the Lord is in him, and consequently he is the church, and together with others like him makes the church in general. From this it may be seen that in order that the church may be the church, there must be spiritual good, that is, the good of truth, but by no means truth alone--from which at this day the church is called the church, and one church is distinguished from another. Let everyone think within himself whether truth would be anything unless it had life for the end. What are doctrinal things without this end? and what the precepts of the Decalogue without a life according to them? For if anyone is acquainted with these, and with all their meaning in its fulness, and yet lives contrary to them, of what benefit are they? have they any effect at all? except, with some, damnation? The case is similar with the doctrinals of faith from the Word, which are precepts of Christian life, for they are spiritual laws. Neither do these conduce to anything unless they become of the life. Let a man consider within himself whether there is anything in him that is anything except what enters into his very life; and whether the life of man, which is life, is anywhere else than in his will.

[3] From this then it is that it is said by the Lord in the Old Testament, and confirmed in the New, that all the Law and all the Prophets are founded in love to God, and love to the neighbor, thus in the life itself, but not in faith without life; therefore by no means in faith alone, consequently neither in confidence, for this is impossible without charity. If this appears with the evil in times of danger, or when death is at hand, it is a spurious or false confidence; for not the least of this confidence appears in them in the other life, however much they may have professed it with apparent ardor at the approach of death. That faith, whether you call it confidence or trust, effects nothing with the wicked, the Lord Himself teaches in John:--

[4] They who are "born of bloods" are those who do violence to charity (n. 374, 1005), also who profane truth (n. 4735); they who are "born of the will of the flesh" are those who are in evils from the love of self and of the world (n. 3813); and they who are "born of the will of man" are those who are in persuasions of falsity; for a "man" signifies truth, and in the opposite sense falsity. They who are "born of God" are those who have been regenerated by the Lord, and thence are in good. These are they who receive the Lord, and these are they who believe in His name, and these are they to whom He gives the power to be sons of God, but not to the others; from which it is very plain what faith alone effects for salvation.

[5] Moreover in order that man may be regenerated and become the church, he must be introduced through truth to good; and he is introduced when truth becomes truth in the will and in act. This truth is good, and is called the good of truth, and produces new truths continually; for then for the first time it makes itself fruitful. The truth which is thence brought forth or made fruitful is what is called internal truth, and the good from which it is, is called internal good; for nothing becomes internal until it has been implanted in the will, because what is of the will is the inmost of man. So long as good and truth are outside of the will, and in the understanding only, they are outside of the man; for the understanding is without, and the will is within.

AC 5827. And the one went out from me. That this signifies the seeming departure of internal good, is evident from the signification of "going out," or going away, as being departure; and from the representation of Joseph as being internal good. That the departure was seeming only is plain, for Joseph still lived. The case herein is this. By what has been related of Joseph, from beginning to end, is represented in its order the glorification of the Lord’s Human, and consequently in a lower sense the regeneration of man, for this is an image or type of the Lord‘s glorification (n. 3138, 3212, 3296, 3490, 4402, 5688). With the regeneration of man the case is this. In the first state when a man is being introduced through truth into good, the truth appears manifestly, because it is in the light of the world, and not far from the sensuous things of the body. But it is not so with good, for this is in the light of heaven, and remote from the sensuous things of the body, for it is within in man’s spirit. Hence it is that the truth which is of faith appears manifestly, but not good, although this is continually present, and flows in, and makes the truths live. Man could not possibly be regenerated in any other way. But then this state has been passed through, then good manifests itself, and this by love to the neighbor, and by the affection of truth for the sake of life. These also are the things represented by Joseph‘s being carried away and not appearing to his father, and by his afterward manifesting himself to him. This also is meant by the seeming departure of internal good, which is signified by "the one went out from me."

AC 5828. And I said, Surely, tearing he is torn in pieces. That this signifies perception that it has perished by evils and falsities, is evident from the signification of "saying," as being perception; and from the signification of "being torn in pieces," as being to perish by evils and falsities, that is, the internal good which is represented by Joseph, (n. 5805). That "to be torn in pieces" has this signification, is because in the spiritual world there is no other tearing in pieces than that of good by evils and falsities. The case herein is like death and what relates to death. In the spiritual sense these do not signify natural death, but spiritual death, which is damnation, for there is no other death in the spiritual world. So likewise "tearing" does not signify in the spiritual sense such tearing as is done by wild beasts, but the tearing to pieces of good by evils and falsities. Moreover the wild beasts which tear, signify in the spiritual sense the evils of cupidities and the derivative falsities, which also are represented by wild beasts in the other life.

[2] The good which continually flows in from the Lord with man, does not perish except by evils and the derivative falsities, and by falsities and the derivative evils. For as soon as this good, continuous through the internal man, comes to the external or natural man, it is met by evil and falsity, by which the good is torn in pieces and extinguished in various ways as by wild beasts. By this the influx of good through the internal man is checked and stayed, and consequently the inner mind, through which is the influx, is closed, and only so much of the spiritual is admitted through it as to enable the natural man to reason and speak, but this only from earthly, bodily, and worldly things, and indeed contrary to good and truth, or in accordance with them from pretence or deceit.

[3] It is a universal law that influx adjusts itself according to efflux, and if efflux is checked influx is checked. Through the internal man there is an influx of good and truth from the Lord, and through the external there must be an efflux, namely into the life, that is, in the exercise of charity. When there is this efflux then there is continual influx from heaven, that is, through heaven from the Lord; whereas if there is no efflux, but resistance in the external or natural man (that is, evil and falsity which tear to pieces and extinguish the inflowing good), it follows from the universal law just mentioned that the influx adjusts itself to the efflux, consequently that the influx of good draws back, and thereby the internal through which is the influx is closed; and through this closing there comes stupidity in spiritual things, even until the man who is such neither knows nor is willing to know anything about eternal life, and at last becomes insane, so that he opposes falsities against truths, calling them truths and the truths falsities, and evils against goods, making them goods and the goods evil. Thus he tears good completely to pieces.

[4] That which is "torn" is occasionally mentioned in the Word, whereby in the proper sense is signified that which perishes through falsities from evils; but that which perishes through evils is called a "carcass." When only what is "torn" is mentioned, both are signified, for the one involves the signification of the other; but it is otherwise when both are mentioned, for then a distinction is made. Because that which is "torn" signified in the spiritual sense that which had perished by falsities from evils, therefore it was forbidden in the representative church to eat any. thing torn, which by no means would have been thus forbidden unless that spiritual evil had been understood in heaven. Otherwise what harm would there have been in eating flesh torn by a wild beast?

[5] Of "torn" things, that they were not to be eaten, it is thus written in Moses:--

Again:--

And again:--

In Ezekiel:--

From these passages it is plain that it was an abomination to eat that which was torn, not because it was torn, but because it signified the tearing of good to pieces by falsities which are from evils, whereas a "carcass" signified the death of good by evils.

[6] The tearing of good to pieces by falsities from evils is meant also in the following passages from David in the internal sense:--

Again:--

And yet again:--

A "lion" denotes those who vastate the church. Where it is said above of Joseph, that he was sold by his brethren, and that his tunic stained with blood was sent to his father, then his father also said, "It is my son’s tunic, an evil wild beast hath devoured him, tearing, Joseph is torn in pieces" (Gen. 37:33). "To be torn in pieces" is to be dissipated by falsities from evil, (n. 4777).

AC 5829. And I have not seen him hitherto. That this signifies because it has vanished, is evident without explication.

AC 5830. And ye are taking this one also from my faces. That this signifies if the new truth also should depart, is evident from the representation of Benjamin, of whom this is said, as being new truth (n. 5804, 5806, 5809, 5822); and from the signification of "taking him from my faces," as being to estrange from spiritual good, thus to depart. Because this truth is from spiritual good which is "Israel," if it should depart, it would be all over with the good itself; for good takes its quality from truths, and truths take their being from good; thereby they have life together.

AC 5831. And if harm befall him. That this signifies by evils and falsities, is evident from the signification of "harm befalling" anyone, as being to be injured by evils and falsities. No other "harm" is meant in the spiritual sense, because in the spiritual world all harm is from evils and falsities.

AC 5832. And ye will make my gray hairs go down in evil to the grave. That this signifies that spiritual good, and thus the internal of the church, would perish, is evident from the representation of Israel, as being spiritual good (n. 5807, 5812, 5813, 5817, 5819, 5825), and the internal of the spiritual church (n. 4286); from the signification of "gray hairs," as being the ultimate of the church; and from the signification of "going down in evil to the grave," as being to perish (n. 4785). "To go down in good into the grave" is to rise again and to be regenerated (n. 2916, 2917, 5551), wherefore "to go down in evil into the grave" is the opposite, thus to perish. As to the internal of the church perishing if the truth represented by Benjamin were to perish, the case is this. In order that good may be good it must have its own truths; and truths must have their own good in order to be truths. Good without truths is not good, and truths without good are not truths. Together they form a marriage, which is called the heavenly marriage. Wherefore if one departs, the other perishes; and the one may depart from the other through a tearing in pieces by evils and falsities.

AC 5833. And now when I come to thy servant my father. That this signifies the good of the church corresponding to the spiritual good of the internal church, is evident from the representation of Judah, who says this of himself, as being the good of the church (n. 5583, 5603, 5782); and from the representation of Israel, who here is his "father," as being spiritual good (n. 5807, 5812, 5813, 5817, 5819, 5825). The good of the church which Judah represents is the good of the external church; whereas the spiritual good which Israel represents is the good of the internal church (n. 4986). For every church of the Lord is internal and external; and the things of the external church correspond to those which are of the internal church. Thus also the good of the church which Judah represents, corresponds to the spiritual good represented by Israel.

AC 5834. And the boy he not with us. That this signifies if the new truth is not with it, is evident from the representation of Benjamin, who here is the "boy," as being new truth (n. 5804, 5806, 5822).

AC 5835. And his soul is bound in his soul. That this signifies since there is close conjunction, is evident from the signification of "soul," as being life, thus "the soul of the one being bound in the soul of the other" signifies the life of the one in the life of the other, consequently that there is close conjunction--here of spiritual good, which is "Israel," with the truth from this good, which is "Benjamin." As to there being so close a conjunction between good and its truth, like the soul of the one which is bound in the soul of the other, the case is this. The mind of man, which is the man himself, and is where the man‘s life is, has two faculties, one allotted to the truths of faith, the other to the good of charity. The faculty which is allotted to the truths of faith is called the understanding, and that which is allotted to the good of charity is called the will. In order that man may be man, these two faculties must make a one.

AC 5836. And it shall come to pass when he seeth that the boy is not, that he will die. That this signifies that spiritual good will perish (that is, if the truth which is "Benjamin" departs), is evident from the representation of Israel as being spiritual good; and from the representation of "dying," as being to cease to be such (n. 494), thus to perish. Good would perish if its truth should depart, (n. 5830, 5832).

AC 5837. And thy servants will make thy servant our father’s gray hairs go down in sorrow to the grave. That this signifies that all will be over with the church, is evident from the things unfolded above (n. 5832), where like things are said. That Israel, who is the "father," is here the church, is because spiritual good, which he represents, makes the church in man; insomuch that whether you say "spiritual good," or "the church," it is the same thing, for they cannot be separated. Therefore it is that in the Word, especially in the prophets, "Israel" is the spiritual church.

Author:  E. Swedenborg (1688-1772).

Design:  I.J. Thompson, Feb 2002.

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