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Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

THE CONTENTS This chapter treats of the Lord's temptation combats, which are represented and signified by the wars here described.

The goods and truths in the external man, but which only appeared as goods and truths, were the things from which the Lord fought in His childhood against evils and falsities. The apparent goods and truths are signified by the kings named in verse 1; but the evils and falsities against which He fought are signified by the kings named in verse 2; and these were unclean (verse 3).

These evils and falsities against which He fought did not show themselves earlier than in childhood; and then they burst forth, which is signified by their previously serving Chedorlaomer (verse 4).

The Lord then warred against and conquered the persuasions of falsity of all kinds, which are the Rephaim, the Zuzim, the Emim, and the Horites (verses 5, 6); next, the falsities and evils themselves, which are the Amalekite and the Amorite (verse 7); afterwards the other falsities and evils, which are the kings named in verses 8 to 11.

Apparent truths and goods, which are not in themselves truths and goods, took possession of the external man (verse 12); and the rational man which is "Abram the Hebrew," perceiving this, laid claim to it and liberated it (verses 13 to 16).

After these combats, evil and falsity submitted them-selves (verse 17).

The Lord's internal man in the interior man, or the Divine in the rational, is Melchizedek, from whom came the benediction after the combats (verses 18 to 20). The tithes are the remains, or the states of good and truth from the combats (verse 20).

The evil and infernal spirits, being overcome, begged for life, and did not care for other things; but nothing was taken from them by the Lord, because He had no strength from their evils and falsities; but they were given into the power [potestas] of good spirits and angels (verses 21-24).

THE INTERNAL SENSE The things contained in this chapter appear as if they were not representative, for it treats only of wars between several kings, and the rescue of Lot by Abram; and finally concerning Melchizedek; and thus it seems as if they contained no heavenly arcanum. But still these things, like all the rest, conceal in the internal sense the deepest arcana, which also follow in a continuous series from those which go before, and connect themselves in a continuous series with those which follow. [2] In those which precede, the Lord has been treated of, and His instruction, and also His external man, which was to be conjoined with the internal by means of knowledges [scientiae et cognitiones]. But as His external man was-as before said-of such a nature that it had in it by inheritance from the mother things that hindered conjunction, and yet that were to be expelled by means of combats and temptations, before His external man could be united to His internal man, or His Human Essence to the Divine Essence, therefore these combats are treated of in this chapter; and are represented and signified in the internal sense by the wars of which it treats. It is known within the church that Melchizedek represented the Lord, and therefore that the Lord is meant in the internal sense where Melchizedek is mentioned. It may be concluded from this, that not only the things concerning Melchizedek, but all the rest also, are representative; for not a syllable can have been written in the Word which was not sent down from heaven, and consequently in which the angels do not see heavenly things. [3] In very ancient times also, many things were represented by wars, which they called the Wars of Jehovah, and which signified nothing else than the combats of the church, and of those who were of the church, that is, their temptations, which are nothing but combats and wars with the evils in themselves, and consequently with the diabolical crew that excite the evils, and endeavor to destroy the church and the man of the church. That nothing else is meant in the Word by "wars," may be clearly seen from the fact that nothing can be treated of in the Word except the Lord and His kingdom, and the church; because it is Divine and not human, consequently heavenly and not worldly, and therefore by "wars," in the sense of the letter, nothing else can be meant in the internal sense. This will be more evident from what follows.

Verses 1, 2. And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim, that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, this is Zoar. "It came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim," signifies so many kinds of apparent goods and truths, which in themselves are not goods and truths, in the Lord's external man. Each of the kings and each of the nations signifies some such good and truth; "they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, this is Zoar," signifies so many kinds of cupidities of evil, and of persuasions of falsity, against which the Lord combated.

And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim. That these signify so many kinds of apparent goods and truths, which in themselves are not goods and truths, that were in the Lord's external man, may be seen from the signification of all these in the internal sense, and also from what follows. For the Lord's combat against evils and falsities is treated of; here, His first combat, which took place in his childhood and earliest youth; which He then first engaged in and sustained when He had been imbued with knowledges [scientiae et cognitiones], on which account it is here said, "in the days of these." [2] No one can ever fight against evils and falsities until he has learned to know what evil and falsity are, and therefore not until he has been instructed. A man does not know what evil is, still less what falsity is, until he has the full use of his understanding and judgment, which is the reason why a man does not come into temptations until he has arrived at adult age; thus every man in his age of manhood, but the Lord in His childhood. [3] Every man combats first of all from the goods and truths he has received through knowledges; and from them and by them he judges about evils and falsities. Every man also, when he first begins to combat, supposes that the goods and truths from which he combats are his own; that is, he attributes them to himself, and at the same time attributes to himself the power by which he resists. This also is permitted; for the man cannot then know otherwise. Until a man has been regenerated, he cannot possibly know, so as to be able to say that he knows, acknowledges, and believes, that nothing of good and truth is from himself, but that all good and truth are from the Lord; or that he cannot resist any evil and falsity from his own power; for he does not know that evil spirits excite and infuse the evils and falsities; still less that by means of evil spirits he is in communication with hell; and that hell presses upon him as the sea does upon every part of a dike, which pressure of hell no man can possibly resist by his own powers. But as until he has been regenerated a man cannot but suppose that he resists by his own powers, this also is permitted; and thus he is introduced into combats or temptations; but afterwards he is more and more enlightened. [4] When a man is in such a state that he supposes good and truth to be from himself, and that the power of resisting is his own, then the goods and truths from which he combats against evils and falsities are not goods and truths, although they appear so; for there is what is his own in them, and he places self-merit in victory, and glories as if it were he who had overcome the evil and falsity, when yet it is the Lord alone who combats and overcomes. That this is really the case, none can know but they who are being regenerated by means of temptations. [5] And as in his earliest childhood the Lord was introduced into most grievous combats against evils and falsities, neither could He at that time suppose otherwise; and this not only because it was according to Divine order that His Human Essence should be introduced to the Divine Essence and be united to it by means of continual combats and victories, but also because the goods and truths from which He combated against evils and falsities were of the external man; and as these goods and truths were therefore not altogether Divine, they are therefore called appearances of good and truth. His Divine Essence introduced His Human in this manner, in order that it might overcome from its own power. But there are more arcana here than can possibly be described. In a word, in the first combats, the goods and truths in the Lord, from which he combated, were imbued with things inherited from the mother, and so far as they were imbued with things inherited from the mother, they were not Divine; but by degrees, as He overcame the evil and falsity, they were purified and made Divine.

That each of the kings, and each of the nations, signifies such good and such truth, is evident from their signification in the internal sense, as applied to the subject here treated of; for every nation, and every land, signifies some certain thing in general, and this both in the proper and in the opposite sense; but the general signification applies itself to the subject being treated of. That apparent goods and truths are signified by the names of these kings and these nations, can be confirmed by many passages; but as this has been done so many times before, and as so many names occur here, it would be too tedious thus to explain them all one by one.

They made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, this is Zoar. That these signify so many kinds of cupidities of evil and of persuasions of falsity, against which the Lord fought, may likewise be seen from the signification of the kings and nations here named, and also from what follows. What cupidity of evil and what persuasion of falsity is signified by each one, it would also be too tedious to set forth. Of the signification of Sodom and Gomorrah, of Admah and Zeboiim, and of Zoar, we have already briefly treated. They are the most general or the most universal kinds of evils and falsities; and these, being signified in the internal sense, here follow in their series. [2] That the Lord underwent and endured the most grievous temptations-temptations more grievous than have ever been endured by anyone-is not so well known from the Word, where it is only mentioned that He was in the wilderness forty days, and was tempted by the devil. The temptations themselves which He then had, are described in a few words only; but these few involve them all; as that it is said in Mark (1:12, 13) that He was there with the beasts, by which are signified the worst of the infernal crew; and the things which are mentioned [in Matthew and in Luke], that He was taken by the devil upon the pinnacles of the temple, and upon a high mountain, are nothing but representatives of most grievous temptations which He had in the wilderness; concerning which, of the Lord's Divine mercy hereafter.

That the wars here mentioned signify nothing else, in the internal sense, than spiritual wars, or temptations, was said above, at the beginning of this chapter. By the wars mentioned in the Word, especially in the Prophets, nothing else is signified. The wars of men can have no place in the internals of the Word; for such things are not spiritual and celestial, such as alone belong to the Word. That combats with the devil, or what is the same, with hell, are signified by the wars mentioned in the Word, may be seen from the passages that now follow, besides many others. In John: They are spirits of demons, doing signs, to go forth to the kings of the earth and of the whole world, to gather them together unto the war of that great day of God Almighty (Rev. 16:14); where everyone can see that no other war is signified, on the "great day of God Almighty." [2] Again: The beast that cometh up out of the abyss shall make war (Rev. 11:7); where "the abyss" is hell. Again: The dragon was wroth with the woman, and went to make war with the remnant of her seed, who keep the commandments of God, and have the testimony of Jesus Christ (Rev. 12:17). Again: It was given unto him to make war with the saints (Rev. 13:7). All of these "wars" are combats such as are those of temptations. The wars of the kings of the south and of the north, and the other wars mentioned in Daniel (chapters 10 and 11), also the things said of Michael (Dan. 10:13, 21; 12:1; Rev. 12:7), mean the same. [3] That "wars" signify nothing else is evident also from the other Prophets. As in Ezekiel: Ye have not gone up into the breaches, neither have ye built up the fence for the house of Israel, to stand in the war in the day of Jehovah (Ezek. 13:5); where this is said concerning the Prophets. In Isaiah: They shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more (Isa. 2:4); where it is plain that no other wars are meant; and consequently that by the weapons of war, as by swords, spears, shields, and others, nothing else is meant in the Word than the things that pertain to such wars. [4] Again in Isaiah: Bring ye water to him that is thirsty; ye inhabitants of the land of Tema, meet with his bread him that is wandering; for they shall wander before the swords, before the drawn sword, and before the bent bow, and before the grievousness of war (Isa. 21:14-15). In Jeremiah: Shepherds and their flocks shall come unto the daughter of Zion; they shall pitch their tents against her round about; they shall feed down everyone his space; sanctify a war against her; arise, and let us go up at noon (Jer. 6:3-5); where no other war is meant, for it is against the daughter of Zion, that is, the church. [5] Again: How is the city of praise not forsaken, the city of my joy; therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day (Jer. 49:25-26); "the city of praise and of joy" denotes the things which are of the church; "the men of war," those who combat. [6] In Hosea: In that day will I make a covenant for them with the wild beast of the field, and with the fowl of the heavens, and with the creeping thing of the ground; and I will break the bow, and the sword, and war out of the land, and will make them to lie down in confidence (Hos. 2:18); where in like manner "war" denotes combats, and the various arms of war those things which pertain to spiritual combat; these are "broken" when, yearnings and falsities ceasing, the man comes into the tranquillity of peace. [7] In David: Behold the works of Jehovah, who hath made solitudes in the earth, making wars to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder; He burneth the chariots in the fire (Ps. 46:8-9); where the meaning is similar. Again: In Salem is the habitation of God, and his dwelling place in Zion. There He brake the fiery shafts of the bow, the shield, and the sword, and the war (Ps. 76:2-3). As the priests represented the Lord, who alone combats for man, their service is called "warfare" (Num. 4:23, 35, 39, 43, 47). [8] That Jehovah alone, that is, the Lord, combats and overcomes the devil that is with man when he is in the combats of temptations, although it does not so appear to the man, is a constant truth; for not even the smallest thing can be brought upon a man by evil spirits that is not by permission; and nothing, however small, can be averted by angels, except from the Lord; so that it is the Lord alone who sustains all the combat, and who overcomes; which also is everywhere represented by the wars waged by the sons of Israel against the nations. That it is the Lord alone, is also declared in Moses: Jehovah your God who walketh before you, He shall fight for you (Deut. 1:30). Again: Jehovah your God is He that walketh with you, to fight for you against your enemies, to save you (Deut. 20:4; so too in Joshua, as chapter 23:3, 5). [9] For the wars there that were carried on against the idolatrous inhabitants of the land of Canaan, all represented the Lord's combats with hell; and consequently those of His church, and those of the men of His church. This also accords with the following words in Isaiah: As the lion roareth, and the young lion, over his prey, when a multitude of shepherds come running against him, he will not be dismayed at their voice, nor afflicted by their tumult; so Jehovah Zebaoth shall come down to fight upon Mount Zion, and upon the hill thereof (Isa. 31:1). [10] For this reason, also, Jehovah or the Lord is also called a "Man of War." As in Moses: Jehovah is a Man of War, Jehovah is His name (Exod. 15:9). And in Isaiah: Jehovah shall go forth as a Hero, He shall stir up zeal like a Man of wars; He shall cry, yea, He shall shout aloud, He shall prevail against His enemies (Isa. 42:13). This also is why many things that pertain to war are attributed to the Lord; as here to "cry" and "shout aloud." [11] Spirits and angels also appear as men of war when a representation is made. As in Joshua: Joshua lifted up his eyes and looked, and behold there stood a man over against him, and his sword drawn in his hand. And he said unto Joshua, I am the prince of Jehovah's army. And Joshua fell on his face to the earth (Josh. 5:13-14). These things were so seen because they were representative; and for the same reason the posterity of Jacob called their wars the Wars of Jehovah. [12] The same also was the case in the Ancient Churches; and among them were books which also were called The Wars of Jehovah; as is evident in Moses: It is said in the Book of the Wars of Jehovah (Num. 21:14-15). This was written in a manner not unlike that in which wars are treated of in this chapter; but the wars of the church were signified. Such a mode of writing was familiar in those times; for then there were interior men, and they thought of exalted things.

Verse 3. All these were gathered together at the valley of Siddim, this is the Salt Sea. "All these were gathered together at the valley of Siddim," signifies that they were in the unclean things of cupidities; "this is the Salt Sea," signifies the filthy things of the derivative falsities.

All these were gathered together at the valley of Siddim. That this signifies that they were in the unclean things of cupidities, may be seen from the signification of "the valley of Siddim," concerning which see below (at verse 10), where it is said that "the valley of Siddim was pits, pits, of bitumen," that is, that it was full of pits of bitumen, by which are signified the foul and unclean things of cupidities (see n. 1999). The same may be seen from the fact that by Sodom, Gomorrah, Admah, and Zeboiim were signified the cupidities of evil and the persuasions of falsity, which in themselves are unclean. That they are unclean may be seen by everyone within the church; and it also is actually seen in the other life. Such spirits desire nothing better than to pass their time in marshy, boggy, and excrementitious places, so that their nature carries such things with it. Such unclean things sensibly exhale from them when they approach the sphere of good spirits; especially when they desire to infest the good, that is, to gather together to attack them. From this it is evident what "the valley of Siddim" is. [2] That "this is the Salt Sea," signifies the filthy things of the derivative falsities, may be seen from the signification of "the Salt Sea," which is as it were the same as that of the valley of Siddim; for it is said, "the valley of Siddim, this is the Salt Sea;" but these words are added for the reason that "the Salt Sea" signifies the falsities which burst forth from the cupidities; for there cannot possibly be any cupidity that does not produce falsities. The life of cupidities may be likened to a coal fire, and the falsities to the obscure light from it. As there cannot be fire without light, so neither can there be cupidity without falsity. All cupidity is of some foul love; for that which is loved is desired [cupitur], and hence is called cupidity and in cupidity itself there is the love in question in its continuity. Whatever favors or dissents to this love or cupidity is called falsity. Hence it is evident why the words "the Salt Sea" are here added to the words "the valley of Siddim." [3] As cupidities and falsities are what vastate or lay waste man, that is, deprive him of all the life of the love of good, and of the affection of truth, vastation is described in many passages by "saltiness." As in Jeremiah: He that maketh flesh his arm shall be like a bare shrub in the desert, and shall not see when good cometh, and shall inhabit the parched places In the wilderness, a salt land, and not inhabited (Jer. 17:5, 6). In Ezekiel: The miry places thereof and the marshes thereof shall not be healed; they shall be given up to salt (Ezek. 47:11). In David: Jehovah turneth rivers into a wilderness, and water-springs into drought, a fruitful land into one of saltiness, for the wickedness of them that dwell therein (Ps. 107:33, 34). In Zephaniah: Moab shall he as Sodom, and the sons of Ammon as Gomorrah, a place left to the nettle, and a pit of salt, and a desolation forever (Zeph. 2:9). [4] In Moses: The whole land is brimstone and salt, a burning; it shall not be sown and shall not sprout, neither shall any herb spring up in it as in the overthrow of Sodom and Gomorrah, of Admah and Zeboiim (Deut. 29:23). "The whole land brimstone and salt, a burning," denotes vastated goods and truths; "brimstone," the vastation of good; "salt," the vastation of truth; for parching and saltiness destroy the land and the products of the land just as cupidity destroys goods and as falsity destroys truths. As "salt" was significative of devastation, it was also customary to sow with salt the cities which were destroyed, that they might not be rebuilt (see Judges 9:45). "Salt" is used also in the opposite sense, signifying that which gives fertility, and as it were relish. Verse 4. Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. "Twelve years they served Chedorlaomer," signifies that the evils and falsities did not appear in childhood, but that they served the apparent goods and truths; "and in the thirteenth year they rebelled," signifies the beginning of temptations in childhood.

Twelve years they served Chedorlaomer. That this signifies that the evils and falsities did not appear in childhood, but that they served the apparent goods and truths, is evident from the representation and signification of "Chedorlaomer," and also of those who served (as explained above, verse 1); and also from the signification of "twelve." "Chedorlaomer," together with those named above (verse 2), signifies the apparent goods and truths in the Lord, thus His external man in respect to these things. "Chedorlaomer" here denotes all that are named above (verse 2) in the complex, as is evident also from what follows, as also from the circumstance that he was king of Elam, the signification of which has been given already, as being faith from charity; here therefore truth and good; for faith and the things of faith are nothing but truths, and charity and the things of charity are goods. [2] But here the goods of infancy, which, although they appear good, are not good so long as hereditary evil contaminates them. That which is inherent and which adheres is from the love of self and the love of the world. Whatever is of the love of self and of the love of the world then appears as good, but is not good; but still it is to be called good so long as it is in an infant or a child who does not yet know what is truly good. The ignorance excuses, and the innocence makes it appear as good. But the case is different when the man has been instructed, and knows what good and evil are. Such good and truth as are in a child before he has been instructed, are signified by "Chedorlaomer." [3] By their "serving twelve years" is signified all the time that there are such good and truth; for in the internal sense "twelve" signifies all things that pertain to the faith of charity, or to faith from charity, much the same as "Elam" (Gen. 10:22). And so long as such good and truth are in a man, whether it be in his childhood or at any other age, evils and falsities can effect nothing; that is, evil spirits do not venture to do anything, or to introduce any evil; as is evident with infants, well disposed children, and the simple in heart; with whom, even though evil spirits, or the worst of the diabolic crew, were present, they could effect nothing at all, but are in subjection; which is here signified by their serving Chedorlaomer twelve years. [4] The reason of their being then in subjection and serving is that the man has not yet acquired to himself a sphere of cupidities and falsities. For evil spirits and genii are not allowed to operate except into those things which a man has procured to himself by his acts, and not into those which are from inheritance; and therefore before the man procures such spheres to himself, the evil spirits serve; but as soon as he procures them, they pour themselves in upon him, and endeavor to rule; for they are then in his very sphere, and find there a certain delight, or their very life. Where the carcass is, there are the eagles [Matt. 24:28].

And in the thirteenth year they rebelled. That this signified the beginning of temptations in childhood, is evident from the signification of "the thirteenth year," and from the signification of "rebelling." The thirteenth year is intermediate between the twelfth and the fourteenth. What is signified by "twelve" has been stated; and what by "fourteen" will be stated presently. The intermediate between no temptation and temptation is "thirteen." What "rebelling" signifies may be seen when it is predicated of the evils in a man, or of evil spirits, when they have been in subjection or are serving, and begin to rise up and infest. [2] Evils or evil spirits rebel in proportion as the man who desires to be in good and truth confirms in himself any evils and falsities, that is, in proportion as cupidities and falsities insinuate themselves into his goods and truths. In cupidities and falsities is the life of evil spirits, and in goods and truths is the life of angels; and hence come infestation and combat. This is so with all who have conscience; and much more was it the case with the Lord when a child, who had perception. With those who have conscience there arises therefrom a dull pain; but with those who have perception, a sharp one, and the more interior the perception is, the sharper is the pain. From this we may see what was the nature of the Lord's temptation in comparison with that of men, for He had interior and inmost perception.

Verse 5. And in the fourteenth year came Chedorlaomer and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and Emim in Shaveh-kiriathaim. "In the fourteenth year," signifies the first temptation; "came Chedorlaomer," signifies the apparent good in the external man; "and the kings that were with him" signifies the apparent truth which is of that good; "and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim," signifies the persuasions of falsity, or the hells of such, which the Lord conquered.

In the fourteenth year. That this signifies the first temptation, may be seen from the signification of "fourteen," or the end of the second week, concerning which, see above (n. 728), where the time of seven days or of one week signifies the beginning of temptation. "Fourteen," or the term of two weeks, signifies the same. It is here said "in the fourteenth year," in reference to the twelve years which precede; by which, as before said, is signified the time of childhood.

Came Chedorlaomer. That this signifies the apparent good in the external man, is evident from the signification of "Chedorlaomer," explained in the preceding verse, as being apparent good and truth, here good only, because it is said also, "and the kings that were with him," and by "the kings" is signified the truth.

And the kings that were with him. That this signifies the apparent truth which is of that good, is evident from the signification of "kings" in the Word. "Kings," "kingdoms," and "peoples," in the historical and the prophetical parts of the Word, signify truths and the things which are of truths, as may be abundantly confirmed. In the Word an accurate distinction is made between a "people" and a "nation;" by a "people" are signified truths, and by a "nation" goods, as before shown (n. 1259, 1260). "Kings" are predicated of peoples, but not so much of nations. Before the sons of Israel sought for kings, they were a nation, and represented good, or the celestial; but after they desired a king, and received one, they became a people, and did not represent good or the celestial, but truth or the spiritual; which was the reason why this was imputed to them as a fault (see 1 Sam. 8:7-22, concerning which subject, of the Lord's Divine mercy elsewhere). As Chedorlaomer is named here, and it is added, "the kings that were with him," both good and truth are signified; by "Chedorlaomer," good, and by "the kings," truth. But what was the quality of the good and truth at the beginning of the Lord's temptations has already been stated.

And smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim. That this signifies the persuasions of falsity, or the hells of such, which the Lord conquered, is evident from the signification of "the Rephaim," "the Zuzim," and "the Emim," as being of similar kind with "the Nephilim," who are mentioned in Genesis 6:4; and in the exposition of that passage (see n. 581) it was sufficiently and abundantly shown that by "the Nephilim" are signified persuasions of falsity, or those who from a persuasion of their own exaltation and preeminence have made nothing of all holy and true things, and who have infused falsities into their cupidities; as is also plain from the passages there adduced (Num. 13:33; Deut. 2:10-11; Isa. 14:9; 26:14, 19; Ps. 88:10). The different kinds of persuasions of falsity are what are here signified by these three and by "the Horites in Mount Seir;" for there are many kinds of persuasions of falsity, not only according to the falsities, but also according to the cupidities to which they are adjoined, or into which they are infused, or from which they flow forth and are produced. The nature of these persuasions of falsity can never appear to any man, who scarcely knows more than that there is such a thing as persuasion of falsity and cupidity of evil; but in the other life they are most distinctly arranged into their genera and into their species. [2] The most direful persuasions of falsity existed with those who lived before the flood, especially with those who were called "Nephilim." These Nephilim are of such a character that in the other life they by their persuasions take away from the spirits to whom they come all faculty of thinking, so that these spirits seem to themselves scarcely to live, much less to be able to think anything true. For, as before shown, there is in the other life a communication of the thoughts of all, and therefore when such a persuasiveness flows in, it cannot do otherwise than as it were murder all power of thought in others. Such were the wicked tribes against whom the Lord combated in His earliest childhood, and whom He conquered; and unless the Lord had conquered them by His coming into the world, not a man would have been left at this day upon the earth; for every man is governed by the Lord through spirits. These same Nephilim are at this day enclosed by their phantasies by what seems like a misty rock, out of which they are continually striving, but in vain, to rise up (concerning whom see n. 1265- 1272, and in many other places above). These, and others like them, were also meant in Isaiah: The dead shall not live, the Rephaim shall not rise, because Thou hast visited and hast destroyed them, and hast made all their memory to perish (Isa. 26:14). [3] Also in David: Wilt Thou show a wonder to the dead? shall the Rephaim arise and praise Thee? (Ps. 88:10), where by "the dead" are not meant the dead, but the damned. There are also those at this day, especially from the Christian world, who likewise have persuasions, but not so direful as the antediluvians had. There are certain persuasions of falsity which take possession of both the will part and the intellectual part of man; such were those of the antediluvians, and of those who are here signified by the Rephaim, the Zuzim, and the Emim. But there are other persuasions of falsity which take possession of the intellectual part only, and which arise from the principles of falsity that are confirmed in one's self. These are not so powerful, nor so deadly, as the former; but still they cause much annoyance to spirits in the other life, and take away in part their ability to think. Spirits of this kind excite in a man nothing but confirmations of what is false, so that the man sees no otherwise than that falsity is truth, and evil good. It is their sphere which is of such a character. As soon as anything of truth is called forth by angels, they suffocate and extinguish it. [4] A man can perceive whether he is governed by such as these simply by observing whether he thinks the truths of the Word to be false, and confirms himself so that he cannot see otherwise; if such be the case, he may be pretty sure that such spirits are with him, and that they have the dominion. In like manner they who persuade themselves that their private advantage is the common good, and who regard nothing as being for the common good but what is also to their own advantage; in this case also the evil spirits who are present suggest so many things in confirmation that they see no otherwise. They who are such that they regard every advantage to themselves as the common good, or who veil it over with the appearance of being the common good, do much the same in the other life in regard to the common good there. That such is the nature of the influx of spirits with man, it has been given me to know by continual experience to the life.

Verse 6. And the Horites in their Mount Seir, even to El-paran, which is over in the wilderness. "The Horites in their Mount Seir," signifies the persuasions of falsity that are from the love of self; "even to El-paran, which is over in the wilderness," signifies their extension.

The Horites in their Mount Seir. That this signifies the persuasions of falsity that are from the love of self, is evident from the signification of "the Horites," and from the signification of "Seir." As regards the Horites, they were those who dwelt in Mount Seir, as is evident from Genesis 36:8, 20, etc., where Esau is spoken of, who is called Edom. By "Esau" or "Edom," in the genuine sense, is signified the Lord as to His Human Essence; and He is also represented by Esau or Edom, as may be seen from many passages of the Word both historical and prophetical; concerning which, of the Lord's Divine mercy hereafter. And as they who are in persuasions of falsity were represented by the Horites, and as at that time representatives came forth into actual realization, therefore the driving out of the Horites from Mount Seir by the descendants of Esau had a similar representation. [2] Of this it is said in Moses: That also is accounted a land of Rephaim; Rephaim dwelt therein aforetime; and the Ammonites call them Zamzummim, a people great and many, and tall as the Anakim; and Jehovah destroyed them from before them, and they had them in possession, and dwelt in their place. As He did for the sons of Esau, that dwelt in Seir, in that He destroyed the Horites from before them; and they had them in possession, and dwelt in their place (Deut. 2:20-22). These things represent and signify the same as what is here related concerning Chedorlaomer, namely, that Chedorlaomer and the kings with him smote the Horites in Mount Seir; for by Chedorlaomer, as before said, are represented the Lord's good and truth in His childhood, thus the Lord's Human Essence in respect to good and truth at that time, by which He destroyed the persuasions of falsity, that is, the hells filled with such a crew of the devil, that attempted to destroy the world of spirits, and consequently the human race, by persuasions of falsity. [3] And as Esau or Edom represented the Lord in respect to His Human Essence, Mount Seir also, and Paran represented the things that belonged to His Human Essence, namely, the celestial things of love. This is evident from the blessing of Moses: Jehovah came from Sinai, and arose to them from Seir; He shone forth from Mount Paran, and He came from the ten thousands of holiness; from His right hand was a fire of law unto them, yea, He loveth the peoples (Deut. 33:2-3); that "Jehovah arose from Mount Seir, and shone forth from Mount Paran," signifies nothing else than the Lord's Human Essence. Everyone may know that to rise from Mount Seir, and to shine forth from Mount Paran, signifies neither mountains nor their inhabitants, but Divine realities, thus the celestial things of the Lord's Human Essence, of which it is predicated that Jehovah arose and shone forth from it. [4] That "Seir" has this signification is evident from the Song of Deborah and Barak, in the book of Judges: O Jehovah, when Thou wentest forth out of Seir, when Thou departedst out of the field of Edom, the earth trembled, the heavens also dropped drops, the clouds also dropped waters, the mountains flowed down, this Sinai before Jehovah the God of Israel (5:4-5); where to "go forth out of Seir," and to "depart out of the field of Edom," have no other signification. [5] This is even more manifest in the prophecy of Balaam (who was one of the sons of the east, or from Syria, where there was a remnant of the Ancient Church), as given in Moses: I see Him, but not now; I behold Him, but not nigh; there shall arise a star out of Jacob, and a scepter shall rise up out of Israel, and Edom shall be an inheritance, Seir also shall be an inheritance, belonging to His enemies (Num. 24:17-18); where "to see Him, but not now," to "behold Him, but not nigh," is the Lord's coming into the world; whose Human Essence is called "a star out of Jacob," which is to arise, and also "Edom," and "Seir"; that Edom and Seir were not to be the inheritance, is plain to everyone. That "Seir, belonging to His enemies," or the mountain of His enemies, should be an inheritance, means the same as in many other places, where it is said that the enemies were to be expelled, and their land possessed. [6] That Mount Paran also, or El-paran, named in this verse, signifies the same, is evident likewise in Habakkuk: God will come from Teman, and the Holy One from Mount Paran. Selah. His honor covered the heavens, and the earth was filled with His praise (Hab. 3:3). But it is to be known that mountains and lands have and take a signification from those who inhabit them; from the Horites when the Horites dwelt there; and when these were expelled, from those who expelled them, as from Esau or Edom, and also from other sources; and therefore the signification exists in two senses, the genuine and the opposite; in the genuine the places in question denote the Lord's Human Essence; in the opposite, the love of self. The Lord's Human Essence is celestial love itself, and the opposite to celestial love is the love of self. So the Horites here signify the persuasions of falsity from the love of self. [7] There are persuasions of falsity from the love of self, and there are persuasions of falsity from the love of the world; the persuasions that are from the love of self are most foul; but the persuasions from the love of the world are not so foul. The persuasions of falsity from the love of self are opposite to the celestial things of love; but the persuasions of falsity from the love of the world are opposite to the spiritual things of love. Persuasions from the love of self carry with them a desire to exercise command over all things; and so far as restraints are relaxed to them, they rush on, even to desire to exercise command over the universe, and even over Jehovah Himself, as has been shown. Therefore persuasions of this kind are not tolerated in the other life. But persuasions from the love of the world do not rush on so far; but only to the insanity of not being contented with one's lot. They vainly affect a heavenly joy, and desire to appropriate the goods of others, but not so much with the disposition to exercise command. But the differences that exist among these persuasions are innumerable.

Even to El-paran which is in the wilderness. That this signifies their extension, may be seen from the fact that the Horites were smitten and were compelled to flee thus far. The wilderness of Paran is mentioned in Gen. 21:21; Num. 10:12; 12:16; 13:3, 26; Deut. 1:1. What is here signified by "El-paran which is in the wilderness," cannot so well be explained, except insofar as to say that the Lord's first victory over the hells signified by those nations did not as yet extend any further, but how far it did extend is signified by "El-paran in the wilderness." [2] He to whom it has not been given to know heavenly arcana, may suppose that there was no need of the Lord's coming into the world to fight against the hells, and by means of temptations admitted into Himself to vanquish and conquer them, when they might have been subjugated at any time by the Divine Omnipotence, and shut up in their hells; but that still the fact is really so, is a certain truth. To unfold the arcana themselves merely as to the most general things would fill a whole work; and it would also give occasion for reasonings about such Divine mysteries as human minds would not comprehend, however fully they might be unfolded; and most people would not desire to comprehend them. [3] Therefore it is sufficient for men to know, and, because it is so, to believe, that it is an eternal truth that unless the Lord had come into the world and subjugated and conquered the hells by means of temptations admitted into Himself, the human race would have perished; and that otherwise those who have been on this earth even from the time of the Most Ancient Church could not possibly have been saved.

Verse 7. And they returned and came to En-mishpat, this is Kadesh, and smote all the field of the Amalekites, and also the Amorite that dwelt in Hazezon-tamar. "They returned and came to En-mishpat, this is Kadesh," signifies a continuation; "and smote all the field of the Amalekites," signifies the kinds of falsities; "and also the Amorite that dwelt in Hazezon-tamar," signifies the kinds of evils that were derived from them.

They returned and came to En-mishpat, this is Kadesh. That this signifies a continuation, is evident from what goes before, and from what follows. Here now the falsities and the evils derived from them are treated of. The falsities are signified by "the Amalekite," and the evils that were derived from them are signified by "the Amorite in Hazezon-tamar." By "Kadesh" are signified truths, and also contentions about truths. Because the falsities, and the evils derived from them which the Lord conquered in His first combat, are here treated of, it is here said, "En-mishpat, this is Kadesh," because there was contention about truths. [2] That "Kadesh" signifies truths concerning which there is contention, is evident in Ezekiel, where the boundaries of the Holy Land are described: The corner of the south southward from Tamar as far as the waters of Meriboth (contentions) Kadesh, an inheritance to the great sea, and the corner of the south southward (Ezek. 47:19; 48:28) where "the south" denotes the light of truth; its boundary, by which is signified contention about truths, is called "Kadesh." [3] Kadesh also was where Moses smote the rock, out of which waters came forth, which waters were called Meribah, from contention (Num. 20:1-2, 11, 13). By a "rock," as is known, the Lord is signified; by "waters," in the internal sense of the Word, are signified spiritual things, which are truths; they were called "the waters of Meribah" because there was contention about them. That they were also called "the waters of the contention of Kadesh," is evident in Moses: Ye rebelled against My mouth in the wilderness of Zin, in the contention of the assembly, to sanctify Me by the waters in their eyes. These are the waters of contention of Kadesh in the wilderness of Zin (Num. 27:14; Deut. 32:51). So too it was to Kadesh that the spies returned from the land of Canaan, and Kadesh was the place where the Israelites murmured and contended, not being willing to enter into the land (Num. 13:26). [4] It is evident from these things that "En-mishpat," or "the Fountain of Judgment," or "the Fountain of Mishpat-Kadesh," signifies contention about truths, and thus a continuation. As these are true historicals, and this occurred just as is here stated, it may appear as if such things were not represented and signified by the places to which Chedorlaomer came, and by the nations that he smote; but all the historicals in the Word are representative and significative, both those relating to places and nations, and also those relating to things done; as may be clearly seen from all things in both the historical and the prophetical parts of the Word.

And smote all the field of the Amalekites. That this signifies the kinds of falsities, is evident from the representation and signification of the Amalekite nation. By all the nations that were in the land of Canaan there were represented different kinds of evils and falsities, as will be evident, of the Lord's Divine mercy, from what follows. Falsities were signified by "the Amalekites," and evils derived from the falsities, by "the Amorites in Hazezon-tamar." That falsities by which truths are attacked are signified by the Amalekites, may be seen from the things that are related concerning them (see Exod. 17:13-16; Num. 13:29; 24:20; Deut. 25:17-19; Judges 5:13-14; 1 Sam. 15:1-35; 27:8; Ps. 83:7-8). [2] By the Rephaim, Zuzim, Emim, and Horites, spoken of in verses 5 and 6, were signified the persuasions of falsity that arise from cupidities of evil, that is, from evils; but by the Amalekites and the Amorite in Hazezon-tamar, are signified the falsities from which come evils. Falsity from evil is one thing, and falsity and the evil derived from it is another. Falsities spring either from cupidities, which are of the will, or from received principles, which are of the understanding. Falsities that are from the cupidities of the will are foul, nor do they suffer themselves, like others, to be easily rooted out, for they cohere with the man's very life. The very life of man is that which desires, that is, loves. While a man is confirming in himself this life, or cupidity, or love, all the things which confirm are falsities, and are implanted in his life. Such were the antediluvians. [3] But the falsities from received principles, which are of the understanding, cannot be thus rooted in the will part of man. False or heretical doctrines, for instance, have their origin outside of the will, from the man's being imbued with such things from infancy, and afterwards from confirmation in adult age. But as they are false, they cannot but produce evils of life; as for instance in the case of a man who believes in meriting salvation by works, and confirms himself in this belief,-the merit itself, self-justification, and confidence, are the evils that come from it; or on the other hand one who believes that it is impossible to have piety of life without placing merit in works,-the evil from this is that he extinguishes in himself all piety of life, and gives himself up to cupidities and pleasures. So in many other cases. Such are the falsities and the evils derived from them that are treated of in this verse.

And also the Amorite that dwelt in Hazezon-tamar. That this signifies the kinds of evils derived from those falsities, is evident from what has just been said, and also from the representation and signification of the Amorites, spoken of in the next chapter, verse 16. As regards the evils and falsities against which the Lord combated, it is to be known that what He fought against was the infernal spirits who were in the evils and falsities, that is, it was the hells filled with such spirits, which continually infested the human race. The infernals desire nothing else than to destroy everyone; and they perceive no greater pleasure than in torturing others. [2] All spirits in the other life are distinguished in the following manner: those who desire evil against others are infernal or diabolical spirits; but those who desire good to others are good and angelic spirits. A man can know among which he is, whether among the infernal or among the angelic: if he intends evil to his neighbor, thinks nothing but evil concerning him, and actually does it when he can, and takes delight therein, he is among the infernals, and also becomes infernal in the other life; whereas the man who intends good to his neighbor, and thinks nothing but good respecting him, and actually does it when he can, is among the angelic spirits, and also becomes an angel in the other life. This is the distinctive characteristic. Let everyone examine himself by this, in order to learn what he is. [3] That a man does no evil when he is unable or afraid to do it, amounts to nothing; or that he does good for the sake of self; for these are external things that are removed in the other life. A man there is such as he thinks and intends. There are many who can speak well from a habit formed in the world; but it is instantly perceived whether the mind or intention agrees therewith; if not, they are rejected among the infernals of their own genus and species.

Verses 8, 9. And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela, this is Zoar; and they set the battle in array with them in the valley of Siddim; with Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five. "There went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela, this is Zoar," signifies, as before, the evils and falsities that reign generally; "and they set the battle in array with them," signifies that they began the attack; "in the valley of Siddim," signifies here as before, uncleanness; "with Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar," signifies the truths and goods in the external man; "Chedorlaomer king of Elam," signifies the truth; "Tidal king of Goiim," the good; and the others the things derived from these; "four kings with five," signifies the union of the last named, and the disunion of the others.

There went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela, this is Zoar. That these signify the evils and falsities that reign generally, is evident from what was said above, at verse 2, concerning these kings, namely, that they are cupidities of evil and persuasions of falsity. In that verse by the same kings are signified all evils and all falsities in general, or what is the same, cupidities of evil and persuasions of falsity, and therefore it is said that war was made with them. Afterwards the war with the Rephaim, Zuzim, Emim, and Horites, was treated of; also the war with the Amalekite and the Amorite; and finally with these kings who were named in the beginning. Here therefore by the same kings are signified only the reigning evils and falsities that are of a less degree.

They set the battle in array with them. That this signifies that they began the attack, is evident from the signification of "setting the battle in array," as meaning to fight against; for it is said above (verse 3) that they rebelled. The same is evident also from the fact that evil spirits are those who make the assault. For it is the case that the Lord never began the combat with any hell, but the hells assaulted Him; as is also the case with every man who is in temptation, or In combat with evil spirits. In man's case the angels never make the assault, but always and continually the evil or infernal spirits do so; the angels only ward off and defend. This comes from the Lord, who never desires to bring evil upon anyone, or to thrust him down into hell, even if he were the worst and the most bitter enemy of all; but it is he who brings the evil upon himself, and precipitates himself into hell. This also follows from the nature of evil, and from the nature of good. It is the nature of evil to desire to maltreat everyone; but that of good to desire to maltreat no one. The evil are in their very life when they are assaulting; for they continually desire to destroy. The good are in their very life when they are assaulting no one, and when they can be of use in defending others from evils.

In the valley of Siddim. That this signifies uncleanness, is evident from what was before said (verse 3) concerning the valley of Siddim and the Salt Sea.

With Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar. That this signifies the truths and goods in the external man, is evident from the signification of the same in verse 1 of this chapter. That "Chedorlaomer king of Elam" signifies truths, and "Tidal king of Goiim" goods, and the others the things derived from these, is evident from the fact that the same kings are here enumerated in a different order from that of verse 1 above. There "Chedorlaomer king of Elam" stands in the third place, but here in the first; and there "Tidal king of Goiim" is in the fourth place, but here in the second. It is truth that is first in combat, for combat is from truth; for from truth it is known what falsity is and what evil is; on which account such combats never arise until the man has been imbued with knowledges [scientiae et cognitiones] of truth and good. Hence by "Chedorlaomer," who is here named in the first place, is signified the truth that was in the Lord; which is also evident from the signification of "Elam," as being faith from charity, which is the same thing as truth (as has been shown before, Gen. 10:22). It follows from this that "Tidal king of Goiim" or "of nations" signifies good; and that the other kings signify the truths and goods that are derived from these.

Four kings with five. That this signifies the union of the last named, and the disunion of the first named, may be seen from the signification of "four," and of "five." "Four" signifies union, because it is made up of pairs, as also does two when it has relation to marriages of things (as was also observed, n. 720). But "five" signifies disunion, because it means but little (as shown n. 649). The signification of all things is in accordance with the subject of which they are predicated.

Verse 10. And the valley of Siddim was pits, pits [or, full of pits] of bitumen; and the king of Sodom and of Gomorrah fled, and fell there, and they that remained fled to the mountain. "The valley of Siddim was pits, pits, of bitumen," signifies the uncleanness of the falsities and cupidities; "and the king of Sodom and of Gomorrah fled, and fell there," signifies that those evils and falsities were overcome; "and they that remained fled to the mountain," signifies but not all of them; "the mountain" is the love of self and of the world.

The valley of Siddim was pits, pits [or, full of pits] of bitumen. That this signifies the uncleanness of the falsities and cupidities, is evident from the signification of "Siddim," which is uncleanness (as stated above at verse 3); also from the signification of "pits," as being falsities and of "bitumen," as being cupidities. Falsities are called "pits," from the unclean water in them; and cupidities are called "bitumen," from the foul sulphurous smell in such water.

The king of Sodom and of Gomorrah fled, and fell there. That this signifies that these evils and falsities were overcome, is evident from the signification of "Sodom" and of "Gomorrah," as being the evils of cupidities and the falsities of persuasions spoken of above. Here "the king of Sodom and of Gomorrah" denotes all the evils and falsities, even those signified by the other kings; and also from the signification of "fleeing and falling," as being to be overcome.

They that remained fled to the mountain. That this signifies that not all were overcome, is evident without explication, from the fact that there was a residue that fled away. In the internal sense the temptations are treated of that the Lord sustained in His childhood, concerning which nothing is related in the Word of the New Testament, except concerning His temptation in the wilderness, or soon after He came out of the wilderness, and finally concerning His last temptation in Gethsemane and what then followed. That the Lord's life, from His earliest childhood even to the last hour of His life in the world, was continual temptation and continual victory, is evident from many things in the Word of the Old Testament; and that it did not cease with the temptation in the wilderness is evident from what is said in Luke: And when the devil had completed every temptation, he departed from Him for a season (Luke 4:13); as also from the fact that He was tempted even to the death on the cross, and thus to the last hour of His life in the world. Hence it is evident that the whole of the Lord's life in the world, from His earliest childhood, was continual temptation and continual victory. The last was when He prayed on the cross for His enemies, and thus for all in the whole world. [2] In the Word of the Lord's life, in the Gospels, none but the last is mentioned, except His temptation in the wilderness. More were not disclosed to the disciples. The things that were disclosed appear in the sense of the letter so slight as to be scarcely anything; for to speak and to answer in this manner is no temptation, when yet His temptation was more grievous than can ever be comprehended and believed by any human mind. No one can know what temptation is except the one who has been in it. The temptation that is related in Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13, contains all temptations in a summary; namely, that from love toward the whole human race, the Lord fought against the loves of self and of the world, with which the hells were filled. [3] All temptation is an assault upon the love in which the man is, and the temptation is in the same degree as is the love. If the love is not assaulted, there is no temptation. To destroy anyone's love is to destroy his very life; for the love is the life. The Lord's life was love toward the whole human race, and was indeed so great, and of such a quality, as to be nothing but pure love. Against this His life, continual temptations were admitted, as before said, from His earliest childhood to His last hour in the world. The love which was the Lord's veriest life is signified by His "hungering," and by the devil's saying, If Thou art the Son of God, command this stone that it be made bread and by Jesus answering that man shall not live by bread alone, but by every word of God (Luke 4:2-4; Matt. 4:2-4). [4] That He fought against the love of the world, or all things that are of the love of the world, is signified by: The devil took Him up into a high mountain, and showed Him all the kingdoms of the world in a moment of time, and said unto Him, All this power will I give Thee and the glory of them, for it hath been delivered unto me; and to whomsoever I will, I give it; if Thou therefore wilt worship before me, all shall be Thine. But Jesus answered and said unto him, Get thee behind Me, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve (Luke 4:5-8; Matt 4:8-10). [5] That He fought against the love of self, and all things that are of the love of self, is signified by this: The devil took Him into the holy city, and set Him on the pinnacle of the temple, and said unto Him, If Thou art the Son of God, cast Thyself down for it is written, He shall give His angels charge concerning Thee, and upon their hands they shall bear Thee up, lest Thou dash Thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God (Matt. 4:5-7; Luke 4:9-12). Continual victory is signified by its being said that after the temptations, "angels came and ministered unto Him" (Matt. 4:11; Mark 1:13). [6] In brief, the Lord from His earliest childhood up to the last hour of His life in the world, was assaulted by all the hells, against which He continually fought, and subjugated and overcame them, and this solely from love toward the whole human race. And because this love was not human but Divine, and because such as is the greatness of the love, such is that of the temptation, it may be seen how grievous the combats were, and how great the ferocity on the part of the hells. That all this was so, I know of a certainty.

That "the mountain" means the love of self and the love of the world, may be seen from the signification of a "mountain," concerning which presently. All evil and falsity come forth from the love of self and the love of the world; they have no other origin; for the love of self and the love of the world are the opposites of celestial love and spiritual love; and because they are the opposites, they are what are continually endeavoring to destroy the celestial and spiritual things of the kingdom of God. From the love of self and of the world come forth all hatreds; from hatreds, all revenges and cruelties; and from these, all deceits; in short, all the hells. [2] That in the Word by "mountains" there is signified the love of self and the love of the world, may be seen from the following passages. In Isaiah: The proud eyes of man shall be humbled and the loftiness of men shall be brought low. The day of Jehovah Zebaoth is upon all that is proud and lofty, upon all the high mountains, and upon all the hills that are lifted up, and upon every lofty tower (Isa. 2:11-12, 14-15); the "high mountains" plainly denote the love of self; and the "hills that are lifted up," the love of the world. [3] Again: Every valley shall be exalted, and every mountain and hill shall be made low (Isa. 40:4); here also "mountain and hill" manifestly denote the love of self and the love of the world. Again: I will lay waste mountains and hills, and dry up all their herbage (Isa. 42:15); where also "mountains" denote the love of self, and "hills" the love of the world. In Ezekiel: The mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the earth (Ezek. 38:20). [4] In Jeremiah: Behold I am against thee, O destroying mountain, which destroyest all the earth; and I will stretch out mine hand against thee, and roll thee down from the rocks, and will make thee a mountain of burning (Jer. 51:25); where Babel and Chaldea are spoken of, by which is signified the love of self and of the world, as before shown. In the Song of Moses: A fire is kindled in Mine anger, and shall burn unto the lowest hell, and shall devour the earth and her increase, and set on fire the foundations of the mountains (Deut. 32:22); "the foundations of the mountains" mean the hells, as is plainly said; these are called the foundations of the mountains, because the love of self and the love of the world reign in them, and are from them. [5] In Jonah: The waters compassed me about, even to the soul; the deep was round about me; the seaweed was wrapped about my head; I went down to the cuttings-off of the mountains; the bars of the earth were upon me forever; yet hast Thou brought up my lives from the pit, O Jehovah my God (Jonah 2:5-6); the Lord's temptations against the hells are thus prophetically described by Jonah, when he was in the belly of the great fish. So likewise in other passages of the Word, especially in David. He who is in temptations is in the hells; place has nothing to do with being in the hells, but state. [6] As "mountains" and "towers" signify the love of self and of the world, it may be seen what is signified by the Lord's being taken by the devil "upon a high mountain," and "upon a pinnacle of the temple," namely, that He was led into temptation combats, the most extreme of all, against the loves of self and of the world, that is, against the hells. "Mountains" also, in the opposite sense, signify celestial and spiritual love, as before shown (n. 795, 796).

Scarcely anyone can know what temptations, or combats of temptations, effect. They are the means by which evils and falsities are broken up and dispersed, and by which horror of them is induced; and not only is conscience given, but it is also strengthened thereby, and so the man is regenerated, which is the reason why they who are being regenerated are let into combats, and undergo temptations; and they who do not undergo them in the life of the body, do so in the other life, if they are capable of being regenerated, on which account the Lord's church is called militant. But the Lord alone sustained the most cruel combats of temptations by His own strength or His own power; for He was surrounded by all the hells, and continually conquered them. [2] It is the Lord alone also who fights in the men who are in the combats of temptations, and who overcomes. Man from his own power can effect nothing at all against evil or infernal spirits; for they are so connected with the hells that if one were overcome, another would rush in, and so on forever. They are like the sea which presses upon every part of a dike; and if the dike should be broken through by a cleft or a crack, the sea would never cease to burst through and overflow, until nothing was left standing. So would it be with man unless the Lord alone sustained in him the combats of temptations.

Verse 11. And they took all the wealth of Sodom and Gomorrah, and all their food, and departed. "They took all the wealth of Sodom and Gomorrah," signifies that these were deprived of the power of doing evil; "and all their food," signifies that they were deprived of the power of thinking falsity; "and departed," signifies that so they were left.

They took all the wealth of Sodom and Gomorrah. That this signifies that these were deprived of the power of doing evil, is evident from the signification of taking away anyone's wealth. By the wealth of Sodom and Gomorrah nothing else is meant in the internal sense but evil and falsity. Evil is here signified by "the wealth," and falsity by "the food." Relatively to the good, spiritual wealth and riches are nothing but the goods and truths with which they are gifted and enriched by the Lord; and therefore relatively to the evil, wealth and riches are nothing but the evils and falsities they have acquired to themselves. Such things are also signified in the Word by "riches." From this it is evident that to take the wealth of Sodom and Gomorrah is to deprive them of the power of doing evil.

And all their food. That this signifies that they were deprived of the power of thinking falsity, is evident from the signification of "food." What the celestial, spiritual, and natural food are that are enjoyed in the other life, has been shown before (n. 56-58, 680, 681). These also correspond to the food of the body; and therefore are represented in the Word by food, and are called "food." But the food of evil and infernal spirits is that which is contrary to wisdom, intelligence, and true knowledge, which is all falsity; and wonderful to say, evil spirits are sustained by this food. The reason that it sustains them is that it is their life. Unless there is given them the means of vilifying the truth, and indeed of blaspheming it, they cannot live. But still license is given them to think and speak only that falsity which is from their evil, and not that which is contrary to their evil, for this would be deceit for insofar as they speak falsity from their evil, it is from their life; and then it is forgiven them, because their nature is such that otherwise they could not live. [2] As to their being deprived of the power of doing evil and of thinking falsity, the case is this: In the combats of temptations the evil spirits are permitted to draw forth all the evil and falsity that are in the man, and to battle from the evil and falsity of the man; but when they have been overcome, they are no longer permitted to do so, for they instantly perceive in the man that good and truth have been confirmed. Spirits, more than men, are gifted with such perception; from the very sphere of a man who has been confirmed in truth and good, they know at once how the case is, what answer they will get, and more besides. This is plainly evident with the spiritual regenerate man, with whom there are evil spirits equally as well as with the non-regenerate, but they are subjugated and serve. This is what is meant by their being deprived of the power of doing evil and of thinking falsity.

And departed. That this signifies that they were left, is evident without explication.

Verse 12. And they took Lot, Abram's brother's son, and his substance, and departed; and he was dwelling in Sodom. "They took Lot, Abram's brother's son, and his substance, and departed," signifies that the apparent goods and truths, which in themselves are not goods and truths, took possession of the external man, and of all things therein; "and he was dwelling in Sodom," signifies the state of the external man.

And they took Lot, Abram's brother's son, and his substance, and departed. That this signifies that the apparent goods and truths, which in themselves are not goods and truths, took possession of the external man, and of all things therein, is evident from the signification of "Lot." That "Lot" signifies the sensuous or external man in the Lord, has already been frequently stated and shown; but here by "Lot" is signified the external man in respect to the apparent goods and truths, which are Lot's "substance." That in the Lord's earliest childhood these goods and truths appeared to be goods and truths, but in themselves were not so, has been already explained; but that they were by degrees purified, and this in fact by means of the combats of temptations, may be seen from what has been said concerning temptations.

And he was dwelling in Sodom. That this signifies the state of the external man, is evident from the signification of "Sodom."

Verse 13. And there came one that had escaped, and told Abram the Hebrew, and he was dwelling in the oak-groves of Mamre the Amorite, the brother of Eshcol, and the brother of Aner; and these were men of the covenant of Abram. "There came one that had escaped, and told Abram the Hebrew," signifies that the Lord perceived from His interior man; "Abram the Hebrew" is the interior man to which the internal or Divine man is adjoined; "and he was dwelling in the oak-groves of Mamre the Amorite," signifies the state of perception from the rational man; "the brother of Eshcol, and the brother of Aner, and these were men of the covenant of Abram," signifies the state of the rational man in respect to the external man as regards the quality of its goods and truths.