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ACV8 S26 6387-6402
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6387. Verses 14, 15. Issachar is a bony ass, lying down between the burdens. And he shall see rest that it is good, and the land that it is pleasant; and he shall bow his shoulder to bear, and shall be a servant to tribute. “Issachar,” signifies reward from works; “is a bony ass,” signifies the lowest service; “lying down between the burdens,” signifies life among works; “and he shall see rest that it is good,” signifies works of good without reward, that they are full of happiness; “and the land that it is pleasant,” signifies that in this happiness are they who are in the Lord’s kingdom; “and he shall bow his shoulder to bear,” signifies that nevertheless he labors with all exertion; “and he shall be a servant to tribute,” signifies that he may have merit.
6388. Issachar. That this signifies reward from works, is evident from the representation of Issachar, as being the mutual love which is “hire,” or reward (n. 3956, 3957), here reward from works, as is plain from the details in the internal sense in this prophecy about Issachar. Moreover in the original tongue “Issachar” means “hire.” That “Issachar” here signifies reward from works, and previously mutual love, is because by “Issachar” are here meant those who are in a certain kind and appearance of mutual love, that is, of charity toward the neighbor, and who desire to be rewarded for the goods which they do. Thus they not only defile, but also pervert genuine mutual love, or charity; for they who are in genuine mutual love are in their delight and bliss when they are benefiting the neighbor, for they desire nothing more. This delight and bliss are what is meant by “hire” in the Word; for the delight and bliss is itself the reward; and in the other life this becomes the joy and happiness which are in heaven, thus it becomes heaven to them. For when they who are in this love perform uses, and do good to others, they are in such joy and happiness that then for the first time they seem to themselves to be in heaven; this is given them by the Lord, to everyone according to the uses he performs. But the happiness vanishes as soon as they think of reward, for being in the reward itself, thought about reward renders that love impure, and perverts it; the reason of which is that they are then thinking about themselves, and not about the neighbor, that is, about making themselves happy, and not others, except insofar as it affects themselves. Thus they convert love toward the neighbor into love toward themselves, and so far as they do this, so far the joy and happiness from heaven cannot be communicated to them, for they concentrate upon themselves the influx of happiness from heaven, and do not transmit it to others; and they are like objects which do not transmit the rays of light, but absorb them. Objects which transmit the rays of light appear in light, and sparkle, but those which absorb them appear opaque, and sparkle not at all; and therefore they who are of this nature are separated from angelic society, like those who have nothing in common with heaven. These are they who are here described under the name of “Issachar.”
6389. A bony ass. That this signifies the lowest service, is evident from the signification of an “ass,” as being service (see n. 5958, 5959); and from the signification of “bone,” as being that which has little spiritual life (n. 5560, 5561). Thus a “bony ass” is the lowest service; for they who do what is good for the sake of reward, do indeed perform uses, and are of service; but yet are among those in the Lord’s kingdom who are in the lowest place, for they do not dispense the good which is communicated to them, except to those who can recompense them; and they pass by the rest who need aid the most, or if they do good to these, it is from the end of being rewarded by the Lord. Hence what they do they regard as merit, and thus consider the Lord’s mercy as due them. In this way they recede from humiliation, and in the same proportion from a state of receiving what is blessed and happy through heaven from the Lord. From all this it is evident that in the other life such are indeed employed in uses, but as lowest services.
6390. Lying down between the burdens. That this signifies a life among works, is evident from the signification of “lying down,” as being life, but obscure life; and from the signification of “burdens,” as being works. That “burdens” denote such works is because those here treated of do not do goods from the affection of love toward the neighbor, but from the affection of love toward self. The works which flow from the affection of this love are like the burdens carried by the meaner asses, for they belong to the lowest services. For all servitude is from the affection of the love of self and of the world, and all freedom is from the affection of love to the Lord and toward the neighbor. The reason is that the affection of the former love flows in from hell, which commands with violence; whereas the affection of the latter love flows in from the Lord, who does not command, but leads. Hence again it is plain that they who do what is good for the sake of reward are lowest services, and their works are “burdens.” The like is signified by “burdens” in the book of Judges:
The princes in Issachar were with Deborah; and Issachar so with Barak; in the valley he shall be put under his feet, in the classes of Reuben great as to the resolves of heart. Why satest thou between the burdens, to hear the hissings of the flocks? (Judg. 5:15, 16);
here also “Issachar” denotes those who desire to be rewarded for works; “to be put in the valley under the feet” is to serve in lowest things; the “classes of Reuben” denote those who are in the knowledges of the truth of faith, among whom are those here signified by “Issachar,” but in a place beneath them; “to hear the hissings of the flocks” denotes contempt from those who are in the good of charity, who are the “flocks;” to “sit between burdens” denotes among self-meritorious works.
6391. And he shall see rest that it is good. That this signifies the works of good without reward, that they are full of happiness, is evident from the signification of “rest,” as being the things that belong to heaven, and thus that are in the good of charity, or in works of good, without reward (of which below); from the signification of “that it is good,” as being that they are full of happiness. The reason why “rest” denotes works of good without reward, is that in the highest sense “rest” or “peace” signifies the Lord; in the relative sense, heaven; thus the good which is from the Lord (see n. 3780, 4681, 5662); and as no others are in the things signified by “rest” or “peace” than those who are in good of charity, thus in works of good without reward, these are signified by “rest;” for this follows from the connection of things in the internal sense.
[2] With regard to the subject itself, they who do goods with the sole end of reward cannot possibly know that in doing goods without any reward there is happiness so great as to be heavenly happiness itself. The reason of their ignorance is that they perceive happiness in the delight of the love of self, and insofar as a man perceives delight in this love, so far he does not perceive delight in heavenly love, for they are opposites. The delight which flows from the love of self completely extinguishes the delight which is from heavenly love, insomuch that it is absolutely unknown what heavenly delight is; and if its nature is told it is not believed, nay, it is denied.
[3] This it has been given me to know from evil spirits in the other life who, while they lived, did nothing of what is good to others or to their country except for the sake of themselves; such do not believe that any delight is possible in doing goods without the end of reward; for they suppose that if there is no end of reward all delight ceases. And if they are told further that when that delight ceases heavenly delight begins, they are amazed at the hearing; and they are still more amazed when they hear that this heavenly delight flows in through the inmost of man, and affects his interiors with inexpressible happiness; and they say that they cannot comprehend it, nay, that they do not desire to do so; for they believe that if they were to lose the delight of the love of self, they would be very miserable, because they would then be deprived of all the joy of life; and they also call those simple who are in a different state. Not unlike these persons are those who do works with an end of reward; for they do good works for themselves, and not for others, because they regard themselves therein, and not the neighbor, nor their country, nor heaven, nor the Lord, except as those who are thus placed under an obligation to do them a service. Such are the things described in the internal sense of this verse about Issachar.
6392. And the land that it is pleasant. That this signifies that in this happiness are they who are in the Lord’s kingdom, is evident from the signification of “land,” as being the church, thus also the Lord’s kingdom (n. 662, 1066, 1067, 1413, 1607, 1733, 1850, 2117, 2118, 4447); that the “land” has this signification is because the land of Canaan, which is meant by the “land” in the Word, represented the Lord’s kingdom, and this because the church had been there from the most ancient time (n. 3038, 3481, 3686, 3705, 4447, 4454, 4516, 4517, 5136); and from the signification of “that it was pleasant,” which signifies the happiness that is in works of good without reward. It is said that “he shall see rest that it is good, and the land that it is pleasant,” and by both expressions is signified the happiness which is in the Lord’s kingdom, because “to see rest that it is good,” refers to what is celestial or to good, and “to see the land that it is pleasant,” refers to what is spiritual or to truth, and this on account of the marriage of good and truth (n. 6343). As to what further concerns happiness in works of good without reward, be it known that very few at this day know that in doing goods without the end of reward is heavenly happiness; for they do not know that there is any other happiness than in being advanced to honors, in being served by others, in abounding in riches, and in living in pleasures. That above these things there is a happiness which affects the interiors of man, thus that there is a heavenly happiness, and that this happiness is the happiness of genuine charity, they are deeply ignorant. Inquire of the wise of this day whether they know that this is heavenly happiness. From this also it is that many reject good works, believing that no one can do them without regard to self-merit; for they do not know that they who are led by the Lord desire nothing more than to do good works, and that they think of nothing less than of meriting by them. This is in the new will, which is given by the Lord to those who are being regenerated, for this will is the will of the Lord in the man.
6393. And he shall bow his shoulder to bear. That this signifies that nevertheless he labors with all exertion, is evident from the signification of “shoulder,” as being all power, or all exertion (see n. 1085, 4931-4937); and from the signification of “bearing a burden,” as being to do works for the sake of merit; hence by “bowing the shoulder to bear” is signified to labor with all exertion to do works for the sake of merit. The reason why this is called “bearing,” is that they do not do what is good from the affection of good, thus not from freedom, but from the affection of self, which is servitude (n. 6390).
[2] As further regards those who desire a reward for the works which they perform, be it known that they are never contented, but are indignant if they have not a greater reward than others; and if they see others more blessed than themselves, they are sad and find fault. Neither do they make bliss consist in inward bliss, but in outward, namely, in being eminent, in having dominion, and being served by angels, thus in being above the angels, consequently in being princes and great men in heaven; when yet heavenly bliss consists, not in wishing to rule, nor in being served by others, but in wishing to serve others, and in being the least; as the Lord teaches:
James and John the sons of Zebedee came, saying, Grant unto us that we may sit, one on Thy right hand, and the other on Thy left hand, in Thy glory. But Jesus said to them, Ye know not what ye ask. To sit on My right hand and on My left hand is not Mine to give, except to whom it has been prepared. Ye know that they who are accounted to rule over the Gentiles exercise lordship over them; and their great ones have authority upon them. But it shall not be so among you; but whosoever will be great among you shall be your minister, and whosoever of you will be first shall be servant of all; for the Son of man came not to be ministered unto, but to minister (Mark 10:35-45).
[3] And that they have heaven who do what is good without the end of reward, the Lord teaches in Luke:
Everyone that exalteth himself shall be humbled, but he that humbleth himself shall be exalted. When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor thy rich neighbors, lest haply they also call thee in turn, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind; then thou shalt be blessed; because they have not wherewith to recompense thee; for thou shalt be recompensed in the resurrection of the just (Luke 14:11-14);
the “recompense in the resurrection of the just” is internal happiness from doing well without reward, which they receive from the Lord when they perform uses; and they who love to serve without recompense, the more they love it, the more noble are the uses to which they are appointed, and they are in fact greater and more powerful than others.
[4] They who do good works for the sake of recompense, say the same, because they know from the Word that they should desire to be the least in heaven; but at the time they are thinking that by so saying they will become great, thus there is the same end in view; but they who do what is good without recompense, really think nothing about being eminent, but only about being of service.
[5] See what was said and shown above about merit from works, and about the quality of those who are in it in the other life, that they appear to cut wood and to mow grass (n. 1110, 1111, 4943) how they are represented (n. 1774, 2027); that they who have done what is good for the sake of self and the love of the world receive no recompense for this good in the other life (n. 1835); that they who place merit in works interpret the Word according to the letter in their favor, and that they deride its interior contents (n. 1774, 1877); that true charity is wholly void of self-merit (n. 2371, 2373, 2380, 3816); that they who separate faith from charity make the works which they have done self-meritorious (n. 2373); that they who enter into heaven put off from themselves what is their own and self-merit (n. 4007); that to believe that they do good from themselves, and that by this good they have merit, is the case with most persons in the beginning of reformation, but that they put this off as they are being regenerated (n. 4174).
6394. And he shall be a servant to tribute. That this signifies that he may have merit, is evident from the signification of “being a servant to tribute,” as being to be subject and to serve; and as it is said of those who desire to have merit through works that they are “bony asses, lying down between burdens,” and that “he bows the shoulder to bear,” by “being a servant to tribute” are also signified those who desire to have merit through works; for that they are lowest services was shown above (n. 6389). That “serving to tribute” denotes to be subject and to serve, is evident in Moses:
When thou drawest nigh unto a city to fight against it, thou shalt invite them unto peace; and it shall be, if it answer thee for peace, and open to thee, it shall be that all the people that is found therein shall become for tribute to thee, and shall serve thee (Deut. 20:10, 11).
In Jeremiah:
How hath the city dwelt solitary that was great in people! She is become as a widow. She that was great among the nations, who ruled in the provinces, she is become tributary (Lam. 1:1);
where it is plain that by “becoming for tribute,” and by “tributary,” is signified serving. In Matthew:
Jesus said, How seemeth it to thee, Simon? of whom do the kings of the earth receive tribute or tax? of their own sons, or of strangers? Peter saith to Him, Of strangers. Jesus saith to him, Therefore the sons are free. But lest we should be a stumbling-block to them, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened its mouth thou shalt find a piece of money; that take, and give it for Me and thee (Matt. 17:25-27);
here also by “giving tribute,” or “tax,” are meant those who serve, and therefore it is said that “strangers should give and sons should be free,” for strangers were servants (see n. 1097). That Peter should take up a fish out of the sea and should find in its month a piece of money which he was to give, represented that the lowest natural, which serves, should do this; for “fishes” signify this natural.
6395. Verses 1-18. Dan shall judge his people as one of the tribes of Israel. Dan shall be a serpent upon the way, an arrow-snake upon the path, biting the horse’s heels, and his rider shall fall backward; I wait for thy salvation, O Jehovah. “Dan,” signifies those who are in truth and not as yet in good; “shall judge his people as one of the tribes of Israel,” signifies that he is one of the truths in general which the tribes of Israel represent; “Dan shall be a serpent upon the way,” signifies their reasoning about truth, because good does not as yet lead; “an arrow-snake upon the path,” signifies from truth about good; “biting the horse’s heels,” signifies fallacies from lowest nature; “and his rider shall fall backward,” signifies that hence comes a receding; “I wait for Thy salvation O Jehovah,” signifies unless the Lord brings aid.
6396. That Dan signifies those who are in truth and not as yet in good, is evident from the representation of Dan, as being the good of life (see n. 3921, 3923); but here those who are in some good of life from truth, but not as yet from good. For with the man who is being regenerated by the Lord the case is this. He is first in truth and not in any good of life from truth; next he is in the good of life from truth, but not yet from good; afterward, when he has been regenerated, he is in the good of life from good, and he then perceives truth from good, and multiplies it in himself; these are the degrees of regeneration. By “Dan” are meant those who are in the good of life from truth, but not yet from good; the good with them as yet lies deeply hidden in truth, and gives them the affection of truth, and impels them to live according to truth. They who are such are in the Lord’s kingdom; but as they do not do good from good, but from truth, that is, not from a new will, but from the intellectual, and thus not from love, but from obedience because it is so commanded, they are therefore among those in the Lord’s kingdom who are in the first or ultimate heaven.
[2] These are they who are represented by Dan, for in this prophetic utterance of Israel, in the internal sense, by his twelve sons are described in general all who are in the Lord’s kingdom in respect to their quality. That they who are signified by “Dan” are in the ultimate heaven, or in the ultimate part of the Lord’s kingdom, because in truth and not yet in good, was represented by the lot of Dan falling last, when the land of Canaan was distributed for an inheritance among the tribes (Josh. 19:40-48); and by their inheritance lying in the extremity of that land (Judg. 18); for the lot was cast before Jehovah (Josh. 18:6), and therefore fell to each one according to his representation. That the land of Canaan represented the Lord’s kingdom (see n. 1607, 3038, 3481, 3686, 3705, 4447, 4454), and hence all the borders were representative (n. 1607, 1866, 4116), thus the ultimates of that land represented the ultimates in the Lord’s kingdom (n. 4240); and therefore Dan represented those who are in the ultimates there; for before truth has been conjoined with good, it is in the ultimate; but if truth is completely separated from good, it is not then in any border of the Lord’s kingdom, but is outside of it.
[3] That the inheritance of Dan was the ultimate of the land of Canaan is evident from the fact that when the whole extent of that land was described, it was said, “from Beersheba even to Dan” (2 Sam. 3:10; 17:11; 24:15; 1 Kings 4:25). By “Beersheba” in these passages is signified the inmost of the land, because Abraham and Isaac dwelt there before Jerusalem and Zion became the inmost of the land.
[4] The quality of those who are in truth and not yet in good, was also represented by the Danites who sought out land where they might dwell (Judg. 18), in their leading away a Levite out of the house of Micah, and taking away his ephod, teraphim, and graven image; whereby is signified the worship of those who are in truth and not yet in good; for they adore external things and disregard internal. No one perceives what is internal but he who is in good. That this was represented by the Danites is evident from the fact that all the historicals of the Word, both those in the books of Moses, and those in the books of Joshua, Judges, Samuel, and Kings, are representative of the celestial and spiritual things of the Lord’s kingdom; and so also is this story in the book of Judges about the Danites. As to what further concerns those who are in truth and not yet in good, their quality is described in the internal sense in what now follows about Dan.
6397. Shall judge his people as one of the tribes of Israel. That this signifies that he is one of the truths in general which the tribes of Israel represent, is evident from the signification of “judging,” as being truth in its office (of which below); from the signification of “people,” as being those who are in truth (n. 1259, 1260, 2928, 3295, 3581, 4619), here those who are in truth and not yet in good, for these are “Dan” or the “people” of Dan (n. 6396); and from the representation of the “tribes of Israel,” as being all the truths and goods of faith in general (see n. 3858, 3926, 3939, 4060, 6335). Hence by “he shall judge his people as one of the tribes of Israel” is signified that this truth, represented by Dan, is also among the general truths which the tribes of Israel represent. That “judging his people” denotes truth in its office, is because by the tribes of Israel are represented all truths in general, as may be seen from the passages above cited, and truths are what judge; thus by “judging his people” is signified truth in its office.
[2] We read in the Word that four and twenty elders are to sit upon thrones and judge nations and peoples; and that the twelve apostles are in like manner to sit upon thrones and judge the twelve tribes of Israel. He who does not know the internal sense of the Word may believe that so it will be. But how this is to be understood may be seen from the internal sense when it is known what is signified by the “four and twenty elders,” and by the “twelve apostles,” and by the “thrones,” namely, all truths in their complex, according to what is judgment. The like is here meant by “judging the people as one of the tribes of Israel,” not that they, or any elders of them, are to judge; but the truths themselves which are signified by them; consequently the Lord alone, for from Him all truth proceeds. Of the four and twenty elders, that they are to sit upon thrones and to judge, it is thus written in John:
Around the throne were four and twenty thrones, and upon the thrones I saw four and twenty elders sitting, clothed in white garments, who had upon their heads crowns of gold (Rev. 4:4; 11:16).
And again:
I saw thrones, and they sat on them, and judgment was given to them (Rev. 20:4).
Of the twelve apostles it is thus written in Matthew:
Jesus said, Ye who have followed Me in the regeneration, when the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel (Matt. 19:28).
And in Luke:
I appoint unto you, as the Father has appointed unto Me a kingdom, that ye may eat and drink upon My table in My kingdom, and sit upon thrones judging the twelve tribes of Israel (Luke 17:29, 30).
[3] That in these passages neither four and twenty elders nor twelve apostles are meant, but all truths and goods in general, is evident from the fact that no man, nor even an angel, can judge anyone; for no one but the Lord alone can know the interiors, what they are and what they will be, and this to eternity. (That by the “twelve apostles” the same is signified as by the “twelve tribes,” namely, all truths and goods in the complex, may be seen above, n. 2129, 2553, 3488, 3858.) From all this it is now plain that by “Dan shall judge his people as one of the tribes of Israel” is signified that the truth which is represented by Dan is one among the general truths through which is judgment.
6398. Dan shall be a serpent upon the way. That this signifies their reasoning about truth because good does not as yet lead, is evident from the representation of Dan, as being those who are in truth and not yet in good (see n. 6396); from the signification of a “serpent,” as being reasoning from what is sensuous (of which in what follows); and from the signification of “way,” as being truth (n. 627, 2333). Thus by “Dan being a serpent upon the way” is signified their reasoning about truth, because good does not yet lead. The quality of this reasoning and of the consequent truth, will be told in what follows.
[2] That a “serpent” denotes reasoning from what is sensuous, is because the interiors of man are represented in heaven by animals of various kinds, and hence in the Word the like are signified by the same animals. The sensuous things of man were represented by serpents because sensuous things are the lowest things in man, and are relatively earthly, and as it were creeping; as may also be seen from the forms through which sensuous things flow, concerning which, of the Lord’s Divine mercy elsewhere. Hence these sensuous things were represented by serpents, and even the Lord’s Divine sensuous was represented by the brazen serpent in the wilderness (n. 4211); and prudence and circumspection, in externals, is signified by “serpents” in Matthew:
Be ye wise as serpents, and harmless as doves (Matt. 10:16).
But when a man is in what is sensuous, remote from what is internal, as are those who are in truth and not yet in good and speaks from what is sensuous, then by the “serpent” is signified reasoning; here therefore, where Dan is treated of, is signified reasoning about truth, because good does not yet lead. In other cases malice, cunning, and deceit, are signified by “serpents,” but by poisonous serpents, as by “vipers” and the like, the reasoning of which is poison. (That the “serpent” denotes reasoning from what is sensuous may be seen above, n. 195-197; also that the “serpent” denotes all evil in general; and that evils are distinguished by different kinds of serpents n. 251, 254, 257.)
6399. An arrow-snake upon the path. That this signifies reasoning from truth about good, is evident from the signification of an “arrow-snake,” as being reasoning about good (of which presently); and from the signification of “path,” as being truth (n. 627, 2333, 3477). That an “arrow-snake upon the path” denotes reasoning from truth about good, is because by a “serpent” is signified reasoning, thus by an “arrow-snake” is signified the reasoning which projects itself, namely, from truth toward good; for with those who are represented by Dan truth is beneath, and good is above.
6400. Biting the horse’s heels. That this signifies fallacies from lowest nature, is evident from the signification of “biting,” as being to adhere, and thereby do harm to; and from the signification of a “horse’s heel,” as being fallacies from lowest nature; for the “heel” denotes the lowest natural and corporeal (see n. 259, 4938-4952), and a “horse,” the intellectual (n. 2761, 2762, 3217, 5321, 6125); here a “horse” denotes fallacies, because it denotes the intellectual of the lowest natural or sensuous. That they who are in truth and not yet in good are in fallacies from lowest nature, may be seen from the fact that truth is not in any light unless good is with it, or in it; for good is like a flame which emits light from itself; and when good meets with any truth, it not only illuminates it, but also brings it to itself into its own light. They therefore who are in truth and not yet in good, are in shade and darkness; because truth has no light from itself, and the light which they have from good is faint, like a light which is going out; and therefore when these persons think and reason about truth, and from truth about good, they are like those who see phantasms in the dark, and believe them to be real bodies; or who see marks on a wall in a shady place, and in fancy make of them the image of some man or animal; and yet when the light comes, they are seen to be mere marks without any form; and it is the same with truths with those here treated of, for they see as truths those things which are not truths, and which are rather to be likened to phantasms, and to marks on a wall. Moreover all the heresies in the church have arisen from those who have been in some truth from the Word, but not in good; to them heresy has appeared exactly like truth; and in like manner the falsities in the church. That they who have promulgated these have not been in good, may be seen from the fact that they have rejected the good of charity far behind the truth of faith, and have in part devised such things as do not at all agree with the good of charity.
[2] It is said that they who are in truth and not yet in good reason about good and truth from fallacies from lowest nature, and therefore it is necessary to say what fallacies are. Take for example the life after death. They who are in fallacies from lowest nature, as are those who are in truth and not yet in good, do not believe that there is anything alive in man except his body, nor that when man dies he can rise again unless he again receives his body. If they are told that there is an interior man who lives in the body, and who is raised up by the Lord when the body dies, and that the man when raised has a body such as spirits or angels have, and that he sees, hears, speaks, is in company with others, and appears to himself exactly like a man, just as does a man in this world, they cannot apprehend it. Fallacies from lowest nature make them believe such things to be impossible, chiefly because they do not see them with the eyes of their body.
[3] Moreover when such persons think about the spirit or soul, they have no idea whatever about it except such as they have of the invisible things in nature, whence they make it either a mere breath, or aerial, or ethereal, or like a flame; some a mere thinking power which has scarcely any vitality until it is again joined to the body. The reason why they think in this way is that to them all interior things are in shade and darkness, and only outward things are in light, which shows how easily they may fall into error; for if they think only of how the body is to be put together again; of the destruction of the world, and that this has been vainly awaited for so many ages; of brute animals having a life not unlike the life of man; and that none of the dead appear and make known the state of their life-when they think these and other such things, they easily recede from belief in the resurrection; and so in many other cases. The reason is that they are not in good, and through good in light. Such being their state, it is also said, “and his rider shall fall backward; I wait for Thy salvation, O Jehovah.” By this is signified that hence comes a receding unless the Lord brings aid.
6401. And his rider shall fall backward. That this signifies that hence comes a receding, is evident from the signification of “falling backward,” as being to recede, namely, from truth; and from the signification of “rider,” as being one who is in fallacies from lowest nature. (That these fallacies are signified by “horse” may be seen above, n. 6400; and therefore by “rider” are signified they who are in fallacies. How the case herein is, has just been shown.) As by “Dan” are signified those within the church who are such as were described above (n. 6400), and who thus are among the last in the Lord’s kingdom, therefore by “Dan” are also signified those who from fallacies hatch falsities and spread them about. Their falsities are also called “horses,” and their reasonings about truth and good, “serpents,” in Jeremiah:
The snorting of his horses was heard from Dan; at the voice of the neighing of his strong ones the whole land trembled; and they are come and have devoured the land and the fullness thereof, the city and those that dwell therein. For behold I send among you serpents, vipers, which will not be charmed; and they shall bite you (Jer. 8:16-17).
6402. I wait for Thy salvation, O Jehovah. That this signifies unless the Lord brings aid, is evident from the signification of “waiting for salvation,” as here being to bring aid. (That “Jehovah” is the Lord may be seen above, n. 1343, 1736, 2156, 2329, 2447, 2921, 3023, 3035, 5663, 6303.) In regard to the aid which the Lord brings when they recede who are in truth and not yet led by good, which is signified by “the rider shall fall backward, I wait for Thy salvation O Jehovah,” be it known that they look downward or outward, for they are not yet in good; whereas they who are in good, as are the regenerate, look upward or inward; for when man is being regenerated, the order is changed in this way. As they who are in truth and not yet in good look downward or outward, therefore also they are among those who belong to the province of the outer skin in the Grand Man; for the outer skin is turned outward from the interiors of the body, and gets its sense of touch from what is without, but not sensibly from what is within. Hence it is plain that these persons are in the Lord’s kingdom, because in the Grand Man, but in its ultimates. (As to those who constitute the skin, see above, n. 5552-5559.)
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6387. Verses 14, 15. Issachar is a bony ass, lying down between the burdens. And he shall see rest that it is good, and the land that it is pleasant; and he shall bow his shoulder to bear, and shall be a servant to tribute. “Issachar,” signifies reward from works; “is a bony ass,” signifies the lowest service; “lying down between the burdens,” signifies life among works; “and he shall see rest that it is good,” signifies works of good without reward, that they are full of happiness; “and the land that it is pleasant,” signifies that in this happiness are they who are in the Lord’s kingdom; “and he shall bow his shoulder to bear,” signifies that nevertheless he labors with all exertion; “and he shall be a servant to tribute,” signifies that he may have merit.
6388. Issachar. That this signifies reward from works, is evident from the representation of Issachar, as being the mutual love which is “hire,” or reward (n. 3956, 3957), here reward from works, as is plain from the details in the internal sense in this prophecy about Issachar. Moreover in the original tongue “Issachar” means “hire.” That “Issachar” here signifies reward from works, and previously mutual love, is because by “Issachar” are here meant those who are in a certain kind and appearance of mutual love, that is, of charity toward the neighbor, and who desire to be rewarded for the goods which they do. Thus they not only defile, but also pervert genuine mutual love, or charity; for they who are in genuine mutual love are in their delight and bliss when they are benefiting the neighbor, for they desire nothing more. This delight and bliss are what is meant by “hire” in the Word; for the delight and bliss is itself the reward; and in the other life this becomes the joy and happiness which are in heaven, thus it becomes heaven to them. For when they who are in this love perform uses, and do good to others, they are in such joy and happiness that then for the first time they seem to themselves to be in heaven; this is given them by the Lord, to everyone according to the uses he performs. But the happiness vanishes as soon as they think of reward, for being in the reward itself, thought about reward renders that love impure, and perverts it; the reason of which is that they are then thinking about themselves, and not about the neighbor, that is, about making themselves happy, and not others, except insofar as it affects themselves. Thus they convert love toward the neighbor into love toward themselves, and so far as they do this, so far the joy and happiness from heaven cannot be communicated to them, for they concentrate upon themselves the influx of happiness from heaven, and do not transmit it to others; and they are like objects which do not transmit the rays of light, but absorb them. Objects which transmit the rays of light appear in light, and sparkle, but those which absorb them appear opaque, and sparkle not at all; and therefore they who are of this nature are separated from angelic society, like those who have nothing in common with heaven. These are they who are here described under the name of “Issachar.”
6389. A bony ass. That this signifies the lowest service, is evident from the signification of an “ass,” as being service (see n. 5958, 5959); and from the signification of “bone,” as being that which has little spiritual life (n. 5560, 5561). Thus a “bony ass” is the lowest service; for they who do what is good for the sake of reward, do indeed perform uses, and are of service; but yet are among those in the Lord’s kingdom who are in the lowest place, for they do not dispense the good which is communicated to them, except to those who can recompense them; and they pass by the rest who need aid the most, or if they do good to these, it is from the end of being rewarded by the Lord. Hence what they do they regard as merit, and thus consider the Lord’s mercy as due them. In this way they recede from humiliation, and in the same proportion from a state of receiving what is blessed and happy through heaven from the Lord. From all this it is evident that in the other life such are indeed employed in uses, but as lowest services.
6390. Lying down between the burdens. That this signifies a life among works, is evident from the signification of “lying down,” as being life, but obscure life; and from the signification of “burdens,” as being works. That “burdens” denote such works is because those here treated of do not do goods from the affection of love toward the neighbor, but from the affection of love toward self. The works which flow from the affection of this love are like the burdens carried by the meaner asses, for they belong to the lowest services. For all servitude is from the affection of the love of self and of the world, and all freedom is from the affection of love to the Lord and toward the neighbor. The reason is that the affection of the former love flows in from hell, which commands with violence; whereas the affection of the latter love flows in from the Lord, who does not command, but leads. Hence again it is plain that they who do what is good for the sake of reward are lowest services, and their works are “burdens.” The like is signified by “burdens” in the book of Judges:
The princes in Issachar were with Deborah; and Issachar so with Barak; in the valley he shall be put under his feet, in the classes of Reuben great as to the resolves of heart. Why satest thou between the burdens, to hear the hissings of the flocks? (Judg. 5:15, 16);
here also “Issachar” denotes those who desire to be rewarded for works; “to be put in the valley under the feet” is to serve in lowest things; the “classes of Reuben” denote those who are in the knowledges of the truth of faith, among whom are those here signified by “Issachar,” but in a place beneath them; “to hear the hissings of the flocks” denotes contempt from those who are in the good of charity, who are the “flocks;” to “sit between burdens” denotes among self-meritorious works.
6391. And he shall see rest that it is good. That this signifies the works of good without reward, that they are full of happiness, is evident from the signification of “rest,” as being the things that belong to heaven, and thus that are in the good of charity, or in works of good, without reward (of which below); from the signification of “that it is good,” as being that they are full of happiness. The reason why “rest” denotes works of good without reward, is that in the highest sense “rest” or “peace” signifies the Lord; in the relative sense, heaven; thus the good which is from the Lord (see n. 3780, 4681, 5662); and as no others are in the things signified by “rest” or “peace” than those who are in good of charity, thus in works of good without reward, these are signified by “rest;” for this follows from the connection of things in the internal sense.
[2] With regard to the subject itself, they who do goods with the sole end of reward cannot possibly know that in doing goods without any reward there is happiness so great as to be heavenly happiness itself. The reason of their ignorance is that they perceive happiness in the delight of the love of self, and insofar as a man perceives delight in this love, so far he does not perceive delight in heavenly love, for they are opposites. The delight which flows from the love of self completely extinguishes the delight which is from heavenly love, insomuch that it is absolutely unknown what heavenly delight is; and if its nature is told it is not believed, nay, it is denied.
[3] This it has been given me to know from evil spirits in the other life who, while they lived, did nothing of what is good to others or to their country except for the sake of themselves; such do not believe that any delight is possible in doing goods without the end of reward; for they suppose that if there is no end of reward all delight ceases. And if they are told further that when that delight ceases heavenly delight begins, they are amazed at the hearing; and they are still more amazed when they hear that this heavenly delight flows in through the inmost of man, and affects his interiors with inexpressible happiness; and they say that they cannot comprehend it, nay, that they do not desire to do so; for they believe that if they were to lose the delight of the love of self, they would be very miserable, because they would then be deprived of all the joy of life; and they also call those simple who are in a different state. Not unlike these persons are those who do works with an end of reward; for they do good works for themselves, and not for others, because they regard themselves therein, and not the neighbor, nor their country, nor heaven, nor the Lord, except as those who are thus placed under an obligation to do them a service. Such are the things described in the internal sense of this verse about Issachar.
6392. And the land that it is pleasant. That this signifies that in this happiness are they who are in the Lord’s kingdom, is evident from the signification of “land,” as being the church, thus also the Lord’s kingdom (n. 662, 1066, 1067, 1413, 1607, 1733, 1850, 2117, 2118, 4447); that the “land” has this signification is because the land of Canaan, which is meant by the “land” in the Word, represented the Lord’s kingdom, and this because the church had been there from the most ancient time (n. 3038, 3481, 3686, 3705, 4447, 4454, 4516, 4517, 5136); and from the signification of “that it was pleasant,” which signifies the happiness that is in works of good without reward. It is said that “he shall see rest that it is good, and the land that it is pleasant,” and by both expressions is signified the happiness which is in the Lord’s kingdom, because “to see rest that it is good,” refers to what is celestial or to good, and “to see the land that it is pleasant,” refers to what is spiritual or to truth, and this on account of the marriage of good and truth (n. 6343). As to what further concerns happiness in works of good without reward, be it known that very few at this day know that in doing goods without the end of reward is heavenly happiness; for they do not know that there is any other happiness than in being advanced to honors, in being served by others, in abounding in riches, and in living in pleasures. That above these things there is a happiness which affects the interiors of man, thus that there is a heavenly happiness, and that this happiness is the happiness of genuine charity, they are deeply ignorant. Inquire of the wise of this day whether they know that this is heavenly happiness. From this also it is that many reject good works, believing that no one can do them without regard to self-merit; for they do not know that they who are led by the Lord desire nothing more than to do good works, and that they think of nothing less than of meriting by them. This is in the new will, which is given by the Lord to those who are being regenerated, for this will is the will of the Lord in the man.
6393. And he shall bow his shoulder to bear. That this signifies that nevertheless he labors with all exertion, is evident from the signification of “shoulder,” as being all power, or all exertion (see n. 1085, 4931-4937); and from the signification of “bearing a burden,” as being to do works for the sake of merit; hence by “bowing the shoulder to bear” is signified to labor with all exertion to do works for the sake of merit. The reason why this is called “bearing,” is that they do not do what is good from the affection of good, thus not from freedom, but from the affection of self, which is servitude (n. 6390).
[2] As further regards those who desire a reward for the works which they perform, be it known that they are never contented, but are indignant if they have not a greater reward than others; and if they see others more blessed than themselves, they are sad and find fault. Neither do they make bliss consist in inward bliss, but in outward, namely, in being eminent, in having dominion, and being served by angels, thus in being above the angels, consequently in being princes and great men in heaven; when yet heavenly bliss consists, not in wishing to rule, nor in being served by others, but in wishing to serve others, and in being the least; as the Lord teaches:
James and John the sons of Zebedee came, saying, Grant unto us that we may sit, one on Thy right hand, and the other on Thy left hand, in Thy glory. But Jesus said to them, Ye know not what ye ask. To sit on My right hand and on My left hand is not Mine to give, except to whom it has been prepared. Ye know that they who are accounted to rule over the Gentiles exercise lordship over them; and their great ones have authority upon them. But it shall not be so among you; but whosoever will be great among you shall be your minister, and whosoever of you will be first shall be servant of all; for the Son of man came not to be ministered unto, but to minister (Mark 10:35-45).
[3] And that they have heaven who do what is good without the end of reward, the Lord teaches in Luke:
Everyone that exalteth himself shall be humbled, but he that humbleth himself shall be exalted. When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor thy rich neighbors, lest haply they also call thee in turn, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind; then thou shalt be blessed; because they have not wherewith to recompense thee; for thou shalt be recompensed in the resurrection of the just (Luke 14:11-14);
the “recompense in the resurrection of the just” is internal happiness from doing well without reward, which they receive from the Lord when they perform uses; and they who love to serve without recompense, the more they love it, the more noble are the uses to which they are appointed, and they are in fact greater and more powerful than others.
[4] They who do good works for the sake of recompense, say the same, because they know from the Word that they should desire to be the least in heaven; but at the time they are thinking that by so saying they will become great, thus there is the same end in view; but they who do what is good without recompense, really think nothing about being eminent, but only about being of service.
[5] See what was said and shown above about merit from works, and about the quality of those who are in it in the other life, that they appear to cut wood and to mow grass (n. 1110, 1111, 4943) how they are represented (n. 1774, 2027); that they who have done what is good for the sake of self and the love of the world receive no recompense for this good in the other life (n. 1835); that they who place merit in works interpret the Word according to the letter in their favor, and that they deride its interior contents (n. 1774, 1877); that true charity is wholly void of self-merit (n. 2371, 2373, 2380, 3816); that they who separate faith from charity make the works which they have done self-meritorious (n. 2373); that they who enter into heaven put off from themselves what is their own and self-merit (n. 4007); that to believe that they do good from themselves, and that by this good they have merit, is the case with most persons in the beginning of reformation, but that they put this off as they are being regenerated (n. 4174).
6394. And he shall be a servant to tribute. That this signifies that he may have merit, is evident from the signification of “being a servant to tribute,” as being to be subject and to serve; and as it is said of those who desire to have merit through works that they are “bony asses, lying down between burdens,” and that “he bows the shoulder to bear,” by “being a servant to tribute” are also signified those who desire to have merit through works; for that they are lowest services was shown above (n. 6389). That “serving to tribute” denotes to be subject and to serve, is evident in Moses:
When thou drawest nigh unto a city to fight against it, thou shalt invite them unto peace; and it shall be, if it answer thee for peace, and open to thee, it shall be that all the people that is found therein shall become for tribute to thee, and shall serve thee (Deut. 20:10, 11).
In Jeremiah:
How hath the city dwelt solitary that was great in people! She is become as a widow. She that was great among the nations, who ruled in the provinces, she is become tributary (Lam. 1:1);
where it is plain that by “becoming for tribute,” and by “tributary,” is signified serving. In Matthew:
Jesus said, How seemeth it to thee, Simon? of whom do the kings of the earth receive tribute or tax? of their own sons, or of strangers? Peter saith to Him, Of strangers. Jesus saith to him, Therefore the sons are free. But lest we should be a stumbling-block to them, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened its mouth thou shalt find a piece of money; that take, and give it for Me and thee (Matt. 17:25-27);
here also by “giving tribute,” or “tax,” are meant those who serve, and therefore it is said that “strangers should give and sons should be free,” for strangers were servants (see n. 1097). That Peter should take up a fish out of the sea and should find in its month a piece of money which he was to give, represented that the lowest natural, which serves, should do this; for “fishes” signify this natural.
6395. Verses 1-18. Dan shall judge his people as one of the tribes of Israel. Dan shall be a serpent upon the way, an arrow-snake upon the path, biting the horse’s heels, and his rider shall fall backward; I wait for thy salvation, O Jehovah. “Dan,” signifies those who are in truth and not as yet in good; “shall judge his people as one of the tribes of Israel,” signifies that he is one of the truths in general which the tribes of Israel represent; “Dan shall be a serpent upon the way,” signifies their reasoning about truth, because good does not as yet lead; “an arrow-snake upon the path,” signifies from truth about good; “biting the horse’s heels,” signifies fallacies from lowest nature; “and his rider shall fall backward,” signifies that hence comes a receding; “I wait for Thy salvation O Jehovah,” signifies unless the Lord brings aid.
6396. That Dan signifies those who are in truth and not as yet in good, is evident from the representation of Dan, as being the good of life (see n. 3921, 3923); but here those who are in some good of life from truth, but not as yet from good. For with the man who is being regenerated by the Lord the case is this. He is first in truth and not in any good of life from truth; next he is in the good of life from truth, but not yet from good; afterward, when he has been regenerated, he is in the good of life from good, and he then perceives truth from good, and multiplies it in himself; these are the degrees of regeneration. By “Dan” are meant those who are in the good of life from truth, but not yet from good; the good with them as yet lies deeply hidden in truth, and gives them the affection of truth, and impels them to live according to truth. They who are such are in the Lord’s kingdom; but as they do not do good from good, but from truth, that is, not from a new will, but from the intellectual, and thus not from love, but from obedience because it is so commanded, they are therefore among those in the Lord’s kingdom who are in the first or ultimate heaven.
[2] These are they who are represented by Dan, for in this prophetic utterance of Israel, in the internal sense, by his twelve sons are described in general all who are in the Lord’s kingdom in respect to their quality. That they who are signified by “Dan” are in the ultimate heaven, or in the ultimate part of the Lord’s kingdom, because in truth and not yet in good, was represented by the lot of Dan falling last, when the land of Canaan was distributed for an inheritance among the tribes (Josh. 19:40-48); and by their inheritance lying in the extremity of that land (Judg. 18); for the lot was cast before Jehovah (Josh. 18:6), and therefore fell to each one according to his representation. That the land of Canaan represented the Lord’s kingdom (see n. 1607, 3038, 3481, 3686, 3705, 4447, 4454), and hence all the borders were representative (n. 1607, 1866, 4116), thus the ultimates of that land represented the ultimates in the Lord’s kingdom (n. 4240); and therefore Dan represented those who are in the ultimates there; for before truth has been conjoined with good, it is in the ultimate; but if truth is completely separated from good, it is not then in any border of the Lord’s kingdom, but is outside of it.
[3] That the inheritance of Dan was the ultimate of the land of Canaan is evident from the fact that when the whole extent of that land was described, it was said, “from Beersheba even to Dan” (2 Sam. 3:10; 17:11; 24:15; 1 Kings 4:25). By “Beersheba” in these passages is signified the inmost of the land, because Abraham and Isaac dwelt there before Jerusalem and Zion became the inmost of the land.
[4] The quality of those who are in truth and not yet in good, was also represented by the Danites who sought out land where they might dwell (Judg. 18), in their leading away a Levite out of the house of Micah, and taking away his ephod, teraphim, and graven image; whereby is signified the worship of those who are in truth and not yet in good; for they adore external things and disregard internal. No one perceives what is internal but he who is in good. That this was represented by the Danites is evident from the fact that all the historicals of the Word, both those in the books of Moses, and those in the books of Joshua, Judges, Samuel, and Kings, are representative of the celestial and spiritual things of the Lord’s kingdom; and so also is this story in the book of Judges about the Danites. As to what further concerns those who are in truth and not yet in good, their quality is described in the internal sense in what now follows about Dan.
6397. Shall judge his people as one of the tribes of Israel. That this signifies that he is one of the truths in general which the tribes of Israel represent, is evident from the signification of “judging,” as being truth in its office (of which below); from the signification of “people,” as being those who are in truth (n. 1259, 1260, 2928, 3295, 3581, 4619), here those who are in truth and not yet in good, for these are “Dan” or the “people” of Dan (n. 6396); and from the representation of the “tribes of Israel,” as being all the truths and goods of faith in general (see n. 3858, 3926, 3939, 4060, 6335). Hence by “he shall judge his people as one of the tribes of Israel” is signified that this truth, represented by Dan, is also among the general truths which the tribes of Israel represent. That “judging his people” denotes truth in its office, is because by the tribes of Israel are represented all truths in general, as may be seen from the passages above cited, and truths are what judge; thus by “judging his people” is signified truth in its office.
[2] We read in the Word that four and twenty elders are to sit upon thrones and judge nations and peoples; and that the twelve apostles are in like manner to sit upon thrones and judge the twelve tribes of Israel. He who does not know the internal sense of the Word may believe that so it will be. But how this is to be understood may be seen from the internal sense when it is known what is signified by the “four and twenty elders,” and by the “twelve apostles,” and by the “thrones,” namely, all truths in their complex, according to what is judgment. The like is here meant by “judging the people as one of the tribes of Israel,” not that they, or any elders of them, are to judge; but the truths themselves which are signified by them; consequently the Lord alone, for from Him all truth proceeds. Of the four and twenty elders, that they are to sit upon thrones and to judge, it is thus written in John:
Around the throne were four and twenty thrones, and upon the thrones I saw four and twenty elders sitting, clothed in white garments, who had upon their heads crowns of gold (Rev. 4:4; 11:16).
And again:
I saw thrones, and they sat on them, and judgment was given to them (Rev. 20:4).
Of the twelve apostles it is thus written in Matthew:
Jesus said, Ye who have followed Me in the regeneration, when the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel (Matt. 19:28).
And in Luke:
I appoint unto you, as the Father has appointed unto Me a kingdom, that ye may eat and drink upon My table in My kingdom, and sit upon thrones judging the twelve tribes of Israel (Luke 17:29, 30).
[3] That in these passages neither four and twenty elders nor twelve apostles are meant, but all truths and goods in general, is evident from the fact that no man, nor even an angel, can judge anyone; for no one but the Lord alone can know the interiors, what they are and what they will be, and this to eternity. (That by the “twelve apostles” the same is signified as by the “twelve tribes,” namely, all truths and goods in the complex, may be seen above, n. 2129, 2553, 3488, 3858.) From all this it is now plain that by “Dan shall judge his people as one of the tribes of Israel” is signified that the truth which is represented by Dan is one among the general truths through which is judgment.
6398. Dan shall be a serpent upon the way. That this signifies their reasoning about truth because good does not as yet lead, is evident from the representation of Dan, as being those who are in truth and not yet in good (see n. 6396); from the signification of a “serpent,” as being reasoning from what is sensuous (of which in what follows); and from the signification of “way,” as being truth (n. 627, 2333). Thus by “Dan being a serpent upon the way” is signified their reasoning about truth, because good does not yet lead. The quality of this reasoning and of the consequent truth, will be told in what follows.
[2] That a “serpent” denotes reasoning from what is sensuous, is because the interiors of man are represented in heaven by animals of various kinds, and hence in the Word the like are signified by the same animals. The sensuous things of man were represented by serpents because sensuous things are the lowest things in man, and are relatively earthly, and as it were creeping; as may also be seen from the forms through which sensuous things flow, concerning which, of the Lord’s Divine mercy elsewhere. Hence these sensuous things were represented by serpents, and even the Lord’s Divine sensuous was represented by the brazen serpent in the wilderness (n. 4211); and prudence and circumspection, in externals, is signified by “serpents” in Matthew:
Be ye wise as serpents, and harmless as doves (Matt. 10:16).
But when a man is in what is sensuous, remote from what is internal, as are those who are in truth and not yet in good and speaks from what is sensuous, then by the “serpent” is signified reasoning; here therefore, where Dan is treated of, is signified reasoning about truth, because good does not yet lead. In other cases malice, cunning, and deceit, are signified by “serpents,” but by poisonous serpents, as by “vipers” and the like, the reasoning of which is poison. (That the “serpent” denotes reasoning from what is sensuous may be seen above, n. 195-197; also that the “serpent” denotes all evil in general; and that evils are distinguished by different kinds of serpents n. 251, 254, 257.)
6399. An arrow-snake upon the path. That this signifies reasoning from truth about good, is evident from the signification of an “arrow-snake,” as being reasoning about good (of which presently); and from the signification of “path,” as being truth (n. 627, 2333, 3477). That an “arrow-snake upon the path” denotes reasoning from truth about good, is because by a “serpent” is signified reasoning, thus by an “arrow-snake” is signified the reasoning which projects itself, namely, from truth toward good; for with those who are represented by Dan truth is beneath, and good is above.
6400. Biting the horse’s heels. That this signifies fallacies from lowest nature, is evident from the signification of “biting,” as being to adhere, and thereby do harm to; and from the signification of a “horse’s heel,” as being fallacies from lowest nature; for the “heel” denotes the lowest natural and corporeal (see n. 259, 4938-4952), and a “horse,” the intellectual (n. 2761, 2762, 3217, 5321, 6125); here a “horse” denotes fallacies, because it denotes the intellectual of the lowest natural or sensuous. That they who are in truth and not yet in good are in fallacies from lowest nature, may be seen from the fact that truth is not in any light unless good is with it, or in it; for good is like a flame which emits light from itself; and when good meets with any truth, it not only illuminates it, but also brings it to itself into its own light. They therefore who are in truth and not yet in good, are in shade and darkness; because truth has no light from itself, and the light which they have from good is faint, like a light which is going out; and therefore when these persons think and reason about truth, and from truth about good, they are like those who see phantasms in the dark, and believe them to be real bodies; or who see marks on a wall in a shady place, and in fancy make of them the image of some man or animal; and yet when the light comes, they are seen to be mere marks without any form; and it is the same with truths with those here treated of, for they see as truths those things which are not truths, and which are rather to be likened to phantasms, and to marks on a wall. Moreover all the heresies in the church have arisen from those who have been in some truth from the Word, but not in good; to them heresy has appeared exactly like truth; and in like manner the falsities in the church. That they who have promulgated these have not been in good, may be seen from the fact that they have rejected the good of charity far behind the truth of faith, and have in part devised such things as do not at all agree with the good of charity.
[2] It is said that they who are in truth and not yet in good reason about good and truth from fallacies from lowest nature, and therefore it is necessary to say what fallacies are. Take for example the life after death. They who are in fallacies from lowest nature, as are those who are in truth and not yet in good, do not believe that there is anything alive in man except his body, nor that when man dies he can rise again unless he again receives his body. If they are told that there is an interior man who lives in the body, and who is raised up by the Lord when the body dies, and that the man when raised has a body such as spirits or angels have, and that he sees, hears, speaks, is in company with others, and appears to himself exactly like a man, just as does a man in this world, they cannot apprehend it. Fallacies from lowest nature make them believe such things to be impossible, chiefly because they do not see them with the eyes of their body.
[3] Moreover when such persons think about the spirit or soul, they have no idea whatever about it except such as they have of the invisible things in nature, whence they make it either a mere breath, or aerial, or ethereal, or like a flame; some a mere thinking power which has scarcely any vitality until it is again joined to the body. The reason why they think in this way is that to them all interior things are in shade and darkness, and only outward things are in light, which shows how easily they may fall into error; for if they think only of how the body is to be put together again; of the destruction of the world, and that this has been vainly awaited for so many ages; of brute animals having a life not unlike the life of man; and that none of the dead appear and make known the state of their life-when they think these and other such things, they easily recede from belief in the resurrection; and so in many other cases. The reason is that they are not in good, and through good in light. Such being their state, it is also said, “and his rider shall fall backward; I wait for Thy salvation, O Jehovah.” By this is signified that hence comes a receding unless the Lord brings aid.
6401. And his rider shall fall backward. That this signifies that hence comes a receding, is evident from the signification of “falling backward,” as being to recede, namely, from truth; and from the signification of “rider,” as being one who is in fallacies from lowest nature. (That these fallacies are signified by “horse” may be seen above, n. 6400; and therefore by “rider” are signified they who are in fallacies. How the case herein is, has just been shown.) As by “Dan” are signified those within the church who are such as were described above (n. 6400), and who thus are among the last in the Lord’s kingdom, therefore by “Dan” are also signified those who from fallacies hatch falsities and spread them about. Their falsities are also called “horses,” and their reasonings about truth and good, “serpents,” in Jeremiah:
The snorting of his horses was heard from Dan; at the voice of the neighing of his strong ones the whole land trembled; and they are come and have devoured the land and the fullness thereof, the city and those that dwell therein. For behold I send among you serpents, vipers, which will not be charmed; and they shall bite you (Jer. 8:16-17).
6402. I wait for Thy salvation, O Jehovah. That this signifies unless the Lord brings aid, is evident from the signification of “waiting for salvation,” as here being to bring aid. (That “Jehovah” is the Lord may be seen above, n. 1343, 1736, 2156, 2329, 2447, 2921, 3023, 3035, 5663, 6303.) In regard to the aid which the Lord brings when they recede who are in truth and not yet led by good, which is signified by “the rider shall fall backward, I wait for Thy salvation O Jehovah,” be it known that they look downward or outward, for they are not yet in good; whereas they who are in good, as are the regenerate, look upward or inward; for when man is being regenerated, the order is changed in this way. As they who are in truth and not yet in good look downward or outward, therefore also they are among those who belong to the province of the outer skin in the Grand Man; for the outer skin is turned outward from the interiors of the body, and gets its sense of touch from what is without, but not sensibly from what is within. Hence it is plain that these persons are in the Lord’s kingdom, because in the Grand Man, but in its ultimates. (As to those who constitute the skin, see above, n. 5552-5559.)
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