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7255. Exodus 7
THE DOCTRINE OF CHARITY
Inasmuch as good makes heaven with man, and evil makes hell, it is of the utmost importance to know what good is, and what evil is. It has already been said that good is that which belongs to love to the Lord, and to charity toward the neighbor; and that evil is that which belongs to the love of self and the love of the world. Hence it follows that it is from the loves, and from these alone, that it can be known what good is, and what evil is.
7256. All things in the universe which are according to Divine order have relation to good and truth; and all things in the universe which are contrary to Divine order have relation to evil and falsity. The reason is that the good and truth which proceed from the Divine make order, insomuch that they are order.
7257. The good which is of love to the Lord is called “celestial good,” and the good which is of charity toward the neighbor is called “spiritual good.” What the difference is, and how great, between the celestial good which belongs to love to the Lord, and the spiritual good which belongs to charity toward the neighbor, will be told in what follows.
7258. The doctrine of celestial good, which is that of love to the Lord, is the most ample and at the same time the most secret; but the doctrine of spiritual good, which is that of charity toward the neighbor, is also ample and secret, but less so than the doctrine of celestial good, which is the doctrine of love to the Lord. That the doctrine of charity is ample can be seen from the fact that charity is not the same with one as with another, and that one is not the neighbor the same as another.
7259. As the doctrine of charity was so ample, the ancients, with whom the doctrine of charity was the very doctrine of the church, distinguished charity toward the neighbor into many classes, which they also subdivided, and gave a name to each class, and taught how charity was to be exercised toward those who are in one class, and how toward those in another; and in this way they reduced the doctrine of charity into order, and also the exercises of charity, that these might fall distinctly under the view of the understanding.
7260. The names which they gave to those toward whom they were to exercise charity, were many; some they called blind, some lame, some maimed, some poor, also miserable and afflicted, some orphans, some widows; but in general they called those hungry to whom they were to give to eat, those thirsty to whom they were to give to drink, sojourners whom they were to gather in, naked whom they were to clothe, sick whom they were to visit, and in prison to whom they were to come (as to which see above, n. 4954-4959).
7261. These names were given from heaven to the ancients who were of the church, and by those who were so named they understood those who were spiritually such. Their doctrine of charity taught who these were, and what kind of charity there was to be toward each.
7262. Hence it is that these same names are in the Word, and signify those who are such in the spiritual sense. In itself the Word is nothing but the doctrine of love to the Lord and of charity toward the neighbor, as the Lord also teaches:
Thou shalt love the Lord thy God from all thy heart, and in all thy soul, and in all thy mind. This is the first and great commandment. The second is like unto it, Thou shalt love thy neighbor as thyself. In these two commandments hang the law and the prophets (Matt. 22:37-40);
“the law and the prophets” denote the whole Word.
7263. The reason why these same names are in the Word, is that they who were in external worship were to exercise charity toward such as were so named; and they who were in internal worship, toward such spiritually understood; thus that the simple might understand and do the Word simply, and the wise wisely; also in order that the simple might be initiated by means of the externals of charity into its internals.
EXODUS 7
1. And Jehovah said unto Moses, See, I have given thee a god to Pharaoh; and Aaron thy brother shall be thy prophet.
2. Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, and let him send the sons of Israel out of his land.
3. And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt.
4. And Pharaoh will not hear you; and I will give My hand upon the Egyptians, and lead forth My armies, My people, the sons of Israel, out of the land of Egypt, with great judgments.
5. And the Egyptians shall know that I am Jehovah, when I stretch forth My hand upon Egypt, and lead forth the sons of Israel from the midst of them.
6. And Moses and Aaron did so; as Jehovah commanded them, so did they.
7. And Moses was a son of eighty years, and Aaron a son of three and eighty years, when they spoke unto Pharaoh.
8. And Jehovah said unto Moses and unto Aaron, saying,
9. When Pharaoh shall say unto you, saying, Give you a wonder, and thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, it shall become a water-serpent.
10. And Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded; and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent.
11. And Pharaoh called also the wise men and the sorcerers; and they also, the magicians of Egypt, did so with their enchantments.
12. And they cast forth every man his rod, and they became water-serpents; and Aaron’s rod swallowed up their rods.
13. And Pharaoh’s heart was made firm, and he heard them not; as Jehovah had spoken.
14. And Jehovah said unto Moses, Pharaoh’s heart is made heavy, he refuseth to let the people go.
15. Go unto Pharaoh in the morning; behold he goeth out unto the waters; and stand thou to meet him near the bank of the river; and the rod which was turned into a serpent take in thy hand.
16. And thou shalt say unto him, Jehovah the God of the Hebrews hath sent me unto thee, saying, Let My people go, that they may serve Me in the wilderness; and behold hitherto thou hast not heard.
17. Thus said Jehovah, In this thou shalt know that I am Jehovah; behold I smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned into blood.
18. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall labor to drink waters from the river.
19. And Jehovah said unto Moses, Say unto Aaron, Take thy rod, and stretch out thy hand over the waters of Egypt, over their streams, over their rivers, and over their pools, and over every gathering of their waters, and they shall be blood; and there shall be blood in all the land of Egypt, both in the woods and in the stones.
20. And Moses and Aaron did so, as Jehovah commanded; and he lifted up the rod, and smote the waters that were in the river, unto the eyes of Pharaoh, and unto the eyes of his servants; and all the waters that were in the river were turned into blood.
21. And the fish that was in the river died; and the river stank, and the Egyptians could not drink water from the river; and there was blood in all the land of Egypt.
22. And the magicians of Egypt did so with their enchantments; and Pharaoh’s heart was made firm, and he heard them not, as Jehovah had spoken.
23. And Pharaoh looked back, and came unto his house, and did not set his heart even to this.
24. And all the Egyptians digged round about the river for waters to drink; for they could not drink of the waters of the river.
25. And seven days were fulfilled after that Jehovah had smitten the river.
26.* And Jehovah said unto Moses, Come unto Pharaoh, and say unto him, Thus saith Jehovah, Let My people go, and let them serve Me.
27. And if thou refuse to let them go, behold I will smite all thy border with frogs.
28. And the river shall make frogs to creep forth, and they shall go up and come into thy house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and into that of thy people, and into thine ovens, and into thy kneading-troughs.
29. And on thee, and on thy people, and on all thy servants, shall the frogs go up.
* Numbered as in the Hebrew; in the English text Chapter VIII. begins with this verse.
7264. THE CONTENTS.
The subject treated of in the internal sense in what follows is the vastation, and at last the damnation, of those who are in falsities and evils. The process of their devastation is described by the eleven plagues brought on the Egyptians and their land.
7265. In this chapter the subject treated of in the internal sense is the first three degrees of vastation. The first, which is that mere fallacies began to reign with them, whence came falsities, is described by the serpent into which the rod of Aaron was turned. The second, which is that truths themselves became falsities with them, and that falsities became truths, is described by the blood into which the waters were turned. The third degree, which is that from falsities they reasoned against the truths and goods of the church, is described by the frogs out of the river.
7266. THE INTERNAL SENSE.
Verses 1-7. And Jehovah said unto Moses, See, I have given thee a god to Pharaoh, and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, and let him send the sons of Israel out of his land. And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt. And Pharaoh will not hear you; and I will give My hand upon the Egyptians, and lead forth My armies, My people, the sons of Israel, out of the land of Egypt with great judgments. And the Egyptians shall know that I am Jehovah, when I stretch forth My hand upon the Egyptians, and lead forth the sons of Israel from the midst of them. And Moses and Aaron did so; as Jehovah commanded them, so did they. And Moses was a son of eighty years, and Aaron a son of three and eighty years, when they spoke unto Pharaoh. “And Jehovah said unto Moses,” signifies instruction; “See, I have given thee a god to Pharaoh,” signifies the law Divine and its power over those who are in falsities; “and Aaron thy brother shall be thy prophet,” signifies the doctrine thence derived; “thou shalt speak all that I command thee,” signifies reception of the influx of the Divine, and communication; “and Aaron thy brother shall speak unto Pharaoh,” signifies the reception of the influx thence, and its communication with those who are in falsities; “and let him send the sons of Israel out of his land,” signifies that they should desist from infestation; “and I will harden Pharaoh’s heart,” signifies obstinacy from the evil of falsity; “and multiply My signs and My wonders,” signifies warnings of every kind, nor shall anything be wanting; “in the land of Egypt,” signifies where are they who infest; “and Pharaoh will not hear you,” signifies that they who are in falsities will not receive; “and I will give My hand upon the Egyptians,” signifies that therefore they shall be driven by the Divine power; “and lead forth My armies, My people, the sons of Israel,” signifies that they would be liberated who are in goods and truths; “out of the land of Egypt,” signifies from infestations; “with great judgments,” signifies according to the laws of order; “and the Egyptians shall know that I am Jehovah,” signifies that they shall be in fear of the Divine; “when I stretch forth My hand upon the Egyptians,” signifies when they observe the Divine power in themselves; “and lead forth the sons of Israel from the midst of them,” signifies and when they shall see those liberated who are of the spiritual church; “and Moses and Aaron did so; as Jehovah commanded them, so did they,” signifies that what things were said were also done; “and Moses was a son of eighty years,” signifies the state and quality of the law from the Divine; “and Aaron a son of three and eighty years,” signifies the state and quality of doctrine; “when they spoke unto Pharaoh,” signifies when these things were commanded.
7267. And Jehovah said unto Moses. That this signifies instruction, here what would be the procedure with those who are in falsities and infest, is evident from the signification of “Jehovah said,” as being instruction (see n. 7186).
7268. See, I have given thee a god to Pharaoh. That this signifies the law Divine, and its power over those who are in falsities, is evident from the signification of “giving thee a god,” as being the Divine truth, or what is the same, the Divine law, and also its power (for in the Word where truth is treated of, and also the power of truth, the name “God” is used, but where good is treated of, the name “Jehovah,” see n. 300, 2586, 2769, 2807, 2822, 3910, 3921, 4287, 4295, 4402, 7010); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 6651, 6679, 6683). As to what further regards the signification of “God,” be it known that in the supreme sense “God” denotes the Divine which is above the heavens, but in the internal sense “God” denotes the Divine which is in the heavens. The Divine which is above the heavens is the Divine good, but the Divine in the heavens is the Divine truth; for from the Divine good proceeds the Divine truth, and makes heaven, and disposes it. For that which is properly called “heaven” is nothing else than the Divine formed there, because the angels who are in heaven are human forms recipient of the Divine, and constituting a common form, which is that of man.
[2] And because the Divine truth in the heavens is that which in the Word of the Old Testament is meant by “God,” in the original language God is called Elohim in the plural; and as the angels who are in the heavens are recipient of the Divine truth, they also are called “gods,” as in the following passages:
Who in heaven shall compare himself to Jehovah? or shall be likened to Jehovah among the sons of the gods? (Ps. 89:6).
Give to Jehovah, O ye sons of the gods, give to Jehovah glory and strength (Ps. 29:1).
I said, Ye are gods, and all of you sons of the Most High (Ps. 82:6).
Jesus said, Is it not written in your law, I said, Ye are gods? So He called them gods to whom the Word came (John 10:34-35).
And also in the passages where the Lord is called God of gods, and Lord of lords (Gen. 46:2-3; Deut. 10:17; Num. 16:22; Dan. 11:36; Ps. 136:2-3).
From all this it can be seen in what sense Moses is called a “god,” here a “god to Pharaoh,” and a “god to Aaron” (Exod. 4:16), namely, because Moses represented the Divine law, which is the Divine truth, and is called the “Word.” Hence also it is that Aaron is here called his “prophet,” and in a former passage his “mouth,” that is, one who utters in a form adapted to the understanding the Divine truth which proceeds immediately from the Lord, and which transcends all understanding. And as a “prophet” denotes one who teaches and utters Divine truth in a form adapted to the understanding, a “prophet” also denotes the doctrine of the church; of which in what now follows.
7269. Also Aaron thy brother shall be thy prophet. That this signifies the doctrine thence derived, is evident from the signification of a “prophet,” as being the truth of doctrine, thus doctrine from the Word (see n. 2534). (That Aaron represents the doctrine of the church, or the doctrine of good and truth which is from the Word, see n. 6998, 7009, 7089.) As a “prophet” signifies doctrine, in a determinate sense it signifies one who teaches, according to what was said just above (see n. 7268e).
7270. Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh. That this signifies the reception of the influx of the Divine and its communication, is evident from the representation of Moses, who was to speak, as being Divine truth; and from the representation of Aaron, as being the doctrine thence derived (see n. 7089); from the signification of “speaking,” as being influx and its reception (see n. 5797); and from the signification of “commanding” as also being influx (n. 5486, 5732), here the reception of influx. From all this it is evident that by “speaking” is signified the mediate influx of Divine truth into doctrine, that is, with one who teaches (for the meaning is that Moses – who denotes Divine truth – should speak to Aaron who denotes doctrine or one who teaches – that which Jehovah commanded, thus should speak to him who was to communicate it); and that by “commanding” is signified the immediate Divine influx into the Divine law which is represented by Moses.
[2] How these things are to be understood can be seen from what was said above (n. 7009, 7010), namely, that Moses represents the truth which proceeds immediately from the Divine, and Aaron the truth which proceeds mediately. He who does not know how the case is with order in successive things, cannot know how it is with influx; wherefore it must be briefly told. The truth which proceeds immediately from the Lord, being from the infinite Divine Itself, cannot possibly be received by any living substance which is finite, thus not by any angel; and therefore the Lord created successive things by which as media the Divine truth that proceeds immediately can be communicated. But the first in succession from this is more full of the Divine than can as yet be received by any living substance which is finite, thus by any angel, and therefore the Lord created another successive through which the Divine truth that proceeds immediately might be in part received; this successive is the truth Divine which is in heaven. The first two are above the heavens, and are as it were radiant belts of flame which encompass the sun, which is the Lord. Such is the successive order down to the heaven nearest the Lord, which is the third heaven, where are those who are innocent and wise. From this the successives are continued down to the ultimate heaven, and from the ultimate heaven down to the sensuous and bodily of man, which receives the influx last.
[3] From all this it is evident that there are continued successions from the First, that is, from the Lord, down to the ultimate things that are in man, nay, to the ultimate things that are in nature. The ultimate things in man, as also those in nature, are relatively inert, and thence cold, and are relatively general, and thence obscure. From this it is also evident that by means of these successions there is a continuous connection of all things with the First being. Influx is according to these successions, for the Divine truth which proceeds immediately from the Divine good, flows in successively; and in the way, or in connection with each new successive, it becomes more general, thus grosser and more obscure; and it becomes more slow, thus more inert and cold. From this it is clear what is the Divine order of successives, and thence of influxes.
[4] But be it well known that the truth Divine which flows into the third heaven nearest the Lord, also at the same time and without successive formation flows in down to the ultimates of order, and there from the First immediately also rules and provides each and all things; whereby the successives are held together in their order and connection. That this is so can also in some measure be seen from a maxim not unknown to the learned in the world, that there is only one substance which is substance, and that all other things are formations thence; and that in the formations that one only substance reigns, not only as form, but also as non-form, as in its origin. Unless this were so, a thing formed could not possibly subsist and act. But these things are said for the intelligent.
7271. And let him let the sons of Israel go out of his land. That this signifies that they should desist from infestation, is evident from the representation of Pharaoh, to whom those things were to be said, as being those who infest by falsities (see n. 7107, 7110, 7126, 7142); from the signification of “letting go,” as being that they should desist; and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198).
7272. And I will harden Pharaoh’s heart. That this signifies obstinacy from the evil of falsity, is evident from the signification of “hardening,” as being obstinacy; that it denotes from the evil of falsity, is signified by the “heart of Pharaoh,” for by “heart” in the genuine sense is signified the good of celestial love (see n. 3313, 3887, 3889), and therefore in the opposite sense it denotes infernal evil; that it denotes the evil of falsity is because by Pharaoh are represented those who are in falsity. The evil of falsity is that which takes its origin from principles of falsity, such as, for example, that men would become holy through external things, as in the case of the Israelites and Jews through sacrifices, washings, sprinkling of blood; and that they would not become holy through charity and faith; and thus that they would be holy although they lived in hatred, revenge, robbery, cruelty, and the like. These evils are called “evils of falsity,” because they take their origin from principles of falsity.
[2] Take also as an example one who believes that faith alone saves, and that works of charity effect nothing for salvation; and also of one who believes that he may be saved even in the hour of death, howsoever he had lived during the whole course of his life, and from these principles lives without any charity, in contempt of others, in enmity and hatred against everyone who does not treat him with honor, in the desire of revenge, in the lust of depriving others of their goods, in unmercifulness, cunning, and deceit. These evils also are evils of falsity, because from falsity he has persuaded himself either that they are not evils, or that if they were evils, they would nevertheless be wiped away, provided that before breathing his last he should confess from apparent confidence the mediation of the Lord, and the wiping away of sins through the passion of His cross.
[3] Take also as an example those who in supplication approach dead men as saints, and thus adore them, and also their images; the evil of this worship is evil of falsity. They who do the evil of falsity, all believe that falsity is truth, and consequently that evil is either not evil, or is not condemnatory. In like manner those who believe that sins can be pardoned by men; and also those who believe that they can be introduced into heaven, in whatsoever sins they have been, that is, in whatsoever spiritual foulness and rottenness. In a word, the evils of falsity are as many as are the falsities of faith and of worship. These evils condemn, yet not so much as do the evils which originate in evil. The evils which originate in evil are those which are from cupidity rising up from the love of self and of the world.
7273. And I will multiply my signs and My wonders. That this signifies warnings of every kind, nor shall anything be wanting, is evident from the signification of “signs and wonders,” as being confirmations of the truth (see n. 3900, 6870, 7012), and also means of Divine power (n. 6910); here warnings; for thereby they both saw that they were in falsities, and saw the Divine power, and in this way were warned. The reason why it is said that to those who are in falsities warnings are given of every kind, nor shall anything be wanting, is that the condemnation of those who are in evils is not effected in a moment when they come into the other life, but after they have first been visited, that is, examined. The examinations are made in order that they themselves may take notice that they cannot but be condemned, because they have not lived differently, and also in order that spirits and angels may know that they have been of such a character; so that they can no longer be excused either by themselves or by others. The order in accordance with which they are examined is the order of truth Divine, which is such that nothing whatever is wanting. The order of truth Divine, which is for the evil who are being condemned, differs from that of truth Divine for the good who are being saved. The difference is, that the order for the evil who are being condemned, is of truth Divine separated from Divine good, thus from mercy, because they have not received the Divine good, and thus have rejected mercy. But the order which is for the good who are being saved, is of truth Divine conjoined with Divine good, thus with mercy; because they have received the Divine good, thus the mercy of the Lord. By degrees, as the evil are examined in accordance with order, so also are they judged and condemned. This shows that warnings of every kind are given, in order that nothing may be wanting before they are condemned to hell. These then are the things which are signified by the signs and wonders wrought in Egypt, before the firstborn were slain, and the Egyptians perished in the sea Suph; for the sea Suph denotes hell.
7274. In the land of Egypt. That this signifies where are they who infest, is evident from the signification of “the land of Egypt,” as being where they are who are in falsities, and infest (see n. 7240).
7275. And Pharaoh will not hear you. That this signifies that they who are in falsities will not receive, is evident from what was said above (n. 7224), where are the same words.
7276. And I will give My hand upon the Egyptians. That this signifies that therefore they shall be driven by the Divine power, is evident from the signification of “hand,” as being power (see n. 878, 4931-4937, 5327, 5328, 7011, 7188, 7189), and when Jehovah speaks of Himself and says “My hand,” as being Divine power; and from the signification of “the Egyptians,” as being those who are in falsities and infest (of which above). Hence it is plain that by “I will give My hand upon the Egyptians” is signified that those who are in falsities will be driven by the Divine power.
7277. And I will lead forth My armies, My people, the sons of Israel. That this signifies that they were to be liberated who are in goods and truths, is evident from the signification of “leading forth,” as being to liberate; from the signification of “army,” as being all kinds of good in truths; from the signification of “people,” as being said of those who are in spiritual truth and good (see n. 1259, 1260, 3295, 3581, 4619), thus of those who are of the spiritual church (n. 2928, 7207); and from the representation of the sons of Israel, as being those who are of the spiritual church (of which above, n. 7271), thus who are in goods and truths.
7278. Out of the land of Egypt. That this signifies from infestations, is evident from the signification of “the land of Egypt,” as being where they are who are in falsities and infest (see n. 7240, 7274), thus also infestations; for by “the land” is signified the nation itself, and by “nation,” in the internal sense, that which is of the nation, here therefore infestation.
7279. By great judgments. That this signifies according to the laws of order, is evident from what was said above (n. 7206).
7280. And the Egyptians shall know that I am Jehovah. That this signifies that they shall be in fear of the Divine, is evident from the signification of “knowing that I am Jehovah,” as being to be in fear of the Divine (of which below); and from the signification of “the Egyptians,” as being those who are in falsities and infest. As regards the fear of the Divine in which they who are in falsities and infest will be, be it known that fear is the only means of restraining the infernals and holding them in bonds. For fear is a common bond, both for those who are upright, and for those who are evil; but for those who are upright the fear is internal, which is fear for the sake of salvation, namely, lest they should perish as to their souls, and so lest they should do anything contrary to conscience, that is, contrary to the truth and good which are of conscience; consequently they have fear lest they should do anything contrary to what is just and fair, thus contrary to the neighbor; but this is holy fear insofar as it is conjoined with the affection of charity, and still more as it is conjoined with love to the Lord. Fear then becomes like that of little children toward the parents whom they love. Then, insofar as they are in the good of love, so far the fear does not show itself; but insofar as they are not in good, so far it shows itself, and becomes anxiety. Such is the “fear of God,” so frequently spoken of in the Word.
[2] But with those who are evil there is no internal fear, namely, for the sake of salvation, and thence for the sake of conscience; for such fear they have utterly rejected in the world, both by their life, and by principles of falsity favoring their life; but instead of internal fear they have external fear, namely, lest they should be deprived of honors, of gain, or of reputation for the sake of these, lest they should be punished according to the laws, or be deprived of life. These are what are feared by men who are in evil, while they are in the world. As, when such men come into the other life, they cannot be restrained and held in bonds by internal fear, they are held by external fear, which is impressed on them by punishments. From this they are in fear of doing evil; and at last they are in fear of the Divine, but as before said, external fear, which is devoid of any desire to desist from doing evil from the affection of good, but only from dread of the penalties, which they at last feel horror at.
[3] From all this it can now be seen that fear is the only means of holding in bonds; and that external fear, which is fear of punishments, is the only means of restraining the evil; and that this is the cause of the torment of the evil in hell. For when the evil come into the other life, and when the external bonds which they had in the world are taken away from them, and they are left to their cupidities, they are then like wild beasts, and desire nothing more than to have dominion and to destroy everyone who does not favor them. This is the greatest delight of their life, for insofar as anyone loves himself, so far he hates others who do not favor him; and insofar as anyone is in hatred, so far he is in the delight of destroying; but in the world this is hidden.
7281. When I stretch forth My hand upon the Egyptians. That this signifies when they observe the Divine power in themselves, is evident from the signification of “hand,” when said of the Divine, as being Divine power (of which above, n. 7276), whence it is plain what it is “to sit on the right hand of God,” namely, omnipotence; and from the signification of “the Egyptians,” as being those who are in falsities and infest (of which above).
7282. And lead forth the sons of Israel from the midst of them. That this signifies and when they shall see those liberated who are of the spiritual church, is evident from the signification of “leading forth,” as being to be liberated (as above, n. 7277); and from the signification of “the sons of Israel,” as being those who are of the spiritual church (see above, n. 7271).
7283. And Moses and Aaron did so; as Jehovah commanded them, so did they. That this signifies that what things were said were also done, can be seen without explication.
7284. And Moses was a son of eighty years. That this signifies the state and quality of the law from the Divine, is evident from the representation of Moses, as being the law from the Divine (see n. 6771, 6827); and from the signification of “eighty years,” as being the state and quality of the law from the Divine, namely, with those who are of the spiritual church at the first time of visitation. What “eighty” specifically signifies cannot be told, because it involves every state and quality of the law from the Divine then with them. That “eighty” denotes states of temptation, see n. 1963, but in this case “eighty” involves the same as “forty;” but as it is also composed of ten and eight multiplied together, the signification of this number must be sought from this fact also. (What “ten” signifies, see n. 576, 1906, 1988, 2284, 3107, 4638; and what “eight,” n. 2044, 2866; in general that all numbers signify things, and in fact the state and quality of these, n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 5291, 5335, 5708, 6175.)
7285. And Aaron was a son of three and eighty years. That this signifies the state and quality of doctrine, is evident from the representation of Aaron, as being the doctrine of the church (see n. 6998, 7009, 7089); and from the signification of the number “three and eighty,” as being the state and quality, namely, of this doctrine. But the specific state and quality cannot be known except from the reduction of this number into its simple numbers, and afterward from its application to those with whom doctrine is. (As to numbers in the Word further, see just above, n. 7284.)
7286. When they spoke unto Pharaoh. That this signifies when those things were commanded, is evident from the signification of “speaking,” as being a command (see n. 7240); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 7107, 7110, 7126, 7142).
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7255. Exodus 7
THE DOCTRINE OF CHARITY
Inasmuch as good makes heaven with man, and evil makes hell, it is of the utmost importance to know what good is, and what evil is. It has already been said that good is that which belongs to love to the Lord, and to charity toward the neighbor; and that evil is that which belongs to the love of self and the love of the world. Hence it follows that it is from the loves, and from these alone, that it can be known what good is, and what evil is.
7256. All things in the universe which are according to Divine order have relation to good and truth; and all things in the universe which are contrary to Divine order have relation to evil and falsity. The reason is that the good and truth which proceed from the Divine make order, insomuch that they are order.
7257. The good which is of love to the Lord is called “celestial good,” and the good which is of charity toward the neighbor is called “spiritual good.” What the difference is, and how great, between the celestial good which belongs to love to the Lord, and the spiritual good which belongs to charity toward the neighbor, will be told in what follows.
7258. The doctrine of celestial good, which is that of love to the Lord, is the most ample and at the same time the most secret; but the doctrine of spiritual good, which is that of charity toward the neighbor, is also ample and secret, but less so than the doctrine of celestial good, which is the doctrine of love to the Lord. That the doctrine of charity is ample can be seen from the fact that charity is not the same with one as with another, and that one is not the neighbor the same as another.
7259. As the doctrine of charity was so ample, the ancients, with whom the doctrine of charity was the very doctrine of the church, distinguished charity toward the neighbor into many classes, which they also subdivided, and gave a name to each class, and taught how charity was to be exercised toward those who are in one class, and how toward those in another; and in this way they reduced the doctrine of charity into order, and also the exercises of charity, that these might fall distinctly under the view of the understanding.
7260. The names which they gave to those toward whom they were to exercise charity, were many; some they called blind, some lame, some maimed, some poor, also miserable and afflicted, some orphans, some widows; but in general they called those hungry to whom they were to give to eat, those thirsty to whom they were to give to drink, sojourners whom they were to gather in, naked whom they were to clothe, sick whom they were to visit, and in prison to whom they were to come (as to which see above, n. 4954-4959).
7261. These names were given from heaven to the ancients who were of the church, and by those who were so named they understood those who were spiritually such. Their doctrine of charity taught who these were, and what kind of charity there was to be toward each.
7262. Hence it is that these same names are in the Word, and signify those who are such in the spiritual sense. In itself the Word is nothing but the doctrine of love to the Lord and of charity toward the neighbor, as the Lord also teaches:
Thou shalt love the Lord thy God from all thy heart, and in all thy soul, and in all thy mind. This is the first and great commandment. The second is like unto it, Thou shalt love thy neighbor as thyself. In these two commandments hang the law and the prophets (Matt. 22:37-40);
“the law and the prophets” denote the whole Word.
7263. The reason why these same names are in the Word, is that they who were in external worship were to exercise charity toward such as were so named; and they who were in internal worship, toward such spiritually understood; thus that the simple might understand and do the Word simply, and the wise wisely; also in order that the simple might be initiated by means of the externals of charity into its internals.
EXODUS 7
1. And Jehovah said unto Moses, See, I have given thee a god to Pharaoh; and Aaron thy brother shall be thy prophet.
2. Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, and let him send the sons of Israel out of his land.
3. And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt.
4. And Pharaoh will not hear you; and I will give My hand upon the Egyptians, and lead forth My armies, My people, the sons of Israel, out of the land of Egypt, with great judgments.
5. And the Egyptians shall know that I am Jehovah, when I stretch forth My hand upon Egypt, and lead forth the sons of Israel from the midst of them.
6. And Moses and Aaron did so; as Jehovah commanded them, so did they.
7. And Moses was a son of eighty years, and Aaron a son of three and eighty years, when they spoke unto Pharaoh.
8. And Jehovah said unto Moses and unto Aaron, saying,
9. When Pharaoh shall say unto you, saying, Give you a wonder, and thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, it shall become a water-serpent.
10. And Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded; and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent.
11. And Pharaoh called also the wise men and the sorcerers; and they also, the magicians of Egypt, did so with their enchantments.
12. And they cast forth every man his rod, and they became water-serpents; and Aaron’s rod swallowed up their rods.
13. And Pharaoh’s heart was made firm, and he heard them not; as Jehovah had spoken.
14. And Jehovah said unto Moses, Pharaoh’s heart is made heavy, he refuseth to let the people go.
15. Go unto Pharaoh in the morning; behold he goeth out unto the waters; and stand thou to meet him near the bank of the river; and the rod which was turned into a serpent take in thy hand.
16. And thou shalt say unto him, Jehovah the God of the Hebrews hath sent me unto thee, saying, Let My people go, that they may serve Me in the wilderness; and behold hitherto thou hast not heard.
17. Thus said Jehovah, In this thou shalt know that I am Jehovah; behold I smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned into blood.
18. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall labor to drink waters from the river.
19. And Jehovah said unto Moses, Say unto Aaron, Take thy rod, and stretch out thy hand over the waters of Egypt, over their streams, over their rivers, and over their pools, and over every gathering of their waters, and they shall be blood; and there shall be blood in all the land of Egypt, both in the woods and in the stones.
20. And Moses and Aaron did so, as Jehovah commanded; and he lifted up the rod, and smote the waters that were in the river, unto the eyes of Pharaoh, and unto the eyes of his servants; and all the waters that were in the river were turned into blood.
21. And the fish that was in the river died; and the river stank, and the Egyptians could not drink water from the river; and there was blood in all the land of Egypt.
22. And the magicians of Egypt did so with their enchantments; and Pharaoh’s heart was made firm, and he heard them not, as Jehovah had spoken.
23. And Pharaoh looked back, and came unto his house, and did not set his heart even to this.
24. And all the Egyptians digged round about the river for waters to drink; for they could not drink of the waters of the river.
25. And seven days were fulfilled after that Jehovah had smitten the river.
26.* And Jehovah said unto Moses, Come unto Pharaoh, and say unto him, Thus saith Jehovah, Let My people go, and let them serve Me.
27. And if thou refuse to let them go, behold I will smite all thy border with frogs.
28. And the river shall make frogs to creep forth, and they shall go up and come into thy house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and into that of thy people, and into thine ovens, and into thy kneading-troughs.
29. And on thee, and on thy people, and on all thy servants, shall the frogs go up.
* Numbered as in the Hebrew; in the English text Chapter VIII. begins with this verse.
7264. THE CONTENTS.
The subject treated of in the internal sense in what follows is the vastation, and at last the damnation, of those who are in falsities and evils. The process of their devastation is described by the eleven plagues brought on the Egyptians and their land.
7265. In this chapter the subject treated of in the internal sense is the first three degrees of vastation. The first, which is that mere fallacies began to reign with them, whence came falsities, is described by the serpent into which the rod of Aaron was turned. The second, which is that truths themselves became falsities with them, and that falsities became truths, is described by the blood into which the waters were turned. The third degree, which is that from falsities they reasoned against the truths and goods of the church, is described by the frogs out of the river.
7266. THE INTERNAL SENSE.
Verses 1-7. And Jehovah said unto Moses, See, I have given thee a god to Pharaoh, and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, and let him send the sons of Israel out of his land. And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt. And Pharaoh will not hear you; and I will give My hand upon the Egyptians, and lead forth My armies, My people, the sons of Israel, out of the land of Egypt with great judgments. And the Egyptians shall know that I am Jehovah, when I stretch forth My hand upon the Egyptians, and lead forth the sons of Israel from the midst of them. And Moses and Aaron did so; as Jehovah commanded them, so did they. And Moses was a son of eighty years, and Aaron a son of three and eighty years, when they spoke unto Pharaoh. “And Jehovah said unto Moses,” signifies instruction; “See, I have given thee a god to Pharaoh,” signifies the law Divine and its power over those who are in falsities; “and Aaron thy brother shall be thy prophet,” signifies the doctrine thence derived; “thou shalt speak all that I command thee,” signifies reception of the influx of the Divine, and communication; “and Aaron thy brother shall speak unto Pharaoh,” signifies the reception of the influx thence, and its communication with those who are in falsities; “and let him send the sons of Israel out of his land,” signifies that they should desist from infestation; “and I will harden Pharaoh’s heart,” signifies obstinacy from the evil of falsity; “and multiply My signs and My wonders,” signifies warnings of every kind, nor shall anything be wanting; “in the land of Egypt,” signifies where are they who infest; “and Pharaoh will not hear you,” signifies that they who are in falsities will not receive; “and I will give My hand upon the Egyptians,” signifies that therefore they shall be driven by the Divine power; “and lead forth My armies, My people, the sons of Israel,” signifies that they would be liberated who are in goods and truths; “out of the land of Egypt,” signifies from infestations; “with great judgments,” signifies according to the laws of order; “and the Egyptians shall know that I am Jehovah,” signifies that they shall be in fear of the Divine; “when I stretch forth My hand upon the Egyptians,” signifies when they observe the Divine power in themselves; “and lead forth the sons of Israel from the midst of them,” signifies and when they shall see those liberated who are of the spiritual church; “and Moses and Aaron did so; as Jehovah commanded them, so did they,” signifies that what things were said were also done; “and Moses was a son of eighty years,” signifies the state and quality of the law from the Divine; “and Aaron a son of three and eighty years,” signifies the state and quality of doctrine; “when they spoke unto Pharaoh,” signifies when these things were commanded.
7267. And Jehovah said unto Moses. That this signifies instruction, here what would be the procedure with those who are in falsities and infest, is evident from the signification of “Jehovah said,” as being instruction (see n. 7186).
7268. See, I have given thee a god to Pharaoh. That this signifies the law Divine, and its power over those who are in falsities, is evident from the signification of “giving thee a god,” as being the Divine truth, or what is the same, the Divine law, and also its power (for in the Word where truth is treated of, and also the power of truth, the name “God” is used, but where good is treated of, the name “Jehovah,” see n. 300, 2586, 2769, 2807, 2822, 3910, 3921, 4287, 4295, 4402, 7010); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 6651, 6679, 6683). As to what further regards the signification of “God,” be it known that in the supreme sense “God” denotes the Divine which is above the heavens, but in the internal sense “God” denotes the Divine which is in the heavens. The Divine which is above the heavens is the Divine good, but the Divine in the heavens is the Divine truth; for from the Divine good proceeds the Divine truth, and makes heaven, and disposes it. For that which is properly called “heaven” is nothing else than the Divine formed there, because the angels who are in heaven are human forms recipient of the Divine, and constituting a common form, which is that of man.
[2] And because the Divine truth in the heavens is that which in the Word of the Old Testament is meant by “God,” in the original language God is called Elohim in the plural; and as the angels who are in the heavens are recipient of the Divine truth, they also are called “gods,” as in the following passages:
Who in heaven shall compare himself to Jehovah? or shall be likened to Jehovah among the sons of the gods? (Ps. 89:6).
Give to Jehovah, O ye sons of the gods, give to Jehovah glory and strength (Ps. 29:1).
I said, Ye are gods, and all of you sons of the Most High (Ps. 82:6).
Jesus said, Is it not written in your law, I said, Ye are gods? So He called them gods to whom the Word came (John 10:34-35).
And also in the passages where the Lord is called God of gods, and Lord of lords (Gen. 46:2-3; Deut. 10:17; Num. 16:22; Dan. 11:36; Ps. 136:2-3).
From all this it can be seen in what sense Moses is called a “god,” here a “god to Pharaoh,” and a “god to Aaron” (Exod. 4:16), namely, because Moses represented the Divine law, which is the Divine truth, and is called the “Word.” Hence also it is that Aaron is here called his “prophet,” and in a former passage his “mouth,” that is, one who utters in a form adapted to the understanding the Divine truth which proceeds immediately from the Lord, and which transcends all understanding. And as a “prophet” denotes one who teaches and utters Divine truth in a form adapted to the understanding, a “prophet” also denotes the doctrine of the church; of which in what now follows.
7269. Also Aaron thy brother shall be thy prophet. That this signifies the doctrine thence derived, is evident from the signification of a “prophet,” as being the truth of doctrine, thus doctrine from the Word (see n. 2534). (That Aaron represents the doctrine of the church, or the doctrine of good and truth which is from the Word, see n. 6998, 7009, 7089.) As a “prophet” signifies doctrine, in a determinate sense it signifies one who teaches, according to what was said just above (see n. 7268e).
7270. Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh. That this signifies the reception of the influx of the Divine and its communication, is evident from the representation of Moses, who was to speak, as being Divine truth; and from the representation of Aaron, as being the doctrine thence derived (see n. 7089); from the signification of “speaking,” as being influx and its reception (see n. 5797); and from the signification of “commanding” as also being influx (n. 5486, 5732), here the reception of influx. From all this it is evident that by “speaking” is signified the mediate influx of Divine truth into doctrine, that is, with one who teaches (for the meaning is that Moses – who denotes Divine truth – should speak to Aaron who denotes doctrine or one who teaches – that which Jehovah commanded, thus should speak to him who was to communicate it); and that by “commanding” is signified the immediate Divine influx into the Divine law which is represented by Moses.
[2] How these things are to be understood can be seen from what was said above (n. 7009, 7010), namely, that Moses represents the truth which proceeds immediately from the Divine, and Aaron the truth which proceeds mediately. He who does not know how the case is with order in successive things, cannot know how it is with influx; wherefore it must be briefly told. The truth which proceeds immediately from the Lord, being from the infinite Divine Itself, cannot possibly be received by any living substance which is finite, thus not by any angel; and therefore the Lord created successive things by which as media the Divine truth that proceeds immediately can be communicated. But the first in succession from this is more full of the Divine than can as yet be received by any living substance which is finite, thus by any angel, and therefore the Lord created another successive through which the Divine truth that proceeds immediately might be in part received; this successive is the truth Divine which is in heaven. The first two are above the heavens, and are as it were radiant belts of flame which encompass the sun, which is the Lord. Such is the successive order down to the heaven nearest the Lord, which is the third heaven, where are those who are innocent and wise. From this the successives are continued down to the ultimate heaven, and from the ultimate heaven down to the sensuous and bodily of man, which receives the influx last.
[3] From all this it is evident that there are continued successions from the First, that is, from the Lord, down to the ultimate things that are in man, nay, to the ultimate things that are in nature. The ultimate things in man, as also those in nature, are relatively inert, and thence cold, and are relatively general, and thence obscure. From this it is also evident that by means of these successions there is a continuous connection of all things with the First being. Influx is according to these successions, for the Divine truth which proceeds immediately from the Divine good, flows in successively; and in the way, or in connection with each new successive, it becomes more general, thus grosser and more obscure; and it becomes more slow, thus more inert and cold. From this it is clear what is the Divine order of successives, and thence of influxes.
[4] But be it well known that the truth Divine which flows into the third heaven nearest the Lord, also at the same time and without successive formation flows in down to the ultimates of order, and there from the First immediately also rules and provides each and all things; whereby the successives are held together in their order and connection. That this is so can also in some measure be seen from a maxim not unknown to the learned in the world, that there is only one substance which is substance, and that all other things are formations thence; and that in the formations that one only substance reigns, not only as form, but also as non-form, as in its origin. Unless this were so, a thing formed could not possibly subsist and act. But these things are said for the intelligent.
7271. And let him let the sons of Israel go out of his land. That this signifies that they should desist from infestation, is evident from the representation of Pharaoh, to whom those things were to be said, as being those who infest by falsities (see n. 7107, 7110, 7126, 7142); from the signification of “letting go,” as being that they should desist; and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198).
7272. And I will harden Pharaoh’s heart. That this signifies obstinacy from the evil of falsity, is evident from the signification of “hardening,” as being obstinacy; that it denotes from the evil of falsity, is signified by the “heart of Pharaoh,” for by “heart” in the genuine sense is signified the good of celestial love (see n. 3313, 3887, 3889), and therefore in the opposite sense it denotes infernal evil; that it denotes the evil of falsity is because by Pharaoh are represented those who are in falsity. The evil of falsity is that which takes its origin from principles of falsity, such as, for example, that men would become holy through external things, as in the case of the Israelites and Jews through sacrifices, washings, sprinkling of blood; and that they would not become holy through charity and faith; and thus that they would be holy although they lived in hatred, revenge, robbery, cruelty, and the like. These evils are called “evils of falsity,” because they take their origin from principles of falsity.
[2] Take also as an example one who believes that faith alone saves, and that works of charity effect nothing for salvation; and also of one who believes that he may be saved even in the hour of death, howsoever he had lived during the whole course of his life, and from these principles lives without any charity, in contempt of others, in enmity and hatred against everyone who does not treat him with honor, in the desire of revenge, in the lust of depriving others of their goods, in unmercifulness, cunning, and deceit. These evils also are evils of falsity, because from falsity he has persuaded himself either that they are not evils, or that if they were evils, they would nevertheless be wiped away, provided that before breathing his last he should confess from apparent confidence the mediation of the Lord, and the wiping away of sins through the passion of His cross.
[3] Take also as an example those who in supplication approach dead men as saints, and thus adore them, and also their images; the evil of this worship is evil of falsity. They who do the evil of falsity, all believe that falsity is truth, and consequently that evil is either not evil, or is not condemnatory. In like manner those who believe that sins can be pardoned by men; and also those who believe that they can be introduced into heaven, in whatsoever sins they have been, that is, in whatsoever spiritual foulness and rottenness. In a word, the evils of falsity are as many as are the falsities of faith and of worship. These evils condemn, yet not so much as do the evils which originate in evil. The evils which originate in evil are those which are from cupidity rising up from the love of self and of the world.
7273. And I will multiply my signs and My wonders. That this signifies warnings of every kind, nor shall anything be wanting, is evident from the signification of “signs and wonders,” as being confirmations of the truth (see n. 3900, 6870, 7012), and also means of Divine power (n. 6910); here warnings; for thereby they both saw that they were in falsities, and saw the Divine power, and in this way were warned. The reason why it is said that to those who are in falsities warnings are given of every kind, nor shall anything be wanting, is that the condemnation of those who are in evils is not effected in a moment when they come into the other life, but after they have first been visited, that is, examined. The examinations are made in order that they themselves may take notice that they cannot but be condemned, because they have not lived differently, and also in order that spirits and angels may know that they have been of such a character; so that they can no longer be excused either by themselves or by others. The order in accordance with which they are examined is the order of truth Divine, which is such that nothing whatever is wanting. The order of truth Divine, which is for the evil who are being condemned, differs from that of truth Divine for the good who are being saved. The difference is, that the order for the evil who are being condemned, is of truth Divine separated from Divine good, thus from mercy, because they have not received the Divine good, and thus have rejected mercy. But the order which is for the good who are being saved, is of truth Divine conjoined with Divine good, thus with mercy; because they have received the Divine good, thus the mercy of the Lord. By degrees, as the evil are examined in accordance with order, so also are they judged and condemned. This shows that warnings of every kind are given, in order that nothing may be wanting before they are condemned to hell. These then are the things which are signified by the signs and wonders wrought in Egypt, before the firstborn were slain, and the Egyptians perished in the sea Suph; for the sea Suph denotes hell.
7274. In the land of Egypt. That this signifies where are they who infest, is evident from the signification of “the land of Egypt,” as being where they are who are in falsities, and infest (see n. 7240).
7275. And Pharaoh will not hear you. That this signifies that they who are in falsities will not receive, is evident from what was said above (n. 7224), where are the same words.
7276. And I will give My hand upon the Egyptians. That this signifies that therefore they shall be driven by the Divine power, is evident from the signification of “hand,” as being power (see n. 878, 4931-4937, 5327, 5328, 7011, 7188, 7189), and when Jehovah speaks of Himself and says “My hand,” as being Divine power; and from the signification of “the Egyptians,” as being those who are in falsities and infest (of which above). Hence it is plain that by “I will give My hand upon the Egyptians” is signified that those who are in falsities will be driven by the Divine power.
7277. And I will lead forth My armies, My people, the sons of Israel. That this signifies that they were to be liberated who are in goods and truths, is evident from the signification of “leading forth,” as being to liberate; from the signification of “army,” as being all kinds of good in truths; from the signification of “people,” as being said of those who are in spiritual truth and good (see n. 1259, 1260, 3295, 3581, 4619), thus of those who are of the spiritual church (n. 2928, 7207); and from the representation of the sons of Israel, as being those who are of the spiritual church (of which above, n. 7271), thus who are in goods and truths.
7278. Out of the land of Egypt. That this signifies from infestations, is evident from the signification of “the land of Egypt,” as being where they are who are in falsities and infest (see n. 7240, 7274), thus also infestations; for by “the land” is signified the nation itself, and by “nation,” in the internal sense, that which is of the nation, here therefore infestation.
7279. By great judgments. That this signifies according to the laws of order, is evident from what was said above (n. 7206).
7280. And the Egyptians shall know that I am Jehovah. That this signifies that they shall be in fear of the Divine, is evident from the signification of “knowing that I am Jehovah,” as being to be in fear of the Divine (of which below); and from the signification of “the Egyptians,” as being those who are in falsities and infest. As regards the fear of the Divine in which they who are in falsities and infest will be, be it known that fear is the only means of restraining the infernals and holding them in bonds. For fear is a common bond, both for those who are upright, and for those who are evil; but for those who are upright the fear is internal, which is fear for the sake of salvation, namely, lest they should perish as to their souls, and so lest they should do anything contrary to conscience, that is, contrary to the truth and good which are of conscience; consequently they have fear lest they should do anything contrary to what is just and fair, thus contrary to the neighbor; but this is holy fear insofar as it is conjoined with the affection of charity, and still more as it is conjoined with love to the Lord. Fear then becomes like that of little children toward the parents whom they love. Then, insofar as they are in the good of love, so far the fear does not show itself; but insofar as they are not in good, so far it shows itself, and becomes anxiety. Such is the “fear of God,” so frequently spoken of in the Word.
[2] But with those who are evil there is no internal fear, namely, for the sake of salvation, and thence for the sake of conscience; for such fear they have utterly rejected in the world, both by their life, and by principles of falsity favoring their life; but instead of internal fear they have external fear, namely, lest they should be deprived of honors, of gain, or of reputation for the sake of these, lest they should be punished according to the laws, or be deprived of life. These are what are feared by men who are in evil, while they are in the world. As, when such men come into the other life, they cannot be restrained and held in bonds by internal fear, they are held by external fear, which is impressed on them by punishments. From this they are in fear of doing evil; and at last they are in fear of the Divine, but as before said, external fear, which is devoid of any desire to desist from doing evil from the affection of good, but only from dread of the penalties, which they at last feel horror at.
[3] From all this it can now be seen that fear is the only means of holding in bonds; and that external fear, which is fear of punishments, is the only means of restraining the evil; and that this is the cause of the torment of the evil in hell. For when the evil come into the other life, and when the external bonds which they had in the world are taken away from them, and they are left to their cupidities, they are then like wild beasts, and desire nothing more than to have dominion and to destroy everyone who does not favor them. This is the greatest delight of their life, for insofar as anyone loves himself, so far he hates others who do not favor him; and insofar as anyone is in hatred, so far he is in the delight of destroying; but in the world this is hidden.
7281. When I stretch forth My hand upon the Egyptians. That this signifies when they observe the Divine power in themselves, is evident from the signification of “hand,” when said of the Divine, as being Divine power (of which above, n. 7276), whence it is plain what it is “to sit on the right hand of God,” namely, omnipotence; and from the signification of “the Egyptians,” as being those who are in falsities and infest (of which above).
7282. And lead forth the sons of Israel from the midst of them. That this signifies and when they shall see those liberated who are of the spiritual church, is evident from the signification of “leading forth,” as being to be liberated (as above, n. 7277); and from the signification of “the sons of Israel,” as being those who are of the spiritual church (see above, n. 7271).
7283. And Moses and Aaron did so; as Jehovah commanded them, so did they. That this signifies that what things were said were also done, can be seen without explication.
7284. And Moses was a son of eighty years. That this signifies the state and quality of the law from the Divine, is evident from the representation of Moses, as being the law from the Divine (see n. 6771, 6827); and from the signification of “eighty years,” as being the state and quality of the law from the Divine, namely, with those who are of the spiritual church at the first time of visitation. What “eighty” specifically signifies cannot be told, because it involves every state and quality of the law from the Divine then with them. That “eighty” denotes states of temptation, see n. 1963, but in this case “eighty” involves the same as “forty;” but as it is also composed of ten and eight multiplied together, the signification of this number must be sought from this fact also. (What “ten” signifies, see n. 576, 1906, 1988, 2284, 3107, 4638; and what “eight,” n. 2044, 2866; in general that all numbers signify things, and in fact the state and quality of these, n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 5291, 5335, 5708, 6175.)
7285. And Aaron was a son of three and eighty years. That this signifies the state and quality of doctrine, is evident from the representation of Aaron, as being the doctrine of the church (see n. 6998, 7009, 7089); and from the signification of the number “three and eighty,” as being the state and quality, namely, of this doctrine. But the specific state and quality cannot be known except from the reduction of this number into its simple numbers, and afterward from its application to those with whom doctrine is. (As to numbers in the Word further, see just above, n. 7284.)
7286. When they spoke unto Pharaoh. That this signifies when those things were commanded, is evident from the signification of “speaking,” as being a command (see n. 7240); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 7107, 7110, 7126, 7142).