4167. Set it here before my brethren and thy brethren, and let them judge between us two. That this signifies that there be judgment from what is just and equitable, is evident from the signification of “brethren,” as being goods (see n. 2360, 3803, 3815, 4121). It follows that “my brethren and thy brethren” denote what is just and equitable, and it is manifest that “let them judge between us two” denotes judgment. That “my brethren and thy brethren” denote what is just and equitable, is because the subject here treated of is the natural; for in the natural that is properly called what is just and fair which in the spiritual is called what is good and true. There are in man two planes upon which are founded the celestial and spiritual things which are from the Lord. The one plane is interior, and the other exterior. The planes themselves are nothing else than conscience. Without these planes (that is, without conscience) nothing celestial and spiritual from the Lord can possibly be fixed, for it would flow through like water through a sieve. For this reason they who are without such a plane (that is, without conscience) do not know what conscience is; nay, they do not believe that there is anything spiritual and celestial.

[2] The interior plane or interior conscience is where are good and truth in the genuine sense; for the good and truth that inflow from the Lord actuate this conscience. But the exterior plane is the exterior conscience, and is where there is what is just and equitable in the proper sense; for that which is just and equitable of both a moral and a civil kind, which likewise flows in, actuates it. There is also an outermost plane, which likewise appears as conscience, but is not conscience, namely, the doing of what is just and equitable for the sake of self and the world, that is, for the sake of one’s own honor or fame, and for the sake of the world’s wealth and possessions, and also for fear of the law. These three planes are what rule man, that is, they are the means through which the Lord rules him. By means of the interior plane (that is, by means of a conscience of spiritual good and truth) the Lord rules those who have been regenerated. By means of the exterior plane (or by means of a conscience of what is just and equitable, that is to say, by means of a conscience of what is good and true of both a moral and a civic kind) the Lord rules those who have not yet been regenerated, but who can be regenerated, and also are being regenerated; if not in the life of the body, yet in the other life. But by means of the outermost plane, which appears like conscience, and yet is not conscience, the Lord rules all the rest, even the evil; for without this government these would rush into all wicked and insane things, and do so rush when they are without the restraints of this plane. All those who do not suffer themselves to be ruled by means of these planes are either insane, or are punished according to the laws.

[3] With the regenerate these three planes act as a one; for the one flows into the other, and an interior one disposes an exterior one. The first plane, or conscience of spiritual good and truth, is in man’s rational; but the second plane, or conscience of moral and civic good and truth (that is, of what is just and equitable) is in man’s natural. From this it is now manifest what the justice and equity are which are signified by the “brethren,” namely, justice by “my brethren,” and equity by “thy brethren;” for they are called justice and equity because the subject is the natural man, of which these are properly predicated.

2360. That Lot calls them “brethren” because it is from good that he exhorts them, is evident from the signification of a “brother.” In the Word “brother” signifies the same as “neighbor,” for the reason that everyone ought to love his neighbor as himself; thus brethren were so called from love; or what is the same, from good. This manner of naming and addressing the neighbor comes from the fact that in heaven the Lord is the Father of all and loves all as His children; and thus that love is spiritual conjunction. From this the universal heaven resembles as it were one family derived from love and charity (n. 685, 917).

[2] Therefore as all the sons of Israel represented the Lord’s heavenly kingdom, that is, the kingdom of love and charity; among each other they were called “brethren,” and also “companions;” but the latter, that is, “companions,” not from the good of love, but from the truth of faith; as in Isaiah:

They help every man his companion, and he saith to his brother, Be of good courage (Isaiah 41:6).

In Jeremiah:

Thus shall ye say every man to his companion, and every man to his brother, What hath Jehovah answered? and what hath Jehovah spoken? (Jeremiah 23:35).

In David:

For my brethren and companions’ sakes I will say, Peace be within thee (Psalms 122:8).

In Moses:

He shall not press upon his companion or his brother, because the release of Jehovah hath been proclaimed (Deuteronomy 15:2-3).

In Isaiah:

I will confound Egypt with Egypt, and they shall fight every man against his brother, and every man against his companion (Isaiah 19:2).

In Jeremiah:

Beware every man of his companion, and trust ye not in any brother; for every brother will utterly supplant, and every companion will slander (Jeremiah 9:4).

[3] That all who were of that church were called by the one name “brethren,” see in Isaiah:

They shall bring all your brethren out of all the nations for an offering unto Jehovah, upon horses, and in chariots, and in litters, and upon mules, and upon dromedaries, to the mountain of My holiness, Jerusalem (Isaiah 66:20).

They who know nothing beyond the sense of the letter, as was the case with the Jews, believe that no others are signified than the posterity of Jacob; thus that they will be brought back to Jerusalem upon horses, and in chariots, and in litters, and upon mules, by those whom they call the Gentiles. But by the “brethren” are meant all who are in good; and by the “horses,” “chariots,” and “litters,” the things which are of truth and good; and by “Jerusalem” the Lord’s kingdom.

[4] In Moses:

When there shall be among thee a needy one of one of thy brethren, in one of thy gates, thou shalt not harden thy heart, and shalt not shut thy hand from thy needy brother (Deuteronomy 15:7, 11).

Again:

From among thy brethren thou shalt set a King over thee; thou mayest not put over thee a foreigner, who is not thy brother, and his heart shall not be lifted up above his brethren (Deuteronomy 17:15, 20).

Again:

A prophet from the midst of thee, of thy brethren, like unto me, Jehovah thy God will raise up unto thee; him shall ye obey (Deuteronomy 18:15, 18).

[5] From all this it is evident that the Jews and Israelites all called one another brethren; but those united by covenant they called companions. Yet as they understood nothing beyond the historical and worldly things of the Word, they believed that they called one another brethren because they were all sons of one father, or of Abraham; yet they were not called “brethren” in the Word from this circumstance, but from the good which they represented. “Abraham” also, in the internal sense, denotes nothing else than love itself, that is, the the Lord, (n. 1893, 1965, 1989, 2011), whose sons, consequently those who are “brethren,” are those who are in good, in fact all those who are called the neighbor; as the Lord teaches in Matthew:

One is your Master, Christ; all ye are brethren (Matthew 23:8).

[6] Again:

Whosoever is angry with his brother without cause shall be in danger of the judgment; whosoever shall say to his brother, Raca, shall be in danger of the council. If thou offer a gift upon the altar, and there remember that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother (Matthew 5:22-24).

Again:

Why beholdest thou the mote that is in thy brother’s eye? How wilt thou say to thy brother, Let me cast out the mote out of thine eye (Matthew 7:2-4)?

Again:

If thy brother sin against thee, go and show him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother (Matthew 18:15).

Again:

Peter coming to Him said, Lord, how oft shall my brother sin against me, and I forgive him? (Matthew 18:21).

Again:

So also will My heavenly Father do unto you, if ye from the heart forgive not everyone his brother their trespasses (Matthew 18:35).

[7] It is clear from these teachings that all in the universe who are the neighbor are called “brethren,” and this because everyone ought to love his neighbor as himself, thus they are so called from love or good. And as the Lord is good itself, and regards all from good, and is Himself the Neighbor in the highest sense, He also calls them “brethren,” as in John:

Jesus said to Mary, Go to My brethren (John 20:17).

And in Matthew:

The King answering shall say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me (Matthew 25:40).

Thus it is evident that “brother” is a term of love.