9231. Ye shall cast it to the dog. That this signifies that it is unclean, is evident from the signification of “dogs,” as being those who render the good of faith unclean through falsifications. For in the Word all beasts signify affections and inclinations such as are in man, the gentle and useful beasts signify good affections and inclinations, but the fierce and useless ones signify evil affections and inclinations. The reason why such things are signified by beasts is that the external or natural man takes pleasure in affections and inclinations, and also appetites and senses, similar to those of beasts. But the difference is that man has an internal, called the internal man, which is so distinct from the external that it can see the things that exist in it, and can direct and restrain them, and can also be raised into heaven even to the Lord, and thus be conjoined with Him in thought and affection, and consequently in faith and love. This internal is also so distinct from the external that after death it can be separated from it, and can then live to eternity. By these things man is distinguished from the beasts. But those who are merely natural and sensuous men do not see these things, because their internal man is closed toward heaven; and therefore they do not know how to make any distinction between a man and a beast other than that a man is able to speak, which merely sensuous men make but little account of.

[2] The reason why “dogs” signify those who render the good of faith unclean through falsifications, is that dogs eat unclean things, and also bark at men and bite them. From this also it was that the nations outside the church who were in falsities from evil, were called “dogs” by the Jews, and were accounted most vile. That they were called “dogs” is manifest from the Lord’s words to the Greek woman, the Syrophenician, whose daughter was grievously troubled with a demon:

It is not good to take the children’s bread, and cast it to the dogs. But she said, Certainly, Lord; but even the dogs eat of the crumbs which fall from their master’s table (Matthew 15:26-27; Mark 7:27-28).

That “dogs” here signify those who were outside the church, and “children” those who were within the church, is plain.

[3] In like manner in Luke:

There was a certain rich man who was clothed in purple and fine linen, and lived in good cheer and splendor every day. But there was a poor man named Lazarus, who was cast at his door, full of sores, and desiring to be filled with the crumbs that fell from the rich man’s table; yet even the dogs came, and licked his sores (Luke 16:19-21);

by “the rich man clothed in purple and fine linen,” is signified those who are within the church; “the purple and fine linen” with which he was clothed denoting the knowledges of good and truth from the Word; by “the poor man” is signified those within the church who are in but little good by reason of their ignorance of truth, and yet long to be instructed (n. 9209); that he was called “Lazarus” was from the Lazarus who was raised by the Lord, of whom it is said that the Lord “loved him” (John 11:1-3, 5, 36), that he was the Lord’s “friend” (John 11:11), and that he “reclined at table with the Lord” (John 12:2); his “desiring to be filled with the crumbs that fell from the rich man’s table” signified his longing to learn a few truths from those within the church who had abundance of them; “the dogs which licked his sores” denote those outside the church who are in good, although not in the genuine good of faith; “licking sores” denotes healing them by such means as are within their power.

[4] In John:

Without are dogs, sorcerers, and whoremongers (Revelation 22:15);

“dogs, sorcerers, and whoremongers” denote those who falsify the good and truth of faith, and who are said to be “without,” because they are outside heaven, or the church. That good falsified, and thus made unclean, is signified by “dogs,” is also evident in Matthew:

Give not that which is holy unto the dogs, neither cast your pearls before swine (Matthew 7:6).

In Moses:

Thou shalt not bring the hire of a harlot, or the price of a dog, into the house of Jehovah, for any vow; for both these are an abomination unto thy God (Deuteronomy 23:18);

“the hire of a harlot” denotes falsified truths of faith (that “whoredom” denotes the falsification of the truth of faith, see n. 2466, 2729, 4865, 8904).

[5] In David:

Dogs have compassed me; the assemblages of evildoers have surrounded me, piercing my hands and my feet. Deliver my soul from the sword; and mine only one from the hand of the dog (Psalms 22:16, 20);

“dogs” here denote those who destroy the goods of faith, and who are therefore called “the assemblages of evil-doers;” “to deliver the soul from the sword” denotes from the falsity that lays waste the truth of faith (that a “sword” denotes falsity laying waste the truth of faith, see n. 2799, 4499, 6353, 7102, 8294; and “the soul,” the life of faith, n. 9050). From this also it is evident that “delivering the only one from the hand of the dog” denotes to deliver from the falsity that lays waste the good of faith. That some were to be carried off and “eaten by dogs” (1 Kings 14:11; 16:4; 21, 23, 24; 2 Kings 9:10, 36; Jeremiah 15:3) signified that they would perish by unclean things. That some compared themselves to “dead dogs” (1 Samuel 24:14; 2 Samuel 3:8; 9:8; 16:9) signified that they were to be accounted as utterly worthless, and as such were to be cast out. What is further signified by “dogs” may be seen above (n. 7784).

9209. If thou shalt lend silver to My people, the needy with thee. That this signifies the instruction of those who are in ignorance of truth, and yet long to learn, is evident from the signification of “silver,” as being truth (see n. 1551, 2048, 2954, 5658, 6112, 6914, 6917, 7999, 8932); from the signification of “lending,” as being to communicate the goods of heaven from the affection of charity (n. 9174), thus to instruct; from the signification of “people,” as being those who are in truths, here those in ignorance of truth, because it is said “needy people” (that those are called a “people” who are in truths, see n. 1259, 1260, 2928, 3295, 3581, 7207); and from the signification of “needy,” as being those who are in ignorance of truth and yet long to learn, for these are in spiritual need, and are to be instructed.

[2] In the Word it is frequently said that benefits are to be conferred on the poor and needy. Those who are in external truths, and who are not yet initiated into internal truths, believe that benefits are to be conferred on all who need any kind of help, and especially on beggars, who call themselves poorer than others. They who do this from obedience, because it has been so commanded, do well; for by this outward thing they are initiated into the internal of charity and mercy. The internal of charity and mercy consists in clearly discerning who and of what character are those upon whom benefits are to be conferred, and in what manner to each one. They who are at last initiated into the internal of charity and mercy know that this very internal consists in willing well and in doing well to the internal man, thus with such things as conduce to spiritual life; and that the external consists in doing well to the external man, thus with such things as conduce to the bodily life, but yet with such prudence, that while the external man is benefited the internal man may also be benefited at the same time. For he who does well to the external man and ill to the internal man, does not practice charity; and therefore when the one is done, the other must also be looked to.

[3] It is the external of charity which is described in the external or literal sense of the Word by the injunction that benefits are to be conferred on the poor and needy; but it is the internal of charity which is described in the internal or spiritual sense of the Word; for in this sense is meant the internal man who is in poverty and need, and who is to be benefited. In this sense by “the poor and needy” are meant those who are in lack and ignorance of good and truth, and yet long for good and truth. The Word also teaches in the letter how these are to be aided, especially the Word which the Lord Himself taught when He was in the world; for the Lord then disclosed such things as belong to the internal man, as is plain in the Evangelists throughout. But still He spoke in such a manner that every word had an internal sense for the angels, and at the same time for the man of the internal church. For the internal sense contains such things as the genuine doctrine of the church teaches.

[4] Take for example what the Lord said to the disciples sent by John the Baptist to inquire whether He was the Lord who should come; to whom He replied:

Go ye and tell John what things ye have seen and heard: the blind see, the lame walk, the lepers are cleansed, the deaf hear, to the poor the gospel is preached (Luke 7:20-22).

These words were spoken for the external man, and at the same time for the internal man; for the external man that such miracles were wrought; for the internal, that the church is being set up among such as in the spiritual sense are blind, lame, leprous, deaf, and poor, thus among the Gentiles who are in ignorance of good and truth, and yet long for them. For those are called “blind” who are in ignorance of truth (n. 6990); “lame,” those who are in good, but on account of their ignorance of truth, not in genuine good (n. 4302); “leprous,” those who are unclean and yet long to be made clean; “deaf,” those who are not in the faith of truth, because not in the perception of it; and “poor,” those who have not the Word, and thus know nothing of the Lord, and yet long to be instructed. Consequently it is said that “to these the gospel shall be preached.”

[5] That by “the poor and needy” in the internal sense are meant those outside the church who are in ignorance of truth, because they have not the Word, and yet long to be instructed, and who by means of that which they know are nevertheless in a little good; and also those within the church who from various causes are ignorant of truth, but nevertheless by virtue of some good long for it, is evident from passages where “the poor and needy” are mentioned in the Word, as in David:

I am needy and poor; make haste unto me, O God; my help and my deliverer, O Jehovah (Psalms 70:5).

These words were spoken by David, who was not poor and needy, from which it is evident that spiritual poverty and need are meant. In like manner elsewhere:

I am needy and poor; O Lord, remember me, my help and my deliverer (Psalms 40:17).

God shall judge His people in righteousness, and His needy in judgment. The mountains shall bring peace to the people, and the hills in righteousness. He shall judge the needy of the people. He shall save the sons of the poor, and shall break in pieces the oppressor (Psalms 72:2-4);

“the needy” here denote those who are in spiritual need, and thus in the hunger, that is, in the longing to be willing to be instructed in truths.

[6] In the same:

All my bones shall say, O Jehovah, who is like unto Thee, who deliverest the needy from him that is stronger than he; yea, the needy and the poor from them that plunder him? (Psalms 35:10).

The “bones” denote memory-truths (n. 8005); “the needy,” those who are in but little truth; and “the poor” those who are in but little good, and are infested by evils and falsities. From these infestations the needy are also called in the original tongue “the afflicted,” for “to be afflicted” denotes to be infested by falsities (n. 9196). Again in same:

The wicked lieth in wait in the tent to catch the needy; he doth catch the needy, and draweth him into his net (Psalms 10:9).

Is not this the fast, to break bread to the hungry, and to bring into the house the needy that are cast out? (Isaiah 58:6-7

Jehovah hath comforted His people, and will have mercy upon His needy ones (Isaiah 49:13).

I will leave in the midst of thee a people needy and feeble, who hope in the name of Jehovah (Zeph. 3:12).

In these passages “the needy” denote those who are in ignorance of truth and long to be instructed.