741. That seduceth the whole world, signifies that pervert all things of the church. This is evident from the signification of "the whole world," as being all things of the church (of which presently); and as all things of the church are signified by "the whole world," so "to seduce it" signifies to pervert those things; for all things of the church are perverted when the good of charity, which is the good of life, is separated and removed from faith as not contributing and effecting anything to salvation. Thereby all things of the Word and thence all things of the church are falsified, for the Lord says that the law and the prophets ¹ hang on these two commandments, "To love God above all things, and the neighbor as thyself." These two commandments signify to live and act according to the commandments of the Word; for to love is to will and to do, since what a man interiorly loves, that he wills, and what he wills that he does. "The law and the prophets" signify all things of the Word.

[2] There are two principles of evil and falsity into which the church successively falls. One is dominion over all things of the church and of heaven, which dominion is meant in the Word by "Babel" or "Babylonia;" into this the church falls by reason of evil; the other is the separation of faith from charity, in consequence of which separation all the good of life perishes; this is meant in the Word by "Philistia," and is signified by "the he-goat" in Daniel, and by "the dragon" in Revelation; into this the church falls by reason of falsity. But since this chapter treats of "the dragon," which especially signifies the religion of faith separate from charity, I will mention in passing some things whereby the defenders of faith separate seduce the world. They especially seduce by teaching that as from oneself no one can do good that is in itself good, or can do good without placing merit in it, so good works can contribute nothing to salvation; nevertheless, goods should be done on account of use for the public good; and these are the goods that are meant in the Word and thence in preachings, and in some of the prayers of the church. How great an error this is shall now be told. When a man does good from the Word, that is, because it is commanded by the Lord in the Word, he does it not from himself but from the Lord, for the Lord is the Word (John 1:1, 14), and the Lord is in those things that man has from the Word, as He teaches in these words in John:

He that keepeth My word, I will come unto him and will make My abode with him (John 14:23).

This is why the Lord so often commands that His words and commandments must be done; and that those who do them shall have eternal life; so also that everyone will be judged according to his works. From this it then follows that those who do good from the Word do good from the Lord, and good from the Lord is truly good, and so far as it is from the Lord there is no merit in it.

[3] That good from the Word, thus from the Lord, is truly good, is evident also from these words in Revelation:

I stand at the door and knock; if anyone hear My voice and open the door, I will come in to him and will sup with him and he with Me (Revelation 3:20).

This shows that the Lord is always and continually present and bestows the effort to do good, but that man must open the door, that is, must receive the Lord; and he receives Him when he does good from His Word. Although this appears to man to be done as of himself, yet it is not of man but of the Lord in him. It so appears to man because he has no other feeling than that he thinks from himself and acts from himself; and yet when he thinks and acts from the Word he does it as if of himself, therefore he then also believes that he does it of the Lord.

[4] From this it can be seen that the good that a man does from the Word is spiritual good, and that this conjoins man to the Lord and to heaven. But the good that a man does for the world's sake and for the sake of the communities in the world, which is called civil and moral good, conjoins him to the world and not to heaven. Moreover, the conjunction of the truth of faith is with spiritual good, which is the good of charity towards the neighbor, because faith in itself is spiritual, and what is spiritual cannot be conjoined with any other good than what is equally spiritual. But civil and moral good, separate from spiritual good, is not good in itself, because it is from man; yea, so far as self and the world lie concealed in it, it is evil; this good, therefore, cannot be conjoined with faith, yea, if it were to be conjoined faith would be dissipated.

[5] "To seduce the whole world" signifies to pervert all things of the church, because "the world" signifies in general the church as to all things of it, both goods and truths; but in particular it signifies the church in respect to good; this is the signification of "world" when "the earth" also is mentioned. That "the earth" in the Word signifies the church has been shown above (n. 304, 697); but when "the world" is also mentioned "the earth" signifies the church in respect to truth. For there are two things that constitute the church, namely, truth and good, and these two are signified by "earth" and "world" in the following passages.

[6] In Isaiah:

With my soul have I desired Thee in the night; yea, with my spirit in the midst of me have I early waited for Thee; for when Thou teachest the earth Thy judgments, the inhabitants of the world learn righteousness (Isaiah 26:9).

"Night" signifies a state in which there is no light of truth, and "morning" a state in which there is the light of truth; the latter state is from love, but the former is when there is as yet no love. So "the soul that desired Jehovah in the night" signifies a life that is not yet in the light of truth; and "the spirit in the midst of him with which he waited for Jehovah in the morning" signifies a life that is in the light of truth; so it is added, "for when Thou teachest the earth Thy judgments, the inhabitants of the world learn righteousness," which signifies that the church is in truths from the Lord, and by means of truths is in good; "earth" signifying the church in respect to truths, and "world," the church in respect to good; for "judgment" in the Word is predicated of truth, and "righteousness" of good, and "inhabitants" signifying the men of the church who are in the goods of doctrine and thence of life. (That "judgment" in the Word is predicated of truth, and "righteousness" of good, may be seen in the Arcana Coelestia 2235, 9857; and that "to inhabit" signifies to live, and thence "inhabitants" those who are in the good of doctrine and thus of life, may be seen above, n. 133, 479, 662)

[7] In Lamentations:

The kings of the earth believed not, and all the inhabitants of the world, that the enemy and the adversary would come into the gates of Jerusalem (Lamentations 4:12).

"The kings of the earth" signify the men of the church who are in truths, and "the inhabitants of the world" the men of the church who are in good; that "kings" signify those who are in truths may be seen above (n. 31, 553, 625); and that "the inhabitants" signify those who are in good has been shown just above. Thence it is clear that the "earth" signifies the church in respect to truths, and the "world" the church in respect to good. And as all things of the doctrine of the church were destroyed by falsities and evils, it is said that "they believed not that the enemy and the adversary would come into the gates of Jerusalem;" "enemy" signifying the falsities that destroyed the truths of the church, which are meant by "the kings of the earth," and "adversary" signifying the evils that destroyed the goods of the church, which are meant by "the inhabitants of the world;" "Jerusalem" meaning the church in respect to doctrine.

[8] In David:

Let all the earth fear Jehovah, let all the inhabitants of the world stand in awe of Him (Psalms 33:8).

Here, too, the "earth" signifies those who are in the truths of the church, and "the inhabitants of the world" those who are in the goods of the church. In the same:

The earth is Jehovah's and the fullness thereof, the world and they that dwell therein; He hath founded it upon the seas, and established it upon the rivers (Psalms 24:1, 2).

Here, also, the "earth" signifies the church in respect to truth, and "the fullness thereof" signifies all truths in the complex; and the "world" signifies the church in respect to good, and "they that dwell" signify goods in the complex. What is signified by "founding it upon the seas and establishing it upon the rivers" may be seen above (n. 275, 518).

[9] In Isaiah:

We have conceived, we have travailed, we have as it were brought forth wind; we have not wrought salvation in the earth, and the inhabitants of the world ² have fallen ³ (Isaiah 26:18).

Here, again, the "earth" stands for the church in respect to truths, and the "world" for the church in respect to goods. (The rest may be seen explained above, n. 721.) In the same:

Come near, ye nations, to hear, and attend ye people; let the earth hear and the fullness thereof, the world and all its offspring (Isaiah 34:1).

That "nations" mean those who are in goods, and "peoples" those who are in truths, may be seen above (n. 175, 331, 625); therefore it is added, "let the earth hear and the fullness thereof, the world and all its offspring," "the earth and the fullness thereof" signifying the church in respect to all truths, and "the world and all its offspring" the church in respect to all goods.

[10] In the same:

All ye inhabitants of the world and ye dwellers on the earth, when the ensign of the mountains shall be lifted up, see ye, and when the trumpet shall be sounded, hear ye (Isaiah 18:3).

"The inhabitants of the world and the dwellers on the earth" signify all in the church who are in goods and truths, as above; the Lord's coming is signified by "when the ensign of the mountains shall be lifted up, see ye, and when the trumpet shall be sounded, hear ye;" "the ensign upon the mountains," as well as "the sounding of the trumpet," signify a calling together to the church.

[11] In David:

Before Jehovah, for He cometh, for He cometh to judge the earth; He shall judge the world in righteousness and the peoples in truth (Psalms 96:13; 98:9).

This treats of the Lord's coming, and the last judgment at that time. Because the "world" signifies those of the church who are in good, and "peoples" those who are in truths, it is said that "He shall judge the world in righteousness and the peoples in truth;" "righteousness" as well as the "world" refers to good. In the same:

Before the mountains were brought forth, and before the earth and the world were formed, from everlasting and even to everlasting Thou art God (Psalms 90:2).

"Mountains" signify those who dwell upon mountains in the heavens, who are those that are in celestial good, while "the earth and the world" signify the church consisting of those who are in truths and in goods.

[12] In the same:

Jehovah reigneth, He is clothed with majesty, Jehovah is clothed with strength, He girdeth Himself; the world also shall be established, nor shall it be moved; Thy throne is established from then, Thou art from eternity (Psalms 93:1, 2).

This is said of the Lord when about to come into the world; and as He has glory and power from the Human that He united to His Divine, it is said that "He is clothed with majesty and strength," and that "He girdeth Himself;" for the Lord assumed the Human that He might have power to subjugate the hells. The church that He was about to establish and protect forever is signified by "the world that shall be established and shall not be moved," and "the throne that shall be established;" for the "world" signifies heaven and the church as to the reception of Divine good, and "throne" heaven and the church as to the reception of Divine truth.

[13] In the same:

Say among the nations, Jehovah reigneth; the world also shall be established, neither shall it be moved; He shall judge the peoples in uprightness; the heavens shall be glad and the earth shall rejoice (Psalms 96:10, 11).

This, too, is said of the Lord about to come, and of the church to be established by Him and protected to eternity, which is signified by "the world that shall be established and not moved," as above; and as the "world" signifies the church in respect to good it is added that "He shall judge the peoples in uprightness;" the "peoples," like "earth," signify those who are in the truths of the church, therefore it is said "the peoples of the earth," but "the inhabitants of the world;" "uprightness" also means truths. The joy of those who are in the church in the heavens and in the church on earth is signified by "the heavens shall be glad and the earth shall rejoice."

[14] In the same:

Jehovah shall judge the world in righteousness, He shall judge the peoples in uprightness (Psalms 9:8).

Because the "world" means the church in respect to good, and "righteousness" is predicated of good, it is said "Jehovah shall judge the world in righteousness;" and as those are called "peoples" who are in truths, and "uprightness" means truths, as above, it is said, "He shall judge the peoples in uprightness." In Jeremiah:

Jehovah maketh the earth by His power, and prepareth the world by His wisdom, and by His intelligence He stretcheth out the heavens (Jeremiah 10:12; 51:15).

"Jehovah maketh the earth by His power" signifies that the Lord establishes the church by the power of Divine truth; "He prepareth the world by His wisdom" signifies that He forms the church that is in good from Divine good by means of Divine truth; "by His intelligence He stretcheth out the heavens" signifies that thus He enlarges the heavens.

[15] In David:

The heavens are Thine and the earth is Thine, the world and the fullness thereof Thou hast founded (Psalms 89:11).

"The heavens and the earth" signify the church in the heavens and in the earths, both in respect to truths, and "the world and the fullness thereof" signifies the church in the heavens and in the earths, both in respect to goods, "fullness" meaning goods and truths in the whole complex. In the same:

If I were hungry I would not tell thee, for the world is Mine and the fullness thereof (Psalms 50:12).

This is said of sacrifices, that the Lord does not delight in them, but in confession and works, for it is added:

Should I eat the flesh of the stout ones, or drink the blood of he-goats? Sacrifice unto God confession, and pay thy vows to the Most High (Psalms 50:13-14).

So "if I should be hungry" signifies if I should desire sacrifices; but as the Lord desires worship from goods and truths it is said "for the world is Mine and the fullness thereof;" "fullness" signifying goods and truths in the whole complex, as above. This is said of the beasts that were sacrificed, but these signify in the spiritual sense various kinds of good and truth.

[16] In Matthew:

These good tidings of the kingdom shall be preached in all the world, for a witness unto all, and then shall the end come (Matthew 24:14).

Because the "world" signifies the church in respect to good it is said that "these good tidings shall be preached unto all nations," for the "nations" who are to hear and receive signify all who are in good. Moreover, "nations" signify all who are in evils, who also will hear; but then the "world" signifies the whole church when it is already in evils; therefore it is said that "then shall the end come."

[17] In the first book of Samuel:

Jehovah raiseth up the depressed out of the dust, He exalteth the needy from the dunghill, to make them sit with princes, and He shall make them to inherit the throne of glory; for the bases of the earth are Jehovah's, and He hath set the world upon them (1 Samuel 2:8).

This is the prophecy of Hannah the mother of Samuel. "To raise up the depressed out of the dust and the needy from the dunghill" signifies the instruction of the Gentiles, and the enlightenment in interior truths which would be revealed by the Lord, and thus the removal from evils and falsities. "The bases of the earth" signify exterior truths, such as those of the sense of the letter of the Word, for on those truths interior truths have their foundation; therefore the "world" which He hath set upon them signifies the church in respect to all its goods and truths. (But as to this see above, n. 253, 304)

[18] In Isaiah:

Jacob shall cause them that are to come to take root, Israel shall blossom and bud, so that the faces of the world shall be filled with the increase (Isaiah 27:6).

"Jacob" means the external church, and "Israel" the internal church; and as the internal of the church is founded upon its externals, and internals are thereby multiplied and made fruitful, it is said that "Jacob shall cause them that are to come to take root, and Israel shall blossom and bud;" the consequent fructification of the church is signified by "the faces of the world shall be filled with the increase."

[19] In the same:

Is this the man that maketh the earth to tremble, that maketh the kingdoms to quake, that hath made the world a wilderness, and thrown down the cities thereof? Prepare slaughter for his sons for the iniquity of their fathers, that they rise not up and possess the earth and the faces of the world be filled with cities (Isaiah 14:16, 17, 21).

This is said of Lucifer, by whom "Babylon" is meant, that is, the love of ruling over heaven and over the earth; therefore "to make the earth to tremble, to make the kingdoms to quake, to make the world a wilderness and throw down the cities thereof," signifies to destroy all things of the church; the "earth" meaning the church in respect to truth; "kingdoms," churches distinguished according to truths; the "world" the church in respect to good, and "cities" doctrinals. "To prepare slaughter for the sons for the iniquity of their fathers" signifies the destruction of the falsities that arise from their evils; "that they possess not the earth and fill the faces of the world with cities" signifies lest falsities and evils, and doctrinals from them, take possession of the whole church.

[20] In the same:

The earth shall mourn and be confounded, the world shall languish and be confounded, the exaltation of the people of the earth shall languish, and the earth itself shall be profaned under its inhabitants (Isaiah 24:4, 5).

This describes the desolation of the church in respect to its truths and goods by reason of the pride of self-intelligence, and the profanation of truths that are from good. The desolation is described by "mourning, being confounded, and languishing;" the church in respect to truths and goods is signified by "the earth and the world;" the pride of self-intelligence by "the exaltation of the people of the earth," and the profanation of truths that are from good by "the earth shall be profaned under its inhabitants."

[21] In Nahum:

The mountains shall quake before Him, and the hills shall melt; the earth shall be burnt up before Him, and the world and all that dwell therein (Nahum 1:5).

What is signified by the "mountains" that shall quake, and the "hills" that shall melt, may be seen above (n. 400, 405). But "the earth and the world and they that dwell therein shall be burnt up" signifies that the church in respect to all its truths and goods will be destroyed by infernal love.

[22] In David:

The channels of waters appeared and the foundations of the world were revealed at Thy rebuke, O Jehovah, at the breath of the spirit of Thy nostrils (Psalms 18:15; 2 Samuel 22:16).

That all things of the church in respect to its truths and goods were overturned from the foundation is signified by "the channels of waters appeared and the foundations of the world were revealed;" "the channels of waters" meaning the truths, and "the foundations of the world" its goods, and "to appear" and "to be revealed" meaning to be overturned from the foundation. That this destruction is from the hatred and fury of the evil against Divine things is signified by "at Thy rebuke, O Jehovah, at the breath of the spirit of Thy nostrils;" the "rebuke" and "the spirit of Jehovah's nostrils" have a similar signification as "His anger and wrath" mentioned elsewhere in the Word. But since the Lord has no anger or wrath against the evil, while the evil have against the Lord, and as anger and wrath appear to the evil when they perish to be from the Lord, therefore this is so said according to that appearance. "The breath of the spirit of Jehovah's nostrils" means also the east wind, which destroys by drought, and overturns by its penetrating power.

[23] In the same:

The voice of Thy thunder is in the world, the lightnings enlightened the world, the earth trembled and quaked (Psalms 77:18).

His lightnings shall enlighten the world; the earth shall see and fear, the mountains shall melt like wax before Jehovah, before the Lord of the whole earth (Psalms 97:4, 5).

This describes the state of the wicked because of the Lord's presence in His Divine truth, which state is like that of the sons of Israel when the Lord appeared to them upon Mount Sinai. That they then heard thunders, saw lightnings, and that the mountain appeared to be in a consuming fire as of a furnace, and they feared exceedingly, is known from the Word. This was because they were evil in heart; for the Lord appears to everyone according to what is his quality, to the good as a recreating fire, and to the evil as a consuming fire. From this it is clear what is signified by "the voice of Thy thunder is in the world, the lightnings enlightened the world, the earth trembled and quaked;" and "the mountains shall melt before Jehovah, the Lord of the whole earth;" "the world" meaning all that are of the church who are in goods, but here who are in evils, and the "earth" all that are of the church who are in truths, but here who are in falsities.

[24] In Isaiah:

I will visit malice upon the world, and upon the wicked their iniquity (Isaiah 13:11).

Here, too, the "world" means those that are of the church who are in evils, and the "wicked" those who are in falsities, therefore it is said "I will visit malice upon the world, and upon the wicked their iniquity;" "malice" means evil, and "iniquity" is predicated of falsities.

[25] In Job:

They shall thrust him away from light unto darkness, and chase him out of the world (Job 18:18).

Because "light" signifies the truth, and the "world" the good of the church, and when the wicked man casts himself from truth into falsity he also casts himself from good into evil, it is said "they shall thrust him away from light into darkness, and chase him out of the world," "darkness" meaning falsities, and "to chase out of the world" meaning to cast out from the good of the church.

[26] In Luke:

Men will faint for fear and for expectation of the things coming upon the whole world; for the powers of the heavens shall be shaken; and then shall they see the Son of man coming in a cloud of the heavens with power and much glory (Luke 21:26, 27).

This is said of the consummation of the age, which is the last time of the church, when there is no longer any truth because there is no good; the state of heaven at that time is described by these words, that "men will faint for fear and for expectation of the things coming upon the whole world;" this describes the fear of those who are in the heavens, that everything of the church in respect to its good and therefore in respect to its truths would perish, and the expectation of help from the Lord. That the power of Divine truth is weakened is signified by "the shaking of the powers of the heavens;" "the powers of the heavens" meaning Divine truths in respect to power; that the Lord will then make evident Divine truth, which has power and from which is intelligence, is signified by "then shall they see the Son of man coming in a cloud of the heavens, with power and much glory."

[27] "The earth and the world" have a like signification in the following passage in Revelation:

They are the spirits of demons doing signs to go forth unto the kings of the earth and of the whole world, to gather them together unto the war (Revelation 16:14).

It is said "unto the kings of the earth and of the whole world," because one thing of the church is signified by "earth," and another by "world." As the "world" signifies the church in respect to good it also signifies all things of the church, for good is the essential of the church; therefore where there is good there is also truth, for every good desires truth and wishes to be conjoined to truth and to be spiritually nourished by it, thus also reciprocally.

Poznámky pod čarou:

4286. Et il dit : Non point Jacob se dira désormais ton nom, mais Israël, signifie le Divin céleste-spirituel maintenant ; Israël est l'homme céleste-spirituel qui est dans le naturel, par conséquent qui est naturel ; l'homme céleste-spirituel lui-même, qui est rationnel, est Joseph : on peut le voir d'après ce qui suit sur Jacob et Israël, et aussi sur Joseph, car il faut d'abord dire ici ce que c'est que le céleste-spirituel : Aujourd'hui, il est vrai, on sait dans l'Église qu'il y a un homme spirituel et qu'il y a un homme naturel, ou qu'il y a un homme interne et un homme externe ; mais on ne sait pas encore ce que c'est que l'homme spirituel ou interne, et l'on sait encore moins ce que c'est que l'homme céleste, et que cet homme est distinct de l'homme spirituel ; et comme on ne sait pas cela, on ne peut pas savoir ce que c'est que l'homme céleste-spirituel, qui ici est Israël ; il faut donc le dire en peu de mots : Il est connu qu'il y a trois cieux, savoir, le Ciel intime, le moyen et le dernier, ou ce qui est la même chose ; le Troisième, le Second et le Premier : le Ciel intime ou le troisième est céleste, car les anges y sont appelés célestes, parce qu'ils sont dans l'amour envers le Seigneur, et par suite très-conjoints au Seigneur, et comme il en est ainsi, ils sont plus que tous les autres dans la sagesse, ils sont innocents, et de là ils sont appelés Innocences et Sagesses ; ces Anges sont distingués en internes et en externes, les internes sont plus célestes que les externes : le Ciel moyen ou le second est spirituel, car les anges y sont appelés spirituels, parce qu'ils sont dans la charité à l'égard du prochain, c'est-à-dire, dans l'amour mutuel, qui est tel, que l'un aime l'autre plus que soi-même, et comme ils sont tels, ils sont dans l'intelligence, et de là ils sont appelés Intelligences ; ces Anges aussi sont distingués en internes et en externes, les internes sont plus spirituels que les externes : le Ciel dernier ou le premier est aussi céleste et spirituel, mais non dans le même degré que les précédents, car le naturel est adhérent aux anges de ce ciel, c'est pourquoi ils sont nommés célestes-naturels et spirituels-naturels : ils sont aussi dans l'amour mutuel, toutefois ils aiment les autres non pas plus qu'eux-mêmes, mais comme eux-mêmes, ils sont dans l'affection du bien et dans la connaissance du vrai ; ces anges aussi sont distingués en internes et en externes. Mais il va être dit aussi en peu de mots ce que c'est que le céleste-spirituel : Sont appelés célestes-spirituels ceux qui viennent d'être dits Spirituels, et qui sont dans le ciel moyen ou second ciel, ils sont appelés célestes d'après l'amour mutuel, et spirituels d'après l'intelligence qui procède de cet amour ; les internes y sont ceux qui sont représentés par Joseph et nommés aussi Joseph dans la Parole, et les externes y sont ceux qui sont représentés par Israël et nommés aussi Israël dans la Parole ; ceux-là, savoir, les internes qui sont nommés Joseph, participent du rationnel, mais les externes qui sont appelés Israël participent du naturel, car ils tiennent le milieu entre le rationnel et le naturel ; c'est de là qu'il a été dit qu'Israël est l'homme céleste-spirituel qui est dans le naturel, par conséquent qui est naturel, et que Joseph est l'homme céleste-spirituel même qui est rationnel ; en effet, dans le sens universel, tout bien qui appartient à l'amour et à la charité est appelé céleste, et tout vrai qui par suite appartient à la foi et à l'intelligence est appelé spirituel. Ces explications sont données pour qu'on sache ce que c'est qu'Israël ; mais Israël, dans le sens suprême, signifie le Seigneur quant au Divin céleste-spirituel ; et dans le sens interne, il signifie le Royaume spirituel du Seigneur dans le ciel et sur la terre, le royaume spirituel du Seigneur sur la terre est l'Église, qui est appelée Église spirituelle, et comme Israël est le Royaume spirituel du Seigneur, Israël est aussi l'homme spirituel, car dans chaque homme spirituel il y a le Royaume du Seigneur, puisque l'homme est dans une très petite forme un ciel et est aussi une église, numéro 4279. Quant à ce qui concerne Jacob, par lui est représenté dans le sens suprême le Seigneur quant au naturel tant céleste que spirituel, et dans le sens interne le Royaume du Seigneur, tel qu'est ce Royaume dans le premier ou dernier ciel, par conséquent aussi ce Royaume de l'Église ; le bien dans le naturel est ce qui est nommé ici céleste, et le vrai ce qui est nommé ici spirituel. D'après ces explications, on peut voir ce qui est signifié dans la Parole par Israël et par Jacob, et aussi pourquoi Jacob a été nommé Israël. Mais ce qui a été dit ne peut que paraître obscur, surtout parce qu'il en est peu qui sachent ce que c'est que l'homme spirituel, et à peine quelques-uns qui sachent ce que c'est que l'homme céleste, et que par conséquent il y a quelque distinction entre l'homme spirituel et l'homme céleste ; la cause de cette ignorance vient de ce qu'on ne perçoit pas distinctement le bien qui appartient à l'amour et à la charité, ni le vrai qui appartient à la foi ; si ce bien et ce vrai ne sont point perçus, c'est parce qu'il n'y a plus de charité réelle ; où une chose n'est pas, là non plus il n'y a pas perception de cette chose ; c'est aussi parce que l'homme s'inquiète peu de ce qui concerne la vie après la mort, ni par conséquent de ce qui concerne le ciel, mais s'occupe beaucoup de ce qui concerne la vie dans le corps, et par conséquent de ce qui concerne le monde ; si l'homme s'inquiétait de ce qui concerne la vie après la mort, et par conséquent de ce qui concerne le ciel, il saisirait alors facilement tout ce qui vient d'être dit, car ce que l'homme aime, il s'en pénètre et le saisit facilement, mais ce qu'il n'aime pas, il le comprend difficilement. Que Jacob signifie une chose, et Israël une autre, cela est bien évident d'après la Parole, car dans les Historiques, comme aussi dans les Prophétiques de la Parole, tantôt il est dit Jacob, tantôt Israël, et parfois l'un et l'autre dans le même verset ; par là on peut voir qu'il existe un sens interne de la Parole, et que sans ce sens, cet arcane ne peut nullement, être connu : que Jacob soit appelé tantôt Jacob, tantôt Israël, on le voit par les passages suivants :

« Jacob habita dans la terre des voyages de son père ; voici les nativités de Jacob : Joseph était fils (âgé) de dix-sept ans, et Israël aimait Joseph plus que tous ses fils. " - Genèse 37:1-2, 3, là Jacob est d'abord nommé Jacob, et ensuite Israël, et il est nommé Israël lorsqu'il s'agit de Joseph : ailleurs :

« Jacob vit qu'il y avait du blé en Egypte ; Jacob dit à ses fils ; et les fils d'Israël vinrent pour en acheter au milieu de ceux qui venaient. " - Genèse 42:1, 5 : et ensuite :

« Ils montèrent d'Egypte, et ils vinrent en la terre de Canaan vers Jacob leur père : quand ils lui eurent dit toutes les paroles que Joseph leur avait prononcées, et fut ravivé l'esprit de Jacob leur père ; et dit Israël : (C'est) beaucoup ; encore Joseph mon fils (est) vivant. " - , 27-28 ; en outre :

« Et partit Israël, et tout ce qui (était) à lui ; et dit Dieu à Israël en visions de nuit, et il dit : Jacob ! Jacob ! Et il dit : Me voici. Et se leva Jacob de Beer-scheba, et emportèrent les fils d'Israël Jacob leur père. " - Genèse 46:1-2, 5 ; et dans le même Chapitre :

« Voici les noms des fils d'Israël qui vinrent en Egypte : Jacob et ses fils. " - Genèse 46:8 ; de plus :

« Joseph amena Jacob son père, et il le présenta devant Pharaon ; Pharaon dit à Jacob ; et Jacob dit à Pharaon. " - Genèse 48:7, 8, 9, 10 ; et dans le même Chapitre :

« Et habita Israël dans la terre de Goshen ; et vécut Jacob dans la terre d'Egypte dix-sept ans ; et approchaient les jours d'Israël pour mourir, et il appela son fils Joseph. » Vers. 27, 28, 29 : encore :

« Et on annonça à Jacob, et on lui dit : Voici, ton fils Joseph vient vers toi ; et Israël se renforça, et il s'assit sur le lit ; et Jacob dit à Joseph : Le Dieu Schaddaï m'a apparu dans Luz. " – Genèse 48:2-3 ; et Israël est nommé dans le même Chapitre, Vers. 8, 10, 11, 13, 14, 20, 21 : et enfin :

« Jacob appela ses fils, et il dit : Assemblez-vous, et écoutez, fils de Jacob, écoutez Israël votre père. Et lorsqu'eut achevé Jacob de commander a ses fils. " - Genèse 49:1-2 ; 33 ; par ces passages on peut voir clairement que Jacob est nommé tantôt Jacob et tantôt Israël, et qu'ainsi autre chose est Jacob et autre chose est Israël, ou qu'autre chose est signifié quand il est dit Jacob, et autre chose quand il est dit Israël, et que cet arcane ne peut Être connu que par le sens interne. Quant à ce que signifie Jacob et ce que signifie Israël, cela a été dit ci-dessus ; en général, par Jacob dans la Parole, est signifié l'externe de l'Église, et par Israël l'interne, car chaque Église a un externe et a un interne, ou est externe et est interne ; et comme ce qui appartient à l'Église est signifié par Jacob et par Israël, et que tout ce qui appartient à l'Église vient du Seigneur, de là dans le sens suprême tant Jacob qu'Israël est le Seigneur ; Jacob, quant au Divin naturel ; Israël, quant au Divin spirituel ; de là l'externe qui appartient au Royaume du Seigneur et à son Église est Jacob, et l'interne est Israël, ainsi qu'on peut le voir encore par ces passages où l'un et l'autre est aussi nommé dans son sens.

Dans la Prophétie de Jacob, alors Israël :

« Par les mains du fort Jacob, de là le pasteur, la pierre d'Israël, " - Genèse 49:24.

Dans Ésaïe :

« Ecoute, Jacob mon serviteur, et Israël que j'ai élu ! Je répandrai mon esprit sur ta semence, et ma bénédiction sur ceux qui naîtront de toi ; celui-ci dira : A Jéhovah, Moi ; et celui-ci s'appellera du nom de Jacob, et celui-là écrira de sa main : A Jéhovah ; et du nom d'Israël il se surnommera. » Ésaïe 44:1-2, 3, 5.

Là, il est bien évident que Jacob et Israël sont le Seigneur, et que la semence et ceux qui naîtront de Jacob et d'Israël sont ceux qui sont dans la foi en Lui.

Dans la Prophétie de Balaam dans Moïse :

« Qui comptera la poussière de Jacob, et le nombre à l'égard de la quatrième partie d'Israël ? » Nomb Ésaïe 23:10 ; et de nouveau :

« Point de divination contre Jacob, ni de prestiges contre Israël ; en ce temps on dira à Jacob et à Israël : Qu'est-ce qu'a fait Dieu ? » Ibid. Vers. 23 : encore :

« Combien sont bons tes tabernacles, Jacob ! Tes habitacles, Israël ! » Nombres 24:5 : et encore :

« Il sortira une étoile de Jacob, et un sceptre d'Israël. » Ibid. Vers. 17.

Dans Ésaïe :

« Ma gloire à un autre je ne donnerai point ; écoute Moi, Jacob ! Et Israël appelé par Moi ! Moi le même, Moi le premier, et Moi aussi le dernier. » Ésaïe 48:11-12.

Dans le Même :

« A ceux qui viendront fera prendre racine Jacob ; il s'épanouira et fleurira Israël, et seront remplies les faces du globe de produit. » Ésaïe 27:6.

Dans Jérémie :

« Ne crains point, mon serviteur Jacob, et ne sois point effrayé, Israël ; car voici, moi je t'ai conservé de loin » Jérémie 30:9-10.

Dans Michée :

« Recueillant je recueillerai Jacob tout entier, toi ; rassemblant je rassemblerai les restes d'Israël, ensemble je les mettrai, comme les brebis de Bosrah, » Michée 2:12. D'où vient que Jacob a été nommé Israël, on le voit par les paroles mêmes qui ont été prononcées quand ce nom lui fut donné, savoir, par celles-ci :

« Non point Jacob se dira désormais ton nom, mais Israël, car en prince tu as combattu avec Dieu, et avec les hommes, et tu l'as emporté », car Israël, dans la langue originale, signifie qui combat en prince avec Dieu ; ces paroles, dans le sens interne, signifient qu'il a vaincu dans les combats des tentations ; en effet, ce fut par les tentations et par les combats dans les tentations, que le Seigneur a fait Divin son Humain, voir numéro 1737, 1813, et ailleurs ; et ce sont les tentations et les victoires dans les tentations qui font l'homme spirituel, c'est pour cela que Jacob a été nommé Israël pour la première fois, après qu'il eut lutté ; que lutter, ce soit être tenté, on le voit, numéro 4274 ; il est notoire que l'Église, ou l'homme de l'Église Chrétienne, se dit Israël, mais néanmoins personne dans l'Église n'est Israël, sinon celui qui est devenu homme spirituel par les tentations ; c'est aussi ce qu'enveloppe le nom lui-même. Qu'il ait été confirmé plus tard que Jacob serait appelé Israël, on le voit dans ce qui suit, où il est dit :

« Et apparut Dieu à Jacob encore, lorsqu'il venait de Paddan-Aram, et il le bénit ; et lui dit Dieu : Ton nom (est) Jacob ; ne s'appellera plus ton nom Jacob, mais Israël sera ton nom, et il appela son nom Israël, " - Genèse 35:9-10 ; le motif de cette confirmation sera donné plus loin.