5297. For food in the cities. That this signifies such things in the interiors of the natural mind, is evident from the signification of “food,” as being all things that are of use, thus truths and goods (of which just above, n. 5293); and from the signification of “cities,” as being the interiors of the natural mind. In the universal sense “cities” signify the doctrinal things of the church (see n. 402, 2268, 2449, 2451, 2712, 2943, 3216, 4492, 4493); but in an individual sense they signify the interiors of man where doctrinal things are, or rather where are truths conjoined with good. That the truths and goods in man form as it were a city, may be seen above (n. 3584); and hence that man himself in whom is the church is called the “city of God.” The signification of a “city” is circumstanced as is that of a “house.” In the universal sense a “house” signifies good, but in the individual sense it signifies a man (n. 3128), and specifically his mind as to the good and truth conjoined in it (n. 3538, 4973, 5023); and a house with its apartments, outbuildings, and courts, is a city in the least form.

[2] The interiors of the natural mind are signified by “cities” in Isaiah:

In that day there shall be five cities in the land of Egypt that speak with the lips of Canaan, and that swear to Jehovah Zebaoth (Isaiah 19:18);

and the goods and truths in the interiors are signified by the “cities” in the Lord’s parable in Luke:

He said to him that by the pound had made ten pounds, Well done thou good servant; because thou hast been faithful in a very little, be thou over ten cities. And he said to the second, who had made five pounds, Be thou also over five cities (Luke 19:12.).

Here therefore by “heaping up food in the cities and guarding it,” is signified that truths conjoined with good were to be stored up in the interiors of the natural mind; and when these truths and goods have been stored up there, they are called “remains,” in which the veriest spiritual life of man consists, and from which he is spiritually nourished in every case of need and want, that is, in every spiritual famine.

2449. He overthrew those cities. That this signifies that all truths were separated from them, in order that they might have only falsities, is evident from the signification of “cities,” as being doctrinal things, thus truths, since these belong to doctrinal things (see n. 402, 2268, 2428); and which are said to be “overthrown” when there are falsities instead of truths, in the present case when all truths have been separated from them, as well as all goods, which are likewise treated of in this verse because the subject is the last state of those within the church who are in falsities and evils; and this is the state into which they come, concerning the nature of which a few words shall be said.

[2] They who come into the other life are all brought again into a life similar to that which they had in the body; and then with the good evils and falsities are separated, in order that by means of goods and truths they may be elevated by the Lord into heaven; but with the evil, goods and truths are separated in order that by evils and falsities they may be borne into hell (see n. 2119); precisely in accordance with the Lord’s words in Matthew:

Whosoever hath, to him shall be given, that he may have more abundance; but whosoever hath not, from him shall be taken away even that which he hath (Matthew 13:12).

And elsewhere in the same:

Unto him that hath shall be given, that he may have abundance; but from him that hath not, shall be taken away even that which he hath (Matthew 25:29; Luke 8:18; 19:24-26; Mark 4:24-25).

The same things are also signified by these words in Matthew:

Let both grow together until the harvest; and in the time of the harvest I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn. The harvest is the consummation of the age; as therefore the tares are gathered and burned in the fire, so shall it be in the consummation of the age (Matthew 13:30, 39-40).

The same are also signified by what is said of the net cast into the sea that gathered fishes of various kinds, the good being collected into vessels and the bad cast away; and of its being so at the consummation of the age (verses 47 to 50). What the “consummation” is, and that it involves like things as these in regard to the church, may be seen above, n 1857, 2243.) The reason why evils and falsities are separated from the good is that they may not hang between evils and goods, but may be elevated by means of goods into heaven; and the reason why goods and truths are separated from the evil is that they may not by means of any goods that pertain to them seduce the upright, and also that by means of their evils they may go away among the evil who are in hell. For such is the communication in the other life, of all ideas of thought, and of all affections, that goods are communicated among the good, and evils among the evil (n. 1388-1390); so that unless the good and the evil were separated, countless mischiefs would result, and moreover all association together would be impossible; when yet all things are most exquisitely consociated, in the heavens according to all the differences of love to the Lord and of mutual love, and of the derivative faith (n. 685, 1394); and in the hells according to all the differences of cupidities and of the derivative phantasies (n. 695, 1322). Be it known however that the separation is not entire removal, for from no one is that which he has had altogether taken away.