Various prohibitions to those who are in good and in truth thence derived generally. Verses 1-9.

Similar prohibitions and directions concerning the celestial man, and the Lord in His glorification. Verses 10-15.

Concerning the hindrances during regeneration to the full development of the life of those who are in good and in truth thence derived. Verses 16-23.

1950. His hand against all. That this signifies that it will wage war upon whatever is not true, and that “the hand of all against him” signifies that falsities will fight back, is evident from the fact that by “Ishmael,” as before said, is signified rational truth separated from good; and when it is said of this truth that “its hand is against all, and the hand of all against it,” it is evident that such is the signification of these words. It was stated above that by Abram is represented the Lord’s internal man, or what is the same, His Divine celestial and spiritual; by Isaac the Lord’s interior man, or His Divine rational; and by Jacob the Lord’s exterior man, or His Divine natural. The words before us treat of the rational as it would be if not united to the internal, that is, to the Divine celestial and spiritual. Because this rational had its nature from the life of affection of memory-knowledges, that is, from Hagar the Egyptian, Sarai’s handmaid, and because this life pertained to the external man, which had an hereditary nature from the Lord’s mother that was to be fought against and expelled, therefore the rational is here described such as it would be if devoid of rational good. But after the Lord had humbled, that is, had afflicted and subjugated that hereditary nature by means of the combats of temptations and by victories, and had vivified His rational itself with Divine good, it then became “Isaac,” that is, it is represented by Isaac; Ishmael, together with Hagar his mother, being cast out of the house.

[2] All the genuine rational consists of good and truth, that is, of the celestial and the spiritual. Good, or the celestial, is its very soul or life; truth, or the spiritual, is what receives its life from this. Without life from celestial good, the rational is such as is here described, that is, it fights against all, and all fight against it. Rational good never fights, however it is assailed; because it is mild and gentle, patient and yielding; for its character is that of love and mercy. Yet although it does not fight, it conquers all, nor does it ever think about combat, or glory on account of victory; and this because it is Divine, and is safe of itself. For no evil can attack good; it cannot even continue to exist in the sphere where good is, for when this merely approaches, evil withdraws and falls back of itself; for evil is infernal, and good is heavenly. Very similar is the case with the celestial spiritual, that is, with truth from a celestial origin, or with truth which is from good, for this truth is truth that is formed by good, so that it may be called the form of good.

[3] But truth separated from good, which is here represented by Ishmael and is described in this verse, is altogether different, being like a wild-ass, and fighting against all, and all against it; in fact it thinks of and breathes scarcely anything but combats; its general delectation, or reigning affection, is to conquer, and when it conquers it glories in the victory; on which account it is described as an “onager,” or mule of the wilderness, that is, the wild-ass, which cannot be with others. Such a life is a life of truth without good, yea, a life of faith without charity, and therefore when a man is being regenerated, this is indeed effected by means of the truth of faith, but still at the same time by means of a life of charity, which the Lord insinuates in accordance with the increments of the truth of faith.