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2 Mózes 13:3

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3 És monda Mózes a népnek: Megemlékezzél e napról, melyen kijöttetek Égyiptomból, a szolgálatnak házából; mert hatalmas kézzel hozott ki onnan titeket az Úr; azért ne egyetek kovászost.

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Arcana Coelestia # 8093

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8093. That God led them not by the way of the land of the Philistines. That this signifies that it was provided by the Divine that they should not pass to truth of faith which is not from good, is evident from the signification of “God led them not by the way,” as being that it was provided by the Divine that they should not pass, for by “leading,” when by God, is signified providence, and by “way” is signified truth (see n. 627, 2333), here to pass to the truth; and from the representation of the Philistines, as being those who are in the memory-knowledge of the knowledges of faith, and are not in a life of charity (n. 1197, 1198, 3412, 3413), thus those who are in truth of faith which is not from good. That this is signified by the “Philistines and their land” can be seen from the passages in the Word where they are mentioned, especially in Jeremiah 47, where they are described; and also in Joel 3:5-6; and likewise from the historicals of the Word where are described the wars between the sons of Israel and the Philistines, and their subjugation by the Philistines, and then of the Philistines by the sons of Israel. By the Philistines are there represented those who are in faith separate, or to whom the memory-knowledge of the knowledges of faith is the main thing, but not a life according thereto; consequently those who teach and believe that faith alone saves.

[2] The opinion concerning faith alone or separate is not new, or of this time only, but existed in the ancient churches, and came into use together with evil of life. It is also described in the Word throughout, but by names: first by “Cain,” in that he slew his brother Abel (see n. 337, 340, 1179); “Cain” there, in the internal representative sense, denotes such faith, and “Abel” denotes charity. It is also described by “Ham,” when he was cursed by his father (n. 1062, 1063); afterward by “Reuben,” in that he went up on his father’s bed (n. 3870, 4601); and by “Simeon and Levi,” in that they slew Hamor and the men of Shechem, and were therefore cursed by their father (n. 3870, 6352). This faith is also described by the “Egyptians,” and by their firstborn being slain (see n. 7766, 7778), and by the Egyptians being sunk in the sea Suph. It is also described by the “Philistines” (n. 3412, 3413), and likewise by “Tyre and Sidon” throughout the prophets, where by the “Philistines” is signified the memory-knowledge of the knowledges of faith, and by “Tyre and Sidon” the knowledges themselves, interior and exterior. Lastly it is also described by “Peter,” when he thrice denied the the Lord, (n. 6000, 6073). But see what has been already shown concerning this faith (n. 36, 379, 389, 916, 1017, 1076, 1077, 1162, 1176, 1798, 1799, 1834, 1844, 2049, 2116, 2228, 2231, 2261, 2343, 2349, 2364, 2383, 2385, 2401, 2435, 2982, 3146, 3242, 3325, 3412, 3413, 3416, 3427, 3773, 4663, 4672, 4673, 4683, 4721, 4730, 4766, 4783, 4925, 5351, 5820, 5826, 6269, 6272, 6273, 6348, 6353, 7039, 7097, 7127, 7317, 7502, 7545, 7623-7627, 7724, 7779, 7790, 7950).

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.

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Arcana Coelestia # 3870

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3870. That I was hated. That this signifies a state of faith if the will be not correspondent thereto, is evident from the signification of “being hated,” as being not loved, for such is the state of faith if the will does not correspond to it. In the internal sense the subject treated of is the progress of man’s regeneration from external to internal; that is, from the truth of faith to the good of charity. The truth of faith is external, and the good of charity is internal. In order that the truth of faith may live, it must be introduced into the will, that it may there receive life; for truth does not live from knowing, but from willing. Life flows in from the Lord through the new willing that He creates in man. The first life manifests itself by obedience, which is the first of the will; the second by the affection of doing the truth, which is the progression of the will, and which exists when delight and bliss are perceived in doing the truth. Unless there takes place such a progress of faith, truth does not become truth, but becomes a separate affair from life, sometimes confirmative of falsity, and sometimes persuasive of it, thus a foul affair; for it couples itself with the man’s evil affection, or cupidity; that is, with his own proper will, which is contrary to charity. Such is the faith that by many at this day is believed to be faith, and to save without the works of charity.

[2] But this faith, which is separate from charity, and therefore contrary to charity, is represented in what follows by Reuben, in that he lay with Bilhah his father’s concubine (Genesis 35:22), and concerning which Jacob, then Israel, expresses his detestation in the words:

Reuben, my firstborn, thou art my might, and the beginning of my strength; light as water thou shalt not excel, because thou wentest up on thy father’s bed, then defiledst thou it; he went up on my couch (Genesis 49:3-4

The will and affection of this faith, namely, that which is separated from charity, as being contrary to charity, is also described in the same chapter by Simeon and Leviticus in these words:

Simeon and Leviticus are brethren; weapons of violence are their swords; let not my soul come into their secret; into their assembly let not my glory unite itself; for in their fury they slew a man, and in their will they unstrung an ox. Cursed be their fury, for it was fierce; and their anger, for it was cruel; I will divide them in Jacob, and scatter them in Israel (Genesis 49:5-7).

That it is faith separate from charity which is here described by “Simeon and Levi,” will of the Lord’s Divine mercy be shown in what follows.

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.