3470. And he took for a woman Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite. That this signifies the adjunction of natural truth from another source than from genuine truth itself, is evident from the signification of a “woman,” as being truth adjoined to good (concerning which see above, where Sarah and Rebekah are treated of, n. 1468, 1909, 2063, 2065, 2172, 2173, 2198, 2507, 2904, 3012, 3013, 3077); but the subject here treated of is natural truth adjoined to natural good; and from the representation of “Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite,” as being truth from another source than genuine truth itself. For the Hittites were among the upright Gentiles in the land of Canaan, among whom Abraham dwelt, and from whom he bought the cave of Machpelah for a sepulchre (Genesis 23); and by whom is there represented a spiritual church among the Gentiles (n. 2913, 2986); and because this church is not in truth from the Word, by the same is signified truth not from genuine truth itself. For the nation that represents a church, signifies also the truth and good such as belongs to that church; a church being a church from truth and good; so that when a church is mentioned, truth and good are understood; and when truth and good are mentioned, a church is understood.

[2] The case herein is this: Until it has been reformed, the natural good of truth is not spiritual good, that is, the good of faith and the good of charity. As just stated (n. 3469) natural good is from parents; but spiritual good is from the Lord; and therefore in order that a man may receive spiritual good, he must be regenerated; and while this is taking place there are first adjoined to him truths from another source than from genuine truth itself, which are such as do not adhere, but serve only as means for introducing genuine truths; and when these have been introduced, the truths not genuine are separated. The case herein is as it is with children, who first learn many things, even trifling ones, such as things relating to sports and the like; not that these may make them wise, but that they may prepare the way for the reception of useful things which are of wisdom; and when these have been received, the former are separated, and indeed cast away. Or as is the case with fruits, which are first filled with sour juice before they can receive sweet juice, the sour juice which is not genuine being the means of introducing the sweet, on the entrance of which the former is dispersed.

[3] Such also is the case with man’s natural when being regenerated, for natural good is such that of itself it is not willing to obey and serve rational good as a servant serves its master, but desires to command. But in order that it may be reduced to a state of compliance and service, it is harassed by states of vastation and temptation until its concupiscences decline; and then by the influx of the good of faith and of charity through the internal man from the Lord, the natural is tempered, until the good received hereditarily is by degrees extirpated, and a new good is implanted in its place, into which good the truths of faith are then insinuated, which are like new fibers inserted into the heart of man, through which fibers new juice is introduced, until a new heart has by degrees grown there.

[4] The truths which are first introduced cannot be from a genuine fountain, because evils and falsities are in the former or natural good; but they are such seeming truths, or such appearances of truths, as have a certain affinity with genuine truths, by which there is gradually given the opportunity and place for real genuine truths to insinuate themselves. Genuine good is like the blood in the arteries, or the juice in the fibers, and leads and applies truths into form. The good which is thus formed in the natural or external man is a general good, as it were woven or connected together of the particulars and singulars of spiritual good through the rational or internal man from the Lord, who alone forms and creates anew. Hence it is that in the Word the Lord is so often called the Former and Creator.

2986. From the sons of Heth. That this signifies that it was a church from the Gentiles, is evident from the signification of the “sons of Heth.” The sons of Heth were not those with whom the church was set up anew, but are those by whom the church is represented; for all things in the Word are representative; and they do not signify the persons who are named, but through them things of the Lord’s kingdom and church. That by the “sons of Heth” is signified a new church, or what is the same, those who are of the new church, has been stated above repeatedly; but that it was a new church of the Gentiles, or from the Gentiles, is plain from what was said by Abraham to the sons of Heth—“I am a sojourner and a dweller with you” (verse 4); by which is signified that the Lord was not known to them, but still that He could be with them (n. 2915). From this it is plain that by the “sons of Heth” is signified a church from the Gentiles; for it cannot be said of others that the Lord is unknown to them.

[2] Be it known, further, that when any church becomes no church, that is, when charity perishes and a new church is being set up again by the Lord, this is effected rarely if ever with those with whom the old church has been; but with those with whom there was no church before, that is, with the Gentiles. So was it done when the Most Ancient Church perished; for then the new church called “Noah,” that is, the Ancient Church which was after the flood, was set up among the Gentiles, that is, among those where there was no church before. So too when this church perished; then a semblance of a church was instituted among the posterity of Abraham from Jacob, thus likewise among the Gentiles; for Abraham when called was a Gentile (see n. 1356, 1992, 2559); and Jacob’s posterity in Egypt became still more Gentile, even to such an extent that they were absolutely ignorant of Jehovah, and consequently of all Divine worship. After this church had been consummated, the Primitive Church was set up from the Gentiles, the Jews being rejected; so too will it be with this church, which is called Christian.

[3] The reason why a new church will be set up by the Lord among the Gentiles, is that they have no principles of falsity contrary to the truths of faith, for they are ignorant of these truths. Principles of falsity imbued from infancy, and afterwards confirmed, must be shaken off before the man can be regenerated and become a church. In fact the Gentiles cannot by evils of life profane holy things, for no one can profane what is holy who knows not what it is (n. 593, 1008, 1010, 1059). As the Gentiles are in ignorance, and are free from stumbling-blocks [or difficulties], they are in a better state for the reception of truths than those who are of the church; and all those among them who are in the good of life receive truths easily. (Concerning these things see n. 932, 1032, 1059, 1327, 1328, 1366, 2049, 2051, 2589-2604)