4316. That in the internal historical sense by “even unto this day” is signified that they are such forever, is evident from the signification of “even unto this day,” which where mentioned in the Word means forever (see n. 2838). That this posterity was such from the earliest times, may be seen from the sons of Jacob themselves-from Reuben, in that he “lay with Bilhah his father’s concubine” (Genesis 35:22); from Simeon and Levi, who killed Hamor and Shechem, and all the men of their city; and that the rest of his sons came upon the pierced and plundered the city (Genesis 34:1-31). Therefore Jacob, then Israel, before he died, spoke of them thus: of Reuben, “Thou shalt not excel, because thou wentest up on thy father’s bed; then didst thou make thyself unworthy; he went up on my couch” (Genesis 49:3-4); and of Simeon and Levi, “Into their secret let not my soul come, with their assembly let not my glory be united; for in their anger they slew a man, and in their set purpose they houghed an ox. Cursed be their anger, for it was vehement, and their fury, for it was grievous; I will divide them among Jacob, and scatter them among Israel” (Genesis 49:5-7).

[2] The quality of Judah may also be seen from the fact that he took a Canaanitess for his wife (Genesis 38:1-2), which nevertheless was contrary to what had been commanded, as may be seen from Abraham’s words to his servant, whom he sent to betroth Rebekah to his son Isaac (Genesis 24:3, 6); and from many other passages in the Word. A third part of that nation was from this stock, that is, from his son Shelah who was born of the Canaanitish mother (Genesis 38:11; 46:12; see Numbers 26:20; 1 Chron. 4:21-22). The same may be further seen from the wicked deed of these and the other sons of Jacob against Joseph (Genesis 37:18-36). The quality of their posterity in Egypt is manifest from what is related of them when they were in the wilderness, where they were so often rebellious; and afterwards in the land of Canaan, where they so frequently became idolaters. Lastly, their quality in the Lord’s time has been shown just above (see n. 4314); and what they are at this day is known, namely, opposed to the Lord, to the things of the church, to charity toward the neighbor, and to one another. From all this it may be seen that this nation has ever been of this nature. Let no one therefore any longer entertain the opinion that there was any church among them, or more than a representative of a church, and still less that they were chosen in preference to others.

4314. That in the internal historical sense by “he halted upon his thigh” is signified that goods and truths were altogether destroyed with that posterity, is evident from the representation of Jacob, who here is “he,” as being his posterity (see n. 4281); and from the signification of “halting upon the thigh” as denoting those who are in no good, and consequently in no truth (n. 4302). Here therefore by his “halting upon his thigh” is signified that goods and truths were altogether destroyed with that posterity.

[2] The quality of that nation is also plainly evident from many things spoken by the Lord Himself in parables, which in their internal historical sense were said of that nation-as in the parable of the man that was a king, who took account with his servant in whom there was no mercy toward another (Matthew 18:23-35); in the parable of the householder who let out his vineyard to husbandmen, and went abroad, and the husbandmen seized the servants whom he sent, and beat one with rods, and killed another, and stoned another; and at last he sent his son, whom they cast out of the vineyard and killed; on hearing which parable the Scribes and Pharisees recognized it as spoken of themselves (Matthew 21:33-45; Mark 12:1-9; Luke 20:9-19); in the parable of the man who gave talents to his servants, and he who received the one talent went and hid it in the earth (Matthew 25:14-30; Luke 19:13-16); in the parable of those who came to him that was wounded by the robbers (Luke 10:30-37); in the parable of those who were invited to the great supper, and all excused themselves, of whom the Lord says, I say to you that none of those men who were bidden shall taste of my supper (Luke 14:16-24); in the parable of the rich man and Lazarus (Luke 16:19-31); in the parable of those who despise others in comparison with themselves (Luke 18:10-14); in the parable of the two sons, one of whom said, I will go into the vineyard, but went not; and Jesus said, “Verily I say unto you, that the publicans and harlots go into the kingdom of heaven before you” (Matthew 21:28-32).

[3] The quality of that nation the Lord openly declared in Matthew 23:13-39, where He says: “Ye witness against yourselves, that ye are the sons of them that killed the prophets, and ye fill up the measure of your fathers” (Matthew 23:13-33).

In Mark, “Jesus said unto them, Rightly did Esaias prophesy of you, This people honoreth Me with their lips, but their heart is far from Me; in vain do they worship Me, teaching for doctrines the precepts of men, forsaking the commandments of God” (Mark 7:6-13).

In John: The Jews answered Jesus that they were the seed of Abraham; but Jesus said to them, “Ye are of your father the devil, and the desires of your father ye will to do; he was a murderer from the beginning, and stood not in the truth, because the truth is not in him; when he speaketh a lie, he speaketh of his own; because he is the speaker of a lie, and the father of it” (John 8:33, 44). Because they were such, they are also called an “evil and adulterous generation” (Matthew 12:39), and the “offspring of vipers” (Matthew 3:7; 23:33; Luke 3:7); “O offspring of vipers, how can ye, being evil, speak good things?” (Matthew 12:34).

[4] That not even any natural good was left with that nation, is signified by the fig-tree spoken of in Matthew:

Jesus seeing a fig-tree in the way, came to it, but found nothing thereon but leaves only; therefore He said unto it, Let no fruit grow on thee henceforth forever, and presently the fig-tree withered away (Matthew 21:19).

That the fig-tree denotes natural good may be seen above (n. 217).

[5] From these passages it may be seen that goods and truths were altogether destroyed with that nation. Goods and truths are said to be destroyed when there are none interiorly. The goods and truths which appear outwardly derive their being and their living from those which are internal; and therefore such as are the internal ones, such are the external, howsoever the latter may appear to the eyes of man. There are some whom I knew in their bodily life, and who then appeared as having zeal for the Lord, for the church, for their country and the common good, and for justice and equity; and yet in the other life these same are among the infernals, and (what astonished me) among the worst there. The reason was, that their interiors had been foul and profane, and that they had counterfeited that zeal for the sake of reputation, in order to acquire honors and also to gain wealth; thus for their own sakes, and not for the sake of what they professed with the mouth. When therefore these externals are put off, which takes place when men die, the internals are laid open and appear as they had been within, and which during life they had hidden from the world. This is what is meant by the goods and truths being altogether destroyed.