2417. Look not back behind thee. That this signifies that he should not look to doctrinal things, is evident from the signification of “looking back behind him,” when the city was behind him and the mountain before him. For by “city” is signified what is doctrinal (n. 402, 2268, 2392); and by “mountain,” love and charity (n. 795, 1430). That this is the signification will be evident in the explication at verse 26, where it is said that his wife “looked back behind him,” and became a pillar of salt. Everyone may know that in this expression, “looking back behind him,” there is some Divine arcanum, and that it lies too deep to be seen. For in looking back behind him there appears to be nothing criminal, and yet it is a matter of importance so great that it is said he should escape for his life, that is, should take thought for his eternal life by not looking back behind Him. But what it is to look to doctrinal things will be seen in what follows; in this place we shall merely state what these doctrinal things are.

[2] Doctrine is twofold: that of love and charity, and that of faith. At first, while it is still a little maid and a virgin, every church of the Lord has no other doctrine, and loves no other, than that of charity; for this belongs to life. But successively the church turns itself away from this doctrine, until it begins to hold it cheap, and at length to reject it; and then it acknowledges no other doctrine than that which is called the doctrine of faith; and when it separates faith from charity, this doctrine conspires with a life of evil.

[3] Such was the case with the Primitive Church, or that of the Gentiles, after the Lord’s coming. In its beginning it had no other doctrine than that of love and charity, for this the Lord Himself taught (see n. 2371 at the end). But after His time, successively, as love and charity began to grow cold, there arose the doctrine of faith, and with it dissensions and heresies, which increased as men came to lay stress on this doctrine.

[4] The like was the case with the Ancient Church that was after the flood, and was extended through so many kingdoms (n. 2385): this church also in its beginning knew no other doctrine than that of charity, because this looked to and affected the life, and by so doing they had regard for their eternal welfare. And yet after some time the doctrine of faith too began to be cultivated with some, and at length to be separated from charity; but those who did this they called “Ham,” because they were in a life of evil (see n. 1062, 1063, 1076).

[5] The Most Ancient Church which was before the flood and which in preeminence to all others was called “Man,” was in the very perception of love to the Lord and of charity toward the neighbor; thus it had the doctrine of love and charity inscribed on itself. But even then there were those who cultivated faith, and when they separated it from charity they were called “Cain;” for by “Cain” is signified such faith, and by “Abel,” whom he killed, charity (see the explication of chapter 4).

[6] This shows that there are two doctrines, the one of charity, and the other of faith, although in themselves the two are one; for the doctrine of charity involves all things of faith. But when the doctrine comes to be from those things alone which are of faith, it is then called twofold, because faith is separated from charity. That these doctrines are separated at the present day may be seen from the fact that it is altogether unknown what charity is, and what the neighbor is. They who are solely in the doctrine of faith are not aware that charity toward the neighbor consists in anything beyond giving of their own to others, and in feeling pity for anybody who may seem to need it, because they call everybody the neighbor without distinction; and yet charity is all good whatever there is in a man: in his affection, and in his zeal, and from these in his life; and the neighbor is all the good in others by which one is affected, consequently those who are in good; and this with every possible distinction.

[7] For example: that man is in charity and mercy who exercises justice and judgment by punishing the evil and rewarding the good. There is charity in punishing the evil, for to this are we impelled by our zeal to amend them, and at the same time to protect the good, lest these suffer injury at the hands of the evil. In this way does a man consult the welfare of one who is in evil, or his enemy, and express his good feeling toward him, as well as to others, and to the common weal itself; and this from charity toward the neighbor. The case is the same with all the other goods of life; for the good of life is never possible unless it comes from charity toward the neighbor, because it looks to this, and involves it.

[8] Seeing then that there is obscurity so great as regards the true nature of charity and of the neighbor, it is clear that the doctrine of charity (the doctrine of faith having assumed the first place) is among the things that are lost; when yet it was this alone that was cultivated in the Ancient Church; and that to such a degree that they reduced into classes all the goods that belonged to charity toward the neighbor, that is, all those who were in good; and this with many distinctions, to which they also gave names, calling them the poor, the miserable, the oppressed, the sick, the naked, the hungry, the thirsty, captives or those in prison, strangers, orphans, and widows; some also they called the lame, the blind, the deaf, the dumb, the maimed; besides many other names. In the Word of the Old Testament the Lord has spoken in accordance with this doctrine, on which account such terms so often occur there; and He himself again spoke in accordance with the same doctrine, as in Matthew 25:35-36, 38-39, 40, 42-45; Luke 14:13, 21 and in many other places. Hence it is that in the internal sense these names have quite a different signification. In order therefore that the doctrine of charity may be restored, it will of the Lord’s Divine mercy be stated in the following pages who those denoted by these names are, and what charity is, and what the neighbor is, both generally and specifically.

402. That by the “city that was built” is signified all the doctrinal and heretical teaching that came from that heresy, is evident from every passage of the Word in which the name of any city occurs; for in none of them does it ever mean a city, but always something doctrinal or else heretical. The angels are altogether ignorant of what a city is, and of the name of any city; since they neither have nor can have any idea of a city, in consequence of their ideas being spiritual and celestial, as was shown above. They perceive only what a city and its name signify. Thus by the “holy city” which is also called the “holy Jerusalem” nothing else is meant than the kingdom of the Lord in general, or in each individual in particular in whom is that kingdom. The “city” and “mountain of Zion” also are similarly understood; the latter denoting the celestial of faith, and the former its spiritual.

[2] The celestial and spiritual itself is also described by “cities” “palaces” “houses” “walls” “foundations of walls” “ramparts” “gates” “bars” and the “temple” in the midst; as in Ezekiel 48; in Revelation 21:15 end, where it is also called the Holy Jerusalem, verses 2, 10; and in Jeremiah 31:38.

In David it is called “the city of God, the holy place of the tabernacles of the Most High” (Psalms 46:4); in Ezekiel, “the city, Jehovah there” (Ezekiel 48:35), and of which it is written in Isaiah:

The sons of the stranger shall build thy walls, all they that despised thee shall bow themselves down at the soles of thy feet, and they shall call thee the city of Jehovah, the Zion of the Holy One of Israel (Isaiah 60:10, 14).

In Zechariah:

Jerusalem shall be called the city of truth; and the mountain of Zion, the mountain of holiness (Zechariah 8:3),

where the “city of truth” or “Jerusalem” signifies the spiritual things of faith; and the “mountain of holiness” or “of Zion” the celestial things of faith.

[3] As the celestial and spiritual things of faith are represented by a city, so also are all doctrinal things signified by the cities of Judah and of Israel, each of which when named has its own specific signification of something doctrinal, but what that is no one can know except from the internal sense. As doctrinal things are signified by “cities” so also are heresies, and in this case every particular city, according to its name, signifies some particular heretical opinion. At present we shall only show from the following passages of the Word, that in general a “city” signifies something doctrinal, or else heretical.

[4] Thus we read in Isaiah:

In that day there shall be five cities in the land of Egypt speaking with the lip of Canaan, and swearing to Jehovah Zebaoth; one shall be called the city Heres (Isaiah 19:18),

where the subject treated of is the memory-knowledge [scientia] of spiritual and celestial things at the time of the Lord’s advent. So again, when treating of the valley of vision, that is, of phantasy:

Thou art full of tumults, a tumultuous city, an exulting city (Isaiah 22:2).

In Jeremiah, speaking of those who are “in the south” that is, in the light of truth, and who extinguish it:

The cities of the south have been shut up, and none shall open them (Jeremiah 13:19).

Again:

Jehovah hath purposed to destroy the wall of the daughter of Zion; therefore He maketh the rampart and the wall to lament; they languished together. Her gates are sunk into the ground; He hath destroyed and broken her bars (Lamentations 2:8-9),

where anyone may see that by a “wall” a “rampart” “gates” and “bars” doctrinal things only are meant.

[5] In like manner in Isaiah:

This song shall be sung in the land of Judah, We have a strong city; salvation will set the walls and the bulwark; open ye the gates, that the righteous nation which keepeth fidelities may enter in (Isaiah 26:1-2).

Again:

I will exalt thee, I will confess to Thy name, for Thou hast made of a city a heap, of a defensed city a ruin; a palace of strangers shall not be built of the city forever. Therefore shall the strong people honor Thee, the city of the terrible nations shall fear Thee (Isaiah 25:1-3), (Isaiah 25:3)

in which passage there is no reference to any particular city. In the prophecy of Balaam:

Edom shall be an inheritance, and out of Jacob shall one have dominion, and shall destroy the residue of the city (Numbers 24:18-19) where it must be plain to everyone that “city” here does not mean a city.

In Isaiah:

The city of emptiness is broken; every house is shut, that the cry over wine in the streets cannot enter (Isaiah 24:10-11),

where the “city of emptiness” denotes emptinesses of doctrine; and “streets” signify here as elsewhere the things which belong to the city, whether falsities or truths.

In John:

When the seventh angel poured out his vial, the great city was divided into three parts, and the cities of the nations fell (Revelation 16:17, 19).

That the “great city” denotes something heretical, and that the “cities of the nations” do so too, must be evident to everyone. It is also explained that the great city was the woman that John saw (Revelation 17:18); and that the woman denotes a church of that character has been shown before.