9231. Ye shall cast it to the dog. That this signifies that it is unclean, is evident from the signification of “dogs,” as being those who render the good of faith unclean through falsifications. For in the Word all beasts signify affections and inclinations such as are in man, the gentle and useful beasts signify good affections and inclinations, but the fierce and useless ones signify evil affections and inclinations. The reason why such things are signified by beasts is that the external or natural man takes pleasure in affections and inclinations, and also appetites and senses, similar to those of beasts. But the difference is that man has an internal, called the internal man, which is so distinct from the external that it can see the things that exist in it, and can direct and restrain them, and can also be raised into heaven even to the Lord, and thus be conjoined with Him in thought and affection, and consequently in faith and love. This internal is also so distinct from the external that after death it can be separated from it, and can then live to eternity. By these things man is distinguished from the beasts. But those who are merely natural and sensuous men do not see these things, because their internal man is closed toward heaven; and therefore they do not know how to make any distinction between a man and a beast other than that a man is able to speak, which merely sensuous men make but little account of.

[2] The reason why “dogs” signify those who render the good of faith unclean through falsifications, is that dogs eat unclean things, and also bark at men and bite them. From this also it was that the nations outside the church who were in falsities from evil, were called “dogs” by the Jews, and were accounted most vile. That they were called “dogs” is manifest from the Lord’s words to the Greek woman, the Syrophenician, whose daughter was grievously troubled with a demon:

It is not good to take the children’s bread, and cast it to the dogs. But she said, Certainly, Lord; but even the dogs eat of the crumbs which fall from their master’s table (Matthew 15:26-27; Mark 7:27-28).

That “dogs” here signify those who were outside the church, and “children” those who were within the church, is plain.

[3] In like manner in Luke:

There was a certain rich man who was clothed in purple and fine linen, and lived in good cheer and splendor every day. But there was a poor man named Lazarus, who was cast at his door, full of sores, and desiring to be filled with the crumbs that fell from the rich man’s table; yet even the dogs came, and licked his sores (Luke 16:19-21);

by “the rich man clothed in purple and fine linen,” is signified those who are within the church; “the purple and fine linen” with which he was clothed denoting the knowledges of good and truth from the Word; by “the poor man” is signified those within the church who are in but little good by reason of their ignorance of truth, and yet long to be instructed (n. 9209); that he was called “Lazarus” was from the Lazarus who was raised by the Lord, of whom it is said that the Lord “loved him” (John 11:1-3, 5, 36), that he was the Lord’s “friend” (John 11:11), and that he “reclined at table with the Lord” (John 12:2); his “desiring to be filled with the crumbs that fell from the rich man’s table” signified his longing to learn a few truths from those within the church who had abundance of them; “the dogs which licked his sores” denote those outside the church who are in good, although not in the genuine good of faith; “licking sores” denotes healing them by such means as are within their power.

[4] In John:

Without are dogs, sorcerers, and whoremongers (Revelation 22:15);

“dogs, sorcerers, and whoremongers” denote those who falsify the good and truth of faith, and who are said to be “without,” because they are outside heaven, or the church. That good falsified, and thus made unclean, is signified by “dogs,” is also evident in Matthew:

Give not that which is holy unto the dogs, neither cast your pearls before swine (Matthew 7:6).

In Moses:

Thou shalt not bring the hire of a harlot, or the price of a dog, into the house of Jehovah, for any vow; for both these are an abomination unto thy God (Deuteronomy 23:18);

“the hire of a harlot” denotes falsified truths of faith (that “whoredom” denotes the falsification of the truth of faith, see n. 2466, 2729, 4865, 8904).

[5] In David:

Dogs have compassed me; the assemblages of evildoers have surrounded me, piercing my hands and my feet. Deliver my soul from the sword; and mine only one from the hand of the dog (Psalms 22:16, 20);

“dogs” here denote those who destroy the goods of faith, and who are therefore called “the assemblages of evil-doers;” “to deliver the soul from the sword” denotes from the falsity that lays waste the truth of faith (that a “sword” denotes falsity laying waste the truth of faith, see n. 2799, 4499, 6353, 7102, 8294; and “the soul,” the life of faith, n. 9050). From this also it is evident that “delivering the only one from the hand of the dog” denotes to deliver from the falsity that lays waste the good of faith. That some were to be carried off and “eaten by dogs” (1 Kings 14:11; 16:4; 21, 23, 24; 2 Kings 9:10, 36; Jeremiah 15:3) signified that they would perish by unclean things. That some compared themselves to “dead dogs” (1 Samuel 24:14; 2 Samuel 3:8; 9:8; 16:9) signified that they were to be accounted as utterly worthless, and as such were to be cast out. What is further signified by “dogs” may be seen above (n. 7784).

4489. Will they not be ours? That this signifies that these were alike and of one form, is evident from the series, which is to the effect that the goods and truths of the Most Ancient Church still in part remaining among Hamor and Shechem and their families, would agree with the goods and truths of the Ancient Church among the descendants of Jacob; for the rituals instituted among the descendants of Jacob were merely external things that represented and signified the internal things of the Most Ancient Church. Hence by “will they not be ours,” or belong to them, is signified that they were alike and of one form.

[2] To illustrate this by an example. The altar on which they sacrificed was the chief representative of the the Lord, (n. 921, 2777, 2811); and therefore it was a fundamental of worship in the Ancient Church called “Hebrew;” consequently all things in general and in particular of which the altar was constructed were representative-its dimensions, height, breadth, and length, its stones, its network of brass, its horns, also the fire that was to be kept perpetually burning on it, besides the sacrifices and burnt-offerings. What these represented were the truths and goods which are of the Lord and from the Lord, and these were the internal things of worship, which being represented in that external, were alike and of one form with the truths and goods of the Most Ancient Church. The dimensions, namely, the height, breadth, and length, signified in general good, truth, and the holy thence derived (see n. 650, 1613, 3433, 3434, 4482); the stones specifically signified lower truths (n. 1298, 3720); the brass of which the network around the altar was made signified natural good (n. 425, 1551); the horns signified the power of truth from good (n. 2832); the fire upon the altar signified love (n. 934); the sacrifices and burnt-offerings signified celestial and spiritual things according to their various species (n. 922, 1823, 2180, 2805, 2807, 2830, 3519). Hence it is evident that internal things were contained within these external ones, and that in respect to the internal things the two churches were alike; and the case is the same in regard to all the other rituals.

[3] But the men of the Most Ancient Church cared not for these external things, because they were internal men, and the Lord flowed in with them by an internal way, and taught them what is good. The varieties and differences of good were to them truths, and hence they knew what each and all things in the world represented in the Lord’s kingdom; for the whole world, or universal nature, is a theater representative of the Lord’s kingdom (n. 2758, 3483). But the men of the Ancient Church were not internal but external men; and therefore the Lord could not flow in with them by an internal, but by an external way, to teach them what is good, and this first by such things as were representative and significative (whence arose the representative church), and afterwards by the doctrinal things of good and truth which were represented and signified (whence arose the Christian Church). In respect to its internal form the Christian Church is essentially the same as the representative church; but the representatives and significatives of this church were abrogated after the Lord came into the world, because all and each of them represented Him and consequently the things of His kingdom, for these are from Him, and are so to speak Himself.

[4] But the difference between the Most Ancient Church and the Christian Church is like that between the light of the sun by day, and the light of the moon and stars by night; for to see goods by the internal or prior way is like seeing in the day by the light of the sun; but to see by the external or posterior way is like seeing in the night by the light of the moon or the stars. Nearly the same was the difference between the Most Ancient Church and the Ancient Church, except that the men of the Christian Church were able to be in fuller light if they would have acknowledged internal things, or would have believed and done the truths and goods which the Lord taught. The good itself is the same in both, but the difference consists in seeing it in clearness or in obscurity. They who see it in clearness, see innumerable arcana, almost as do the angels in heaven, and are also affected by what they see; but they who see it in obscurity, see scarcely anything free from doubt, and the things they see are mingled with the shades of night (that is, with falsities) and cannot inwardly affect anyone. Now as the good is the same in both churches, consequently also the truth, by the words, “will they not be ours” is signified that the goods and truths were alike and of one form; for as before said Hamor and Shechem were of the remains of the Most Ancient Church, and the posterity of Jacob was of the Ancient Church that was called “Hebrew,” but only in its externals. But that Hamor and Shechem his son committed an enormous sin in receiving circumcision will be seen in what follows (n. 4493).