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.

795. All the high mountains that were under the whole heaven were covered. That this signifies that all the goods of charity were extinguished, is evident from the signification of mountains among the most ancient people. With them mountains signified the Lord, for the reason that they held their worship of Him on mountains, because these were the highest places on earth. Hence “mountains” signified celestial things (which also were called the “highest”), consequently love and charity, and thereby the goods of love and charity, which are celestial. And in the opposite sense those also are called “mountains” who are vainglorious; and therefore a “mountain” stands for the very love of self. The Most Ancient Church is also signified in the Word by “mountains” from these being elevated above the earth and nearer as it were to heaven, to the beginnings of things.

[2] That “mountains” signify the Lord, and all things celestial from Him, or the goods of love and charity, is evident from the following passages in the Word, from which it is plain what they signify in particular cases, for all things in the Word, both in general and in particular, have a signification according to the subject to which they are applied.

In David:

The mountains shall bring peace, and the hills, in righteousness (Psalms 72:3).

“Mountains” denote here love to the Lord; “hills” love toward the neighbor, such as was with the Most Ancient Church, which because of this character is also signified in the Word by “mountains” and “hills.”

In Ezekiel:

In the mountain of My holiness, in the mountain of the height of Israel, saith the Lord Jehovih, there shall all the house of Israel serve Me, that whole land (Ezekiel 20:40).

The “mountain of holiness” here denotes love to the Lord; the “mountain of the height of Israel” charity toward the neighbor.

In Isaiah:

It shall come to pass in the latter days that the mountain of the house of Jehovah shall be established in the top of the mountains, and shall be exalted above the hills (Isaiah 2:2),

where “mountains” denote the Lord, and thence all that is celestial.

Again:

In this mountain shall Jehovah Zebaoth make unto all peoples a feast of fat things, and He will take away in this mountain the face of the covering (Isaiah 25:6-7).

“Mountain” here denotes the Lord, and hence all that is celestial.

[3] Again:

And there shall be upon every lofty mountain, and upon every high hill, rivers, streams of waters (Isaiah 30:25),

where “mountains” denote goods of love; “hills” goods of charity, from which are truths of faith, which are the “rivers and streams of waters.” Again:

Ye shall have a song, as in the night when a holy feast is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of Jehovah, to the rock of Israel (Isaiah 30:29).

The “mountain of Jehovah” here denotes the Lord with reference to the goods of love; the “Rock of Israel” the Lord with reference to the goods of charity. Again:

Jehovah Zebaoth shall come down to fight upon Mount Zion and upon the hill thereof (Isaiah 31:4).

“Mount Zion” here and elsewhere in many places, denotes the Lord, and hence all that is celestial and which is love; and “hills” denote what is celestial of lower degree, which is charity.

[4] Again:

O Zion that bringest good tidings, get thee up into the high mountain; O Jerusalem that bringest good tidings, lift up thy voice with strength (Isaiah 40:9).

To “go up into the high mountain and bring good tidings” is to worship the Lord from love and charity, which are inmost, and are therefore also called “highest” because what is inmost is called highest. Again:

Let the inhabitants of the rock sing, let them shout from the top of the mountains (Isaiah 42:11).

The “inhabitants of the rock” denote those who are in charity; to “shout from the top of the mountains” is to worship the Lord from love. Again:

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation (Isaiah 52:7).

To “bring good tidings upon the mountains” is likewise to preach the Lord from the doctrine of love and charity, and from these to worship Him. Again:

The mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands (Isaiah 55:12);

denoting worship of the Lord from love and charity, which are “the mountains and the hills;” and from the faith thence derived, which are the “trees of the field.”

[5] Again:

I will make all My mountains a way, and My highways shall be exalted (Isaiah 49:11); where “mountains” denote love and charity; and “way” and “highways” the truths of faith thence derived, which are said to be “exalted” when they are from love and charity as their inmost.

Again:

He that putteth his trust in Me shall possess the land as a heritage, and shall inherit the mountain of My holiness (Isaiah 57:13); denoting the Lord’s kingdom, wherein is nothing but love and charity.

Again:

I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains, and Mine elect shall possess it (Isaiah 65:9).

“Mountains” here denote the Lord’s kingdom and celestial goods; “Judah” the celestial church.

And again:

Thus saith the high and lofty One that inhabiteth eternity, whose name is holy, I dwell in the high and holy place (Isaiah 57:15).

“High” here denotes what is holy; and hence it is that on account of their height above the earth, mountains signify the Lord and His holy celestial things. And it was for this reason that the Lord promulgated the Law from Mount Sinai. Love and charity are also meant by the Lord, by “mountains” where, speaking of the consummation of the age, He says:

Then let them that are in Judea flee into the mountains (Matthew 24:16; Luke 21:21; Mark 13:14), where “Judea” denotes the vastated church.