3863. For she said, Because Jehovah hath seen. That in the supreme sense this signifies foresight, in the internal sense faith, in the interior sense understanding, and in the external sense sight, in the present case faith from the Lord, is evident from the signification of “seeing,” concerning which in what follows. From what has been said above, it may be seen that the twelve tribes, named from the twelve sons of Jacob, signified all things of truth and good, or of faith and love, thus all things of the church, and that each tribe signified some universal; thus the twelve tribes signified the twelve universals which comprehend and include within them all things whatsoever that belong to the church; and in the universal sense, all things that belong to the Lord’s kingdom. The universal which “Reuben” signifies, is faith. The reason why faith is the first universal, is that when man is being regenerated or becoming a church, he must first learn and become imbued with the things of faith, that is, of spiritual truth; for he is introduced by means of the doctrine of faith, or of truth. For man is of such a nature that of himself he does not know what heavenly good is, but must learn it from doctrine, which is called the doctrine of faith. Every doctrine of faith regards life as the end, and therefore good, for good is life.

[2] It was a controverted point among the ancients, which was the firstborn of the church, the truth which is of faith, or the good which is of love. They who maintained that the truth which is of faith is the firstborn, argued from the external appearance, and determined this to be the first, because truth is and ought to be first learned, and because by means of it man is introduced to good. But they knew not that good is essentially the firstborn, and that it is insinuated by the Lord through the internal man, in order that it may adopt and receive the truth which is introduced through the external man; nor were they aware that in good there is life from the Lord, and that in truth there is no life but that which it has through good; thus that good is the soul of truth, and appropriates to itself and puts on truth as the soul does its body. From this we can see that according to the external appearance truth is in the first place, and is as it were the firstborn while man is being regenerated; although good is essentially in the first place, and is the firstborn, and is placed first when man has been regenerated. (That this is the case may be seen above, n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701.)

[3] As the subject treated of in this chapter, and in those which precede, is the regeneration of the natural, and here its first state, which is that of introduction by means of truth to good, therefore the first son of Jacob, or Reuben, was named from “Jehovah seeing,” which in the internal sense signifies faith from the Lord. Regarded in itself, faith is a faith in the understanding and a faith in the will; to know and understand the truth which is of faith is called faith in the understanding; but to will the truth which is of faith is called faith in the will. Faith in the understanding is that which is signified by “Reuben;” but faith in the will is what is signified by “Simeon.” That faith in the understanding, or the understanding of truth, precedes faith in the will, or the willing of truth, must be evident to everyone; for when anything is unknown to man (such as heavenly good), he must first know that it exists, and understand what it is, before he can will it.

[4] That in the external sense “to see” signifies sight, is evident without explication; and that in the interior sense “to see” signifies understanding, may also be evident, for the sight of the internal man is nothing else than understanding, and therefore in common discourse understanding is called internal sight, and light is predicated of it, as of external sight, and is called intellectual light. That in the internal sense “to see” denotes faith from the Lord, is evident from the fact that the interior understanding has no other objects than those which are of truth and good, for these are the objects of faith. This interior understanding, or internal sight, which has for its objects the truths which are of faith, does not manifest itself so much as does the understanding which has for its objects the truths of civic and moral life, for the reason that it is within the latter, and is in the light of heaven, which light is in obscurity so long as man is in the light of the world. Nevertheless with those who have been regenerated, it reveals itself, especially by conscience. That in the supreme sense “to see” is foresight, must be evident, for the intelligence which is predicated of the Lord is infinite intelligence, which is nothing else than foresight.

[5] That “seeing,” from which Reuben was named, in the internal sense signifies faith from the Lord, is manifest from very many passages in the Word, of which the following may be adduced:

Jehovah said unto Moses, Make thee a fiery serpent, and set it upon a standard; and it shall come to pass that everyone that is bitten, and shall see it, shall live. Moses made a serpent of brass, and set it upon a standard; and it came to pass that if a serpent had bitten any man, and he looked unto the serpent of brass, he lived again (Numbers 21:8-9).

That the brazen serpent represented the Lord as to the external sensuous or natural, may be seen above (n. 197; and that “brass” signifies the natural (n. 425, 1551). That faith in Him was represented by the living again of those who saw, or looked upon it, the Lord Himself teaches in John:

As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in Him should not perish, but should have eternal life (John 3:14-15).

[6] In Isaiah:

The Lord said, Go and say unto this people, Hearing hear ye, but do not understand; and seeing see ye, and do not know; make the heart of this people fat, and their ears heavy, and blind their eyes; lest they should see with their eyes, and hear with their ears, and their heart should understand (Isaiah 6:9-10).

That “seeing and not knowing” here signifies understanding what is true and yet not acknowledging it, is manifest; and that “blinding the eyes, lest they should see with their eyes” signifies depriving them of the understanding of truth; and that “seeing” here signifies faith in the Lord, is evident from the Lord’s words in Matthew 13:13-14; and in John 12:36-37, 39-40.

[7] In Ezekiel:

Son of man thou dwellest in the midst of the house of rebellion, who have eyes to see, but see not; who have ears to hear, and hear not (Ezekiel 12:2);

“having eyes to see but not seeing” signifies that they were able to understand the truths of faith, but were not willing, and this because of evils (which are the “house of rebellion”) inducing a deceptive light on falsities, and darkness on truths, according to these words in Isaiah:

This is a people of rebellion, lying sons, sons that would not hear the law of Jehovah; who have said to the seers, See not; and to them that have vision, See not for us right things, speak to us smooth things, see illusions (Isaiah 30:9-10).

Again:

The people that walked in darkness have seen a great light; they that dwelt in the land of the shadow of death, upon them hath the light shined (Isaiah 9:2); where “seeing a great light” signifies receiving and believing the truths which are of faith. On those who are in faith heavenly light is said to “shine,” for the light which is in heaven is Divine truth from Divine good.

[8] Again:

Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your heads, the seers hath He covered (Isaiah 29:10);

“to close the eyes” denotes to close the understanding of truth (that “the eye” denotes the understanding, see above, n. 2701); “covering the seers” denotes to cover those who know and teach the truths of faith. Seers were formerly called “prophets,” and that “prophets” denote those who teach, and also the truths of doctrine, may be seen above (n. 2534). Again:

The priest and the prophet err through strong drink; they err among the seers; they stumble in judgment (Isaiah 28:7); where the sense is the same; that the “judgment” wherein they “stumble” is the truth of faith may be seen above (n. 2235). Again:

The eyes of them that see shall not be closed, and the ears of them that hear shall hearken (Isaiah 32:3.

[9] Again:

Thine eyes shall behold the king in his beauty, they shall see the land of far distances (Isaiah 33:17);

“to behold the king in beauty” denotes the truths of faith which are from the Lord, which are called “beautiful” from good; “to see the land of far distances” denotes the good of love. (That a “king” is the truth of faith may be seen above, n. 1672, 2015, 2069, 3009, 3670; that “beautiful” is predicated from good, n. 553, 3080, 3821; and that “land” is the good of love, n. 620, 636, 3368, 3379.) In Matthew:

Blessed are the pure in heart, for they shall see God (Matthew 5:8); where it is manifest that “to see God” is to believe in Him, thus to see Him by faith; for they who are in faith, from faith see God, because God is in faith, and is that in faith which constitutes true faith.

[10] Again:

If thine eye causeth thee to stumble, pluck it out; for it is better for thee to enter into life with one eye, rather than having two eyes to be cast into the gehenna of fire (Matthew 18:9).

That in this passage the “eye” does not mean the eye, and that it is not to be plucked out, is manifest, for this does not cause to stumble; but the understanding of truth, which is here meant by the “eye” (n. 2701). That it is better not to know and apprehend the truths of faith, than to know and apprehend them and yet live a life of evil, is signified by its “being better to enter into life with one eye, rather than having two eyes to be cast into the gehenna of fire.”

[11] In the same:

Blessed are your eyes, for they see; and your ears, for they hear. Verily I say unto you, that many prophets and righteous men have desired to see the things which ye see, but did not see them (Matthew 13:16-17; John 12:40);

“seeing” here denotes knowing and understanding the things which are of faith in the Lord, thus faith; for they were not blessed because they saw the Lord, and saw His miracles, but because they believed; as may be seen from these words in John:

I said unto you, that ye also have seen Me, and believe not. This is the will of Him that sent Me, that everyone who seeth the Son, and believeth on Him, should have eternal life. Not that anyone hath seen the Father, save He that is with the Father, He hath seen the Father. Verily, verily, I say unto you, he that believeth on Me hath eternal life (John 6:36, 40, 46-47);

“seeing and not believing” denotes knowing the truths of faith and not receiving them; “seeing and believing” denotes knowing and receiving them; “no one having seen the Father save He that is with the Father” denotes that Divine good cannot be acknowledged except by means of Divine truth (That the “Father” is Divine good, and the “Son” Divine truth, may be se en above, n. 3704.) Hence the internal sense is that no one can have celestial good unless He acknowledges the Lord.

[12] In like manner in the same Evangelist:

No one hath seen God at any time; the only begotten Son, who is in the bosom of the Father, He hath declared Him (John 1:18).

And again:

Jesus said, He that seeth Me, seeth Him that sent Me. I am come a light into the world, that whosoever believeth in Me should not abide in darkness (John 12:45-46); where it is said plainly that “to see” is to believe, or to have faith. Again:

Jesus said, If ye had known Me, ye would have known My Father also; and from henceforth ye know Him and have seen Him. He that hath seen Me, hath seen the Father (John 14:7, 9).

Again:

The Spirit of Truth whom the world cannot receive, because it seeth Him not, neither knoweth Him; I will not leave you orphans; I come unto you. Yet a little while, and the world seeth Me no more; but ye see Me; because I live ye shall live also (John 14:17-19); where “seeing” signifies having faith, for the Lord is seen only by faith, because faith is the eye of love, the Lord being seen by love through faith, and love being the life of faith; wherefore it is said, “Ye see Me; because I live, ye shall live also.”

[13] Again:

Jesus said, For judgment I am come into this world, that they who see not may see; and that they who see may be made blind. The Pharisees said, Are we also blind? Jesus said unto them, If ye were blind, ye would not have sin; but now ye say, We see; therefore your sin remaineth (John 9:39-41);

here “they who see” denote those who imagine themselves to be more intelligent than others, concerning whom it is said that they “should be made blind,” that is, should not receive faith. (That “not to see,” or “to be blind,” is predicated of those who are in falsities, and also of those who are in ignorance, may be seen above, n. 2383) In Luke:

Unto you it is given to know the mysteries of the kingdom of God; but to the rest in parables; that seeing they may not see and hearing they may not hear (Luke 8:10).

Again:

I say unto you, There be some standing here who shall not taste of death, until they see the kingdom of God (Luke 9:27; Mark 9:1);

“to see the kingdom of God” denotes to believe. Again:

Jesus said unto His disciples, The days shall come, when ye shall desire to see one of the days of the Son of man, but ye shall not see (Luke 17:22); where the consummation of the age, or last time of the church, is treated of, when there is no longer any faith.

[14] Again:

It came to pass when Jesus sat down with them, that He took the bread, and blessed, and breaking, gave to them; and their eyes were opened, and they knew Him (Luke 24:30-31);

by which was signified that the Lord appears by good, but not by truth without good, for “bread” is the good of love (n. 276, 680, 2165, 2177, 3478, 3735, 3813). From these and other passages it is evident that “seeing,” in the internal sense, signifies faith from the Lord, for there is no other faith which is faith than that which comes from the Lord. This also enables man to “see,” that is, to believe; but faith from self, or from what is man’s own, is not faith, for it causes him to see falsities as truths, and truths as falsities; and if he sees truths as truths, still he does not see, because he does not believe, for he sees himself in them, and not the Lord.

[15] That “to see” is to have faith in the Lord, is very plain from what has been frequently said above concerning the light of heaven, namely, that being from the Lord, it is attended with intelligence and wisdom, consequently with faith in Him; for faith in the Lord is inwardly within intelligence and wisdom; wherefore “to see” from that light, as angels do, can signify nothing else than faith in the Lord. The Lord Himself also is in that light, because it proceeds from Him. It is that light also which shines within the conscience of those who have faith in the Lord, although while he lives in the body the man is unaware of the fact, for it is then obscured by the light of the world.

2015. Kings shall go forth from thee. That this signifies that all truth is from Him, is evident from the signification of a “king,” in both the historical and the prophetic Word, as being truth (stated above, n. 1672, but not yet fully shown). From the signification of “nations” as being goods, and from the signification of “kings” as being truths, we can see the nature of the internal sense of the Word, and also how remote it is from the sense of the letter. He who reads the Word, especially the historical portion, has no other belief than that the nations there are nations, and kings, and thus that nations and kings are treated of in the very Word itself. But the idea of nations, as well as that of kings, altogether perishes when it is received by the angels, and in their place there succeed good and truth. This cannot but appear as strange and indeed as a paradox, but still it is really so, and the truth of it may appear to everyone from considering that if, in the Word, nations were signified by “nations,” and kings by “kings,” then the Word of the Lord would involve scarcely anything more than any other history, or any other writing, and thus would be a merely worldly affair, when yet there is nothing in the Word that is not Divine, and therefore celestial and spiritual.

[2] Take as a single instance what is said in this verse, that Abraham should be made fruitful and should be made nations, and that kings should go forth from him-what is this but a merely worldly matter, and in no respect heavenly? For in these things there is only the glory of the world, which is nothing at all in heaven; but if this is the Word of the Lord, there must be in it the glory of heaven, and none of the world’s glory. Therefore the sense of the letter is altogether obliterated and vanishes when it passes into heaven; and it is so purified that nothing that is worldly is intermingled. For by “Abraham” is not meant Abraham, but the Lord; by his being “made fruitful” is not meant that his posterity should increase exceedingly, but that the good of the Lord’s Human Essence should increase to infinitude; by the “nations” are not meant nations, but goods; and by the “kings,” not kings but truths. Still the history according to the sense of the letter remains true; for it is true that it was so said to Abraham; also that he was made fruitful, and that nations and kings came from him.

[3] That “kings” signify truths, may be seen from the following passages.

In Isaiah:

The sons of strangers shall build up thy walls, and their kings shall minister unto thee; thou shalt suck the milk of the nations, and the breast of kings shalt thou suck (Isaiah 60:10, 16);

what it is to “suck the milk of nations” and “the breast of kings,” is by no means plain from the letter, but it is from the internal sense, in which it signifies to be gifted with goods, and instructed in truths.

In Jeremiah:

There shall enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses (Jeremiah 17:25; 22:4);

to “ride in chariots and on horses” is a prophetical saying which signifies an abundance of intellectual things, as may appear from very many passages in the Prophets; and thus by “kings entering in by the gates of the city” is signified in the internal sense that they should be imbued with truths of faith. This is the heavenly sense of the Word, into which the worldly literal sense passes.

[4] Again, in the same Prophet:

Jehovah hath despised in the indignation of His anger the king and the priest; the gates of Zion have sunk into the earth; He hath destroyed and broken her bars; her king and her princes are among the nations; the law is not (Lamentations 2:6, 9);

“the king” here denotes the truth of faith; “the priest” the good of charity; “Zion” the church which is being destroyed, and whose bars are being broken; hence “the king and the princes are among the nations,” that is, truth and the things which are of truth will be banished to such an extent that there will be no “law,” that is, nothing of the doctrine of faith.

In Isaiah:

Before the child shall know to refuse the evil and choose the good, the ground shall be forsaken, which thou loathest in the presence of her two kings (Isaiah 7:16); where the Lord’s coming is treated of; the “ground which shall be forsaken” denotes faith, of which there would then be none, and the truths of which are the “kings that would be loathed.”

[5] In the same Prophet:

I will lift up My hand to the nations, and raise up My ensign to the peoples; and they shall bring thy sons in their bosom, and thy daughters shall be carried upon the shoulder; and kings shall be thy nourishers, and their queens those that give thee suck (Isaiah 49:22-23);

“the nations” and “the daughters” denote goods; and “the peoples” and “the sons” truths (as shown in Part First, where it may be seen that “nations” denote goods, n. 1259, 1260, 1416, 1849; and that “daughters” have a similar signification, n. 489-491; also that “peoples” denote truths, n. 1259, 1260; and “sons” likewise, n. 489, 491, 533, 1147). “Kings” therefore denote truths in general, by which they will be nourished, and their “queens” the goods from which they will be “suckled.” Whether you say goods and truths, or those who are in goods and truths, it is the same.

[6] Again in the same Prophet:

He shall sprinkle many nations, upon him kings shall shut their mouth-for that which was [not] told them have they seen; and that which they did not hear have they understood (Isaiah 52:15),

where the Lord’s coming is spoken of; the “nations” denote those who are affected by goods, and “kings” those who are affected by truths.

In David:

Now, O ye kings, be intelligent; be instructed, ye judges of the earth; serve Jehovah with fear, and exult with trembling. Kiss the Son, lest He be angry, and ye perish in the way (Psalms 2:10-12).

“Kings” denote those who are in truths; who also from their truths are often called “king’s sons;” “the Son” here denotes the Lord, who is here called “the Son” because He is the truth itself, and because all truth is from Him.

[7] In John:

They shall sing a new song, Worthy art Thou who takest the book, and openest the seals thereof; Thou hast made us unto our God kings and priests, that we may reign upon the earth (Revelation 5:9-10); where they who are in truths are called “kings.”

The Lord also calls such persons “the sons of the kingdom,” in Matthew:

He that soweth the good seed is the Son of man; the field is the world; the seed is the sons of the kingdom, and the tares are the sons of the evil one (Matthew 13:37-38).

In John:

The sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the Kings that are from the sun rising might be prepared (Revelation 16:12).

That by the “Euphrates” is not meant the Euphrates, nor by “the kings from the sun-rising” any kings therefrom, is evident (what is meant by the “Euphrates” may be seen above, n. 120, 1585, 1866); so that “the way of the kings that are from the sun-rising” means the truths of faith that are from the goods of love.

[8] In the same:

The nations that are saved shall walk in the light of it, and the kings of the earth shall bring their glory and honor into it (Revelation 21:24); where “the nations” denote those who are in goods, and “the kings of the earth” those who are in truths, as may be inferred from the fact that these words are prophetic, and not historical.

In the same:

With the great harlot that sitteth upon many waters the kings of the earth have committed whoredom, and have been made drunken with the wine of her whoredom (Revelation 17:1-2).

And again:

Babylon hath made all the nations drink of the wine of her whoredom, and the kings of the earth have committed whoredom with her (Revelation 18:3, 9); where in like manner it is evident that kings are not meant by “the kings of the earth;” for the falsification and adulteration of the doctrine of faith, that is, of truth, is treated of, and this is the “whoredom;” “the kings of the earth” denote the truths that are falsified and adulterated.

[9] In the same:

The ten horns which thou sawest are ten kings, that have received no kingdom as yet, but they receive authority [potestas] as kings with the beast for one hour. These shall have one mind, and shall give their power and authority to the beast (Revelation 17:12-13).

That these “kings” are not kings, is evident to everyone; for if so it would be wholly unintelligible that the ten kings should receive authority as kings one hour. So too in another passage:

I saw the beast and the kings of the earth and their armies gathered together to make war with him that sat upon the horse, and with his army (Revelation 19:19).

That “he that sat upon the horse” is “the Word of God,” is openly stated in verse 13; and it is against this that the kings of the earth are said to have been gathered together. “The beast” denotes the goods of love, profaned; and “the kings” denote the truths of faith, adulterated; these are called “the kings of the earth,” because they are within the church. (That “the earth” is the church may be seen above, n. 662, 1066, 1067, 1262.) The “white horse” denotes the understanding of truth; and “he that sat upon the horse,” the Word. This meaning is still more manifest in Daniel (chapter 11), where the war between “the king of the south” and “the king of the north” is treated of; by which terms are signified the truths and falsities that had fought, the combats being described here also in an historical manner by this “war.”

[10] As “a king” signifies truth, it may be seen what is meant in the internal sense when the Lord is called a King and also a Priest; and also what it was in the Lord that was represented by kings, and what by priests. Kings represented His Divine truth, and priests His Divine good. All the laws of order by which the Lord governs the universe as King, are truths; but all the laws by which He governs the universe as Priest, and by which also He rules truths themselves, are goods; for government from truths alone would condemn everyone to hell; but government from goods lifts everyone out thence and uplifts him into heaven (see n. 1728). Because in the Lord’s case these two are conjoined, they were anciently represented by kingship conjoined with priesthood; as with Melchizedek, who was king of Salem and at the same time priest to God Most High (Genesis 14:18); and afterwards with the Jews, among whom the representative church was instituted in its own form, by judges and priests, and afterwards by kings.

[11] But as the kings represented truths, which ought not to have command, for the reason, as before said, that they condemn, therefore the desire to have kings was so displeasing as to call for rebuke, and the nature of truth as regarded in itself was described by the rights [jus] of the king (1 Samuel 8:11-18); and at an earlier day it was commanded by Moses (Deuteronomy 17:14-18) that they should choose genuine truth which is from good, and not spurious; and that they should not defile it by reasonings and memory-knowledges [scientifica]. This is what is involved in the directions concerning a king, given in Moses in the place just cited; which no one can possibly see from the sense of the letter, but yet is evident from the several points contained in the internal sense; so that “king” and “kingship” evidently represented and signified nothing else than truth.