8408. When we sat by the flesh-pot. That this signifies a life according to what they like, and as they had desired, is evident from the signification of a “pot,” as being a containant of good, and in the opposite sense a containant of evil (of which below); and from the signification of “flesh,” as being the heavenly own, thus good, and in the opposite sense man’s own, thus evil (of which also below); and as by “flesh” is signified one’s own, so by “sitting by the flesh-pot” is signified a life according to what they like, and as they desire, for this life is the life of one’s own. A “pot” denotes a containant of good, and in the opposite sense a containant of evil, for the reason that by the flesh which is boiled in it is signified good, and in the opposite sense evil. As a “pot” has this signification, therefore by it is also signified the corporeal or natural of man, because these are the containants of good or of evil. Therefore in the universal sense by a “pot” is signified a man, and in a still more universal sense a people or a city, and then “flesh” signifies the good or the evil therein; as in Ezekiel:

The men that devise iniquity, and that give wicked counsel in this city, saying, It is not near, itself is the pot, We are the flesh; therefore thus said the Lord Jehovih, Your slain whom ye have put in the midst of it, these are the flesh, but itself is the pot (40:2, 3, 7);

here “the pot” denotes the city, or the people there; and “the flesh” denotes evil; for “the slain,” who are called “the flesh,” denote those with whom good and truth have been extinguished (see n. 4503).

[2] Again:

Utter a parable against the house of rebellion, and say unto them, Thus said the Lord Jehovah, Set on the pot, set it on, and also pour the pieces into it, every good piece, the thigh, and the shoulder; fill it with the choice of the bones; said the Lord Jehovih, Woe to the city of bloods, to the pot whose scum is therein, and whose scum is not gone out of it (Ezekiel 24:3-4, 6);

here “the pot” denotes a city, or the people there, in whom is the evil of the profanation of good; the good which is “the flesh” there, is “the thigh and the shoulder,” the evil is “the scum” therefrom; the profanation of good is the remaining “scum;” therefore also it is called “the city of bloods.”

[3] In Jeremiah:

Jehovah said unto Jeremiah, What seest thou? I said, I see a pot that is boiling, whose face is toward the north; then Jehovah said, From the north evil shall be opened upon all the inhabitants of the land (1:13-14);

here a “boiling pot” denotes a people whom falsities have taken possession of; “the north” denotes the sensuous and corporeal of man from which evil springs. The end of the church is here treated of, when the external, consequently the sensuous and corporeal, and with these falsity and evil, rule; for the Lord’s church goes successively from internal to external, and then expires.

[4] In Zechariah:

In that day shall there be upon the bells of the horses, Holiness to Jehovah; and the pots in the house of Jehovah shall be like the bowls before the altar; and every pot in Jerusalem and in Judah shall be holiness to Jehovah Zebaoth, and all they that sacrifice shall come and take of them and shall boil in them (14:20-21).

The salvation of the faithful is here treated of; the faithful are “the pots,” so called from the reception of good from the Lord, and from this the pot is called “Holiness to Jehovah;” “the bells of the horses upon which is Holiness” denote truths corresponding to good. As “pots” denote recipients and containants of good, therefore also these together with the rest of the vessels of the altar were made of brass (Exodus 38:3); for “brass” signifies the good of the natural (see n. 425, 1551).

[5] Moreover by “a pot” is signified doctrine, because of its containing the good and truth of the church. Doctrine is signified by “the pot” in which by command of Elisha pottage was boiled for the sons of the prophets of which we read in the second book of Kings:

Elisha returned to Gilgal when there was a famine in the land, when the sons of the prophets were sitting before him: he said to his lad, Set on the great pot, and boil pottage for the sons of the prophets: one went out into the field to gather vegetables, and found a vine of the field, and gathered from it wild gourds of the field, and shred them into the pot of pottage: while they were eating of the pottage they cried, Death in the pot, O man of God! but he said that they should take meal, which he threw into the pot; and he said, Pour out for the people, and let them eat; then there was no evil thing in the pot (4:38-41);

be it known that all Divine miracles involve such things as are of the Lord’s kingdom and church (n. 7337, 8364), and that Elisha represents the Word of the the Lord, (n. 2762), and the prophets the doctrines therefrom (n. 2534, 7269); whence it is evident what of the church was represented by this miracle, namely, that the good of the church which has been falsified becomes good by means of truth from the Word; “famine” denotes a lack of the knowledges of truth and of good; “the pot,” doctrine; “pottage,” the good of the external rituals of the Jewish church; “wild gourds from the vine of the field,” falsification; “meal,” truth from the Word (n. 2177), whereby that which has been falsified, and which is “death in the pot,” becomes good. That “pots” signify containants of good, is because they were among the useful vessels in which food was prepared, and by food and all kinds of it are signified such things as nourish the soul, thus affections of good and of truth (n. 681, 1480, 3114, 4792, 5147, 5293, 5340, 5342, 5576, 5915).

5342. And put the food in the cities. That this signifies that he stored it up in the interiors, namely, truths adjoined to good, is evident from the signification here of “putting,” as being to store up; from the signification of “food,” as being truth adjoined to good (of which just above, n. 4340); and from the signification of “cities,” as being the interiors of the natural mind (of which also above, n. 5297). That truths adjoined to good are stored up in the interiors of the natural mind, and there preserved for use in after life, especially for use in temptations during man’s regeneration, is a secret known to few at this day; and therefore something must be said about this. For by the “seven years of abundance of produce” are signified the truths first multiplied, and by the corn being “put in the cities” and “in the midst” is signified that these truths adjoined to good are stored up in man’s interiors: and by the “seven years of famine,” and by the sustenance at that time from the gatherings, is signified a state of regeneration through truths adjoined to good, stored up in the interiors.

[2] The secret is this: from earliest infancy even to the first of childhood, man is being introduced by the Lord into heaven, and indeed among celestial angels, by whom he is kept in a state of innocence; a state in which (as is known) infants are up to the first of childhood. When the age of childhood begins, the child gradually puts off the state of innocence, though he is still kept in a state of charity by means of the affection of mutual charity toward those like himself, which state with many continues up to youth, and meanwhile he is among spiritual angels. Then, because he begins to think from himself and to act accordingly, he can no longer be kept in charity as before; for he then calls forth inherited evils, by which he suffers himself to be led. When this state comes, the goods of charity and innocence that he had previously received, are banished according to the degree in which he thinks evils and confirms them by act; and yet they are not banished, but are withdrawn by the Lord toward the interiors and there stored up.

[3] But as he does not yet know truths, the goods of innocence and charity he had received in the two preceding states have not yet been qualified, for truths give quality to good, and good gives essence to truths; wherefore from this age he is imbued with truths by instruction, and especially by means of his own thoughts and confirmations from them. Insofar therefore as he is then in the affection of good, so far truths are conjoined with good in him by the Lord (see n. 5340), and are stored up for use. This state is what is signified by the “seven years of abundance of produce.” It is these truths adjoined to good that in the proper sense are called “remains.” Insofar therefore as the man suffers himself to be regenerated, so far the remains serve for use; for so far a supply from them is drawn forth by the Lord, and is sent back into the natural, in order to produce a correspondence of the exteriors with the interiors, or of what is natural with what is spiritual; and this is effected in the state signified by the “seven years of famine.” Such is the secret.

[4] The man of the church at this day believes that no matter what anyone’s life is, he may of mercy be received into heaven, and there enjoy eternal bliss; for he supposes admission to be all that is necessary. But he is much mistaken, for no one can be admitted and received into heaven unless he has received spiritual life, and no one can receive spiritual life unless he is being regenerated, and no one can be regenerated except through the good of life conjoined with the truth of doctrine: from this he has spiritual life. That no one can come into heaven unless he has received spiritual life through regeneration, the Lord plainly declares in John:

Verily, verily I say unto thee, Except a man be born anew, he cannot see the Kingdom of God (John 3:3);

and then He says:

Verily, verily I say to thee, Except a man be born of water and of the spirit, he cannot enter into the kingdom of God (John 3:5);

“water” is the truth of doctrine (n. 2702, 3058, 3424, 4976), and “spirit” is the good of life. No one enters by baptism; but baptism is significative of that regeneration which the man of the church ought to keep in mind.