51. Of sciences and knowledges, by which the internal spiritual man is opened.

Those things are called scientifics, which are in the external or natural man, and its memory, but not those which are in the internal or spiritual man (n. 3019-3020, 3293, 3309, 4967, 9918, 9922). Scientifics, as belonging to the external or natural man, are respectively instruments of service, inasmuch as the external or natural man is made to serve the internal or spiritual man, just as the world is made to serve heaven (n. 5077, 5125, 5128, 5786, 5947, 10272, 10471). The external man is respectively the world, because the laws of Divine order existing in the world are inscribed therein; and the internal man is respectively heaven, because the laws of Divine order existing in heaven are inscribed therein (n. 4523-4524, 5368, 6013, 6057, 9278-9279, 9283, 9709, 10156, 10472); and in the work on Heaven and Hell (n. 51-58).

There are scientifics which concern natural things, scientifics which relate to the civil state and life, scientifics which relate to the moral state and life, and scientifics which relate to the spiritual state and life (n. 5774, 5934). But for distinction's sake, those which relate to the spiritual state and life are called knowledges, consisting principally of doctrinals (n. 9945).

Man ought to be imbued with sciences and knowledges, since by these he learns to think, then to understand what is true and good, and finally to be wise, that is 129 to live according to them ¹ (n. Arcana Coelestia 129, 1450-1451, 1453, 1548, 1802). Scientifics and knowledges are the first things, on which is built and founded the civil, moral, and spiritual life of man; but they are to be learned for the sake of the use of life as their end (n. 1489, 3310). Knowledges open the way to the internal man, and then conjoin it with the external according to uses (n. 1563, 1616). The rational is born by sciences and knowledges (n. 1895, 1900, 3086). Yet not by sciences and knowledges themselves, but by the affection of uses from them, and according to such affection (n. 1895). The internal man is opened and successively perfected by sciences and knowledges, provided man has some good use for an end, particularly a use that regards eternal life (n. 3086). Then the scientifics and knowledges which are in the natural man meet the spiritual things from the celestial and spiritual man and adopt those which agree (n. 1495). Uses of heavenly life are then extracted, refined, and elevated by the Lord, through the internal man, from the scientifics and knowledges which are in the natural man (n. 1895-1896, 1900-1902, 5871, 5874, 5901). And the scientifics which are incongruous and adverse are rejected to the sides and exterminated (n. 5871, 5886, 5889). The sight of the internal man calls nothing forth from the scientifics and knowledges of the external man, but such as are of its love (n. 9394[1-6]). Scientifics and knowledges are disposed in bundles, and conjoined according to the loves which introduced them (n. 5881). Then in the sight of the internal man, those which are of the love are in the middle and in clearness, but those which are not of the love are at the sides and in obscurity (n. 6068, 6084). Scientifics and knowledges with man are successively implanted in his loves, and dwell in them (n. 6325). Man would be born into every science, and thereby into intelligence, if he were born into love to the Lord and love towards the neighbor; but because he is born into the love of self and the world, he is born in total ignorance (n. 6323, 6325). Science, intelligence, and wisdom are the sons of love to the Lord and of love towards the neighbor (n. 1226, 2049, 2116).

Scientifics and knowledges, because they are of the external or natural man, are in the light of the world; but truths, which are become truths of love and faith, and have thus obtained life, are in the light of heaven (n. 5212). Nevertheless the truths, which have thus obtained life, are comprehended by man through natural ideas (n. 5510). Spiritual influx is through the internal man into the scientifics and knowledges which are in the external (n. 1940, 8005). Scientifics and knowledges are the receptacles and as it were the vessels of the truth and good of the internal man (n. 1469, 1496, 3068, 5489, 6004, 6023, 6052, 6071, 6077, 7770, 9922). Therefore by "vessels" in the Word, in the spiritual sense, are signified scientifics and knowledges (n. 3068-3069, 3079, 9394, 9544, 9723-9724). Scientifics are as it were mirrors, in which the truths and goods of the internal man appear, and are perceived as in an image (n. 5201[1-7]). And there they are together as in their ultimate (n. 5373, 5874, 5886, 5901, 6004, 6023, 6052, 6071, 6077). Scientifics, because they are in the light of the world, are involved and obscure respectively to those things which are in the light of heaven; thus the things which are in the external man respectively to those in the internal (n. 2831). For which reason also by "involved" in the Word is signified what is scientific (n. 2831). So also by "the obscurity of a cloud" (n. 8443, 10551).

Every principle is to be drawn from the truths of doctrine from the Word, which are first to be acknowledged, and then it is allowable to consult scientifics in order to confirm those truths, and thus they are corroborated (n. 6047). Thus it is allowable for those who are in the affirmative concerning the truths of faith, intellectually to confirm them by scientifics; but not for those who are in the negative, because a preceding affirmative draws all to favor its side, and a preceding negative draws all to its side (n. 2568, 2588, 3913, 4760, 6047). There is a doubting affirmative, and a doubting negative, the former with some who are good, and the latter with the evil (n. 2568). To enter from the truths of faith into scientifics is according to order; but on the other hand, to enter from scientifics into the truths of faith is contrary to order (n. 10236). In as much as influx is spiritual, and not physical or natural, thus from the truths of faith, because these are spiritual, into scientifics, because these are natural (n. 3219, 5119, 5259, 5427-5428, 5478, 6322, 9109-9110).

Whoever is in a doubting negative state, which in itself is a negative, and says that he will not believe until he is persuaded by scientifics, will never believe (n. 2094, 2832). They who do so, become insane as to those things which are of the church and heaven (n. 128-130). They fall into the falsities of evil (n. 232-233, 6047). And in the other life, when they think about spiritual things, they are as it were drunken (n. 1072). A further description of them (n. 196). Examples to illustrate that spiritual things cannot be comprehended, if the order of entering into them be inverted (n. 233, 2094, 2196, 2203, 2209). Many of the learned are more insane in spiritual things, than the simple, because they are in the negative, and have abundance of scientifics, by which they confirm the negative (n. 4760). An example of a learned man, who could understand nothing concerning spiritual life (n. 8629). They who reason from scientifics against the truths of faith, reason sharply, inasmuch as they do it from the fallacies of the senses, which captivate and persuade, for it is with difficulty these can be shaken off (n. 5700). They who understand nothing of truth, and they also who are in evil, can reason concerning the truths and goods of faith, and yet be in no enlightenment (n. 4214). Only to confirm a dogma, is not the part of an intelligent man, because falsity can be as easily confirmed as the truth (n. 1017, 2482, 2490, 4741, 5033, 6865, 7012, 7680, 7950, 8521, 8780). They who reason concerning the truths of the church, whether a thing be so or not, are evidently in obscurity respecting truths, and not yet in spiritual light (n. 215, 1385, 3033, 3428).

There are scientifics which admit Divine truths, and others which do not (n. 5213). Vain scientifics ought to be destroyed (n. 1489, 1492, 1499-1500). Those are vain scientifics which regard for their end and confirm the loves of self and the world, and which withdraw from love to the Lord and love towards the neighbor because such scientifics shut up the internal man, so that he is not then capable of receiving anything from heaven (n. 1563, 1600). Scientifics are the means of becoming wise, and the means of becoming insane; and by them the internal man is either opened or shut; and thus the rational is either cultivated or destroyed (n. 4156, 8628, 9922).

Sciences after death are of no account, but only those things which man has imbibed in his understanding and life by means of sciences (n. 2480). Nevertheless all scientifics remain after death, but they are quiescent (n. 2476-2479, 2481-2486).

The same scientifics which with the evil are falsities because applied to evils, with the good are truths, because applied to goods (n. 6917). Scientific truths with the evil are not truths, however they may appear as truths when spoken, because within them there is evil, and consequently they are falsified; and the science of those men by no means deserves to be called science, inasmuch as it is destitute of life (n. 10331).

It is one thing to be wise, another to understand, another to know, and another to do; but still, with those who are in spiritual life, they follow in order, and correspond, and are together in doing or in deeds (n. 10331). It is also one thing to know, another to acknowledge, and another to have faith (n. 896).

What is the quality of the desire of knowing, which spirits have is shown by an example (n. 1973). Angels have an immense desire of knowing and of becoming wise, inasmuch as science, intelligence and wisdom, are spiritual food (n. 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 6277, 8562, 9003).

The chief science with the ancients was the science of correspondences, but at this day it is lost (n. 3021, 3419, 4280, 4844, 4964, 4966, 6004, 7729, 10252). The science of correspondences flourished with the orientals, and in Egypt (n. 5702, 6692, 7097, 7779, 9391, 10407). Thence came their hieroglyphics (n. 6692, 7097). The ancients by the science of correspondences introduced themselves into the knowledges of spiritual things (n. 4749, 4844, 4966). The Word is written by mere correspondences, whence its internal or spiritual sense, the existence of which cannot be known without the science of correspondences, nor can the quality of the Word (n. 3131, 3472-3485, 8615, 10687). How much the science of correspondences excels other sciences (n. 4280).

Fußnoten:

5342. 'And laid up food in the cities' means that it stored them - truths linked to good - in the interior parts. This is clear from the meaning here of 'laying up' as storing; from the meaning of 'food' as truth linked to good, dealt with just above in 5340; and from the meaning of 'the cities' as the interior parts of the natural mind, dealt with above in 5297. The idea that truths linked to good are stored in the interior parts of the natural mind, and are preserved there for use subsequently in life, in particular for use in temptations when a person is being regenerated, is an arcanum known to few at the present day. Therefore the nature of this arcanum must be stated. The seven years of abundance of corn mean the truths multiplied initially, and the storage of grain in the cities, in the midst of them, means that those truths linked to good were stored away in a person's interior parts. The seven years of famine and the sustainment provided by the bunches that had been gathered means the state of regeneration effected by means of the truths that had been linked to good and stored away in the interior parts.

[2] The arcanum is this: During the time from earliest infancy through to early childhood a person is led by the Lord into heaven; indeed he is placed among celestial angels who serve to keep him in a state of innocence. This state which infants pass through until early childhood is a well-known one. At the beginning of childhood a gradual shedding of that state of innocence takes place; but even so, the person is kept in a state of charity through the charitable affection which he and his companions feel for one another. During this state, which with many people lasts through to adolescence, he is among spiritual angels. Because he begins at this time to think from what is within himself and to act in accordance with this, he cannot be kept any longer in charity, as he was previously; for now he calls on hereditary evils and allows them to lead him. Once this state has arrived the forms of the good of charity and innocence adopted by him previously are banished, to the extent that forms of evil are present in his thinking and are reinforced by his actions. Actually those forms of good are not banished but are withdrawn by the Lord to interior parts where they are stored away.

[3] But because he does not as yet know any truths, those forms of the good of innocence and charity which he has adopted during those two states do not possess any qualities as yet; for truths give good its qualities, while good gives truths their essence. From this time of life onwards therefore he is being equipped with truths by means of the teaching he receives, and especially by means of his own thoughts about and consequent verification of those truths. Insofar as he is moved at this time by an affection for good, the Lord joins truths to good in him, 5340, and stores them away for [future] use. This is the state that is meant by the seven years of abundance of corn. These truths linked to good are the ones which in a proper sense are called remnants. In the measure therefore that a person allows himself to be regenerated, the remnants serve a useful purpose; for the Lord draws in the same measure on that store of remnants and returns them to the natural. As a result a correspondence of exterior things with interior ones, or natural things with spiritual ones, is brought about; and this happens in the state that is meant by 'the seven years of famine'. This is the arcanum.

[4] At the present day the member of the Church thinks that no matter what anyone's life is like he can nevertheless by an act of mercy be accepted into heaven and enjoy eternal blessedness there; for the member of the Church imagines that it is simply a matter of being let in. But he is much mistaken, because no one can be let into heaven and find acceptance there unless he has acquired spiritual life, and no one can acquire spiritual life unless he is being regenerated, and no one can undergo regeneration except by means of goodness of life coupled to truth taught by doctrine. This is the way spiritual life is acquired by him. The fact that no one can enter heaven unless he has acquired spiritual life through regeneration is stated plainly by the Lord in John,

Truly, truly I say to you, Unless anyone is born again he cannot see the kingdom of God. John 9:9.

And just after this,

Truly, truly I say to you, Unless a person has been born from water and the spirit he cannot enter the kingdom of God. John 3:5.

'Water' is the truth taught by doctrine, 2702, 3058, 3424, 4976, and 'the spirit' is goodness of life. No one enters the kingdom simply through being baptized; rather, baptism is the sign denoting regeneration which the member of the Church should call to mind.

2702. 'And she saw a well of water' means the Lord's Word from which truths are drawn. This is clear from the meaning of 'a well of water' and of 'a spring' as the Word, also as doctrine drawn from the Word, and consequently as truth itself, dealt with in what follows immediately below; and from the meaning of 'water' as truth. That 'a well' which has water in it, and 'a spring', mean the Word of the Lord, also doctrine drawn from the Word, and so consequently truth itself, may become clear from very many places. Here because the subject is the spiritual Church the word 'well' and not spring is used in subsequent verses of this chapter,

Abraham reproached Abimelech on account of the well which Abimelech's servants had seized (verse 25).

Also in Genesis 26,

All the wells which the servants of Isaac's father had dug, in the days of Abraham his father, the Philistines stopped up. And Isaac returned and dug [again] the wells of water which they had dug in the days of Abraham his father, for the Philistines had been stopping them up after Abraham's death. And Isaac's servants dug in the valley and found there a well of living waters. And they dug another well and disputed over that also. And he moved on from there and dug another well, and they did not dispute over that. And it happened on that day, that Isaac's servants came and pointed out to him the reasons for the well which they had dug; and they said to him, We have found waters (verses 15, 18-22, 25, 32).

[2] In these verses nothing else is meant by 'wells' than matters of doctrine - both those about which they disputed, and those about which they did not. Otherwise their digging of wells and their disputing so many times about them would not be important enough to be mentioned in the Divine Word.

'The well' referred to in Moses in a similar way means the Word or doctrine,

They travelled to Beer. This was the well of which Jehovah said to Moses, Gather the people and I will give them water. Then Israel sang this song: Spring up, O well! Answer from it! The well which the princes dug, which the willing ones ¹ of the people dug out, as directed by the law-giver, with their staves. Numbers 21:16-18.

Because 'a well' meant the Word, doctrine drawn from it, and truth itself, this prophetic song therefore existed in Israel - a song in which the doctrine of truth is the inner theme, as is clear from everything contained in the internal sense. From this the name Beer is derived, and the name Beersheba, ² and its meaning in the internal sense as doctrine itself.

[3] Doctrine however that has no truths in it is called 'a pit', or a well with no water in it, as in Jeremiah,

Their illustrious ones sent their lesser ones to the water; they came to the pits; they found no water; they returned with their vessels empty. Jeremiah 14:3.

Here 'waters' stands for truths, 'the pits in which they found no waters' for doctrine that has no truth within it. In the same prophet,

My people have committed two evils; they have forsaken Me, the source of living waters, to hollow out pits for themselves, broken pits, which cannot hold water. Jeremiah 2:13.

Here in a similar way 'pits' stands for doctrines that are not true, 'broken pits' for matters of doctrine that have been ravaged.

[4] As regards 'a spring' meaning the Word, also doctrine, and therefore truth, this is seen in Isaiah,

The afflicted and the needy were seeking water, and there was none; their tongue was parched with thirst. I Jehovah will hearken to them, I the God of Israel will not forsake them. I will open rivers on the sloping heights, and springs in the midst of valleys; I will make the wilderness into a pool of water, and the dry land into streams of water. Isaiah 41:17-18.

In the first place this refers to the desolation of truth, which is meant by the statements that 'the afflicted and needy sought water and there was none', and that 'their tongue was parched with thirst'. Then it refers, as in the present verses in Genesis where Hagar is the subject, to the comfort, renewal, and instruction following desolation, which are meant by the promise that 'Jehovah will open the rivers on the sloping heights, will place springs in the midst of valleys, make the wilderness into a pool of water, and the dry land into streams of water', all of which have to do with the doctrine of truth and the affection acquired from this.

[5] In Moses,

Israel dwelt securely, alone at Jacob's spring, in a land of corn and new wine; even his heavens distil the dew. Deuteronomy 33:28.

'Jacob's spring' stands for the Word and the doctrine of truth drawn from it. It was because Jacob's spring meant the Word, and the doctrine of truth drawn from it, that when the Lord came to Jacob's spring He talked to the woman from Samaria and taught what is meant by the spring and by water. The incident is described in John as follows,

Jesus came to a city of Samaria called Sychar. Jacob's spring was there. Jesus therefore, weary from the journey, sat thus by the spring. A woman from Samaria came to draw water, to whom Jesus said, Give Me a drink. Jesus said, If you knew the gift of God and who it is who is saying to you, Give Me a drink, you would ask of Him to give you living water. Everyone who drinks of this water will thirst again, but he who drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a spring of water welling up into eternal life. John 4:5-7, 10, 13-14.

Because 'Jacob's spring' meant the Word, 'water' truth, and 'Samaria' the spiritual Church, as is the case many times in the Word, therefore the Lord talked to the woman from Samaria and taught that the doctrine of truth is derived from Himself, and that when it is derived from Himself, or what amounts to the same, from His Word, it is 'a spring of water welling up into eternal life'; also that the truth itself is 'living water'.

[6] Similar teaching occurs in the same gospel,

Jesus said, If anyone thirsts let him come to Me and drink. Whoever believes in Me, as the scripture says, Out of his belly will flow rivers of living water. John 7:37-38.

And in the Book of Revelation,

The Lamb who is in the midst of the throne will shepherd them and will guide them to living springs of water; and God will wipe away every tear from their eyes. Revelation 7:17.

In the same book,

To him who thirsts I will give from the spring of living water without price. Revelation 21:6.

'Rivers of living water' and 'living springs of water' stand for truths which are derived from the Lord, that is, from His Word, for the Lord is the Word. The good of love and charity which comes solely from the Lord is the life of truth. The expression 'he who thirsts' is used of one who is stirred by a love and affection for truth; no other can so thirst.

[7] These truths are also called 'the springs of salvation' in Isaiah,

With joy you will draw water from the springs of salvation, and you will say on that day, Confess Jehovah, call on His name. Isaiah 12:3-4.

That 'a spring' means the Word, or doctrine drawn from it, is also evident in Joel,

It will happen on that day, that the mountains will drip new wine, and the hills will run with milk, and all the streams of Judah will run with water, and a spring will come forth from the house of Jehovah and will water the river of Shittim. Joel 3:18.

Here 'water' stands for truths, 'a spring from the house of Jehovah' for the Word of the Lord.

[8] In Jeremiah,

Behold I am bringing them from the north land, and I will gather them from the extremities of the earth, among them the blind one and the lame. With weeping they will come, and with supplications I will bring them to springs of water in a straight path on which they will not stumble. Jeremiah 31:8-9.

'Springs of water in a straight path' plainly stands for matters of doctrine concerning truth. 'The north land' stands for the lack of knowledge or the desolation of truth, 'weeping and supplications' for their state of grief and despair. 'Being brought to springs of water' stands for renewal and instruction in truths, as in this chapter of Genesis where Hagar and her son are the subject.

[9] The same matters are presented in Isaiah as follows,

The wilderness and the dry land will be glad for them; and the lonely place will rejoice and blossom like the rose. It will bud prolifically, and will rejoice also with rejoicing and singing. The glory of Lebanon has been given to it, the majesty of Carmel and Sharon. They will see the glory of Jehovah, the majesty of our God. Strengthen the weak hands and make firm the feeble knees. The eyes of the blind will be opened, and the ears of the deaf unstopped. Waters will break forth in the wilderness, and streams in the lonely place; and the dry place will become a pool and the thirsty ground wellsprings of water. Isaiah 35:1-3, 5-7.

Here 'a wilderness' stands for a desolation of truth. 'Waters', 'streams', 'a pool', 'wellsprings of water' stand for truths which serve to renew and give joy to people who have experienced vastation and whose joys are described in many ways here.

[10] In David,

Jehovah sends forth springs in the valleys; they will go among the mountains.

They will give drink to every wild beast of the fields; the wild asses will quench their thirst. He waters the mountains from His chambers. Psalms 104:10-11, 13.

'Springs' stands for truths, 'mountains' for the love of good and truth, 'giving drink' for giving teaching, 'wild beasts of the fields' for people who live by that teaching, see 774, 841, 908, 'wild asses' for those who have none but rational truth, 1949-1951.

[11] In Moses,

The son of a fruitful one is Joseph, the son of a fruitful one beside a spring. Genesis 49:22.

'A spring' stands for doctrine from the Lord. In the same author,

Jehovah your God will bring you into a good land, a land of rivers, waters, springs, depths gushing out in valleys and mountains. Deuteronomy 8:7.

'A land' stands for the Lord's kingdom and Church, 662, 1066, 1067, 1262, 1413, 2571, which is called 'good' from the good of love and charity. 'Rivers', 'waters', 'springs', and 'depths' stand for the truths derived from that good. In the same author,

The land of Canaan, a land of mountains and valleys, on the arrival of the rain of heaven it drinks water. Deuteronomy 11:11.

[12] That 'waters' means truths, both spiritual and rational, and also factual, is evident from the following places: In Isaiah,

Behold, the Lord Jehovah Zebaoth is taking away from Jerusalem and from Judah the whole staff of bread and the whole staff of water. Isaiah 3:1.

In the same prophet,

To the thirsty bring water; meet with his bread the fugitive. Isaiah 21:14.

In the same prophet,

Blessed are you who sow beside all waters. Isaiah 32:20.

In the same prophet,

He who walks in righteous ways and speaks upright words will dwell on the heights; his bread will be given to him, his water will be sure. Isaiah 33:15-16.

In the same prophet,

At that time they will not thirst; in the wilderness He will lead them; He will make water flow for them from the rock. And He cleaves the rock and the water flows out. Isaiah 48:21; Exodus 17:1-8; Numbers 20:11, 13.

In David,

He split rocks in the wilderness and caused them to drink abundantly like the depths. He brought streams out of the rock and caused waters to descend like a river. Psalms 78:15-16.

Here 'rock' stands for the Lord, 'water, streams, and the depths from it' for truths derived from Him.

[13] In the same author,

Jehovah turns rivers into a wilderness, and streams of waters into a dryness. He turns a wilderness into a pool of water, and parched land into streams of waters. Psalms 107:33, 35.

In the same author,

The voice of Jehovah is upon the waters; Jehovah is upon many waters. Psalms 29:3.

In the same author,

There is a river whose streams will make glad the city of God, the holy place of the dwellings of the Most High. Psalms 46:4.

In the same author,

By the word of Jehovah were the heavens made, and all their host by the spirit of His mouth. He gathered the waters of the sea together as a heap; He placed the depths in storehouses. Psalms 33:6-7.

In the same author,

You visit the earth and delight in it, You enrich it very greatly; the river of God is full of water. Psalms 65:9.

In the same author,

The waters have seen You, O God, the waters have seen You. The depths trembled, the clouds poured out water. Your way was in the sea, and Your path in many waters. Psalms 77:16-17, 19.

It is evident to anyone that 'waters' here do not mean waters, and that 'the depths trembled' and 'Jehovah's way was in the sea and His path in the waters', are not meant literally, but that spiritual waters are meant, that is, things of a spiritual kind, which are matters of truth; otherwise it would all be just a heap of meaningless words. In Isaiah,

Ho, everyone who thirsts, come to the waters, and he who has no money, come, buy! Isaiah 55:1.

In Zechariah,

It will happen on that day, that living waters will flow out of Jerusalem, half of them to the eastern sea and half of them to the western sea. Zechariah 14:8.

[14] Furthermore when the Church which is about to be established or which has been established is the subject in the Word and it is described by a paradise, a garden, a grove, or by trees, it is usual for it to be described also by waters or rivers running through, which mean things of a spiritual, rational, or factual kind, which are matters of truth. Paradise as described in Genesis 2:8-9, for example, is also described by the rivers there, verses 10-14, which mean things that are attributes of wisdom and intelligence, see 107-121. Similar examples occur many times elsewhere in the Word, as in Moses,

Like valleys that are planted, like gardens beside a river, like aloes Jehovah has planted, like cedars beside the waters. Waters will flow from his buckets, and his seed will be in many waters. Numbers 24:6-7.

In Ezekiel,

He took some of the seed of the land and planted it in a seed field; he took it to be beside many waters. It sprouted and became a spreading vine. Ezekiel 17:5-6.

'A vine' and 'a vineyard' mean the spiritual Church, see 1069. In the same prophet,

Your mother was like a vine in your likeness, planted beside the waters; fruitful, and made full of branches by reason of many waters. Ezekiel 19:10.

[15] In the same prophet,

Behold, Asshur [was a cedar] in Lebanon; the waters caused it to grow, the depth made it high, with its rivers going round about the place of its planting; and he sent out his lines of water to all the trees of the field. Ezekiel 31:3-4.

In the same prophet,

Behold, on the bank of the river were very many trees, on this side and on that. He said to me, These waters are going out towards the eastern boundary, and they go down over the plain, and they go towards the sea, having been sent away into the sea; and the waters are fresh. And it will be that every living creature that creeps, in every place which the two rivers come to, will live; and there will be very many fish, for these waters go there, and become fresh, so that everything may live where the river goes. Its swamps and its marshes are not healed; they will be given up to salt. Ezekiel 47:7-9, 11.

This refers to the New Jerusalem or Lord's spiritual kingdom. 'Waters going out towards the eastern boundary' means things that are spiritual flowing from those which are celestial, or truths derived from a celestial source, that is, faith springing from love and charity, 101, 1250. 'Going down into the plain' means matters of doctrine belonging to the rational, 2418, 2450. 'Going towards the sea' means towards factual knowledge, 'the sea' being a gathering together of facts, 28. 'The living creature that creeps' means the delights which go with these, 746, 909, 994, which will receive their life from 'the waters of the river', that is, from spiritual things derived from a celestial source. 'Many fish' stands for an abundance of appropriate facts, 40, 991, while 'swamps and marshes' stands for such as are inappropriate and impure. 'Turning into salt' stands for becoming vastated, 2455. In Jeremiah,

Blessed is the man who trusts in Jehovah. He will be like a tree planted beside the waters, which sends out its roots beside the stream. Jeremiah 17:7-8.

In David,

He will be like a tree planted beside streams of water, which will yield its fruit in its season. Psalms 1:3.

In John,

He showed me a pure river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb. In the middle of its street, and of the river, on this side and on that, was the tree of life bearing twelve fruits. Revelation 22:1-2.

[16] Now because 'waters' means truths in the internal sense of the Word it was therefore commanded in the Jewish Church, for the sake of representation before the eyes of the angels who beheld ritual acts in a spiritual way, that the priests and Levites should wash themselves with water when they came to perform their duties, and that they should do so with water from the layer placed between the tent and the altar, and later on with water from the bronze sea and all the other lavers around the temple, which were there in place of a spring. In a similar way for the sake of representation the ritual involving the water of sin or of expiation which was to be sprinkled over the Levites was established, Numbers 8:7, also the ritual involving the water of separation from the ashes of the red cow, Numbers 19:2-19, as well as the requirement that spoils taken from the Midianites were to be cleansed with water, Numbers 31:19-25.

[17] The water provided out of the rock, Exodus 17:1-8; Numbers 20:1-13, represented and meant an abundance of spiritual things, that is, of truths of faith from the Lord. The bitter waters which were made drinkable by means of the wood, Exodus 15:22-25, represented and meant that truths, from being unpleasant, are made acceptable and gratifying by virtue of good, that is, of the affection for it - 'wood' meaning good which constitutes affection or the will, see 643. From these considerations one may now see what 'water' means in the Word, and from this what the water used in baptism means, regarding which the Lord says the following in John,

Unless a person has been born from water and the spirit he cannot enter the kingdom of God. John 3:5.

That is to say, 'water' means the spiritual constituent of faith, and 'the spirit' the celestial constituent of it, so that baptism is the symbol of man's regeneration by the Lord by means of the truths and goods of faith. Not that a person's regeneration is accomplished in baptism, but by the life, the sign of which life is denoted in baptism, and into which life Christians who possess the truths of faith because they have the Word must enter.

Fußnoten: