10618. Long-suffering with angers. That this signifies the Divine clemency, is evident from the signification of “long-suffering with angers,” when said of Jehovah, as being that He long endures the evils of man, for to be “long-suffering” denotes to endure and bear for a long time; and “angers” denote the evils with man. The reason why “angers,” when said of Jehovah, denote the evils with man, is that evil becomes angry, and good never; and evil is with man and never with the Lord, for the Lord is good itself. Nevertheless anger is attributed to the Lord, because it so appears to a man when he does not obtain what he desires, and when he is punished on account of evil. As then “long-suffering with angers,” when said of Jehovah, denotes long to endure the evils with man, it follows from this that thereby is signified the Divine clemency.

[2] As regards anger, be it known further that evil becomes angry, and good never, for the reason that to be angry is to will evil to another, which good cannot do, for good consists in willing the good of another. All evil has within it enmity, hatred, revenge, and cruelty; in these and from these evil has its delight. Moreover, evil hates good, because good is opposed to its delights. Consequently when evil cannot injure good, which it is always in the endeavor to do, it is first indignant, and afterward is angry. Whether you say evil, or an evil man, it is the same, for evil is in man as in its subject. And as such is the nature of evil against good, such it is against the Divine, for all good is the Divine with man, because it is from the Divine. From this it is that an evil man is always angry against the Divine, although outwardly he speaks differently before men.

[3] That he speaks differently is either from hypocrisy, or from the fact that he wishes the Divine to favor him in all things by granting whatsoever he desires, even to enabling him on his own account to take vengeance on all against whom he bears hatred. But as soon as he sees that this is not done, and especially if he himself is punished on account of his evil, he is then angry against God, even to denying Him and also blaspheming Him in his heart. That this is so is clearly shown in the other life, where a man acts according to his interiors, and not, as in the world, according to his exteriors; and in that life the penalty adheres to its evil, and is as it were inherent in it. (That “anger” denotes evil, see n. 6358, 6359; and that anger and evil are attributed to God, when yet they belong to man, and that nothing of evil is from God, see the places cited in n. 9306, 10431; and that evil is attended with its punishment, n. 1857, 8214, 8223, 8226, 9048)

8223. And let the waters return upon the Egyptians. That this signifies that the falsities from evil would flow back to those, and would environ those, who are in falsities from evil, is evident from the signification of “waters,” as being falsities (n. 6346, 7307, 8137, 8138); consequently by “let the waters return” is signified the flowing back or return of the falsity, here also an environment, because by the waters of the sea Suph, which denote the falsities from evil of those who being of the church had been in faith separate and in a life of evil; and from the signification of “the Egyptians,” as being those who are in falsities from evil (of which frequently above). How the case herein is, that the falsities would flow back or return to those who intended to pour them forth upon those who were in truth and good, who are represented by the sons of Israel, see above (n. 8214), namely, that the evil which is intended to others returns upon themselves, and that this arises from the law of Divine order: “Do not to another save only what thou wouldest others should do to thee” (Matthew 7:12). From this law, which in the spiritual world is constant and perpetual, the laws of retaliation delivered in the representative church derived their origin; namely, in Moses:

If any harm shall happen, thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, blow for blow (Exodus 21:23-25).

If a man hath caused a blemish in his neighbor; as he hath done, so shall it be done to him; fracture for fracture, eye for eye, tooth for tooth; as he hath caused a blemish in a man, so shall it be caused in him (Leviticus 24:19-20).

If a witness shall answer a lie against his brother, ye shall do to him as he had thought to do to his brother (Deuteronomy 19:18-19).

From these passages it is clearly evident that these laws originate from that universal law which in the spiritual world is constant and perpetual, namely, that thou art not to do to others except as thou wouldst that others should do to thee. Thus it is clear how it is to be understood that the falsities from evil which are intended to be inflicted on others, flow back or return upon the persons themselves.

[2] But the case with this law in the other life is further as follows. When the like, or retaliation, is evil, it is inflicted by the evil, and never by the good; that is, it comes from the hells, and never from the heavens. For the hells, or the evil who are there, are in the continual cupidity of doing evil to others, for this is the very delight of their life; and therefore as soon as it is permitted, they do evil, caring not to whom, whether he is evil or good, whether he is a companion or an enemy; and as it is from a law of order that evil returns upon those who intend evil, consequently, when it is permitted by the law, they rush on them. This is done by the evil who are in the hells, never by the good who are in the heavens, for these latter are in the continual desire of doing good to others, because this is the delight of their life; and therefore as soon as there is an opportunity, they do good both to foes and to friends; nay, they do not resist evil, for the laws of order defend and protect what is good and true. Hence it is that the Lord says, “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say to you that evil must not be resisted. Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy; but I say to you, Love your enemies, bless them that curse you, impart benefits to them that hate you; that ye may be sons of your Father in the heavens” (Matthew 5:38-39, 43-45).

[3] It frequently happens in the other life that when evil spirits wish to inflict evil on the good, they are grievously punished, and that the evil which they intend to others returns upon themselves. At the time this appears as if it were revenge from the good; but it is not revenge, neither is it from the good, but from the evil, to whom an opportunity is then given from the law of order. Nay, the good do not wish evil to them, but still they cannot take away the evil of punishment, because they are then kept in the intention of good-just like a judge when he sees a malefactor being punished, or like a father when he sees his son punished by his master. The evil who punish do it from the cupidity of doing evil; but the good from the affection of doing good. From all this it can be seen what is meant by the Lord’s words concerning love for an enemy, in Matthew, as above; and concerning the law of retaliation, which was not abrogated by the Lord, but explained; namely, that they who are in heavenly love ought not to have delight in retaliation or revenge, but in imparting benefits; and that the very law of order, which protects what is good, performs it from itself, through the evil ones.