9182. When a man shall persuade a virgin who is not betrothed. That this signifies good not conjoined with truth, is evident from the signification of “persuading,” when said of a man and a virgin, as being to entice to conjunction; from the signification of “a man” [vir] as being truth (see n. 3134, 7716, 9007); from the signification of “a virgin,” as being the church as to good (n. 3081, 4638), thus the good which is the church; and from the signification of “to be betrothed,” as being conjunction. It shall here be briefly stated what is the cause and the origin of the law relating to unlawful conjunction that is here treated of. All the laws delivered to the sons of Israel have their cause in heaven, and their origin in the laws of order there. All the laws of order in heaven are from the Divine truth and good which proceed from the Lord, consequently they are the laws of the good of love and truth of faith. The conjunction of good and truth in heaven is called the heavenly marriage, and this is represented in marriages on earth, and is also signified by “marriages” in the Word. From this it is plain what is involved in unlawful conjunctions, and also in scortations and adulteries. In these two verses an unlawful conjunction is treated of which is afterward either made lawful or is dissolved. The unlawful conjunction which afterward is made lawful, is the subject treated of in this verse; and the unlawful conjunction which afterward is dissolved, is the subject treated of in the following verse.

[2] Unlawful conjunction is that which is not made from conjugial affection; but from some other affection, as the affection of beauty, the affection of gain, or the affection of personal rank; and also which is made from lasciviousness. In the beginning these conjunctions are unlawful, because that which conjoins is external, and not at the same time internal. Nevertheless, a lawful conjunction may afterward be effected from them as means, which takes place when the minds are conjoined; and on the other hand no conjunction may result from them, as is the case when the minds are disjoined. That this is so, is generally known in the world.

[3] Lawful conjunction, which is that of minds, is effected when both are in the like good and truth; for good and truth make a man’s life; moral and civil good and truth, the life of the external man; and spiritual good and truth, the life of the internal man. Be it known that a man’s life is from no other source than good and truth, for all that a man loves is called good, and all that he believes is called truth; or, what is the same, all that a man wills is called good, and all that he understands is called truth. From this it is evident that a lawful conjunction is effected when the husband is in truth, and the wife is in the corresponding good, for in this way the heavenly marriage, which is that of good and truth, is represented in the pair. From this it is that conjugial love descends from this marriage (see n. 2727-2759, 2803, 3132, 4434, 4835).

[4] From these as premises it can be known how the case is with the conjunctions treated of in this verse and the following one. Betrothals before marriage have been in use from ancient times, and represented the first conjunction, which is that of the internal man apart from the external. The subsequent marriages themselves represented the second conjunction, which is that of the internal man with the external; for during man’s regeneration by means of the goods and truths of faith, the internal man is first regenerated, and afterward the external, because the latter is regenerated by the former (n. 3286, 3321, 3493, 3882, 8746).

[5] From this it is evident what is signified in the Word by “betrothing” and by “being betrothed,” and also what by “bridegroom” and “bride;” namely, by “betrothing” is signified the conjunction of truth and good in the internal man; by “bridegroom” (where the Lord and the church are treated of) is signified good; and by “bride,” truth: as in Isaiah.

In Jeremiah:

I remembered for thee the mercy of thy youth, the love of thy betrothals, when thou wentest after Me in the wilderness, in a land not sown (Jeremiah 2:2);

speaking of the Ancient Church and of its being set up by the Lord; “the love of betrothals” denotes the affection of spiritual life, which is from the truths of faith and the good of love; and the state of desire, when as yet they were in ignorance and in want of these things, is signified by “going after Me in the wilderness, in a land not sown.”

[6] In Hosea:

In that day I will make a covenant for them with the wild animal of the field, and with the bird of the heavens, and the creeping thing of the earth; and I will break the bow and the sword and the war; and I will betroth thee unto Me in righteousness and in judgment, and in mercy, and in compassions (Hos. 2:18-19).

The setting up of a new church is here treated of; “to make a covenant with the wild animal of the field, with the bird of the heavens, and with the creeping thing of the earth,” denotes the conjunction of the Lord through the internal and external good and truth in a man. That “a covenant” denotes conjunction, see n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778; “the wild animal of the field” denotes life from good (n. 841, 908); “the bird” denotes the life of truth (n. 40, 745, 776, 991, 3219, 5149, 7441); “the creeping thing of the earth” denotes the goods and truths of the external and sensuous man (n. 746, 909); “to break the bow, and the sword, and the war,” denotes to destroy the doctrine and the forces of falsity; “the bow” denotes the doctrine of falsity (n. 2686, 2709); “the sword,” falsity fighting against truth (n. 2799, 4499, 6353, 7102); “the war,” the combat itself, or spiritual combat (n. 1664, 2686, 8273), and “to break” these denotes to destroy them.

[7] “To betroth in righteousness and in judgment” denotes to be conjoined with the Lord in good and truth; “to betroth” denotes to conjoin with one’s self; “righteousness” is predicated of good, and “judgment” of truth (n. 2235); “to betroth in mercy and in compassions,” denotes doing so from love toward those who are in good, and in love toward those who are in truths; the Lord’s “mercy” is predicated as being directed toward those who are in need of good and who yet long for it; and His “compassions,” toward those who are in ignorance of truth and who yet long for it. From all this it is evident that “betrothal” denotes the conjunction of good and truth with a man by the Lord. Everyone can see that such things are here signified; for it is clear even to the perception from merely natural light that Jehovah does not make a covenant with the wild animal of the field, with the bird, and with the creeping thing of the earth; but with those who are in the good and truth of faith, thus with the good and truth in the man; consequently that such things are hidden in this prophecy.

[8] And in Malachi:

Judah hath dealt treacherously, for he hath profaned the holiness of Jehovah, in that he hath loved, and hath betrothed to himself, the daughter of a strange god (Malachi 2:11);

“to betroth the daughter of a strange god” denotes to be conjoined with the evil of falsity; “a strange god” denotes falsity (n. 4402, 4544, 7873).

[9] That where the Lord and the church are treated of, the “bridegroom” denotes good, and the “bride” truth, may be seen in Isaiah:

Jehovah hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom putteth on his headdress, and as a bride adorneth herself with her vessels (Isaiah 61:10).

I saw the holy city, Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband (Revelation 21:2).

The angel said, Come hither, I will show thee the bride, the lamb’s wife (Revelation 21:9); where “the bride” denotes the church.

[10] In Matthew:

Jesus said unto the disciples of John, Can the sons of the wedding mourn, so long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then shall they fast (Matthew 9:15, andLuke 5:34-35);

those are called “sons of the wedding” who are in the truths of the church, and receive good, for the good which is from the Lord is “the bridegroom;” that “the sons of the wedding do not mourn so long as the bridegroom is with them” denotes that they are in a blessed and happy state, thus with the Lord, when they are in truths conjoined with their good; “they shall fast when the bridegroom is taken away from them” denotes that they are in an unhappy state when good is no longer conjoined with truths; this state is the last state of the church, but the former is its first state.

[11] The like is signified in Matthew 25:1-12 by the bridegroom whom the ten virgins went forth to meet; for the virgins who had oil in their lamps denote those who have good in their truths, but those who had no oil in their lamps denote those who have no good in their truths (see n. 4638; and that “oil” denotes the good of love, n. 886, 3728, 4582).

[12] In John:

John said, I am not the Christ, but I am sent before Him. He that hath the bride is the bridegroom; but the friend of the bridegroom, who standeth and heareth him, rejoiceth with joy because of the bridegroom’s voice (John 3:28-29);

“the bride” denotes the truth of faith of the church; and “the bridegroom” the good of love of the church, both from the Lord; thus they denote the man of the church with whom good has been conjoined with truths. From all this it is also plain what is meant in the internal sense by the “joy” and the “voice of the bridegroom and of the bride” in Isaiah 62:5; Jeremiah 7:34; 16:9; 25:10; 33:11; Revelation 18:23; namely, heaven and the happiness resulting from the conjunction of good and truth with man and angel.

6353. Instruments of violence are their swords. That this signifies that doctrinal things serve to destroy the works of charity, thus charity itself, is evident from the signification of “instruments of violence,” as being what serves to destroy charity (that “instruments” denote things that are of service is evident, and that “violence” denotes the destruction of charity, will be seen presently); and from the signification of “swords,” as being doctrinal things. For “swords” [gladii] denote the truths of faith, by means of which combat is waged against falsities and evils ((2799) see n. 2799), thus “swords” [machaerae] are doctrinal things, here the doctrinal things by means of which combat is waged against truth and good, and by means of which these are extinguished, because this is done by those who are in faith alone, or in faith separate from charity, with whom the reverse prevails.

[2] The doctrinal things of those who are in faith alone, whereby they destroy the works of charity, are chiefly those which teach that man is saved by faith alone without the works of charity, and that these are not necessary, and that man is saved by faith alone even in the last hour, no matter how he had lived through the whole course of his life, thus those who have practiced nothing but cruelties, those who have practiced nothing but adulteries, those who have practiced nothing but profane things; and hence that salvation is merely admission into heaven, none being admitted but they who have received this grace at the end of their life; and thus that some have been elected out of mercy, and some damned out of unmercifulness; when yet heaven is denied by the Lord to no one, but the life and the communication of life (which are there perceived as an odor is perceived by those exposed to it on earth) render it impossible for the wicked to dwell there, because they are tormented by the evil of their life there more than in the deepest hell.

[3] That a “sword” signifies falsity combating and slaying, is evident in John:

There went forth another horse that was red, and to him that sat thereon it was given to take peace from the earth, that they should kill one another, whence there was given unto him a great sword (Revelation 6:4).

Again:

If anyone shall kill with the sword, with the sword must he be killed (Revelation 13:10, 14).

[4] That “violence” is violence inflicted on charity, is clear from many passages in the Word, as in Isaiah:

The violent one shall cease, and the scorner shall be consumed, all who ripen iniquity shall be cut off, who make a man sin in a word, and ensnare him who reproveth in the gate, and turn aside the just into emptiness (Isaiah 29:20-21);

in this passage the “violent one” is expressed by another word in the original, but of similar signification; that the “violent one” is one who inflicts violence on charity, is signified by “making a man sin in a word,” and “turning aside the just.”

[5] In the same:

Their works are works of iniquity, and the deed of violence is in their hands. Their feet run to evil, and they make haste to shed innocent blood (Isaiah 59:6-7); where “violence” is violence inflicted on charity, which is also signified by “shedding blood” (see n. 374, 1005). Again:

Violence shall no more be in thy land, wasting and a breach in thy borders (Isaiah 60:18); where “violence” denotes the destruction of charity, for hence comes “wasting and breach in the land,” that is, in the church.

[6] In Jeremiah:

I proclaim violence and vastation; because the word of Jehovah is made a reproach unto me, and a shame all the day (Jeremiah 20:8); where “violence” also denotes violence in spiritual things, thus the destruction of charity and also of faith.

In Ezekiel:

The land is full of judgment of bloods, and the city is full of violence (Ezekiel 7:23); where “judgment of bloods” denotes the destruction of faith; and “violence,” the destruction of charity.

[7] Again:

If he beget a son that is violent, a shedder of blood, that doeth any one of these things: if he hath eaten upon the mountains, and defiled his companion’s wife, hath oppressed the poor and needy, hath seized spoil, hath not restored the pledge, and hath lifted up his eyes to idols, hath committed abomination, hath given upon interest, and hath received usury; shall he live? He shall not live, dying he shall die (Ezekiel 18:10-13);

here a “son that is violent and a shedder of blood” is described, and all the works of charity which it destroys are recounted; thus a “son that is violent and a shedder of blood” is a destroyer of charity and faith.

[8] In David:

Deliver me O Jehovah from the evil man, preserve me from the man of violences, who think evils in their heart, the whole day they gather themselves together for war; they sharpen their tongue like a serpent, the poison of the asp is under their lips. Keep me O Jehovah from the hands of the wicked; preserve me from the man of violences. Let not the man of tongue subsist in the earth; let evil hunt the man of violence to overthrow him (Psalms 140:1-4, 11);

a “man of violences” denotes those who destroy the truths of faith and the goods of charity; their fighting against these truths and goods is signified by their “gathering themselves together the whole day for war, sharpening the tongue as a serpent, the poison of the asp under their lips, and evil hunting him to overthrow him.” (And so in other passages, as Ezekiel 12:19; Joel 4:19 [NCBSP: 3:19]; Malachi 2:16-17; Zeph. 3:4; Psalms 18:48; 55:9-11; 58:3-6; Deuteronomy 19:16)