9093. And they shall divide the silver of it. That this signifies that the truth thereof shall be dissipated, is evident from the signification of “dividing,” as being to banish and dissipate (see n. 6360, 6361); and from the signification of “silver,” as being truth (n. 1551, 2048, 5658, 6112, 6914, 6917, 7999). That “to divide” denotes to dissipate, is because if those things which have been associated together are divided, they are also scattered, as he who divides his mind destroys it. For the mind of man is an association of two parts, one part being called the understanding, the other the will. He who divides these two parts scatters the things which belong to one part, for one part must live from the other; consequently the other also perishes. It is the same with him who divides truth from good, or what is the same, faith from charity. He who does this destroys both. In a word, all things which ought to be united in a one, if divided perish.

[2] This division is meant by the Lord’s words in Luke:

No one can serve two masters; for either he will hate the one, and love the other; or else he will prefer the one, and despise the other. Ye cannot serve God and mammon (Luke 16:13).

That is, by faith serve the Lord, and by love the world; thus acknowledge truth, and do evil. He who does this has a divided mind, from which comes its destruction. From all this it is evident whence it is that “to divide” denotes to dissipate; as is also evident in Matthew:

The lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall divide him, and appoint him his portion with the hypocrites (Matthew 24:50-51); where “to divide” denotes to separate and remove from goods and truths (n. 4424), thus to dissipate.

[3] In Moses:

Cursed be their anger, for it was vehement; and their wrath, for it was hard. I will divide them in Jacob, and scatter them in Israel (Genesis 49:7); where Israel speaks prophetically of Simeon and Levi. By Simeon and Leviticus are there represented those who are in faith separate from charity (n. 6352), by Jacob and Israel the church external and internal, and also the external and internal man (n. 4286, 4598, 5973, 6360, 6361). “To divide them in Jacob” denotes to expel them from the external church; and “to scatter them in Israel” denotes from the internal church; thus to dissipate the goods and the truths of the church appertaining to them.

[4] That “dividing” has this signification is also plain from the words written on the wall when Belshazzar king of Babel, together with his lords, his wives, and his concubines, drank wine from the vessels of gold and of silver which belonged to the temple that was at Jerusalem. The writing was:

Numbered, numbered, weighed, and divided (Daniel 5:2-4, 25-28); where “divided” means separated from the kingdom. In this passage it is plain how all things were at that time representative. In it is described the profanation of good and truth, which is signified by “Babel” (that Babel” denotes profanation, see n. 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326); “vessels of gold and of silver” denote the goods of love and the truths of faith from the the Lord, (n. 1551, 1552, 5658, 6914, 6917). Profanation is signified by “drinking therefrom, and at the same time praising the gods of gold, of silver, of brass, of iron, of wood, and of stone,” as we read in the fourth verse of the chapter, which denote evils and falsities in a series (n. 4402, 4544, 7873, 8941). By the “temple at Jerusalem” from which the vessels came, is signified in the supreme sense the Lord, in the representative sense His kingdom and church (n. 3720). The kingdom of Belshazzar being “divided” signified the dissipation of good and truth, and he himself being “slain that night” signified the loss of the life of truth and good, thus damnation; for “to be divided” denotes to be dissipated; “a king” denotes the truth of good (n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148); the like is signified by “kingdom” (n. 1672, 2547, 4691); “to be slain” denotes to be deprived of the life of truth and good (n. 3607, 6767, 8902); and the “night” in which he was slain denotes a state of evil and falsity (n. 2353, 7776, 7851, 7870, 7947). From this it is plain that all things there were representative.

[5] It says in David:

They divided My garments among them, and upon My vesture did they cast a lot (Psalms 22:18).

They divided His garments, casting a lot; that it might be fulfilled which was spoken by the prophet (Matthew 27:35).

The soldiers took His garments, and made four parts; and the tunic, the tunic was without seam, woven from the top throughout. They said therefore, Let us not divide it, but cast lots for it, whose it shall be; that the Scripture might be fulfilled (John 19:23-24).

He who reads these words and knows nothing of the internal sense of the Word, is not aware that anything secret lies hidden in them, when yet in each word there is a Divine secret. The secret was that Divine truths had been dissipated by the Jews, for the Lord was the Divine truth; and hence He is called “the Word” (John 1). “The Word” denotes Divine truth; His garments represented truths in the external form; and His tunic, truths in the internal form; the division of the garments represented the dissipation of the truths of faith by the Jews. (That “garments” denote truths in the external form, see n. 2576, 5248, 5954, 6918; also that “a tunic” denotes truth in the internal form, n. 4677.) Truths in the external form are such as are those of the Word in the literal sense; but truths in the internal form are such as are those of the Word in the spiritual sense. The division of the garments into four parts signified total dissipation, in like manner as the division in Zechariah 14:4, and in other passages; likewise the division into two parts, as we read of the veil of the temple (Matthew 27:51; Mark 15:38). The rending of the rocks also at that time (Matthew 27:51) represented the dissipation of all things of faith, for a “rock” denotes the Lord as to faith, consequently it denotes faith from the Lord.

236. (Verse 17) Because thou sayest I am rich, and have become wealthy, and have need of nothing. That this signifies their faith, that they believe themselves to be in truths more than others, is evident from the signification of thou sayest, as involving what is believed by them; and because those are here treated of who are in faith alone, therefore thou sayest signifies their faith. Moreover, to say, in the spiritual sense, signifies to think, because what is said goes out from the thought; and thought is spiritual, because it belongs to man's spirit, and saying and discourse therefrom are natural, because they belong to the body. It is from this that to say, in the Word, has significations varying according to the subject treated of. And from the signification of I am rich, as being to possess the knowledges (cognitiones) of truth and good, and thence to be intelligent and wise, which will be seen in what follows. Also from the signification of and have become wealthy, and have need of nothing, as being to know all things, so that nothing is wanting.

[2] That those who hold the doctrine of faith alone and justification thereby thus believe, or are of such a character, is not known to those who are not in that faith, although amongst them there are such; nevertheless it has been granted me to know by much experience that they are of such a character.

I have conversed with many who, in the world, believed themselves to be more intelligent and wise than others, from the fact of their knowing so many things concerning faith alone and justification thereby, and indeed such things as the simple were not acquainted with, which they also called interior things, and mysteries of doctrine; and they believed they knew and understood all things, so that they lacked nothing. Amongst these were many who had written concerning faith alone, and justification by that faith; but it was shown them that they knew nothing of truth, and that those who lived the life of faith, which is charity, and did not understand justification by faith alone were far more intelligent and wise than they. It was also shown them that the things which they knew were not truths but falsities, and that to know and think these is not to be intelligent and wise, because intelligence is concerned with truth, and wisdom with the life therefrom. The reason of this was also made known to them, namely, that they were in no spiritual affection of truth, but only in the natural affection of knowing those things which are taught by the learned, or their rulers, some for the sake of employment, others for the reputation for erudition; also that those who are in the latter and not in the former affection, believe that when they know those things they know everything, and especially those who have confirmed themselves in them by the sense of the letter of the Word, and have laboured by fallacies of reasoning to connect them with other falsities.

[3] I will state something here also from experience concerning these persons. Some spirits, who, when they lived as men in the world, were then believed by others to be learned men, were examined to see whether they knew what spiritual faith is. They said that they did know; therefore when communication with those who held that faith had been granted, they perceived that they had not faith, and did not know what faith is. Upon this it was asked them what they now believed concerning faith alone, on which the whole doctrine of their church is founded; but they were ashamed and struck dumb. There were also many from amongst the learned of the church, who were asked whether they knew what regeneration is. They answered that they knew it to be baptism, because the Lord declares that unless a man be born by water and the Spirit, he cannot enter into the kingdom of God; but when it was shown them that baptism is not regeneration, but that by water and the Spirit are meant truths and a life according to them, and that no one can enter into heaven unless he is thereby regenerated, they retired, confessing their ignorance. Moreover, when asked about angels, heaven and hell, the life of man after death, and many other things, they were found to be quite ignorant respecting them, such things being all like thick darkness in their minds: they then confessed that they had, indeed, believed that they knew everything, but now they were convinced that they knew scarcely anything.

By knowing something, in the spiritual world, is meant to know something of truth; but to know falsities is to know nothing, because in such knowledge there is neither intelligence nor wisdom. It was afterwards told them that this state is meant by the words of the Lord,

"Thou sayest, I am rich, and become wealthy; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked."

[4] The reason why the rich in the Word signify those who are in truths is, that spiritual riches mean nothing else; hence also in the Word, by riches are signified the knowledges of truth and good, and by the rich, those who are intelligent by their means. This is evident from the following passages. In Ezekiel:

"In thy wisdom and in thine intelligence thou hast made to thyself riches, gold and silver in thy treasures; by the multitude of thy wisdom thou hast multiplied to thyself riches" (28:4, 5).

These things are said to the prince of Tyre, by whom, in the spiritual sense, are meant those who are in the knowledges (cognitiones) of truth; by riches are meant those knowledges in general. By gold in thy treasures are meant the knowledges of good and truth. That knowledges are signified by these expressions is quite clear; for it is said, "In thy wisdom and in thine intelligence thou hast made to thyself riches; and by the multitude of thy wisdom thou hast multiplied to thyself riches."

(The reason why by the prince of Tyre are meant those who are in the knowledges of truth is, that prince signifies primary truths (see Arcana Coelestia 1482, 2089, 5044), and Tyre the knowledges of truth, n. 1201: that by treasures are signified possessions of knowledges, may be seen n. 1694, 4508, 10227; and that by gold is signified good, and by silver truth, n. 1551, 1552, 2954, 5658.)

[5] In Zechariah:

"Tyre collecteth silver as dust, and gold as the mire of the streets; behold the Lord shall impoverish her, and shall shake her wealth into the sea" (9:3, 4).

Here also by Tyre are signified those who procure to themselves knowledges, which are denoted by silver, gold and wealth.

In David:

The daughter of Tyre shall bring to thee a gift," the king's daughter; "the rich of the people shall flatter thy faces" (Psalms 45:12).

The church is here described as to the affection of truth, which is meant by the daughter of Tyre; for daughter denotes the church as to affection (see Arcana Coelestia 3262, 3963, 6729, 9059); and king denotes truth (n. 1672, 2015, 2069, 3670, 4575, 4581, 4966, 6148). On this account it is said that the daughter of Tyre shall bring to thee a gift, and that the rich of the people shall flatter thy faces; the rich of the people are those who abound in truths.

[6] In Hosea:

"Ephraim hath said, Truly I am rich; I have found me wealth; all my labours shall not find me iniquity which is sin; but yet I will speak to the prophets, and I will multiply visions" (12:8, 10).

By becoming rich and finding wealth is not meant being enriched in worldly, but in heavenly, riches and wealth, which are the knowledges of truth and good; for by Ephraim is meant the Intellectual of those who belong to the church, which is enlightened when the Word is read (see Arcana Coelestia 5354, 6222, 6238, 6267). Hence it is said, "I will speak to the prophets, I will multiply visions." By prophets are signified truths of doctrine, and also by visions.

[7] In Jeremiah:

"I, Jehovah, giving to every man according to his ways, according to the fruits of his doings. As the partridge gathereth but bringeth not forth, he maketh riches but not with judgment; in the midst of his days he shall forsake them, in the end he shall become a fool" (17:10, 11).

The subject here treated of is those who acquire knowledges (cognitiones) merely as knowledge, when yet the life is that to which they should be subservient. This is what is meant by gathering as a partridge and not bringing forth, by making riches but not with judgment, and by becoming a fool in the end. And because the knowledges of truth and good are intended to be subservient to the life, for this is perfected by them, therefore it is said that Jehovah gives to every man according to his ways, and according to the fruits of his doings.

[8] In Luke:

"Whosoever he be of you that forsaketh not all his possessions, he cannot be my disciple" (14:33).

He who does not understand that in the Word possessions denote knowledges from the Word, which are spiritual riches and wealth, may suppose that he ought to deprive himself of all wealth in order to be saved, although no such thing is meant by those words. By possessions are meant everything belonging to man's own intelligence, for no one can be wise from himself, but from the Lord alone; hence to forsake all his possessions, is to attribute nothing of wisdom and intelligence to himself; and he who does not do this, cannot be instructed by the Lord, that is, be His disciple.

[9] Those who do not know that by the rich are meant those who possess the knowledges of truth and good, thus who have the Word, and that by the poor are meant those who do not possess knowledges, yet desire them, cannot but suppose that by the rich man who was clothed in crimson and fine linen, and by the poor man who was laid at his gate (Luke 16) are meant the rich and the poor in the common sense of those words, when notwithstanding by the rich man is there meant the Jewish nation, which had the Word, in which all the knowledges of truth and good are contained; by the crimson with which he was clothed, is meant genuine good (see Arcana Coelestia 9467), and by fine linen genuine truth (see Arcana Coelestia 5319, 9469, 9596, 9744), and by the poor man who was laid at his gate are meant the nations which were outside the church, and had not the Word, and yet desired the truths and goods of heaven and the church. Hence also it is clear, that by the rich are meant those who have the Word, consequently who possess the knowledges of truth and good; for these are contained in the Word.

[10] As also in the prophecy of Elizabeth in Luke:

God "hath filled the hungry with good things, and the rich he hath sent empty away" (1:53).

The hungry are those who desire knowledges; such were the Gentiles who received the Lord and doctrine from Him; but the rich are those who have knowledges, because they have the Word; such were the Jews, but still they were not willing to know truths therefrom, therefore they did not receive the Lord and doctrine from Him. The latter are the rich who were sent empty away; the former are the hungry who were filled with good things.

2056. That 'the uncircumcised male' means one who does not possess the truth of faith is clear from the meaning of 'a male' as the truth of faith, dealt with above in 2046. 'The uncircumcised male' here therefore means one who does not possess the truth of faith and so is subject to falsity. 'Uncircumcised' has reference to what stands in the way and defiles, as stated already. When added to the word 'male' it refers to that which stands in the way of and defiles truth. And when added in a similar way to anything else it means the degradation and corruption of that same thing, as with 'an uncircumcised ear' in Jeremiah,

On whom shall I speak and testify and they will hear? Behold, their ear is uncircumcised, and they cannot listen. Behold, the Word of Jehovah has become a reproach; they have no wish for it. Jeremiah 6:10.

'Uncircumcised ear' stands for the fact that they did not listen at all and that to them the Word was a reproach.

[2] The present verse also deals with those inside the Church who are subject not only to falsity but also to the impurity of self-love and love of the world, for this verse continues what has gone before. Hence the statement 'the uncircumcised male who is not circumcised in the flesh of his foreskin' - thus having the meaning of falsity joined to impurity of life. How much those persons are in danger of eternal condemnation becomes clear from what has been stated above in 2051. Here it means in particular people inside the Church who profane the goods and truths of faith, of whom it is said that 'that soul will be cut off from his peoples'. For unlike those outside the Church, they are capable of profaning, as shown in Volume One, in 593, 1008, 1010, 1059.