8567. Why do ye tempt Jehovah? That this signifies that it was against the Divine, of whose aid they despair, is evident from the signification of “tempting Jehovah,” as being to complain against the Divine; that it denotes even to despairing of His aid, is because complaints in temptations involve such despair. For temptations are continual despairings of salvation, in the beginning slight, but in course of time grievous, until at last there is doubt, almost denial, of the presence of the Divine and of His aid. In temptations the spiritual life is for the most part brought to this extremity; for in this way the natural life is extinguished, because then, in the midst of the despair, the inmost is kept by the Lord in combat against falsity; and therefore this despair is soon dissipated by comfortings that are in the next place insinuated by the Lord; for after every spiritual temptation there is consolation, and as it were newness of life. (That temptations are carried even to despair, see n. 1787, 2694, 5279, 5280, 7147, 7155, 7166, 8165, and that after temptations there is consolation, n. 3696, 4572, 5246, 6829, 8367, 8370)

4572. I am God Shaddai. That this signifies the state of temptation past, and now Divine consolation, is evident from the signification of “God Shaddai,” as being temptation and afterwards consolation. For Jehovah or the Lord was called by the ancients “God Shaddai” with reference to temptations and consolation after them (see n. 1992, 3667); consequently “God Shaddai” signifies a state of temptation that is past, and now Divine consolation. The reason why it is “past” is that temptations were previously represented by Jacob, especially when he wrestled with the angel (Genesis 32:25-32), and when he met Esau (Genesis 33); and the reason why there is now consolation, is that by these temptations there was effected the conjunction of good and truth in the natural. This conjunction itself causes consolation, because conjunction is the end of temptations; for when he arrives at the end, everyone has consolation according to the hard things he suffered in the means.

[2] Be it known in general that all the conjunction of good with truth is effected by means of temptations, the reason of which is that evils and falsities offer resistance and as it were rebel, and strive in every possible way to prevent the conjunction of good with truth and of truth with good. This combat takes place between the spirits who are with the man, namely, between the spirits who are in evils and falsities, and those who are in goods and truths, and is perceived by the man as a temptation within himself. When therefore the spirits who are in evils and falsities are conquered by the spirits who are in goods and truths, and are compelled to depart, the latter have joy through heaven from the Lord, and this joy is perceived by the man as consolation, and as in himself. But the joy and consolation are not on account of victory, but on account of the conjunction of good and truth; for all conjunction of good and truth has joy within itself, because this conjunction is the heavenly marriage within which is the Divine.