Preface

THE first two volumes explained [the first] fifteen chapters of Genesis and said what is contained in their inner meaning. Attached to each chapter [in those volumes] was a record of what the Lord in his divine mercy has given me the opportunity to see and hear in the world of spirits and the heaven of angels. Now comes the third volume, which includes similar reports likewise attached to each chapter. The article appended to the present chapter, Genesis 16 [§§1966–1983], concerns visions and dreams (including prophetic dreams) in the Word.

I know few will believe that anyone can see into the other world or report from there on the state of souls after death, because few believe in the resurrection, and even fewer of the well-educated than of the naive. It is true that they say with their lips that they will rise again, because this accords with official theology, but they deny it at heart.

[2] Some even confess openly that they would believe it if someone were to rise from the dead and they were to see, hear, and touch the person. If this happened, though, it would be an isolated experience and would fail to convince those who at heart deny the resurrection. A thousand objections would occur to them and harden them in their negative frame of mind.

Some do claim to believe they will rise again, but on the day of the Last Judgment. The picture they have formed of this is that everything in the visible world will cease to exist on that day; and since they have been awaiting it in vain for so many centuries, they too are dubious. What is meant by the Last Judgment mentioned in the Word, however, will be summarized at the end of the next chapter, Genesis 17, the Lord in his divine mercy willing [§§2117–2133].

[3] These attitudes indicate what kind of people make up the Christian world today. The Sadducees told of in Matthew 22:23 and the verses that follow openly denied the resurrection, but they acted better than people today who deny it at heart but claim they do not (since it is the official teaching, as noted) Their words contradict their beliefs, and their beliefs contradict their words.

To prevent them from growing even more firmly entrenched in this misguided opinion, the Lord in his divine mercy has given me the privilege of experiencing the next world in spirit while bodily present in this world (since a human being is a spirit clothed with a body). There I have spoken with souls recently revived after death, and in fact with almost everyone I knew during physical life who had since died. Every day now for several years I have also talked with spirits and angels and seen astounding sights that it has never occurred to anyone to imagine. No illusion of any kind was involved.

[4] Many people say that if someone comes to them from the other life, they will believe, so we shall see now whether they can be persuaded despite their hard hearts.

This I can assert positively: People who come into the next life from the Christian world are the worst of all. They hate their neighbor, they hate the religion, they deny the Lord (since it is the heart rather than the mouth that does the talking in the other world), not to mention the fact that they are more adulterous than anyone else. Because heaven is starting to move away from people inside the church, then, clearly the last days are at hand, as I have learned for certain.

To learn about the identity and nature of the Word’s inner meaning, see the statements and illustrations in the first two volumes, §§1–5, 64, 65, 66, 167, 605, 920, 937, 1143, 1224, 1404, 1405, 1408, 1409, 1502 at the end, 1540, 1659, 1756, 1767–1777 and 1869–1879 (particularly), 1783, 1807; and in the present volume, §§1886–1889.

1886. Genesis 16

THIS chapter has to do with Hagar and Ishmael, but until now no one has recognized what they represent and symbolize on an inner level. No one could have recognized it, because so far the world (even the scholarly world) has supposed that the stories of the Word are mere narratives, with no deeper implications. They have said that every jot is divinely inspired, but they do not mean much by it. All they mean is that the contents have been revealed [by God] and that some amount of doctrine relevant to their theology can be drawn from it and used by teachers and students. Because the stories have been divinely inspired (the world reasons), they have divine force in people's minds and do them more good than any other history.

Taken at face value, however, the narratives do little to improve us. They have no effect at all on our eternal life, because in the other world historical detail is obliterated from memory. What good would it do us there to know about Hagar the slave, about the fact that Sarai gave her to Abram, about Ishmael, or even about Abram? In order to go to heaven and partake of its joy (that is, of eternal life), our souls need only what belongs to and comes from the Lord. This is what his Word is for, and this is what it contains in its depths.

1984. A Disclosure of Secrets of Heaven Contained in Sacred Scripture or the Word of the Lord Those in Genesis Chapter 17 Together with Amazing Things Seen and Heard in the World of Spirit in the Heaven of Angels At the End of the Current Chapter, Those Having to Do with The Last judgment

First seek God's kingdom and its justice and you will gain all. –Matthew 6:33

Genesis 17

THE Word has an inner meaning that does not reveal itself in the literal meaning at all because the inner meaning lies as far beyond the literal meaning as heaven lies beyond earth; but few will believe this. The literal meaning does contain an inner sense, however, and also represents and symbolizes hidden elements that no one sees but the Lord and angels, who have the Lord's help. This has been established by discussions throughout the first two volumes. The literal meaning relates to the inner meaning just as our body relates to our soul. As long as we inhabit our bodies and think in bodily terms, we know almost nothing of our soul. The functions of the body are different from those of the soul'so different that if we could detect the soul's functioning we would not recognize it as such. It is the same with the inner dimensions of the Word. The Word's inner levels are its soul, its life. These inner levels have to do exclusively with the Lord, his kingdom, the church, and the qualities in us that exemplify his kingdom and the church. When these ideas are uppermost in our thoughts, the Word is the Lord's, because life itself is then present in the inner levels. Much evidence for this appeared in the first two volumes; it is something I know for certain. Thoughts about bodily and worldly concerns can never reach the angels. Instead such thoughts are stripped away and completely removed as soon as they cross the threshold on their way out of our minds, as can be seen from actual experience in volume 2, §§1769-1772 inclusive. The way the thoughts change can be seen in §§1872-1876.

[2] This is sufficiently clear from many statements in the Word that are completely unintelligible in a literal sense. If there were no such soul or life within them, they would not be acknowledged as the Lord's Word. They would not appear divine to anyone who had not been imbued from childhood with the belief that the Word was inspired and therefore holy.

Who would see in the literal text the meaning of the words in Genesis 49 that Jacob spoke to his sons before his death? "Dan will be a snake on the path, an asp on the track, biting the horse's heels, and its rider will fall off behind" (verse 17). "A troop will prey on Gad, and he will prey on their heel" (verse 19). "Naphtali is a doe let loose, delivering elegant words" (verse 21). "Judah will tie his young donkey to the grapevine, and his jenny's foal to a choice vine. He will wash his clothing in wine and his garment in the blood of grapes. He will have eyes redder than wine and teeth whiter than milk" (verses 11, 12).

The same is true of very many places in the Prophets. The meaning of these passages cannot be seen at all except in the inner sense, in which each and every detail hangs together in the most beautiful pattern.

[3] The same is true of the Lord's words in Matthew concerning the final days:

At the close of the age the sun will go dark, and the moon will not shed its light; and the stars will fall down from the sky, and the powers of the heavens will be shaken. And then the sign of the Son of Humankind will appear; and then all the tribes of the earth will mourn. (Matthew 24:3, 29, 30)

Not for one moment is this talking about the darkening of sun and moon or the plummeting of stars from the sky or the mourning of the tribes. It is talking about love for our neighbor, and faith, which in an inner sense are the sun and moon that will go dark. It is talking about knowledge of what is good and true, which is the stars, here called "the powers of the heavens," which will therefore fall and vanish. And it is talking about faith, in all its manifestations, which are the tribes of the earth. This was demonstrated in volumes 1 and 2, §§31, 32, 1053, 1529, 1530, 1531, 1808.

These few examples now indicate what the Word's inner meaning is. They also show that it is distant from the literal meaning, and in some passages very distant indeed.

Still, the literal meaning does present the truth in visual form, and it also presents ideas that appear to be true, which we can rely on when we lack true light.

64. THIS, then, is the Word's inner meaning, the true and genuine life in it, which does not reveal itself at all in the literal meaning. But the number of secrets hidden within is so large that volumes would fail to unfold all of them. I have offered just a few, of a type confirming that regeneration is the theme and that it progresses from outer to inner self.

That is what angels see in the Word. They know nothing whatever of the literal contents, or the most obvious meaning of even one word, still less the names of different lands, cities, rivers, and people that come up so frequently in the narrative and prophetic parts. ¹ All they picture are the things those words and names symbolize. Adam in paradise, for instance, brings the earliest church to their minds — and not even the church itself but its belief in the Lord. Noah brings up the picture of that church's remnant among its successors, lasting up to Abram's time. Abraham ² never makes them think of a man who lived long ago but of a saving faith, which he represented. And so on. In sum, they see spiritual and heavenly realities in the Word, completely separate from the words and names.

სქოლიოები: