3318. And he was weary. That this signifies a state of combat, is evident from the signification of “weary,” or “weariness,” as being the state after combat; here, a state of combat, because the subject is the conjunction of good with truth in the natural man. That “weary” here signifies a state of combat, cannot appear except from the series of things in the internal sense, and especially from the consideration that good cannot be conjoined with truth in the natural man without combats, or what is the same, without temptations. That it may be known how the case herein is in respect to man, it shall be briefly told.

[2] Man is nothing but an organ, or vessel, which receives life from the Lord; for man does not live from himself (n. 290, 1954, 2021, 2536, 2706, 2886-3001). The life which inflows with man from the Lord is from His Divine love. This love, or the life thence derived, inflows and applies itself to the vessels which are in man’s rational, and to those which are in his natural. In consequence of the hereditary evil into which man is born, and of the actual evil which he acquires, these vessels are in a contrary position within him relatively to the inflowing life, yet insofar as the life which flows in can dispose the vessels to receive it, it does so dispose them. These vessels in the rational man, and in the natural, are what are called truths, but in themselves they are merely perceptions of the variations of form of these vessels, and of the changes of state according to which in divers ways these variations come forth, being effected in the most subtle substances, by methods inexpressible (n. 2487). Good itself, which has life from the Lord, or which is life, is that which flows in and disposes.

[3] When therefore these vessels, which are to be varied as to forms, are as before said in a contrary position and direction in respect to the life, it is evident that they must be reduced to a position in accordance with the life, or into compliance with it. This cannot possibly be effected so long as the man is in that state into which he is born, and to which he has reduced himself; for the vessels are not obedient, being obstinately resistant, and hardening themselves against the heavenly order according to which the life acts; for the good which moves them, and with which they comply, is of the love of self and of the world; which good, from the gross heat that is in it, causes them to be of such a quality; and therefore before they can be rendered compliant and fit to receive anything of the life of the Lord’s love, they must be softened. This softening is effected by no other means than temptations; for temptations remove all that is of the love of self and of contempt for others in comparison with self, consequently all that is of self-glory, and also of hatred and revenge on this account. When therefore the vessels have been somewhat tempered and subdued by temptations, they begin to become yielding to, and compliant with, the life of the Lord’s love, which continually flows in with man.

[4] Hence then it is that good begins to be conjoined with truths; first in the rational man, and afterwards in the natural; for as before said truths are nothing else than perceptions of the variations of form according to states that are continually being changed; and these perceptions are from the life which flows in. This is the reason why man is regenerated, that is, made new, by temptations; or what is the same, by spiritual combats; and that he is afterwards gifted with another nature; being made mild, humble, simple, and contrite in heart. From these considerations it may now be seen what use temptations promote, namely, that good from the Lord may not only flow in, but may also dispose the vessels to obedience, and thus conjoin itself with them. That truths are vessels receptive of good, may be seen above (n. 1496, 1832, 1900, 2063, 2261, 2269). Here therefore, because the subject is the conjunction of good and truth in the natural man, and the first of conjunction takes place by means of combats, which are those of temptations, it is evident that by “he was weary” is signified a state of combat.

[5] But as regards the Lord, who in the supreme sense is here treated of, He by the most grievous temptation combats reduced all things in Himself into Divine order, insomuch that there remained nothing at all of the human which He had derived from the mother (n. 1444, 1573, 2159, 2574, 2649, 3036), so that He was not made new as are other men, but altogether Divine. For the man who is made new by regeneration still retains in himself an inclination to evil, and even evil itself; but is withheld from evil by an influx of the life of the Lord’s love, and this with a force exceedingly great; whereas the Lord utterly cast out all the evil that was hereditary to Him from the mother, and made Himself Divine, even as to the vessels, that is, as to truths. This is that which in the Word is called “glorification.”

290. That she was called the “mother of all living” in consequence of possessing faith in the Lord, who is Life itself, is also evident from what has been already shown. There cannot be more than one Life, from which is the life of all, and there can be no life, which is life, except through faith in the Lord, who is the Life; nor can there be faith in which is life, except from Him, consequently unless He is in it. On this account, in the Word, the Lord alone is called “Living” and is named the “Living Jehovah” (Jeremiah 5:2; 12:16; 16:14-15; 23:7; Ezekiel 5:11); “He that liveth to eternity” (Daniel 4:34 Revelation 4:10; 5:14; 10:6); the “Fountain of Life” (Psalms 36:9); the “Fountain of living waters” (Jeremiah 17:13). Heaven (which lives by or from Him) is called the “Land of the living” (Isaiah 38:11; 53:8; Ezekiel 26:20; 32:23-27, 32; Psalms 27:13; 52:5; 142:5). And those are called “Living” who are in faith in the Lord; as in David:

Who putteth our soul among the living (Psalms 66:9).

And those who possess faith are said to be “in the Book of lives” (Psalms 69:28), and “in the book of life” (Revelation 13:8; 17:8; 20:15). Wherefore also those who receive faith in Him are said to be “made alive” (Hosea 6:2; Psalms 85:6). On the other hand it follows that those who are not in faith are called “dead;” as in Isaiah:

The dead shall not live; the Rephaim shall not rise again, because Thou hast visited and destroyed them (Isaiah 26:14),

meaning those who are puffed up with the love of self; to “rise again” signifies to enter into life. They are also said to be “pierced” (Ezekiel 32:23-26, 28-31). They are also called “dead” by the Lord (Matthew 4:16; John 5:25; 8:21, 24, 51-52). Hell also is called “death” (Isaiah 25:8; 28:15).