5246. And they brought him hastily out of the pit. That this signifies a speedy rejection of such things as from the state of temptation were a hindrance; and thereby a change, is evident from the signification of a “pit,” as being a state of vastation and also of temptation (see n. 4728, 4744, 5038); and from the signification of “bringing him hastily out of it,” as being a speedy rejection of such things as are from it, that is, from a state of temptation. For when a “pit” denotes a state of temptation, “to bring anyone hastily out of it” denotes to remove such things as are from that state, and consequently to reject them, as is plain also from what follows; for he rejected what was of the pit, inasmuch as he shaved himself and changed his garments.

[2] A state of temptation in respect to the state after it is also like the condition of a pit or prison-squalid and unclean; for when man is being tempted, unclean spirits are near him, and surround him, and excite the evils and falsities with him, and also hold him in them and exaggerate them, even to despair. Hence it is that the man is then in squalor and uncleanness. Moreover when this state is presented to view in the other life (for all spiritual states can there be presented to the sight) it appears like a thick mist exhaled from unclean places, and a stench from it is also perceived. Such is the appearance of the sphere that encompasses one who is in temptation, and also in vastation, that is, who is in a pit in the lower earth (see n. 4728).

[3] But when the state of temptation ceases, the mist is dispersed, and the sky clears. The reason of this is that by means of temptation the falsities and evils with man are laid open and removed; when they are laid open that mist appears, but when they are removed the clear sky appears. The change of this state is also signified by Joseph’s “shaving himself and changing his garments.”

[4] Moreover, a state of temptation may be compared to the state of a man when among robbers; on escaping from which his hair is disheveled, his countenance wild, and his clothing torn. If he yields in temptation, he remains in a state like this; but if he conquers in temptation, then after he has composed his face, combed his hair, and changed his clothing, he comes into a cheerful and serene state. Moreover, there are infernal spirits and genii, who like robbers surround and attack the man at these times, and bring on the temptations. From this it is now plain that by their “bringing him hastily out of the pit” is signified a speedy rejection of such things as from the state of temptation were a hindrance, and thereby a change.

4744. And the pit was empty, there was no water in it. That this signifies that there was then nothing true, is evident from the signification of a “pit,” as being falsities (see n. 4728); from the signification of “being empty, “as being where there is nothing true because nothing good (of which hereafter); and from the signification of “water,” as being truth (n. 680, 2702, 3058, 3424). That “being empty” denotes where there is nothing true because nothing good, is evident from other passages in the Word, as in Jeremiah:

Their great ones have sent their little ones for waters; they came unto the pits, and found no waters; they returned with their vessels empty; they were affected with shame and ignominy, and covered their head (Jeremiah 14:3); where “empty vessels” denote truths in which there is no truth from good. Again:

Nebuchadnezzar the king of Babylon hath devoured me, he hath troubled me, he hath made me an empty vessel, he hath swallowed me up (Jeremiah 51:34); where an “empty vessel” denotes where there is no truth; and “Babylon,” those who vastate, that is, deprive others of truths (n. 1327 at the end). Again:

I beheld the earth, and lo it was void and empty; and the heavens, and they had no light (Jeremiah 4:23).

In Isaiah:

The cormorant and the bittern shall possess it; and the owl and the raven shall dwell therein; and they shall stretch over it the line of a void, and the plummet of emptiness (Isaiah 34:11).

[2] Again:

The city of emptiness shall be broken; every house shall be shut up, that no one may come in. There is a cry in the streets upon the one, the joy of the land shall be exiled, what is left in the city shall be a waste (Isaiah 24:10-12);

here “emptiness” is expressed by another word in the original tongue, which, however, involves a similar meaning. That “emptiness” is where there is no truth because no good, is evident in the internal sense from the particulars mentioned, as from the signification of a “city,” of a “house,” of a “cry,” of “wine,” and of “streets.”

In Ezekiel:

Hath said the Lord Jehovih, Woe to the city of bloods! I will also make the hearth great, setting the pot empty upon the coals that it may be hot, and the brass thereof may be heated, and that the uncleanness thereof may melt therein, the scum thereof be consumed (Ezekiel 24:9, 11);

it is evident here what “being empty” signifies; an “empty pot” is that in which there is uncleanness and scum, that is, evil and falsity.

[3] So in Matthew:

When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, but findeth none. Then he saith, I will return into my house whence I came out; and when he is come, he findeth it empty, swept, and prepared for him. Then goeth he, and joineth to himself seven other spirits more wicked than himself, and they enter in and dwell there (Matthew 12:43-45).

The “unclean spirit” denotes uncleanness of life in man, and also the unclean spirits with him, for unclean spirits dwell in the uncleanness of man’s life; “dry places,” or where there is no water, denote where there are no truths; the “empty house” denotes the interiors of man again filled with uncleanness, that is, with falsities from evil.

In Luke:

God hath filled the hungry with good things, and the rich He hath sent empty away (Luke 1:53);

“the rich” denote those who know many things; for “riches” in the spiritual sense are memory-knowledges, doctrinal things, and the knowledges of good and truth. They are called the “empty rich” who know these things, and do not do them; for truths to them are not truths, because without good (see n. 4736).