The third chapter of Daniel follows the same pattern as the first two: Nebuchadnezzar begins by making threats against those who do not bow to his every whim, and ends with his humbly admitting the Lord's power.

The similarities between the dramatic vision of the statue in chapter two and actually building an image in chapter three are not, however, mere repetition. Close attention to the detail in this chapter will show how in its pursuit of domination the selfish side of human nature continues to try to dominate, even though we might consciously submit to the Lord.

This third chapter opens with a huge image created by Nebuchadnezzar. The actual dimensions are important, not because of their physical impact, but because of the spiritual concepts they contain. Similarly, the impossibility of it being made from gold should not interfere with the spiritual exposition of the verse. The literal sense of the story is important only as a means of bringing out the spiritual sense.

This entire image was made of gold. But like the head of the statue in the previous chapter, this is not the gold representing love to the Lord, but self love. Every good correspondence also has an opposite sense.

The statue is described as sixty cubits tall, and six cubits wide. The recurring number "six" takes meaning from its contrast to the number immediately following. "Seven" is a state of fullness and completeness—the Lord rested on the seventh day of creation, clean animals entered the ark in sevens, we should forgive others "up to seventy times seven." As seven contains this sense of completeness, six represents a state of incompleteness.

"Six" is often used to describe the process of regeneration, especially in the creation series, and in the Ten Commandments. In the six days of creation, people are tempted and in a state of conflict, which must be overcome for the person to regenerate (AC 8494, 8539:2, 8888). The conflict illustrated in this chapter is between our sense of selfishness and our emerging conscience.

The number sixty is the fullness of this conflict, as sixty is a six multiplied by ten. If six represents the conflicts of temptation, ten represents completeness (AC 3107, 4638, 8468, 9416), or fullness of that conflict.

Ideally, the states of goodness, truth and their mutual expression should be equal. The shape representing a regenerate person would be a perfect cube, as described by "the Holy City coming down from God out of heaven" (Revelation 21:2).

But Nebuchadnezzar's image vastly different from this ideal: it was tall and narrow — ten times taller than it was wide, and no depth is described. It comes across as one dimensional, disproportionate, its most compelling feature the gold from which it is made.

As in the second chapter, Nebuchadnezzar calls together his advisers: before, it was astrologers and wise men. In this chapter he calls together the governors of his kingdom: the satraps, administrators and so on. When the Word speaks of governors, it speaks of our loves, because we are ruled and governed by loves. The list here gives a hierarchy of loves from the top, or ruling loves, down to the lesser affections we have.

We are shown our state when that ruling love is Nebuchadnezzar: he dominates the scene, his word is law. He controls a vast empire and has absolute control over life and death. Thus Nebuchadnezzar can summon his governors and order them around with the same ease with which he called together the wise men and demanded the impossible from them.

At the sound of music, his whole empire was to fall down and worship the gold image erected by the king. Music is used as a means of summoning the rulers of the land because if those men represent our various loves and affections, so music speaks to our loves.

If Nebuchadnezzar represents our selfishness and love of control, the Chaldeans come into the picture as a confirmation of this selfishness. The essence of profanation—evil pretending to be good—is the misuse of goodness and truth for one's own ends. Any state of genuine good or truth resisting this misuse would come into conflict with it.

Thus the Chaldeans with great enthusiasm name Shadrach, Meshach and Abed-Nego who do not serve the king nor worship his golden image. By using their Babylonian names, they are refusing to recognize truth as coming from the Word. This is the very heart of profanation: to know something is from the Word, even to acknowledge it as such, and yet to deny it—just as those Chaldeans must have known that the three men were Jews, and that their Babylonian names were not truly their own. It is the ultimate denial of their identity, just as profanation is the ultimate denial of the Lord.

Nebuchadnezzar's life is first of military conquest and the expansion of his empire. This conquest comes with the dominion of religious things. Thus it was not out of character for him to command worship. As the love of self progresses, it demands greater and greater things, until it demands to be treated as the Lord Himself (AR 717).

"The evil of the love of self is not, as is generally thought, that external elation which is called pride, but it is hatred against the neighbor, and thence a burning desire for revenge, and delight in cruelty. These are the interiors of the love of self. Its exteriors are contempt for others in comparison with self, and an aversion to those who are in spiritual good, and this sometimes with manifest elation or pride, and sometimes without it. For one who holds the neighbor in such hatred, inwardly loves no one but himself and those whom he regards as making one with himself, thus he loves them in himself, and himself in them for the sole end of self" (AC 4750:5).

Each person in this world is capable of giving freedom to these feelings, and if we do, soon we find ourselves doing what Nebuchadnezzar did: demanding that people see the world through our own personal spectacles, and roundly damning them to hell if they do not.

As we saw earlier, Daniel represents the conscience developing in opposition to our selfish states. Conscience is the activity of truth leading and guiding our minds towards a life in harmony with the Lord's. The conscience, however, must be made up of individual truths, truths applicable to different parts of our lives. We have a set of truths to govern marriage, work ethic, social interaction, and so on.

These individual truths are Daniel's Hebrew companions. Each time we have seen them, they have stood on their belief in God, but each time at Daniel's leadership. This time they stand alone, willing to confront the imperial wrath and face death for their belief.

The consequences were, of course, dire. Nebuchadnezzar flew into a rage, demanding that the young men be cast into a fiery furnace, heated to seven times its normal heat. The young men were prepared to accept this punishment rather than retract their belief in the Lord.

Nebuchadnezzar tried to scare the three men by heating the furnace to hotter than normal, which well describes the actions of evil spirits in temptation who,

"act against the affections of truth that make the conscience: as soon as they perceive anything of conscience, of whatever kind, then from the falsities and failings in the man they form to themselves an affection; and by means of this they cast a shade over the light of truth, and so pervert it; or they induce anxiety and torture him" (AC 1820:4).

The time the young men spend in the furnace represents a state of temptation, which occurs for the sake of regeneration (AE 439). Most simply defined, temptation is a battle between two sides within us, where the natural, or selfish side is subdued. Up until then, selfishness is seen as simply being a part of us, the way we are (AC 1820). In temptation, this self-image is changed, and we learn to see ourselves in the light of heaven (AE 439).

The power of the evil spirits is greatly illusory. Just as Nebuchadnezzar fell back after resistance, so the spirits also withdraw when we resist them. The greatest temptation we face is believing the Lord is unable to help us in our times of great need. If we cling to the believe that He can and does give help, then facing our inner selfishness becomes less difficult. The image the men were commanded to worship was, after all, an immobile object of gold, disproportionate and one-dimensional. Our selfishness is like that: seemingly monolithic, and yet devoid of any real life. Its attractions fade when seen in the light of heaven. Spiritual resistance is not so difficult, and the results give strength:

"Victories are attended with the result that the malignant genii and spirits afterward dare not do anything; for their life consists in their being able to destroy, and when they perceive that a man is of such a character that he can resist then at the first onset they flee away, as they are wont to do when they draw near to the first entrance to heaven, for they are at once seized with horror and terror, and hurl themselves backward" AC 1820.

Nebuchadnezzar is brought to awareness and appreciation of the power of the Lord, this time, with his own senses. There is a power in his acquiescence after witnessing the four men in the fiery furnace that is far more dramatic than his incredulity after Daniel foretold the dream in chapter two. This time he actually saw the power of the furnace, so strong that those who cast the three men in were killed by its heat, yet he saw the three men walk out unscathed. This proved the power of God to him more than anything before.

We see something of this process in the final verses of Chapter three, where Nebuchadnezzar praises the Lord, showing a new humility impossible for him before. As a result, the affection of truth begins to rule in place of the former selfish loves. Thus we see Shadrach, Meshach and Abed-Nego promoted in the province of Babylon, presumably in place of the Babylonian satraps, administrators, governors, counselors, treasurers, judges, magistrates and all the officials of the province who responded to Nebuchadnezzar's call to worship the gold image.

438. Verse 6. Of the tribe of Asher twelve thousand sealed, signifies charity towards the neighbor, and that all who are in it are in heaven and come into heaven. This is evident from the signification of "the tribe of Asher," as being the spiritual affection which is charity (of which presently); and from the signification of "twelve thousand sealed," as being those who are in heaven and who come into heaven (as above, n. 433). That "the tribe of Asher" signifies love towards the neighbor, which is called charity, will be made clear from what follows, and is also clear from this, that the twelve tribes taken together represented heaven and the church, and therefore signify these in the Word, and that each tribe represented, and thence signifies, some universal essential that is a constituent of heaven and the church. Heaven and the church are constituted, in general, of three universal essentials, namely, love to the Lord, charity towards the neighbor, and the obedience of faith; love to the Lord is signified by the first three tribes, Judah, Reuben, and Gad (as was shown above); charity towards the neighbor is signified by these three tribes, Asher, Naphtali, and Manasseh; while the obedience of faith is signified by the three tribes next named, Simeon, Levi, and Issachar; the conjunction of all of these with the Lord is signified by the last three tribes, Zebulun, Joseph, and Benjamin. This, in brief, is the signification of all these tribes named in this order, for their signification is determined by the order in which they are named (as has been said and shown above, n. 431, 435, 436).

[2] Furthermore, the "sealed" mean those who have been separated from the evil and received into heaven; and the first three tribes mean those who have been received into the highest or third heaven, in which all are in love to the Lord; the three tribes next named, which are now under consideration, mean those who have been received into the middle or second heaven, in which all are in charity towards the neighbor; while the three tribes that next follow mean those who have been received into the lowest or first heaven, where those are who are in the obedience that is called the obedience of faith; and the last three tribes mean the reception of all these into the three heavens by the Lord; for there are three heavens, distinguished from one another according to the degrees of the good of love. From all this it can first be seen that this second class of tribes, that is, the three tribes, Asher, Naphtali, and Manasseh, mean those who are in charity towards the neighbor; "the tribe of Asher" meaning charity towards the neighbor; "Naphtali" the regeneration of those who are in that charity, and "Manasseh" their good of life.

[3] But what "Asher" signifies in the Lord's kingdom, that is, in the church, shall first be told. "Asher" signifies the blessedness of spiritual affections, and thence spiritual affection itself; and as spiritual affection is what is called love towards the neighbor or charity, so "Asher" here signifies charity; consequently the "twelve thousand" of that tribe here signify all who are in charity, and are thus in the second or middle heaven. That Asher was so called from what is blessed or from blessedness is evident both from the meaning of the word in Hebrew and also from what was said of him by Leah the wife of Jacob, when he was born, which is the following:

Zilpah, Leah's maidservant, bare Jacob a second son. And Leah said, In my blessedness, for the daughters will call me blessed; and she called his name Asher (Genesis 30:12, 13).

"The daughters who should call her blessed" signify the spiritual affections of truth, which constitute the church, from which is every internal blessedness that is heavenly, in which blessedness those are who are in charity towards the neighbor, for charity towards the neighbor is the spiritual affection of truth (as was just said above); and the spiritual affection of truth is to love truth in its essence, that is, to love truth because it is truth; moreover, the neighbor, in the spiritual sense, is nothing else than good and truth, and charity is love for this (as can be seen from what is said and shown in The Doctrine of the New Jerusalem, on Love towards the Neighbor, which is called Charity, n84-107. The rest of the passage may be seen explained in Arcana Coelestia 3936-3939).

[4] That "Asher" signified blessedness which is of love and charity is further evident from the blessing of Asher by Israel his father:

From Asher his bread is fat, and he shall yield the delicacies of a king (Genesis 49:20).

"From Asher" signifies from celestial and spiritual affections, which are those of love to the Lord and of charity towards the neighbor; "his bread is fat," signifies delight from good; "and he shall yield the delicacies of a king" signifies pleasure from truth. (This is further explained in Arcana Coelestia 6408-6410.)

[5] "Asher" has a similar significance in Moses' blessing, namely, the delight of the affection of truth from the Word; the blessing is this:

Of Asher he said, Blessed above sons be Asher; let him be acceptable unto his brethren, and let him dip his foot in oil; thy shoe is iron and brass; and as the days so thy fame (Deuteronomy 33:24, 25).

Moses' blessing of the sons of Israel contains arcana respecting the Word; and "Asher," who is the one last mentioned there signifies the spiritual affection of truth from the Word; therefore it is said, "Blessed above sons be Asher, let him be acceptable to his brethren," "sons" signifying truths, and "brethren" the church from truths; and "blessed" and "acceptable" are predicated of the affection of truths. The good of love, from which are the truths of the Word in the sense of the letter, is signified by "dipping his foot in oil;" "foot" signifies truth in ultimates, which is the truth of the sense of the letter of the Word, and "oil" signifies the good of love. That the ultimate of the Word is natural truth and good is signified by "thy shoe is iron and brass;" natural truth is signified by "iron," and natural good by "brass," and the ultimate by "shoe." That the Word is to endure to eternity is signified by "as the days so thy fame." (That "iron" signifies natural truth, see above, n. 176; that "brass" signifies natural good, n. 70; and that "shoe" signifies the ultimate of the natural, which is the sensual, see Arcana Coelestia 1748, 2162, 6844)

[6] Because "Asher" signifies the delight of affections, such as those have who are in truths from the sense of the letter:

That tribe encamped, together with the tribe of Dan and the tribe of Naphtali, to the north (Numbers 2:25-31).

The encampments of the sons of Israel in the wilderness represented the arrangements of the angelic societies in the heavens (See above, n. 431), and there to the north are the dwelling places of those who, from the good of charity, are in the affection of spiritual knowledges.

[7] That "Asher" signifies spiritual blessedness, which is blessedness from love and charity, can be seen in Ezekiel, where the new land and the new city are treated of, and that land is distributed as an inheritance among all the tribes of Israel; and to the city twelve gates are assigned, one for each tribe. The inheritance of Asher is there described in chapter Ezekiel 48:1-3, and the gates in these words:

The corner towards the sea four thousand and five hundred; ¹ the gates of the city three; one gate of Gad, one gate of Asher, one gate of Naphtali. Round about eighteen thousand; and the name of the city from that day, Jehovah-is-there (verses 34, 35).

The "land" that was to be distributed for an inheritance signifies the church; the "sons of Israel" among whom it was to be distributed, signify all truths from good in the complex that belong to the church; the "city" signifies the doctrine of truth from good of love, therefore it is called Jehovah shammah, or "Jehovah-is-there;" the "gates" signify introductory truths, which are doctrinals; the number "four thousand and five hundred" signifies all truths from good, and "eighteen thousand" all the truths of doctrine encompassing and defending. This makes clear not only that each and all things there mentioned, even to the numbers, signify the things of the church, but also that no tribe of Israel is there meant, each tribe named standing for some universal essential of the church. It is evident, moreover, that "Asher" here signifies the spiritual affection of truth, which makes one with charity towards the neighbor. (That "Asher" signifies eternity in the highest sense, in the internal sense the felicity of life from blessedness of affections that are of love and charity, and in the external sense natural delight therefrom, see in Arcana Coelestia 3938, 3939, 6408.)

Фусноти:

4638. Then the kingdom of heaven will be like ten virgins means the final period of the old Church and the first of the new. The Church is the Lord's kingdom on earth; 'the ten virgins' are all who belong to the Church, that is to say, both those who are governed by good and truth, and those who are under the influence of evil and falsity. 'Ten' in the internal sense means remnants, also that which is full and complete, and so means all, while 'virgins' means those who belong to the Church, as in other places in the Word.

[2] Who took their lamps means spiritual things which have what is celestial within them, or truths that have good within them, or what amounts to the same, faith that has charity towards the neighbour within it, and charity that has love to the Lord within it. For 'oil' means the good of love, dealt with below; but 'lamps that have no oil in them' means those same things when there is no good within them.

[3] They went out to meet the Bridegroom means their reception.

Five of them however were wise, but five were foolish means that one group of them possessed truths which had good within them, and another group possessed truths which did not have good within them. The former are 'the wise', but the latter 'the foolish'. In the internal sense 'five' means some, in this case therefore a group from within the whole.

Taking their lamps the foolish did not take oil with them means that they did not have within their truths the good of charity, 'oil' in the internal sense being the good of charity and love.

Whereas the wise took oil in their vessels with their lamps means that they did have within their truths the good of charity and love - 'vessels' being matters of doctrine concerning faith.

[4] While the Bridegroom was tarrying they were all drowsy and went to sleep means delay, and therefore doubt. In the internal sense, 'being drowsy' means becoming, because of the delay, inattentive to things of the Church, while 'going to sleep' means nurturing doubt, in the case of 'the wise' doubt that goes with an affirmative attitude of mind, but in the case of 'the foolish' doubt that goes with a negative one.

At midnight there was a shout means the period of time which is the final one of the old Church and the first of the new. In the Word when the subject is the state of the Church this period is called 'night'. 'A shout' means a change taking place.

Behold, the Bridegroom is coming; go out to meet Him means judgement, that is to say, a time of being accepted or rejected.

[5] Then all those virgins were roused and they trimmed their lamps means the preparation of all, for those whose truths do not have good within them believe themselves to be no less accepted than those whose truths do have good within them. Indeed they imagine that faith alone saves and are unaware of the fact that no faith can exist where no charity does so.

But the foolish said to the wise, Give us some of your oil, for our lamps are going out means their desire for that good to be communicated from others to their own empty truths, that is, to their own hollow faith. For those who are in the next life communicate to one another every spiritual or celestial thing they possess, though only through good.

[6] But the wise replied, saying, Perhaps there will not be enough for us and for you means that no communication of it is possible because the small amount of good they have would be taken away from them. For in the next life, when good is communicated to those whose truths are devoid of good, they take away good so to speak from those who do have it and then keep it to themselves. They do not communicate it to others but defile it, which is why no good is communicated to them. My own experience of these people will be seen at the end of Chapter 37 below.

[7] Go rather to those who sell and buy for yourselves means meritorious good. Those who boast of having this kind of good are meant by 'those who sell'. Also, more than all others in the next life, people whose truth has no good within it think that they have earned merit through every deed they have performed which to all outward appearance looked like good, though inwardly it was evil, as the Lord says of them in Matthew, Many will say to Me on that day, Lord, Lord, did we not prophesy by Your name, and by Your name cast out demons, and do many mighty works in Your name? But then I will confess to them, I do not know you; depart from Me, you workers of iniquity! Matthew 7:22-23.

And in Luke,

Once the Householder has risen up and shut the door, then you will begin to stand outside and to knock at the door, saying, Lord, Lord, open to us. But He replying will say to you, I do not know where you come from. Then you will begin to say, We ate in your presence and we drank; and You taught in our Streets. But He will say, I tell you, I do not know where you come from; depart from Me, all you workers of iniquity! Luke 13:25-27.

This describes what those meant here by the foolish virgins are like, and that is why the following words referring to them occur in this parable - they 'came also, saying, Lord, Lord, open to us. But he replying said, Truly, I say to you, I do not know you'.

[8] While they were going to buy however, the Bridegroom came means their perverse approach.

And those who were ready went in with Him to the wedding feast means that those who were governed by good, and from this by truth, were accepted into heaven. Heaven is likened to a wedding feast by virtue of the heavenly marriage, which is a marriage of good and truth, and the Lord to the Bridegroom because these people are joined to Him, while the Church is therefore called the Bride.

And the door was shut means that no others can enter.

[9] Afterwards the remaining virgins came also, saying, Lord, Lord, open to us means that they wish to enter on the basis of faith alone without charity, and of works in which the life of the Lord is not present, only selfish life.

But He replying said, Truly, I say to you, I do not know you means rejection. In the internal sense 'not knowing them' means that they lack any charity towards the neighbour, and are not joined through such charity to the Lord. Those who are not so joined to Him are said 'not to be known' by Him.

[10] Watch therefore, for you do not know the day, nor the hour, in which the Son of Man will be coming means an eagerness to live according to the commandments constituting a person's faith, meant by 'watching'. The actual time of acceptance, which is unknown to a person, and his state then, are meant by 'you do not know the day, nor the hour, in which the Son of Man will be coming'. One who is governed by good, that is, whose deeds conform to the commandments, is called 'wise', but one who has a knowledge of the truth, yet does not act in accordance with this, is called 'foolish', as they are elsewhere by the Lord in Matthew,

Everyone who hears My words and does them I will liken to a wise man. But everyone hearing My words and not doing them will be likened to a foolish man. Matthew 7:24, 26.