4429. To see the daughters of the land. That this signifies to become acquainted with the affections of truth and the churches thence derived, is evident from the signification of “to see” as being to become acquainted with (of which several times before); from the signification of “daughters,” as being affections and the churches thence derived (see n. 2362, 3024, 3963); and from the signification of “the land,” here the land of Canaan, as being the region where the church is, and hence also the church itself (n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 2928, 3355, 3705, 3686).

[2] The signification of the things contained in this verse may be seen from what follows, for the subject treated of is the representative of a church that was to be instituted among the descendants of Jacob. That this representative could not be instituted among them until they had been completely vastated in respect to interior truths—that is, until they no longer knew them—may be seen above (n. 4289). These interior truths are all those represented and signified by the rituals that were commanded them; for all the rituals represented and signified something in the Lord’s kingdom in the heavens, and consequently something in the Lord’s kingdom on earth, that is, in the church; and the things that were signified and represented are the interior truths here meant. That each and all of the things commanded the descendants of Jacob when the representative of a church was being instituted among them (as described in the books of Moses, especially in Exodus and Leviticus) were representative and significative of the celestial and spiritual things of the Lord’s kingdom, has been everywhere shown in the explications. All these things were unknown to the descendants of Jacob, because these were of such a nature that if they had known them they would have profaned them (n. 301-303vvv2, 2520, 3398, 3479, 3769, 4281, 4293); and therefore they did not come into these representatives until they had been completely vastated in respect to their interiors; and therefore the truths in question and the extinguishing of them by the Israelites are described in this chapter.

[3] The representatives that were commanded to the descendants of Jacob were not new, but for the most part were such as had previously been in use among the ancients; but the ancients did not worship the externals, as did the descendants of Jacob (that is, the Jews and Israelites), but they worshiped the internal things, and by means of these they acknowledged the Lord Himself. There were still remains in the land of Canaan of the church of ancient time, especially among those called Hittites and Hivites, and this is the reason why by these nations are represented the truths that had been of the church. From what has been said it may in some measure appear what is signified by Dinah, Jacob’s daughter by Leah, going out to see the daughters of the land; for by Dinah is represented the external church, such as was instituted among the descendants of Jacob, and by the daughters of the land are signified the churches among the ancients. That in the internal sense of the Word “daughters” everywhere signify churches, has been shown above (n. 2362, 3024); and that the “land” signifies the region and nation where the church is, and thus the church (n. 662, 1066, 1067, 1733, 1850, 2117, 2118, 2928, 3355, 3686, 3705).

2520. And he said, Lord, wilt Thou slay also a righteous nation? That this signifies whether would the good and truth be extinguished, is evident from the signification of “nation,” as being good (see n. 1259, 1260, 1416); and as it is predicated of the nation of Abimelech, by whom is signified the doctrine of faith, by a “righteous nation” is here signified both good and truth; for both are of doctrine.

[2] That this was said from the zeal of affection or of love toward the whole human race, is manifest. This love directed the Lord’s thoughts while He was still in the maternal human; and although He perceived from the Divine that the doctrine of faith was from a celestial origin only, nevertheless in order that the human race might be provided for, which does not receive anything of which it cannot have some idea from its rational, it is therefore said, “Wilt Thou slay also a righteous nation?” by which is signified whether would the good and truth of doctrine be extinguished. That man does not receive anything of which he cannot have some idea from his rational, is evident from the ideas which man cherishes respecting Divine arcana. Some idea from worldly things or from things analogous to these always adheres to them, by which they are retained in the memory, and by which they are reproduced in the thought; for without an idea from worldly things man can think nothing at all. If therefore truths from a Divine origin were set forth naked, they would never be received, but would completely transcend man’s comprehension, and therefore his belief, and most especially with those who are in external worship.

[3] To illustrate this take the following examples: The Divine Itself can be in nothing but the Divine, thus in nothing but the Lord’s Divine Human, and with man through this. If the rational were consulted it would say that the Divine Itself can be in the human of everyone. Again: Nothing is holy which does not proceed from the Lord, thus from the Divine, which is one. If the rational were consulted it would say that there may be what is holy from other sources also.

[4] Again: Man does not live, nor do good, nor believe truth, from himself, nay, does not even think from himself; but the good and truth are from the Lord, while the evil and falsity are from hell; and what is more, hell, that is, they who are in hell, do not think from themselves, but receive the Lord’s good and truth in the manner indicated. If the rational were consulted it would reject this, because it does not comprehend it. In like manner it would reject the truth that no one is rewarded on account of doing what is good and teaching what is true; and that the external contributes nothing, but only the internal insofar as there is the affection of good in doing what is good, and insofar as there is from that the affection of truth in teaching what is true, and this not from self. And so in a thousand other instances.

[5] It is because the human rational is of such a character that the Word has spoken in accordance with man’s apprehension, and also in accordance with his genius. This therefore is the reason why the internal sense of the Word is different from its literal sense; which is very evident in the Word of the Old Testament, where most things have been written in accordance with the apprehension and genius of the people who then lived. On this account almost nothing is said concerning the life after death, salvation, and the internal man. For the Jewish and Israelitish people with whom the church then was, were of such a character that if these things had been disclosed they would not only not have understood them, but would also have derided them. And it would have been the same if it had been disclosed to them that the Messiah or Christ was to come to eternally save their souls: this also they would have rejected as a matter of no moment; as is also evident from the same nation at the present day; for if what is internal or spiritual is mentioned in their presence even now, and it is said that the Messiah will not be the greatest king on the earth, they deride it.

[6] This is why the Lord sometimes spoke like the Prophets, and taught the rest of what He had to say by parables, as He Himself has declared in Matthew:

Jesus said, I speak unto them by parables, because seeing they see not, and hearing they hear not, neither do they understand (Matthew 13:13).

By “those who see and hear” are meant those within the church who although they see and hear, still do not understand.

Also in John:

He hath blinded their eyes, and hardened their heart, lest they should see with their eyes, and understand with their heart, and should be converted, and I should heal them (John 12:40).

Their being “converted” and “healed” implies that nevertheless they would afterwards reject, and so would profane, which involves eternal condemnation (see n. 301-303vvv2, 582, 1008, 1010, 1059, 1327, 1328, 2051, 2426). Nevertheless the Lord has disclosed the interior things of the Word in many places, but only for the wise.