1044. And it will serve as a sign of the pact between me and the earth means an indication of the Lord's presence in charity, and the earth here means human selfhood, as statements above show [§§1036, 1038]. The symbolism of the earth as human selfhood can be seen from the inner meaning, too, and also from the sequence of thoughts. Earlier the text said, "This is the sign of the pact between me and you and every living soul that is with you," which symbolizes whatever has been reborn. Here, however, the phrasing changes: "It will serve as a sign of the pact between me and the earth." The change — and the repetition of the sign of the pact as well — shows that the present verse has another meaning. It shows, in fact, that the earth is that which has not been reborn and cannot be reborn, and this is human self-will.

[2] So far as their intellectual side goes, regenerate people are the Lord's, but so far as their voluntary side goes, they are their own. These two sides in a spiritual person are opposed to each other, but although a person's voluntary part is opposed, its presence is still unavoidable. All the darkness in spiritual people's intellectual part, all the thickening of their cloud, comes from the will side. The darkness constantly streams in from their will side, and the more it does, the more the cloud in their intellectual part thickens. On the other hand, the more the darkness withdraws, the more the cloud thins. That is the reason the earth in this case symbolizes human selfhood. (It was shown earlier that the earth symbolizes our bodily concerns and much else besides [§§16, 17, 28, 29, 82, 566, 620, 662, 800, 895].)

[3] The situation resembles that of two people who were once bound together in a pact of friendship, as will and intellect were among the people of the earliest church. When the friendship breaks down and enmity arises — as it did when humanity completely perverted its power of will — and a new pact is entered into, the hostile party then takes center stage, as if it were the party with which the pact had been struck. The pact is not with this side of our mind, however (since it is diametrically opposed and contrary), but with what streams from it, as noted earlier [§1023] — with intellectual selfhood, that is. The sign or indication of the pact is this: the larger the Lord's presence in our intellectual selfhood, the more remote our self-will.

The case is just like that of heaven and hell. A regenerate person's intellectual half is heaven because of the charity in which the Lord is present. But such a person's will side is hell. The more present the Lord is in heaven, the more hell moves away. When we depend on ourselves, we are in hell. When we depend on the Lord, we are in heaven and are always being lifted up from hell into heaven. The higher we rise, the greater the distance between us and our hell.

The sign or indication that the Lord is present, then, is the withdrawal of our own will. Times of trial and many other means of regeneration work to distance it.

29. Genesis 1:11-12. And God said, "Let the earth cause the sprouting on the earth of the tender plant, of the plant bearing its seed, of the fruit tree making the fruit that holds its seed, each in the way of its kind;" and so it was done. And the earth produced the tender plant, the plant bearing its seed in the way of its kind, and the tree making the fruit that held its seed in the way of its kind. And God saw that it was good.

When the earth (a person) is so well prepared as to be able to accept heavenly seed from the Lord and to produce good and truth in some degree, that is the time when the Lord first causes the sprouting of something tender, called the tender plant or grass. Next he stimulates something more useful that reseeds itself — the plant bearing its seed. Finally he germinates something good, which reproduces fruitfully — the tree making the fruit that holds its seed, each of these in the way of its kind.

During regeneration we naturally suppose at first that the good we do and the truth we speak come from ourselves, when the reality is that all good and truth come from the Lord. If we imagine they come from ourselves, then, we are not yet in possession of the life force belonging to true faith (although we can receive it later). We cannot believe yet that they come from the Lord, because we are being prepared to receive the living power of faith. This stage is represented in the story by things that have no living soul; animate creatures represent the stage of living faith to come.

[2] The Lord is the sower of seeds, the seed is his Word, and the earth is the human being, as he saw fit to say in Matthew 13:19-23, 37-38, 39; Mark 4:14-20; and Luke 8:11-15. A similar description:

So God's kingdom is like one who tosses seed into the earth and sleeps and rises night and day, and the seed sprouts and grows; how it happens, the person does not know. For the earth bears fruit readily — first a shoot, then an ear, then the full grain in the ear. (Mark 4:26-27, 28)

"God's kingdom" in its broadest sense means the whole of heaven. Less broadly it means the Lord's true church. In its narrow sense it refers to everyone with true faith, which is to say, all who become reborn by living out their faith. Each of these people is also called a heaven (since they have heaven in them) and God's kingdom (since they have God's kingdom in them). The Lord himself teaches this in Luke:

Jesus was asked by the Pharisees, "When is God's kingdom coming?" He answered them and said, "God's kingdom does not come in an observable way, nor will they say, ‘Look here!' or ‘Look there!' because — look! — God's kingdom is within you." (Luke 17:20-21)

This is the third step in our regeneration and the stage at which we repent. The process continues to advance from shadow to light, from evening to morning, and so it says:

[3] Genesis 1:13. And there was evening and there was morning, the third day.

16. Genesis 1:1. In the beginning, God created heaven and earth.

The word beginning is being used for the very earliest times. The prophets frequently call them "the days of old." ¹

"The beginning" includes the first period of regeneration too, as that is when people are being born anew and receiving life. Because of this, regeneration itself is called our new creation [2 Corinthians 5:17; Galatians 6:15]. Almost everywhere in the prophetic books, the words creating, forming, and making stand for regenerating, though with differences. ² In Isaiah, for example:

All have been called by my name, and I have created them for my glory; I have formed them; yes, I have made them. (Isaiah 43:7)

This is why the Lord is called Redeemer, One-Who-Forms-from-the-Womb, Maker, and Creator, as in the same prophet:

I am Jehovah, ³ your Holy One, the Creator of Israel, your Monarch. (Isaiah 43:15)

In David: ⁴

The people created will praise Jah. ⁵ (Psalms 102:18)

In the same author:

You send out your spirit — they will continue to be created — and you renew the face of the ground. ⁶ (Psalms 104:30)

Heaven, or the sky, symbolizes the inner self, and the earth, before regeneration occurs, symbolizes the outer self, as may be seen below [§§17, 24:3, 27].

Footnotes: