3200. In deze beide verzen wordt de staat van het redelijk goede beschreven, wanneer het in de verwachting van het ware is, dat daarmee verbonden moet worden als een bruid met een echtgenoot. In de twee onmiddellijk erna volgende verzen, wordt de staat van het ware beschreven, wanneer het nabij is en het goede waarneemt, waarmee het verbonden moet worden. Maar men moet weten, dat deze staten niet in één keer ontstonden, maar voortdurend, het gehele leven van de Heer in de wereld door, totdat Hij verheerlijkt was.

Bij de wederverwekten is het evenzo gesteld, want zij worden niet opeens, in één keer wederverwekt, maar voortdurend, het gehele leven door, ook in het andere leven; want de mens kan nooit volmaakt worden.

24. [4]. Of those who are in truths from good, consequently of truths from good.

Of the difference between truth that leads to good, and truth which proceeds from good (n. 2063). Truth is not essentially truth, any further than as it proceeds from good (n. 4736, 10619); because truth has its esse from good (n. 3049, 3180, 4574, 5002, 9144); and its life (n. 2434, 3111, 6077); and because truth is the form or quality of good (n. 3049, 4574, 5951, 9154). Truth is altogether as good with man, in the same ratio and degree (n. 2429). In order that truth may be truth, it must derive its essence from the good of charity and innocence (n. 3111, 6013). The truths which are from good are spiritual truths (n. 5951).

Truth makes one with good when it proceeds from good, even so that both together are one good (n. 4301, 4337, 7835, 10252, 10266). The understanding and will make one mind and one life, when the understanding proceeds from the will, because the understanding is the recipient of truth, and the will, of good, but not when man thinks and speaks otherwise than he wills (n. 3623). Truth from good is truth in will and act (n. 4337, 4353, 4385, 4390). When truth proceeds from good, good has its image in truth (n. 3180).

In the whole heaven and world, and in the single things thereof, there is an image of marriage (n. 54, 718, 747, 917, 1432, 2173, 2516, 5194). Particularly between truth and good (n. 1904, 2173, 2508). Because all things in the universe have relation to truth and good, in order that they may be anything, and to their conjunction, in order that anything may be produced (n. 2452, 3166, 4390, 4409, 5232, 7256, 10122, 10555). The ancients also instituted a marriage between truth and good (n. 1904). The law of marriage is, that two be one, according to the words of the Lord (n. 10130, 10168-10169). Love truly conjugial descends and exists from heaven, from the marriage of truth and good (n. 2728-2729).

Man is so far wise, as he is in good and thence in truths, but not so far as he knows truths and is not in good (n. 3182, 3190, 4884). The man who is in truths from good, is actually elevated from the light of the world into the light of heaven, consequently from what is obscure into what is clear; but on the other hand, he is in the light of the world, and what is obscure, so long as he knows truths and is not in good (n. 3190, 3192). Man does not know what good is, before he is in it, and knows from it (n. 3325, 3330, 3336). Truths increase immensely when they proceed from good (n. 2846-2847, 5345). Of which increase (n. 5355). This increase is as fructification from a tree, and multiplication from seeds from which whole gardens are produced (n. 1873, 2846-2847). Wisdom increases in a like degree, and this to eternity (n. 3200, 3314, 4220-4221, 5527, 5859, 10303). The man also who is in truths from good is in a like degree enlightened, and he is so far in enlightenment when he reads the Word (n. 9382, 10548-10550, 10691, 10694). The good of love is as fire, and truth thence as light from that fire (n. 3195, 3222, 5400, 8644, 9399,9548, 9684). In heaven truths from good shine (n. 5219). Truths from good, by which is wisdom, increase according to the quality and quantity of the love of good; and on the other hand, falsities from evil, according to the quality and quantity of the love of evil (n. 4099). The man who is in truths from good comes into angelic intelligence and wisdom, and they lie hid in his interiors so long as he lives in the world, but they are opened in the other life (n. 2494). The man, who is in truths from good, becomes an angel after death (n. 8747).

Truths from good are like generations (n. 9079). They are disposed in series (n. 5339, 5343, 5530, 7408, 10303, 10308). The arrangement of truths from good compared with the fibers and blood-vessels in the body; and thence with their textures and forms, according to the uses of life (n. 3470, 3570, 3579, 9154). Truths from good form as it were a city, and this from the influx of heaven (n. 3584). The truths which are of the principal love are in the midst; and the rest are more or less remote from thence according to their degrees of disagreement (n. 3993, 4551-4552, 5530, 6028). Conversely with the evil (n. 4551-4552).

Truths when they proceed from good are arranged in the form of heaven (n. 4302, 4904, 5339, 5343, 5704, 6028, 10303). And this according to the order in which are the angelic societies (n. 10303). All truths when they proceed from good are conjoined to one another by a certain affinity, and they are as derivations of families from one father (n. 2863). All truth has a sphere of extension into heaven, according to the quality and quantity of the good from which it is (n. 8063).

The marriage of good and truth is the church and heaven with man (n. 2731, 7752-7753, 9224, 9995, 10122). Of the delight and happiness of those with whom good is in truths (n. 1470). Truths from good, in conjunction, present an image of man (n. 8370). Man is nothing but his own good, and truth thence derived; or evil, and falsity thence derived (n. 10298).

A summary: Faith is by truths (n. 4353, 4997, 7178, 10367). Charity towards the neighbor is by truths (n. 4368, 7623-7624, 8034). Love to the Lord is by truths (n. 10143, 10153, , 1031010578, 10645). Conscience is by truths (n. 1077, 2053, 9113). Innocence is by truths (n. 3183, 3494, 6013). Purification from evils is by truths (n. 2799, 5954, 7044, 7918, 9088, 10229, 10237). Regeneration is by truths (n. 1555, 1904, 2046, 2189, 9088, 9959, 10028). Intelligence and wisdom are by truths (n. 3182, 3190, 3387, 10064). The beauty of angels, and also of men, as to the interiors which are their spirits, is by truths (n. 553, 3080, 4985, 5199). Power against evils and falsities is by truths (n. 3091, 4015, 10488). Order, such as it is in heaven, is by truths (n. 3316, 3417, 3570, 4104, 5339, 5343, 6028, 10303). The church is by truths (n. 1798-1799, 3963, 4468, 4672). Heaven is with man by truths (n. 3690, 9832, 9931, 10303). Man becomes man by truths (n. 3175, 3387, 8370, 10298). Nevertheless all these things are by truths from good, and not by truths without good; and good is from the Lord (n. 2434, 4070, 4736, 5147). All good is from the Lord (n. 1614, 2016, 2904, 4151, 9981).

6907. 'That the king of Egypt will not allow you to go' means that falsity will set itself in opposition. This is clear from the meaning of 'not allowing you' as setting itself in opposition, for he who does not allow something when it is said to be a Divine command, 6903, and he who refuses to let someone worship God, sets himself in opposition, as is common among all those who are under the influence of falsity of which they have become firmly convinced; from the representation of Pharaoh or 'the king of Egypt' as falsity, dealt with in 6651, 6679, 6683; and from the meaning of 'to go' - that is to say, a three days' journey into the wilderness to sacrifice to Jehovah God - as to lead a life in keeping with truth in a state totally removed from falsities, and in so doing to worship the Lord, 6904.

[2] The situation when those under the influence of falsity, who are represented by 'the king of Egypt', set themselves against those guided by truths must be described. In the world those under the influence of falsity do not openly set themselves in opposition to those who are guided by truth, for they are held back from doing so by external restraints, which consist in the fear that others may see them as people who behave contrary to the laws of state and Church, in which case they would not seem to be good citizens. For everyone wishes the world to see him as righteous and true in outward appearance, and the wicked desire this more than the upright, in order that they may captivate people's minds and mislead them for reasons of gain and exalted positions. But inwardly they set themselves in opposition, for as often as they hear anyone proclaiming the truths of the Church not because it is his job to do so but because he loves them passionately, they laugh to themselves; and if at that time there were no external restraints to prevent them they would openly deride him. When such people enter the next life they are no longer held back by external restraints, since these are taken away from them in order that what each person is really like may be exposed to view. Then they openly set themselves in opposition to those who are guided by truths and molest them in every possible way; and this is now for them the absolute delight of their life. And when they are warned not to do such things because if they do not desist they will at length be removed completely and thrust down into hell, they nevertheless take no notice at all and carry on constantly with their molestation as before; for such is the strength of the delight they feel in living in accord with falsity. It takes them over so completely that they accept nothing whatever that makes for intelligence. These are the things that are meant by 'the king of Egypt will not allow you to go' and that are represented by Pharaoh's setting himself in opposition so many times. The removal of such spirits and the thrusting down of them into hell is represented by the destruction of Pharaoh and the Egyptians in the Sea Suph.

[3] Those who lead an evil life and are consequently under the influence of falsity see by the light of the world, since it is the light in which a person sees things with his understanding. With those who are under the influence of falsity arising from evil this light is glowing; and the more they are under the influence of falsity arising from evil, the brighter it glows. The glory of the world, which has its origin in self-love, is what ignites it and gives it its glow. This being so, those people see truths in that light as nothing but falsities, and falsities as nothing but truths. The reason for this is that this light's rays cannot be infused with heavenly light; with that kind of light heavenly light becomes thick darkness. This is why such people believe firmly but wrongly in falsities as against truths, for this is how that inferior light leads them to see falsities and truths in relation to each other. With those however who are guided by truths that spring from good the light of the world is not glowing but dim, while the light of heaven is with them brightly shining. And because it is brightly shining, truths in that light look like truths, and falsities like falsities. For when that light falls onto falsities, which look like truths in the light of the world separated from the light of heaven, it does not merely dim them but altogether blots them out. This light - the light of heaven - becomes gradually brighter and brighter with them, till at length it is so bright that the light of the world cannot be compared with it. From all this one may see why those who are steeped in falsities arising from evil set themselves, because of the great strength of their wrong belief, in opposition to those guided by truths, an opposition which has been described just above.