186. That thou hast a name that thou livest, and art dead, signifies the quality of their thought, in that they think themselves to be alive, because they are living a moral life, when yet they are dead. This is evident from the signification of "name," as being quality of state (See above, n. 148); also from the signification of "living," as being to have spiritual life (of which presently); also from the signification of "being dead," as being not to have spiritual life, but only moral life without it. This is "being dead," because in the Word "life" signifies the life of heaven with man, which is there also called "life eternal;" while "death" signifies the life of hell, which life in the Word is called "death," because it is the privation of the life of heaven. Here, therefore, "thou hast a name that thou livest, and art dead," signifies thinking that they have spiritual life, and thus are saved, because they are living a moral life, when yet they are spiritually dead. But how this is to be understood can be seen from what was said above n. 182 of each life, spiritual and moral, namely, that moral life apart from spiritual life is the life of the love of self and the love of the world, while moral life that is from spiritual life is a life of love to the Lord and love towards the neighbor; this life is the life of heaven, but the other life is what is called spiritual death. When this is understood (See above, n. 182), it can be known what is meant here by "being alive and yet being dead."

[2] That "to live," or "being alive," signifies spiritual life in man, and "being dead" deprivation of that life, and damnation, can be seen from many passages in the Word, of which I will cite the following. Thus in Ezekiel:

When I shall say unto the wicked, In dying he ¹ shall die, and thou shalt not give him warning, nor speak to warn the wicked one from his evil way, that he may be made alive, the wicked shall die in his iniquity. But if thou shalt give warning to the wicked, and he shall not ² turn back from his wickedness nor from his wicked way, he shall die in his iniquity; yet hast thou delivered thy soul. So if thou shalt give warning to a righteous man that he sin no more, ³ and he sin not, living he shall live, because he took warning (Ezekiel 3:18-21).

Here "dying he shall die" is to perish in eternal death, which is damnation, for it is said of the wicked; and "living he shall live" is to enjoy eternal life, which is salvation, for it is said of those who repent, and of the righteous.

[3] In the same:

Ye have profaned Me with My people, to kill the souls that should not die, and to keep alive the souls that should not live, whilst ye lie to My people, to them that hear a lie (Ezekiel 13:19).

This treats of the falsification of truth, which is meant by "Ye have profaned Me with My people," and by "ye lie to the people, to them that hear a lie." Here "a lie" signifies what is false, and what is falsified. "To kill the souls that should not die" is to deprive them of the life that comes from truths; and "to keep alive the souls that should not live" is to persuade them that life eternal is from falsities. That this is here meant by "making alive" is evident from the preceding verse there.

[4] In David:

Behold the eye of Jehovah is upon them that fear Him, to deliver their soul from death, and to keep them alive in famine (Psalms 33:18-19).

In the same:

Thou hast delivered my soul from death, and my feet from stumbling, that I may walk before God in the light of the living (Psalms 56:13).

In Jeremiah:

Behold, I set before you the way of life and the way of death (Jeremiah 21:8).

In John:

Jesus said, Verily, verily, I say unto you, he that heareth My Word hath eternal life, and shall not come into condemnation, but shall pass from death into life (John 5:24).

[5] It is clear that in these passages "death" means damnation, and "life" salvation. Because "death" is damnation it is also hell, for which reason hell is commonly called "death" in the Word, as in these passages. In Isaiah:

Hell will not confess Thee, nor will death praise Thee; they that go down into the pit will not hope on Thy truth. The living, the living, he shall confess Thee (Isaiah 38:18-19).

In the same:

We have made a covenant with death, and with hell we have made a vision (Isaiah 28:15).

In Hosea:

I will ransom them from the hand of hell; I will redeem them from death. O death, I will be thy plague! O hell, I will be thy perdition! (Hosea 13:14).

In David:

In death there is no remembrance of Thee; in hell who shall confess Thee? (Psalms 6:5).

In the same:

The cords of death compassed me, and the cords of hell (Psalms 18:4-5).

In the same:

Like sheep shall they be laid in hell; death shall feed them (Psalms 49:14).

In the same:

Jehovah, thou hast brought up my soul from hell; Thou hast made Me to live (Psalms 30:3).

In Revelation:

A pale horse, and he that sat upon him whose name was death, and hell will follow ⁴ him (Revelation 6:8).

And in another place:

Death and hell were cast into the lake of fire (Revelation 20:14).

[6] As "death" signifies damnation and hell, its meaning in the following passages is evident. In Isaiah:

He will swallow up death for ever; and the Lord Jehovih will wipe away tears from off all faces (Isaiah 25:8).

In the same:

That he might give the wicked to their sepulcher, and the rich in their deaths (Isaiah 53:9).

In David:

Jehovah, Thou liftest me up from the gates of death (Psalms 9:13).

Thou shalt not be afraid for the arrow that flieth by day, nor for the death that wasteth at noonday (Psalms 91:5-6).

In John:

If any one keep My word he shall never see death John 8:51).

In Revelation:

He that overcometh shall not be destroyed in the second death (Revelation 2:11).

In another place:

Many men died of the waters, because they were made bitter (Revelation 8:11).

In the same:

The second angel poured out a bowl upon the sea, and it became blood as of one dead, whence every living soul died in the sea (Revelation 16:3).

[7] From these passages it can be seen what is meant by "the dead," namely, those who have not in themselves the life of heaven, and consequently are in evils and in falsities therefrom. These are meant also in the following passages. In David:

They joined themselves also unto Baal-peor, and ate the sacrifices of the dead (Psalms 106:28).

In the same:

He hath made me to sit in darkness, like the dead of eternity (Psalms 143:3).

In Matthew:

One of His disciples said, Lord, suffer me first to go away and bury my father. Jesus said, Follow Me, and let the dead bury the dead (Matthew 8:21-22).

On account of this signification of "the dead":

The sons of Aaron were forbidden to touch any dead body (Leviticus 21:2-3, 11);

Likewise the priests, the Levites (Ezekiel 44:25);

Likewise the Nazirite (Numbers 6:6-7);

And whoever of the sons of Israel touched the dead must be cleansed by the water of separation (Numbers 19:11-22 end).

[8] As "death" signifies damnation and hell, so on the other hand "life" signifies salvation and heaven; as in the passages that follow. In Matthew:

Narrow is the gate and straitened is the way which leadeth unto life (Matthew 7:14).

In the same:

It is good to enter into life with one eye, rather than having two eyes to be cast into the hell of fire (Matthew 18:9).

If thou wilt enter into life, keep the commandments (Matthew 19:17).

In John:

They shall come forth; they that have done good unto the resurrection of life (John 5:29).

From this it is that salvation is called "eternal life" (as in Matthew 19:16, 29; 25:46; Mark 10:30, 31; Luke 10:25; 18:18, 30; John 3:14-16, 36; 17:2, 3; and other places). For the same reason heaven is called "the land of the living," as in David:

"the land of the living," as in David:

O Jehovah, Thou art my reliance, my part in the land of the living (Psalms 142:5).

In the same:

That thou mayest see the good of Jehovah in the land of the living (Psalms 27:13).

In the same:

O bless our God, ye peoples, who places our soul among the living (Psalms 66:8, 9).

[9] That the Lord alone has life in Himself, and that even man has life from Him, the Lord Himself teaches in the following passages. In John:

As the Father raiseth up the dead and maketh them alive, even so the Son maketh alive whom He will. For as the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:21, 26).

In the same:

Jesus said, I am the resurrection and the life; he that believeth in Me, though he die, shall live (John 11:25, 26).

In the same:

I am the way, the truth, and the life (John 14:6).

In the same:

I am the bread of life that cometh down out of heaven, and giveth life unto the world (John 6:33, 35, 47, 48).

From this it is that the Lord is said to be "Living" and "the Living One" (Revelation 4:9, 10; 5:14; 7:2; 10:6). The same is said of Jehovah in many passages in the prophets.

[10] And as the Lord is life, so all have life from Him; this also the Lord teaches. In John:

He that believeth on the Son hath eternal life; but he that believeth not the Son shall not see life (John 3:36).

In the same:

Jesus said, I came that the sheep may have life. I give unto them eternal life (John 10:10, 28).

In the same:

He that believeth on Me, though he die, shall live (John 11:25, 26).

In the same:

Ye will not come to Me, that ye may have life (John 5:40).

[11] "Life" signifies the Lord, and thence salvation and heaven, because all of life is from one only Fountain, and that only Fountain of life is the Lord, while angels and men are merely forms receiving life from Him. The Life itself that proceeds from the Lord and fills heaven and the world, is the life of His love, and in heaven this appears as light, and because this light is life it enlightens the minds of angels, and enables them to understand and be wise. From this it is that the Lord calls Himself not only "the Life" but also "the Light." As in John:

In the beginning was the Word, and the Word was with God, and God was the Word. In Him was life; and the life was the light of men. That was the true Light, which lighteth every man coming into the world (John 1:1, 4-12).

In the same:

Jesus said, I am the Light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12).

In David:

Jehovah, with Thee is the fountain of life, in Thy light shall we see light (Psalms 36:9).

The light which is life from the Lord in heaven is there called Divine truth, because it shines in the minds of those who are there, and thence shines before their eyes. From this it is that in the Word "light" signifies Divine truth, and intelligence and wisdom therefrom, and that the Lord Himself is called "the Light." (But this is shown more fully in the work on Heaven and Hell 126-140, 275, which see.)

[12] The Lord is the source [a quo] of everything of life, because He is the sun of the angelic heaven, and the light of that sun is Divine truth, and its heat is Divine good; the two are life. From that origin is all life in heaven and in the world. The spiritual that flows into nature, and gives life there, is from no other source; but it gives life according to reception. (On this also see the work on Heaven and Hell 116-125.) From this it is now evident why it is that the Lord calls Himself "the Life," and why it is that those are said to have life and to live who receive light which is Divine truth, from the Lord, and why those who do not receive it are said not to live, but to be dead. (That there is one only Fountain of life, and that the Lord is that Fountain, see in the work on Heaven and Hell 9; and in The Doctrine of the New Jerusalem 278.)

Mga talababa:

4151. 'And Jacob did not know that Rachel had stolen them' means that they belonged to the affection for interior truth. This is clear from the representation of 'Rachel' as the affection for interior truth, dealt with in 3758, 3782, 3793, 3819, and from the meaning of 'stealing' as taking away that which is cherished and holy, dealt with in 4112, 4113, 4133. It was stated above that Rachel's stealing the teraphim or Laban's gods meant a change as regards truth of the state represented by 'Laban', see 4111. That change of state is described further still in this verse and in those immediately following; for the change came about when the good represented by 'Laban' had been separated from the good meant by 'Jacob' and so through that separation passed into a different state. For the truths that had appeared to him to be his own when the two kinds of good were joined together were regarded in such a way that it seemed as though they had been taken away. This is the reason why Laban complained bitterly about the teraphim, and why he searched the tents for them, though he did not find them. For the truths which in the good sense are meant by 'the teraphim', 4111, were not his but belonged to the affection for truth meant by 'Rachel'.

[2] These matters cannot be made plain except from things that take place in the next life. For things taking place in the next life near a person in this life seem to him to occur within him. And virtually the same is so with spirits in the next life. When communities of spirits which are governed by intermediate good are in association with angels it seems to them, altogether so, as though they possessed as their own the truths and goods which are the angels'; indeed those spirits are not aware of them being anything other than their own. But when they are separated they then realize that this is not true. They too therefore complain bitterly, believing that those goods and truths have been taken away from them by the angels with whom they have been in association. These are the considerations that are meant in the internal sense by 'teraphim' in this verse and those immediately following.

[3] In general the situation is that no one ever possesses good or truth that is his own but that all good and truth flow in from the Lord, doing so both immediately and through angelic communities serving as intermediaries. Nevertheless it seems as though that good or truth is his own, and the reason for this is that these may be made over to him as his own until the time when he enters that state in which he may know, then acknowledge, and at length believe that they are not his but the Lord's. It is also well known from the Word and thereby in the Christian world that all good and all truth are derived from the Lord and nothing good at all from man. Indeed the teachings of the Church which are drawn from the Word declare that of himself man cannot even strive after good and so cannot will it, and as a consequence cannot do it, since the doing of good springs from the willing of it. They also declare that the whole of faith is received from the Lord, so that man cannot have the smallest measure of belief unless it flows in from the Lord.

[4] These ideas are declared in the teachings of the Church and are taught in sermons. But few, indeed very few people, really believe them, as is proven by their presumption that life in its entirety exists inherently within themselves, and by the fact that scarcely any believe that life is something inflowing. Man's life in its entirety consists in being able to think and being able to will, for if that ability to think and to will is taken away no life remains at all. And the very essence of life consists in his thinking what is good and willing what is good, and also in his thinking what is true and willing that which he thinks is true. Since these abilities, according to teachings from the Word, are not man's but the Lord's and they flow in from the Lord by way of heaven, people who have any power of judgement and who are capable of reflecting could from this fact deduce that life in its entirety is something which inflows.

[5] The same applies to evil and falsity. According to teachings drawn from the Word the devil is constantly trying to lead man astray and constantly breathing evil into him. This also is why, when anyone has committed a serious crime, it is said that he has allowed the devil to lead him astray. This again is the truth and yet few if any believe it. For just as all good and truth come from the Lord, so all evil and falsity come from hell, that is, from the devil - hell being the devil. This also shows that just as all good and truth are things that flow in, so too are all evil and falsity, and as a consequence every thought of evil or willing of it flows in too. Since these too are things that flow in, those who have any power of judgement and reflection may deduce that life is something which flows in, though it seems to exist inherently in man.

[6] The truth of this has been demonstrated on many occasions to spirits who had recently arrived in the next life from the world. But some of them have said, If all evil or falsity too is something that flows in, then no evil or falsity at all can be attributed to them and they are free from blame since such evil or falsity comes from somewhere else. But they were told in reply that they had made that evil and falsity their own through their belief that when they had thought or willed anything they had acted independently, by themselves. Yet if that which is truly so had been believed by them they would not then have made that evil and falsity their own. For in that case they would have believed also that all good and truth come from the Lord; and if they had believed this, they would have allowed themselves to be led by the Lord and so their state would have been different. In that case also the evil which had entered their thought and will would have had no effect on them; that is to say, evil would not have come out of them but good, since, according to the Lord's words in Mark 7:15, it is not the things going in which affect a person but those coming out of him.

[7] Many are able to know this but few believe it. Even those who are evil can do so, but they still do not believe it since they prefer their own ideas, which they love to such an extent that when it is demonstrated to them that everything is such that it flows in they become worried and demand fiercely that they be allowed to live according to their own ideas, saying that if these are taken away from them they could not go on living. Such is the belief even of people who do know. These matters have been stated so that people might know what it is like with those communities of spirits which are governed by intermediate good, both when they are joined to others and when they are separated from them. That is to say, when joined to others they are not aware of the goods and truths being anything other than their own, when in fact they are not theirs.