3538. That were with her in the house. That this signifies that were from the Divine good through the Divine truth of the Divine rational, is evident from the representation of Rebekah, who is here meant by “her,” as being the Divine truth of the Divine rational (concerning which above); and from the signification of “house,” as being here the Divine good, because it is predicated of the Lord (that “house” is good may be seen above, n. 710, 233, 2234, 2559, 3128). That these things are signified by the words “that were with her in the house,” is because by “house” is signified the rational both as to good and as to truth; or what is the same, both as to the will part, which is of good, and as to the intellectual part, which is of truth. When the rational acts from the will part or good, through the intellectual part or truth, then the rational mind is called “one house.” From this also heaven itself is called the “house of God,” because therein is nothing else than good and truth, and the good acts through truth united or conjoined with itself. This is also represented in marriages between a husband and wife who constitute one house, by reason that conjugial love comes forth from the Divine marriage of good and truth (n. 2728, 2729, 3132); and both the husband and the wife have a will from good, but with a difference such as is that of good in respect to its own truth; and therefore good is signified by the husband, and truth by the wife; for when there is one house, then good is the all therein, and truth, being of good, is also good. The reason why it is said, “with her in the house,” not “with him” or “with them,” is that the subject now is the state of the conjunction of truth and good, that is, the state before they were fully united or conjoined, which state is now to be described.

233. To explore the mysteries of faith by means of memory-knowledges [scientifica] is as impossible as it is for a camel to go through the eye of a needle, or for a rib to govern the finest fibrils of the chest and of the heart. So gross, yea, much more so, is that which pertains to our senses and memory-knowledge [sensale et scientificum] relatively to what is spiritual and celestial. He who would investigate the hidden things of nature, which are innumerable, discovers scarcely one, and while investigating them falls into errors, as is well known. How much more likely is this to be the case while investigating the hidden truths of spiritual and celestial life, where myriads of mysteries exist for one that is invisible in nature!

[2] As an illustration take this single example: Of himself man cannot but do what is evil, and turn away from the Lord. Yet man does not do these things, but the evil spirits who are with him. Nor do these evil spirits do them, but the evil itself which they have made their own. Nevertheless man does evil and turns himself away from the Lord, and is in fault; and yet he lives only from the Lord. So on the other hand, of himself man cannot possibly do what is good, and turn to the Lord, but this is done by the angels. Nor can the angels do it, but the Lord alone. And yet man is able as of himself to do what is good, and to turn himself to the Lord. These facts can never be apprehended by our senses, memory-knowledge, and philosophy, but if these are consulted will be denied in spite of their truth. And it is the same all through.

[3] From what has been said it is evident that those who consult sensuous things and memory-knowledges [sensualia et scientifica] in matters of belief, plunge themselves not only into doubt, but also into denial, that is, into thick darkness, and consequently into all cupidities. For as they believe what is false, they also do what is false. And as they believe that what is spiritual and celestial has no existence, so they believe that there is nothing else but what is of the body and the world. And so they love all that belongs to self and the world, and in this way do cupidities and evils spring from what is false.