8093. 'That God did not lead them by the way of the land of the Philistines' means that the Divine saw to it that they should not pass on to the truth of faith that does not spring from good. This is clear from the meaning of 'God did not lead them by the way' as the Divine saw to it that they should not pass on to, for 'leading', when done by God, means providence, and 'the way' means truth, 627, 2333, in this instance passing on to it; and from the representation of 'the Philistines' as those who have a knowledge of the cognitions of faith but do not lead a life of charity, dealt with in 1197, 1198, 3412, 3413, thus those who possess the truth of faith that does not spring from good. The fact that 'the Philistines' and 'the land of the Philistines' have this meaning may be recognized from places in the Word where they are mentioned, in particular in Jeremiah 47:1-end, where they are described, also in Joel 3:5-6, as well as from the historical accounts in the Word referring to wars between the children of Israel and the Philistines, to the subjection of the children of Israel by the Philistines and then of the Philistines by the children of Israel. By 'the Philistines' in these places those who champion separated faith are represented, that is, people for whom the knowledge of cognitions of faith is all-important but not a life led in accordance with that knowledge, consequently people who teach and believe that a person is saved by faith alone.

[2] This particular belief about faith alone or separated faith is not new or something that belongs solely to the present time. It had come to exist in the ancient Churches, growing ever stronger along with evil in life. It is also described in various places in the Word, but by means of names, by Cain' first, in that he killed his brother Abel, 337, 340, 1179. In the internal representative sense of that story 'Cain' is that kind of faith, while 'Abel' is charity. Such faith is also described by 'Ham', when cursed by his father, 1062, 1063; after that by 'Reuben', in that he went up to his father's bed, 3870, 4601, and by 'Simeon and Levi', in that they killed Hamor and the men of Shechem and were for that reason cursed by their father, 3870, 6352. That faith is also described by 'the Egyptians' and by 'their firstborn', in that the latter were killed, 7766, 7778, and the former drowned in the Sea Suph. It is described too by 'the Philistines', 3412, 3413, and also by 'Tyre and Sidon', in various places in the Prophets; there a knowledge of the cognitions of faith is meant by 'the Philistines', and the cognitions themselves, interior and exterior, by 'Tyre and Sidon'. Lastly such faith is represented by 'Peter' when he denied the Lord three times, 6000, 6073(end). But see what has been shown already regarding this faith, in 36, 379, 389, 916, 1017, 1076, 1077, 1162, 1176, 1798, 1799, 1834, 1844, 2049, 2116, 2228, 2231, 2261, 2343, 2349, 2364, 2383, 2385, 2401, 2435, 2982, 3146, 3242, 3325, 3412, 3413, 3416, 3427, 3773, 4663, 4672, 4673, 4683, 4721, 4730, 4766, 4783, 4925, 5351, 5820, 5826, 6269, 6272, 6273, 6348, 6353, 7039, 7097, 7127, 7317, 7502, 7545, 7623-7627, 7724, 7779, 7790, 7950.

7778. 'And all the firstborn in the land of Egypt will die' means the damnation of faith separated from charity. This is clear from the meaning of 'dying' as damnation, dealt with in 5407, 6119; and from the meaning of 'the firstborn' as the Church's faith through which charity comes, dealt with in 352, 2435, 6344, 7035. But 'the firstborn in the land of Egypt' is faith devoid of charity, about which see above in 7766.

[2] As regards faith devoid of charity, there is more to be said. Faith that is devoid of charity is not faith but merely knowledge of such things as constitute faith. For the truths of faith look to charity as their ultimate end in view, and later on proceed from charity as their first end in view. From this it is evident that the things which constitute faith do not exist with those who have no charity, even though they have a knowledge of the truths of faith, as is well known. This knowledge is what they call faith. And when they use the facts they know about the truth and good of faith to support falsities and evils, they no longer have the truths and forms of the good of faith because these come to be like the falsities and evils that such truths and forms of good serve. For now the very falsities and evils which they support are seen in them.

[3] Things that constitute genuine faith look upwards to heaven and the Lord, whereas those that constitute faith separated from charity look downwards - and when they support evils and falsities - to hell, from which too it is evident that faith separated from charity is not faith. All this goes to show what is meant by the damnation of faith separated from charity, that is to say, of the truth of faith when falsified and the good of faith when adulterated. For when truth has been falsified it is no longer truth but falsity, and when good has been adulterated it is no longer good but evil; and faith itself is no longer faith composed of truth and good but of falsity and evil, no matter what it looks and sounds like to outward appearance. Furthermore, and this is an arcanum, the character of anyone's faith is determined by the character of his life. If therefore his life is damned, so is his faith; for it is a faith composed of falsity when his life is a life of evil. It is not apparent in the world that this is so, but it is made plain in the next life. When the evil in that life are deprived of the truth and good they know there then emerge from evils the falsities which have lain hidden with those people.

[4] With some evil people a certain kind of conviction exists that the truth of faith is the truth; and this conviction too is thought to be faith. But it is not faith since it is induced by the intent to make it serve as the means by which wealth, important positions, and reputation can be acquired. As long as the truths they know are serving as the means to that end they love them for the sake of an evil intent. But when they no longer serve in that way they are abandoned, indeed are regarded as falsities. The term 'persuasive faith' is used to describe this kind of conviction, and it is what is meant by the Lord's words in Matthew,

Many will say to Me on that day, Lord, Lord, did we not prophesy though Your name, and through Your name cast out demons, and do many mighty works in Your name? But then I will confess to them, I do not know you; depart from Me, you workers of iniquity. Matthew 7:22-23.

The same kind of faith is also meant by 'lamps without oil' with the five foolish virgins, who also said, Lord, Lord, open to us. But He replying said, Truly, I say to you, I do not know you. Matthew 25:11-12.

The truths of faith are meant by 'lamps', and the good of charity by 'oil', so that 'lamps without oil' are truths of faith devoid of the good of charity.