8924. 'Do not fear, for God has come in order to test you' means that the life of heaven will not be destroyed, [but that they are tested] solely so that the existence and essential nature of that life may be known. This is clear from the meaning of 'not fearing' - not fearing that they will die - as their having no fear that the life of heaven with them will be destroyed, 8922; and from the meaning of 'testing you' as teaching about the existence of the life of heaven and about its essential nature. The reason why 'testing' has this meaning is that all spiritual testing or temptation serves to teach about and strengthen such ideas with a person. For temptations exist to this end, that belief in truth and affection for truth may be implanted and enrooted, and after these an affection for good, so that a person receives new life, which is the life of heaven.

[2] Temptations are conflicts with evils and falsities. When a person is victorious in them he is strengthened, for he fights from truths and for truths against falsity and evil. The person is not at the time directly conscious of fighting from truths and for truths because the truths are present on the inner levels of his mind and therefore do not plainly enter his consciousness, which belongs to the outer levels. But truths are indeed what he fights from and fights for, as is evident from the fact that conflict exists, followed by victory, which is not possible except for the clashes of opposites with one another, those opposites being evil and good, and falsity and truth.

[3] Yet it should be recognized that the person does not fight, but that the Lord fights on behalf of the person, and indeed against the hells, which endeavour at that time to take over and subdue the person, 840, 1661, 1692, 8159, 8168, 8172, 8175, 8176.

From all this it is evident that 'Do not fear, for God has come in order to test you' means that there should be no fear that the life of heaven will be destroyed, but that it happens to them so that they may be taught about and know of the existence of the life of heaven, and also its essential nature. But regarding temptations, see what has been stated and shown already in 2272, 2768, 3318, 3927, 3928, 4249, 4299, 4341, 4572, 5036, 5246, 5356, 6144, 6574, 6611, 6657, 6663, 6666, 6829, 8131, 8273, 8351, 8367, 8370 (end), 8403, 8567.

3318. 'And he was weary' means a state of conflict. This becomes clear from the meaning of 'weary' or weariness as the state following conflict. Here however, because the subject is a state of conflict in which good and truth within the natural man are joined together, the state of conflict itself is meant. As regards 'weary' here meaning a state of conflict, this is not apparent except from the train of thought in the internal sense, and in particular from the fact that without conflicts, or what amounts to the same, without temptations, good is unable to be joined to truth in the natural man.

[2] So that the nature of this state may be known - though only as man experiences it - let a brief statement be made regarding it. Man is nothing other than an organ or vessel which receives life from the Lord, for man does not live of himself, 290, 1954, 2021, 2536, 2706, 2886-2889, 3001. The life flowing in with man from the Lord comes from His Divine Love. This Love, that is, the life from it, flows in and applies itself to the vessels that are in man's rational and that are in his natural. On account of the hereditary evil into which man is born, and on account of the evil of his own doing which man acquires to himself, these vessels with him are set the wrong way round for receiving that life. But insofar as it is possible for this inflowing life to do so, it resets those vessels to receive it. These vessels within the rational man and within his natural are such as are called truths. In themselves they are nothing else than perceptions of the variations in form possessed by those vessels and of the changes of state which in different ways give rise to those variations, which are produced in the most delicate of organic substances, and in ways that defy description, 2487. Good itself, which possesses life from the Lord, that is, which is life, is that which flows in and resets them.

[3] When therefore those vessels, varying in the forms they take, are set and turned, as has been stated, the wrong way round for inflowing life, they clearly have to be re-positioned to receive that life, that is, to be controlled by it. This cannot possibly be effected as long as the person remains in that condition into which he was born or which he has brought upon himself. Indeed at that time they are unsubmissive because they resolutely withstand and harden themselves against the heavenly order governing the way that life acts. Indeed the good which moves them, and to which they are subservient, is that which stems from self-love and love of the world. From the dull warmth it contains that good makes these vessels what they are. Consequently before they can be made submissive and capable of receiving any of the life that belongs to the Lord's love, they have to be softened. The only ways that such softening can be achieved is by temptations, for temptations take away the things that constitute self-love and contempt for others in comparison with oneself, consequently that constitute self-glory, and also hatred and revenge on account of that. When therefore they have to some extent been subdued and mellowed by means of temptations those vessels start to become yielding and compliant to the life which belongs to the Lord's love and which is constantly flowing in with man.

[4] From this point onwards good, first of all in the rational man and then in the natural, starts to be joined to the truths there, for as has been stated, truths are nothing else than perceptions of the variations in form which are determined by the states that are changing all the time - those perceptions being a product of the life that is flowing in. This is the reason why a person is regenerated, that is, is made new, by means of temptations, or what amounts to the same, by means of spiritual conflicts, and after that receives an inward disposition different from before, that is to say, becomes gentle, humble, single-minded, and contrite at heart. From these considerations one may now see the use served by temptations, which is that good from the Lord may not only flow in but also render the vessels subservient and so join itself to them. For truths are the recipient vessels of good, see 1496, 1832, 1900, 2063, 2261, 2269. Here therefore, since the subject is the joining together of good and truth in the natural man, and since the first stage of that conjunction comes about through the conflicts brought about by temptations, 'he was weary' clearly means a state of conflict.

[5] As for the Lord however, who is the subject here in the highest sense, He so imposed Divine order on everything within Himself by means of the very severe conflicts that went with temptations that nothing remained of the human He had derived from the mother, 1444, 1573, 2159, 2574, 2649, 3036, so that He was not made new as any other human being but was made altogether Divine. For man, who is made new through regeneration, nevertheless retains within himself the inclination towards evil; indeed he retains the evil itself but is withheld from it by the influx of the life that is the life of the Lord's love, and by an extremely powerful force. But the Lord cast out completely everything evil that was His by heredity from the mother and made Himself Divine, doing so even as to the vessels, that is, as to the truths. This is what in the Word is called Glorification.