1057. They whose names are not written in the book of life from the foundation of the world. That this signifies that they are those who do not acknowledge the Lord's Divine power over heaven and earth, but as transferred to some vicar, and from him to his vicars, is evident from the signification of names not written in the book of life, as denoting those who are not received in heaven (concerning which see (n. 199, 222, 299). And because those who do not acknowledge the Lord's Divine power over heaven and earth are not received in heaven, therefore these are they who are meant; and from the signification of the foundation of the world, as denoting from the establishment of the church. By the foundation of the world, in the literal or natural sense, is meant the creation of the world; but in the internal spiritual sense the establishment of the church is meant. For the spiritual sense treats of spiritual things; and the natural sense of the natural things that pertain to the world. Hence it is that by the creation of heaven and earth, in the first chapter of Genesis, in the spiritual sense, is described the new creation or establishment of the first and Most Ancient Church on this earth. That this is described by the creation of heaven and earth in the first chapter of Genesis may be seen in the Arcana Coelestia, where the things in that chapter are explained. Moreover, by creating, in the Word, is signified to reform, and by Creator, the Lord as Reformer and Saviour. That to create signifies to reform, and that by the creation of heaven and earth in the first chapter of Genesis is described, in the spiritual sense, the establishment of the Most Ancient Church, may be seen above (n. 294, 739).

[2] The establishment of the church is also meant by the foundation of the world in these passages in the Word:

"The king shall say to them on the right hand, Come and possess as a heritage the kingdom prepared for you from the foundation of the world" (Matthew 25:34).

Jesus praying said, "Father, because thou hast loved me before the foundation of the world" (John 17:24).

Jesus said, "The blood of all the prophets, shed from the foundation of the world, shall be required of this generation" (Luke 11:50).

That the establishment of the church is meant by the foundation of the world, is evident from the passages in the Word where it is said to found the earth, the founding of the earth, and the foundation of the earth, by which is not meant the foundation or creation of the earth, but the establishment or creation of the church upon the earth. As in Zechariah:

"Jehovah who stretcheth out the heavens, and layeth the foundations of the earth, and formeth the spirit of man in the midst of him" (12:1).

Here by stretching out the heaven, and founding the earth, is not meant the stretching out of the visible heaven, and founding the habitable earth, but the church as to its internals, which are called spiritual, and as to its externals, which are called natural. To found the latter and stretch out the former is to establish; therefore it is also said, forming the spirit of man in the midst of him, which signifies his reformation and regeneration.

[3] In Isaiah:

"Attend to me, O Jacob and Israel, my hand hath founded the earth, and my right hand hath spanned the heavens" (48:12, 13).

By founding the earth with the hand, and spanning the heavens with the right hand, are signified similar things to those explained just above, as is evident from the preceding and following parts of the chapter, where the establishment of a new church by the Lord is treated of.

In the same:

"Hast forgotten Jehovah thy Maker, who stretcheth out the heavens, and foundeth the earth" (51:13).

Here also by the heavens and the earth is signified the church as to its internal or spiritual things, and as to its external or natural things and by stretching out and founding is signified to establish.

[4] In the same:

"I will put my words into thy mouth, and with the shadow of my hand will I cover thee, to plant the heavens, and to found the earth, and to say unto Zion, Thou art my people; awake, awake, arise, O Jerusalem" (51:16, 17).

Here by planting the heavens and founding the earth, is evidently meant to establish the church; for this is said unto the prophet, that the word should be put in his mouth, and that he should be covered with the shadow of the hand to plant the heavens and to found the earth. By a prophet the earth cannot be founded, but the church. Therefore also it is added, "To say unto Zion, thou art my people;" also, "Awake, awake, arise, O Jerusalem." For by Zion and by Jerusalem, in the Word, is meant the church.

In David:

"The heaven and the earth are thine; the world and the fulness thereof thou hast founded them" (Psalm 89:11).

Here in like manner by heaven and the earth is signified the church, by the world the church as to good; and by the fulness thereof are signified all the goods and truths of the church.

[5] Again:

"Jehovah hath founded the earth and the world upon the seas, and established them upon the rivers. Who shall ascend into the mountain of Jehovah, and who shall stand in the place of his holiness?" (Psalm 24:2, 3).

That the establishment of the church is described by founding the earth and the world upon the seas, and establishing them upon the rivers, may be seen above (n. 304, 518, 741). That the establishment of the church is signified, is evident from what follows here, namely, who shall ascend into the mountain of Jehovah, and who shall stand in the place of His holiness? By the mountain of Jehovah is understood Zion; whereby is signified, where the Lord reigns by means of Divine truth; and by the place of [His] holiness is meant Jerusalem, where the temple was, by which is signified the church as to doctrine. From these things it is evident, that by the foundation of the world is signified the establishment of the church. For the same is meant by the world, as by heaven and the earth. And it is said, "To found the earth;" because by the earth is signified the church on earth, and upon this heaven is founded as to its holy things.

Hence, also, it is evident what is signified by the foundations of the earth in the following passages.

In Isaiah:

"Have ye not known, have ye not heard, hath it not been declared to you from the beginning, have ye not understood the foundations of the earth?" (40:21).

In the same:

"The foundations of the earth are corrupted" (24:18).

Likewise in Isaiah 63:12; Jeremiah 31:37; Micah 6:2; Psalms 18:7, 15; 82:5; and elsewhere).

Continuation concerning the second kind of Profanation:-

[6] The reason why profaners of this kind are stupid and foolish in spiritual things, but cunning and ingenious in worldly things is, that they make one with the devils in hell.

And because, as said above, they are merely sensual, and thence are in their own proprium, which draws its delight of life from the unclean effluvia exhaled from effete things in the body, and exhaled from dunghills, from these also arise their conceit and pride when things are in their delight.

[7] That it arises from these is evident from their delights, after death, when they live as spirits; for then in preference to the most fragrant odours they love the rank stenches that arise from the air discharged from the belly, and from latrines, which smell to them more fragrant than thyme. By the breath and touch of these the interiors of the mind are closed, and the exteriors belonging to the body are opened, whence arise their eagerness in worldly matters, and their dulness in spiritual things. In a word, the love of domination by means of the holy things of the church corresponds to filth, and the delight of it to an unspeakable stench, which to the angels is most horrible. Such is the exhalation from their hells when they are opened, but because of the oppression that arises, and on account of swooning that sometimes follows, they are kept closed.

740. Called the devil and Satan.- That this signifies because they were interiorly in evils and in falsities from hell, is evident from the signification of the devil and Satan, as denoting hell as to evils and falsities, of which we shall speak presently. It means those who were interiorly in evils and falsities therefrom, because those who are here meant by the dragon, and are called the devil and Satan, are not outwardly, but interiorly such; for outwardly they talk like men of the church, and some like angels of heaven, about God, the Lord, faith in and love to Him, and about heaven and hell, and they gather many things from the Word by which they confirm their dogmas. Thus by means of these exterior things they are conjoined to heaven, and yet interiorly they are not influenced by them, much less delighted with them; but they are influenced by and delighted with bodily and worldly things only, and even regard heavenly things as respectively of no account. In a word, they love above all things bodily and worldly affairs, but heavenly things merely as subservient matters, so that the things which belong to the body and the world are made the head, and heavenly things the feet. They are such because they make no account of life, saying that faith alone saves, and not any good of life. Therefore they are devils and satans; for a man is such as he is interiorly, and not such as he is merely outwardly except when he speaks and acts outwardly from the interior. Moreover, a man continues to be such after death; for such as a man is interiorly, such also he is as to the spirit, and the spirit of man is affection, from which is the will and the life therefrom. From this it follows that those who make no account of life are interiorly devils and satans, and also become devils and satans when their life in the world is ended and they become spirits.

[2] The reason why they are called the devil and Satan is, that the devil and Satan signify hell, the devil signifying that hell from which evils come, and Satan that hell from which falsities come; the latter hell is called Satan, because all who are in it are called satans, and the former hell is called the devil because all who are in it are called devils. That there was no devil or Satan who before the creation of the world had been an angel of light, and was afterwards cast down with his crew into hell, is evident from what has been said in Heaven and Hell 311-316), under the head "Heaven and hell are from the human race."

[3] It must be understood that there are two kingdoms into which the heavens are divided, namely, the celestial kingdom and the spiritual kingdom, as may be seen in Heaven and Hell 20-28). To these two kingdoms correspond oppositely the two kingdoms into which the hells are divided; to the celestial kingdom corresponds oppositely the infernal kingdom, which consists of devils, and is therefore called the devil; and to the spiritual kingdom corresponds oppositely the infernal kingdom, which consists of satans, and is therefore called Satan. And as the celestial kingdom consists of angels who are in love to the Lord, so the infernal kingdom corresponding oppositely to the celestial kingdom consists of devils, who are in the love of self, and therefore from that hell evils of every kind flow forth. And as the spiritual kingdom consists of angels who are in charity towards the neighbour, so the infernal kingdom, which corresponds oppositely to the spiritual kingdom, consists of satans, who are in falsities from the love of the world, and therefore from that hell falsities of every kind flow forth.

[4] From these things it is evident what the devil and Satan signify in the following passages in the Evangelists:

"Jesus was led into the wilderness, that he might be tempted of the devil" (Matthew 4:1 and following verses; Luke 4:1-13).

The signification of the wilderness, and of the Lord's temptations for forty days and forty nights, may be seen above (n. 730:41). He is said to have been tempted by the devil, to signify that He was tempted by the hells whence evils come, thus by the worst of the hells; for these were the hells that chiefly fought against the Lord's Divine Love, the love reigning in those hells being the love of self, and this love is the opposite of the Lord's love and thus of the love which is from the Lord.

[5] In Matthew:

"The tares are the sons of the evil; the enemy who soweth them is the devil" (13:38, 39).

Tares signify the falsities of doctrine, of religion and of worship, which are from evil, wherefore also they are called the sons of the evil [one]; and since evil produces them, it is said that it is the devil who soweth them.

[6] In Luke:

"Those upon the way are they that hear, then cometh the devil, and taketh away the word out of their heart, that they may not believe and be saved" (8:12).

And in Mark:

"These are they upon the way, where the word is sown; and when they have heard, immediately Satan cometh and taketh away the word which hath been sown in their hearts" (4:15).

Respecting this the term devil is used in Luke, and Satan in Mark, for the reason that the seed which fell upon the way signifies truth from the Word, received in the memory only and not in the life, and as this is taken away both by evil and falsity, therefore both the devil and Satan are mentioned. And in Luke it is said "that the devil cometh and taketh away the word out of their heart, that they may not believe and be saved; while in Mark, "that Satan cometh and taketh away the word which hath been sown in their hearts."

[7] In Matthew:

"The king shall say to them on the left hand, Depart from me, ye cursed, into eternal fire prepared for the devil and his angels" (25:41).

The term devil is here used because these words are said of those who did not do good works, and therefore did evil works. For those who do not do good works do evil works, and the works which they did not do are recounted in the preceding verses; for when goods are lightly esteemed, evils are loved.

[8] And the Lord called Judas Iscariot a devil (6:70); and it is said that "the devil put into his heart" (John 13:2); and that after he had taken the sop "Satan entered into him" (John 13:27; Luke 22:3). This is said because Judas Iscariot represented the Jews, who were in falsities from evil, therefore from evil he is called a devil, and from falsities Satan. It is therefore said that "the devil put into his heart," to put into the heart meaning into the love which is of the will. Also it is said that "after he had taken the sop Satan entered into him," to enter into him with the sop meaning to enter into the belly, and to enter into the belly signifies into the thought, and falsities from evil belong to the thought.

[9] In John:

Jesus said to the Jews, "Ye are of your father the devil, and the desires of your father ye will do; he was a murderer from the beginning, and stood not in the truth, because the truth was not in him; when he speaketh a lie, he speaketh from his own (ex proprio)" (8:44).

The Jewish nation is here described as to what it had been from the beginning, namely, that it was in evil and in falsities therefrom. Their father the devil means evil from hell, in which their fathers were in Egypt and afterwards in the wilderness. That they wished to remain in the evils of their own desires is signified by "the desires of your father ye will do"; that they destroyed every truth of the understanding is signified by "he was a murderer from the beginning, and stood not in the truth, because the truth was not in him"; as man signifies the truth of intelligence, so a murderer signifies its destruction. Falsities from their evil are signified by When he speaketh a lie he speaketh from his own (ex proprio), his own signifying the evil of the will, and a lie the falsity therefrom.

[10] In Matthew:

The Pharisees said of Jesus, "He doth not cast out demons but by Beelzebub, the prince of the demons. Jesus, knowing their thoughts, said unto them, If Satan cast out Satan, he is divided against himself; how then shall his kingdom stand? If I in the spirit of God cast out demons, then is the kingdom of God come unto you" (12:24, 25, 26, 28).

Here the term satan, and not devil, is used because Beelzebub, who was the god of Ekron, means the god of all falsities, for Beelzebub, by derivation, means the lord of flies, and flies signify the falsities of the sensual man, thus falsities of every kind. This is why Beelzebub is called Satan; therefore the Lord also said, "If I in the spirit of God cast out demons, then is the kingdom of God come unto you," the spirit of God meaning Divine Truth proceeding from the Lord, and the kingdom of God, heaven and the church which is in Divine truths.

[11] In the Evangelists:

Peter rebuking Jesus for desiring to suffer, Jesus "turned and said unto Peter, Get thee behind me Satan, thou art a stumbling-block, because thou savourest not the things which are of God, but the things which are of men" (Matthew 16:22, 23; Mark 8:32, 33).

The Lord spoke these words to Peter, because in a representative sense Peter signified faith; and as faith is of truth, and also of falsity, as in the present case, therefore Peter is called Satan; for as already said, Satan denotes that hell from which falsities arise. Peter represented faith in both senses, namely, faith from charity, and faith without charity; and faith without charity is the faith of falsity. Those also who are in faith without charity find a stumbling-block in the Lord's suffering Himself to be crucified, therefore this is called a stumbling-block. As the passion of the cross was the Lord's last temptation, and the complete victory over all the hells, and also the full union of His Divine with the Divine Human, and as this is unknown to those who are in a faith of falsity, the Lord said, Thou savourest not the things which are of God, but the things which are of men.

[12] In Luke:

Jesus said to Simon, "Lo, Satan hath demanded you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not; when, therefore, thou hast turned again, strengthen thy brethren" (22:31, 32).

Here also Peter represents faith without charity, which faith is a faith of falsity, for this was said to him by the Lord, just before he denied Him thrice. Because he represented faith, therefore the Lord says, "I have prayed for thee, that thy faith fail not"; that he represented the faith of falsity is evident from the fact that the Lord said to him, "When therefore thou hast turned, strengthen thy brethren." As the faith of falsity is like chaff before the wind, therefore it is said that "Satan hath demanded them, that he may sift them as wheat," wheat denoting the good of charity separated from the chaff. It is therefore evident why the term satan is here used.

[13] In the same:

"I saw Satan as lightning falling from heaven" (10:18).

Here Satan has a similar signification to that of the dragon who was also seen in heaven, and was cast down out of heaven; but it is the dragon that is properly meant by the devil, while his angels are meant by Satan. That the angels of the dragon mean the falsities of evil will be seen in a subsequent paragraph. By Satan falling down from heaven, in the above passage, is signified that the Lord, by means of Divine Truth, which He then was, expelled all falsities out of heaven, and subjugated those hells which are called Satan; and this has a similar meaning to that of Michael casting down the dragon and his angels, concerning which see above (n. 737).

[14] In Job:

"There was a day when the sons of God came to stand near Jehovah, and Satan came in the midst of them. And Jehovah said unto Satan, Whence comest thou? And Satan answered Jehovah, and said, From going to and fro in the earth, and from walking through it. And Jehovah gave into the hand of Satan all things belonging to Job, but he was not to put forth his hand upon him; although afterwards he might touch his bone and his flesh" (1:6-12; chap. 2:1-7).

That this is composed in the form of history is evident from many things in this book. The book of Job is a book of the Ancient Church, full of correspondences, according to the mode of writing at that time, and yet it is a book of great excellence and use. Angels at that time were called the sons of God, because the sons of God, the same as the angels, mean Divine truths, while Satan means infernal falsities. And as the hells tempt man by means of falsities, as Job was afterwards tempted, and as infernal falsities are dispersed by Divine Truths, therefore it is said that Satan stood in the midst of the sons of God. What the rest signifies will not be explained here, since those things must examined in their connection.

[15] In David:

"They lay upon me evil for good, and hatred for my love; set thou a wicked one over him, and let Satan stand at his right hand" (Psalm 109:5, 6).

This, like most things in the Psalms of David, is a prophecy concerning the Lord and His temptations; and He, above all, endured the most terrible temptations. And as the Lord, in His temptations, fought from Divine Love against the hells, and these were most hostile to Him, it is said, "They lay upon me evil for good, and hatred for my love"; and as infernal evil and falsity prevail in the hells, it is said, "Set thou a wicked one over him, and let Satan stand at his right hand," to stand at the right hand signifying to be completely beset, while Satan signifies infernal falsity with which he was beset.

[16] In Zechariah:

"Afterwards he showed me Joshua the high priest standing before the angel of Jehovah, and Satan standing at his right hand to be his adversary; and Jehovah said unto Satan, Jehovah rebuke thee, he who chooseth Jerusalem; is not this a brand plucked out of the fire? And Joshua was clothed in filthy garments, and thus stood before the angel" (3:1-3).

What these words involve can be seen only from the things which in their connection precede and follow; and it is evident that here the manner in which the Word was falsified was represented. Joshua, the high priest, here signifies the law or the Word, and falsification of it is signified by his standing before the angel in filthy garments. It is therefore plain that Satan there means falsity of doctrine from the falsified Word; and as this began to prevail at that time, it appeared to Zechariah that Satan stood at his right hand, to stand at the right hand signifying to fight against Divine Truth. Since only the sense of the letter of the Word can be falsified, because those truths are only apparently truths, and since those who interpret the Word according to the letter can with difficulty be convinced of falsities, therefore Jehovah said, "Jehovah rebuke thee," as above (n. 735), where it is explained what is signified by the words "Michael disputed with the devil about the body of Moses, and said to the devil, The Lord rebuke thee" (Jude, verse 9). Because truth of doctrine from the Word which has been falsified is here meant, it is said, Jehovah who chooseth Jerusalem; is not this a brand plucked out of the fire?" Jerusalem signifying the doctrine of the church, and a brand plucked out of the fire signifying that there was but little of truth remaining.

[17] In these passages in the Old Testament, Satan only is mentioned, and nowhere the devil, but instead of the latter the terms foe, enemy, hater, adversary, accuser, demon, also death and hell, are made use of. From these things it is evident that the devil signifies the hell whence evils arise, and Satan the hell which is the source of falsities; as also in the following passage in the Apocalypse:

"Afterwards I saw an angel coming down out of heaven having the key of the abyss, and a great chain upon his hand, and he laid hold on the dragon, the old serpent, which is the devil and Satan, and bound him a thousand years. And when the thousand years are consummated, Satan shall be loosed out of his prison," and shall seduce the nations; "and the devil who seduced them was cast into a lake of fire and sulphur" (20:1, 2, 7, 8, 10).

But what demons, demoniacs, and spirits of demons signify may be seen above (n. 586).