AC 3030 [2-4]
The genuine rational is from good,
but comes forth from truth.
Good flows in by an internal way;
but truth by an external way.
Good thus conjoins itself with truth in the rational,
and they cause the rational to be.
Unless the good therein is conjoined with truth,
there is no rational;
although there appears to be,
because the man can reason.
This is the common way
in which the rational is formed with man.
As the Lord was born like another man,
and as it was His will
to be instructed like another man,
so did He will
to make His rational Divine in a similar way, namely,
as to good by influx
from His Divine by the internal way,
and as to truth by influx through the external way.
When therefore the rational as to good
had been so far formed
as to be in a state for receiving truth
(which is meant by the words
in the beginning of this chapter,
"Abraham being old was come into days,
and Jehovah blessed Abraham in all things," . . .)
there next follows
that truth is to be conjoined
with the good of the rational,
and this, as before said, by the common way,
that is, by means of memory-knowledges
and knowledges from the natural man.
The good itself of the rational,
which is formed by the internal way,
is the very ground;
but truth is the seed which is to be sown in this ground.
The genuine rational is never born in any other way.
In order that it might come forth with the Lord
in the same way,
and be made Divine by His own power,
the Lord came into the world,
and it was His will to be born as are other men.
Thursday, August 31, 2017
The Ark Comes to the Temple
When all the work King Solomon
had done for the temple of the Lord was finished,
he brought in the things his father David had dedicated --
the silver and gold and the furnishings --
and he placed them in the treasuries of the Lord's temple.
Then King Solomon summoned
into his presence at Jerusalem
the elders of Israel,
all the heads of the tribes
and the chiefs of the Israelite families,
to bring up the ark of the Lord's covenant
from Zion, the City of David.
All the men of Israel came together to King Solomon
at the time of the festival in the month of Ethanium,
the seventh month.
When all the elders of Israel had arrived,
the priests took up the ark,
and they brought up the ark of the Lord
and the Tent of Meeting
and all the sacred furnishings in it.
The priests and Levites carried them up,
and King Solomon and the entire assembly of Israel
that had gathered about him
were before the ark,
sacrificing so many sheep and cattle
that they could not be recorded or counted.
The priests then brought the ark of the Lord's covenant
to its place in the inner sanctuary of the temple,
the Most Holy Place,
and put it beneath the wings of the cherubim.
The cherubim spread their wings
over the place of the ark
and overshadowed the ark and its carrying poles.
These poles were so long
that their ends could be seen from the Holy Place
in front of the inner sanctuary,
but not from outside the Holy Place;
and they are still there today.
There was nothing in the ark
except the two stone tablets
that Moses had placed in it at Horeb,
where the Lord made a covenant with the Israelites
after they had come out of Egypt.
When the priests withdrew from the Holy Place,
the cloud filled the temple of the Lord.
And the priests could not perform their service
because of the cloud,
for the glory of the Lord filled His temple.
(I Kings 7:51; 8:1-11)
had done for the temple of the Lord was finished,
he brought in the things his father David had dedicated --
the silver and gold and the furnishings --
and he placed them in the treasuries of the Lord's temple.
Then King Solomon summoned
into his presence at Jerusalem
the elders of Israel,
all the heads of the tribes
and the chiefs of the Israelite families,
to bring up the ark of the Lord's covenant
from Zion, the City of David.
All the men of Israel came together to King Solomon
at the time of the festival in the month of Ethanium,
the seventh month.
When all the elders of Israel had arrived,
the priests took up the ark,
and they brought up the ark of the Lord
and the Tent of Meeting
and all the sacred furnishings in it.
The priests and Levites carried them up,
and King Solomon and the entire assembly of Israel
that had gathered about him
were before the ark,
sacrificing so many sheep and cattle
that they could not be recorded or counted.
The priests then brought the ark of the Lord's covenant
to its place in the inner sanctuary of the temple,
the Most Holy Place,
and put it beneath the wings of the cherubim.
The cherubim spread their wings
over the place of the ark
and overshadowed the ark and its carrying poles.
These poles were so long
that their ends could be seen from the Holy Place
in front of the inner sanctuary,
but not from outside the Holy Place;
and they are still there today.
There was nothing in the ark
except the two stone tablets
that Moses had placed in it at Horeb,
where the Lord made a covenant with the Israelites
after they had come out of Egypt.
When the priests withdrew from the Holy Place,
the cloud filled the temple of the Lord.
And the priests could not perform their service
because of the cloud,
for the glory of the Lord filled His temple.
(I Kings 7:51; 8:1-11)
Wednesday, August 30, 2017
AC 3023 - God of Heaven / God of the Earth
AC 3023
. . . "Jehovah the God of heaven,"
being said of the Lord,
denotes Jehovah Himself who is called the Father,
from whom He was conceived,
thus who was His Divine Essence;
for the conception itself
gave the veriest essence from which He was.
"Jehovah the God of the earth"
in this case means Jehovah who is called the Son,
thus His Human essence;
this came forth from the Divine essence
when the Lord made it also Divine.
Thus by "Jehovah the God of heaven"
is signified the Divine that is in the highest;
and by "Jehovah the God of the earth"
is signified the Divine
that is in that which is therefrom.
But the Lord is called "Jehovah the God of heaven"
from His Divine that is in the heavens;
and He is called the "God of the earth"
from His Divine that is on earth.
The Divine in the heavens is also that
which is with man in his internals;
but the Divine on earth is that
which is in his externals;
for the internals of man are his heaven,
because by them he is conjoined with the angels;
but his externals are his earth,
for by them he is conjoined with men.
. . . "Jehovah the God of heaven,"
being said of the Lord,
denotes Jehovah Himself who is called the Father,
from whom He was conceived,
thus who was His Divine Essence;
for the conception itself
gave the veriest essence from which He was.
"Jehovah the God of the earth"
in this case means Jehovah who is called the Son,
thus His Human essence;
this came forth from the Divine essence
when the Lord made it also Divine.
Thus by "Jehovah the God of heaven"
is signified the Divine that is in the highest;
and by "Jehovah the God of the earth"
is signified the Divine
that is in that which is therefrom.
But the Lord is called "Jehovah the God of heaven"
from His Divine that is in the heavens;
and He is called the "God of the earth"
from His Divine that is on earth.
The Divine in the heavens is also that
which is with man in his internals;
but the Divine on earth is that
which is in his externals;
for the internals of man are his heaven,
because by them he is conjoined with the angels;
but his externals are his earth,
for by them he is conjoined with men.
Whose Baby?
Now two prostitutes came to the king
and stood before him.
One of them said, "My lord,
this woman and I live in the same house.
I had a baby while she was there with me.
The third day after my child was born,
this woman also had a baby.
We were alone;
there was no one in the house but the two of us.
"During the night this woman's son died
because she lay on him.
So she got up in the middle of the night
and took my son from my side
while I your servant was asleep.
She put him by her breast.
The next morning, I got up to nurse my son -
and he was dead!
But when I looked at him closely in the morning light,
I saw that it wasn't the son I had borne."
The other woman said, "No!
the living one is my son; the dead one is yours."
But the first one insisted, "No!
The dead one is yours; the living one is mine."
And so they argued before the king.
The kings said, "This one says,
'My son is alive and your son is dead,'
while that one says,
'No! Your son is dead and mine is alive.'"
Then the king said, "Bring me a sword."
So they brought a sword for the king.
He then gave an word:
"Cut the living child in two
and give half to one and half to the other."
The woman whose son was alive
was filled with compassion for her son
and said to the king, "Please, my lord,
give her the living baby! Don't kill him!"
But the other said,
"Neither I nor you shall have him.
Cut him in two!"
Then the king gave his ruling:
"Give the living baby to the first woman.
Do not kill him; she is his mother."
When all Israel heard the verdict the king had given,
they held the king in awe,
because they saw
that he had wisdom from God to administer justice.
(I Kings 3:16-28)
and stood before him.
One of them said, "My lord,
this woman and I live in the same house.
I had a baby while she was there with me.
The third day after my child was born,
this woman also had a baby.
We were alone;
there was no one in the house but the two of us.
"During the night this woman's son died
because she lay on him.
So she got up in the middle of the night
and took my son from my side
while I your servant was asleep.
She put him by her breast.
The next morning, I got up to nurse my son -
and he was dead!
But when I looked at him closely in the morning light,
I saw that it wasn't the son I had borne."
The other woman said, "No!
the living one is my son; the dead one is yours."
But the first one insisted, "No!
The dead one is yours; the living one is mine."
And so they argued before the king.
The kings said, "This one says,
'My son is alive and your son is dead,'
while that one says,
'No! Your son is dead and mine is alive.'"
Then the king said, "Bring me a sword."
So they brought a sword for the king.
He then gave an word:
"Cut the living child in two
and give half to one and half to the other."
The woman whose son was alive
was filled with compassion for her son
and said to the king, "Please, my lord,
give her the living baby! Don't kill him!"
But the other said,
"Neither I nor you shall have him.
Cut him in two!"
Then the king gave his ruling:
"Give the living baby to the first woman.
Do not kill him; she is his mother."
When all Israel heard the verdict the king had given,
they held the king in awe,
because they saw
that he had wisdom from God to administer justice.
(I Kings 3:16-28)
Tuesday, August 29, 2017
AC 3020- One Household: The Rational Mind and the Natural Mind
AC 3020
All things that are in man are as one household
(that is, as one family)
in this respect,
that there is one who fills
the office of master of the house,
and others who fill that of servants.
The rational mind itself is that which disposes all things
as master of the house,
and arranges them in order by influx
into the natural mind;
but it is the natural mind
that ministers and is the administrator.
As the natural mind is distinct from the rational mind
and is in a degree below it,
and as it also acts as if from what is its own,
it is called relatively a "servant the elder of the house,"
and it is said to administer all the things in itself
that belong to it.
That the natural mind is distinct from the rational,
and is in a lower degree,
and is as if in what is its own,
may be seen from the things within it,
and from its offices.
The things which are therein
are all memory-knowledges,
thus also all knowledges of every kind whatever;
in a word, they are all things
in both general and particular
that belong to the outer or corporeal memory.
To this mind also belongs all the imaginative faculty,
which is the interior sensuous with man,
and which is in the greatest vigor with children;
and in the first age of adolescence;
to the same mind belong also
all natural affections that man has
in common with brute animals;
all of which shows what its offices are.
But the rational mind is more internal.
The knowledges in it are not open before man,
but while he lives in the body are imperceptible;
for they are all things in both general and particular
that belong to the interior memory.
To this mind also belongs all the thinking faculty
that is perceptive of what is equitable and just,
and of what is true and good;
also all spiritual affections, which are properly human,
and by which man is distinguished from the brute animals.
These things from this mind flow
into the natural mind,
and excites the things that are therein,
and views them with a kind of sight,
and in this manner judges and forms conclusions.
That these two minds are distinct
is clearly evident from the fact
that with many persons
the natural mind has dominion over the rational mind,
or what amounts to the same,
the external man has dominion over the internal;
yet it does not have dominion
and is subservient only with those in whom
the good of charity is present,
that is, who allow themselves to be led by the Lord.
All things that are in man are as one household
(that is, as one family)
in this respect,
that there is one who fills
the office of master of the house,
and others who fill that of servants.
The rational mind itself is that which disposes all things
as master of the house,
and arranges them in order by influx
into the natural mind;
but it is the natural mind
that ministers and is the administrator.
As the natural mind is distinct from the rational mind
and is in a degree below it,
and as it also acts as if from what is its own,
it is called relatively a "servant the elder of the house,"
and it is said to administer all the things in itself
that belong to it.
That the natural mind is distinct from the rational,
and is in a lower degree,
and is as if in what is its own,
may be seen from the things within it,
and from its offices.
The things which are therein
are all memory-knowledges,
thus also all knowledges of every kind whatever;
in a word, they are all things
in both general and particular
that belong to the outer or corporeal memory.
To this mind also belongs all the imaginative faculty,
which is the interior sensuous with man,
and which is in the greatest vigor with children;
and in the first age of adolescence;
to the same mind belong also
all natural affections that man has
in common with brute animals;
all of which shows what its offices are.
But the rational mind is more internal.
The knowledges in it are not open before man,
but while he lives in the body are imperceptible;
for they are all things in both general and particular
that belong to the interior memory.
To this mind also belongs all the thinking faculty
that is perceptive of what is equitable and just,
and of what is true and good;
also all spiritual affections, which are properly human,
and by which man is distinguished from the brute animals.
These things from this mind flow
into the natural mind,
and excites the things that are therein,
and views them with a kind of sight,
and in this manner judges and forms conclusions.
That these two minds are distinct
is clearly evident from the fact
that with many persons
the natural mind has dominion over the rational mind,
or what amounts to the same,
the external man has dominion over the internal;
yet it does not have dominion
and is subservient only with those in whom
the good of charity is present,
that is, who allow themselves to be led by the Lord.
Solomon
Solomon made an alliance with Pharaoh king of
Egypt
and married his daughter.
He brought her to the City of David
until he finished building his palace
and the temple of the Lord,
and the wall around Jerusalem.
The people, however,
were still sacrificing at the high places,
because a temple had not yet been built
for the Name of the Lord.
Solomon showed his love for the Lord
by walking according to the statutes of his father David,
except that he offered sacrifices and burned incense
on the high places.
(I Kings 3:1-3)
and married his daughter.
He brought her to the City of David
until he finished building his palace
and the temple of the Lord,
and the wall around Jerusalem.
The people, however,
were still sacrificing at the high places,
because a temple had not yet been built
for the Name of the Lord.
Solomon showed his love for the Lord
by walking according to the statutes of his father David,
except that he offered sacrifices and burned incense
on the high places.
(I Kings 3:1-3)
Monday, August 28, 2017
David's Mighty Men
These are the names of David's mighty men:
Josheb-Basshebeth, a Tahkemonite,
was chief of the Three;
he raised his spear against eight hundred men,
whom he killed in one encounter.
Next to him was Eleazar son of Dodai the Ahohite.
As one of the three mighty men,
he was with David when they taunted
the Philistines gathered at Pas Dammin for battle.
Then the men of Israel retreated,
but he stood his ground and struck down the Philistines
til his hand grew tired and froze to the sword.
The Lord brought about a great victory that day.
The troops returned to Eleazar,
but only to strip the dead.
Next to him as Shammah son of Agee the Hararite.
When the Philistines banded together
at a place where there was a field full of lentils,
Israel's troops fled from them.
But Shammah took his stand in the middle of the field.
He defended it and struck the Philistines down,
and the Lord brought about a great victory.
Abishai the brother of Joab son of Zeruiah
was chief of the Three.
He raised his spear against three hundred men,
whom he killed,
and so he became as famous as the Three.
Was he not held in greater honor than the Three?
He became their commander,
even though he was not included among them.
Benaiah son of Jehoiada
was a valiant fighter from Kabzeel,
who performed great exploits.
He struck down two of Moab's best men.
He also went down into a pit on a snowy day
and killed a lion.
. . . Such were the exploits of Benaiah
son of Jehoiada;
he too was as famous as the three mighty men.
He was held in greater honor than any of the Thirty,
but he was not included among the Three.
And David put him in charge of his bodyguard.
(II Samuel 23:8-12, 18-20, 23)
Josheb-Basshebeth, a Tahkemonite,
was chief of the Three;
he raised his spear against eight hundred men,
whom he killed in one encounter.
Next to him was Eleazar son of Dodai the Ahohite.
As one of the three mighty men,
he was with David when they taunted
the Philistines gathered at Pas Dammin for battle.
Then the men of Israel retreated,
but he stood his ground and struck down the Philistines
til his hand grew tired and froze to the sword.
The Lord brought about a great victory that day.
The troops returned to Eleazar,
but only to strip the dead.
Next to him as Shammah son of Agee the Hararite.
When the Philistines banded together
at a place where there was a field full of lentils,
Israel's troops fled from them.
But Shammah took his stand in the middle of the field.
He defended it and struck the Philistines down,
and the Lord brought about a great victory.
Abishai the brother of Joab son of Zeruiah
was chief of the Three.
He raised his spear against three hundred men,
whom he killed,
and so he became as famous as the Three.
Was he not held in greater honor than the Three?
He became their commander,
even though he was not included among them.
Benaiah son of Jehoiada
was a valiant fighter from Kabzeel,
who performed great exploits.
He struck down two of Moab's best men.
He also went down into a pit on a snowy day
and killed a lion.
. . . Such were the exploits of Benaiah
son of Jehoiada;
he too was as famous as the three mighty men.
He was held in greater honor than any of the Thirty,
but he was not included among the Three.
And David put him in charge of his bodyguard.
(II Samuel 23:8-12, 18-20, 23)
Sunday, August 27, 2017
AC 3004 - Jesus Christ
AC 3004
By the name "Jesus,"
when named by a man who is reading the Word,
the angels perceive Divine good;
and by "Christ," Divine truth;
and by the two names,
the Divine marriage of good and truth,
and of truth and good;
thus the whole Divine in the heavenly marriage,
which is heaven.
By the name "Jesus,"
when named by a man who is reading the Word,
the angels perceive Divine good;
and by "Christ," Divine truth;
and by the two names,
the Divine marriage of good and truth,
and of truth and good;
thus the whole Divine in the heavenly marriage,
which is heaven.
Saturday, August 26, 2017
AC 2990 - There Is a Spiritual World and a Natural World
AC 2990
. . . there is a spiritual world, and also a natural world.
In the universal sense
the spiritual world is where spirits and angels dwell;
and the natural world is where men dwell.
In particular, there is a spiritual world
and a natural world with every man:
his internal man being to him a spiritual world,
and his external man being to him a natural world.
The things that flow in from the spiritual world
and are presented in the natural world,
are in general representations;
and insofar as they agree
they are correspondences.
. . . there is a spiritual world, and also a natural world.
In the universal sense
the spiritual world is where spirits and angels dwell;
and the natural world is where men dwell.
In particular, there is a spiritual world
and a natural world with every man:
his internal man being to him a spiritual world,
and his external man being to him a natural world.
The things that flow in from the spiritual world
and are presented in the natural world,
are in general representations;
and insofar as they agree
they are correspondences.
David to Ittai the Gittite
All his men marched past him,
along with all the Kerethites and Pelethites;
and all the six hundred Gittites
who had accompanied him from Gath
marched before the king.
The king said to Ittai the Gittite,
"Why should you come along with us?
Go back and stay with King Absalom.
You are a foreigner,
an exile from your homeland.
You came only yesterday.
And today shall I make you wander about with us,
when I do not know where I am going?
Go back, and take your countrymen.
May kindness and faithfulness be with you."
"But Ittai replied to the king,
"As surely as the Lord lives,
and as my lord the king lives,
wherever my lord the king may be,
whether it means life or death,
there will your servant be."
David said to Ittai,
"Go ahead, march on."
So Ittai the Gittite marched on
with all his men and the families that were with him.
(II Samuel 15:18-22)
along with all the Kerethites and Pelethites;
and all the six hundred Gittites
who had accompanied him from Gath
marched before the king.
The king said to Ittai the Gittite,
"Why should you come along with us?
Go back and stay with King Absalom.
You are a foreigner,
an exile from your homeland.
You came only yesterday.
And today shall I make you wander about with us,
when I do not know where I am going?
Go back, and take your countrymen.
May kindness and faithfulness be with you."
"But Ittai replied to the king,
"As surely as the Lord lives,
and as my lord the king lives,
wherever my lord the king may be,
whether it means life or death,
there will your servant be."
David said to Ittai,
"Go ahead, march on."
So Ittai the Gittite marched on
with all his men and the families that were with him.
(II Samuel 15:18-22)
Friday, August 25, 2017
AC 2979 - The Regeneration of the Spiritual Person
AC 2979 [2-3]
With the regeneration of the spiritual man
the case is this:
He is first instructed in the truths of faith,
and then he is held by the Lord in the affection of truth.
The good of faith, which is charity toward the neighbor,
is at the same time instilled into him,
but in such a way that he is scarcely aware of it;
for it lies hidden in the affection of truth,
and this to the end
that the truth which is of faith
may be conjoined with the good which is of charity.
As time goes on,
the affection of truth which is of faith increases,
and truth is regarded for the sake of its end,
that is, for the sake of good,
or what is the same, for the sake of the life,
and this more and more.
Thus is truth instilled into good,
and when this takes place
the man absorbs into himself the good of life
according to the truth that has been instilled;
and so he acts or seems to himself
to act from good.
Previous to this time,
the truth of faith was principal,
but afterwards the good of life becomes so.
When this is the case the man is regenerate;
but he is regenerate according to
the quality and the amount of the truth
that has been instilled in good;
and when truth and good act as one,
he is regenerate according to
the quality and the amount of the good:
such is the case with all regeneration.
Regeneration is effected to the end
that man may be received into heaven.
Heaven is nothing else
than the marriage of truth and good,
and of good and truth . . ..
God Does Not
But God does not take away life;
instead, He devises ways
so that a banished person
may not remain estranged from Him.
(II Samuel 14:14)
instead, He devises ways
so that a banished person
may not remain estranged from Him.
(II Samuel 14:14)
Thursday, August 24, 2017
AC 2973 - The Lamp of the Body; AC 2974 - A Primary Article of Faith; AC 2975 - Agreement in Regeneration
AC 2973 [ 5]
With those who are in celestial and spiritual love,
good from the Lord flows in
through the soul into the body,
and consequently the body becomes full of light;
but with those who are in bodily and worldly love,
good from the Lord cannot flow in
through the soul into the body,
but their interiors are in darkness;
instead the body becomes full of darkness,
according to what the Lord teaches in Matthew:
The lamp of the body is the eye;
if the eye be single,
the whole body is full of light;
but if the eye be evil,
the whole body is full of darkness.
If therefore the light be darkness,
how great is the darkness.
(Matt. 6:22-23);
by the "eye" is signified the intellectual
which belongs to the soul.
AC 2974
It is a primary article of faith
that all good and all truth are the Lord's,
thus from the Lord alone.
The more interiorly anyone acknowledges this,
the more interiorly he is in heaven;
for in heaven it is perceived to be so,
and there is there a sphere of perception that it is so;
for they are in good which is from the Lord alone,
and this is what is called being in the Lord.
AC 2975
. . . if the will and understanding do not agree,
even so as to make a one,
the man has not been regenerated;
that is, if good and truth,
or what is the same, charity and faith,
are not a one;
for charity is of the will,
and faith is of the understanding.
With those who are in celestial and spiritual love,
good from the Lord flows in
through the soul into the body,
and consequently the body becomes full of light;
but with those who are in bodily and worldly love,
good from the Lord cannot flow in
through the soul into the body,
but their interiors are in darkness;
instead the body becomes full of darkness,
according to what the Lord teaches in Matthew:
The lamp of the body is the eye;
if the eye be single,
the whole body is full of light;
but if the eye be evil,
the whole body is full of darkness.
If therefore the light be darkness,
how great is the darkness.
(Matt. 6:22-23);
by the "eye" is signified the intellectual
which belongs to the soul.
AC 2974
It is a primary article of faith
that all good and all truth are the Lord's,
thus from the Lord alone.
The more interiorly anyone acknowledges this,
the more interiorly he is in heaven;
for in heaven it is perceived to be so,
and there is there a sphere of perception that it is so;
for they are in good which is from the Lord alone,
and this is what is called being in the Lord.
AC 2975
. . . if the will and understanding do not agree,
even so as to make a one,
the man has not been regenerated;
that is, if good and truth,
or what is the same, charity and faith,
are not a one;
for charity is of the will,
and faith is of the understanding.
David's Victories
In the course of time,
David defeated the Philistines and subdued them,
and he took Metheg Ammah
from the control of the Philistines.
David also defeated the Moabites.
. . . Moreover David fought Hadadezer
son of Rehob, king of Zobah,
when he went to restore his control
along the Euphrates River.
. . . When the Arameans of Damascus
came to help Hadadezer king of Zobah,
David struck down twenty-two thousand of them.
. . . And David became famous
after he returned from striking down
eighteen thousand Edomites in the Valley of Salt.
He put garrisons throughout Edom,
and all the Edomites became subject to David.
The Lord gave David victory wherever he went.
(II Samuel 8:1-2, 3, 5, 13-14)
David defeated the Philistines and subdued them,
and he took Metheg Ammah
from the control of the Philistines.
David also defeated the Moabites.
. . . Moreover David fought Hadadezer
son of Rehob, king of Zobah,
when he went to restore his control
along the Euphrates River.
. . . When the Arameans of Damascus
came to help Hadadezer king of Zobah,
David struck down twenty-two thousand of them.
. . . And David became famous
after he returned from striking down
eighteen thousand Edomites in the Valley of Salt.
He put garrisons throughout Edom,
and all the Edomites became subject to David.
The Lord gave David victory wherever he went.
(II Samuel 8:1-2, 3, 5, 13-14)
Wednesday, August 23, 2017
AC 2965 - The Lord's Divine Makes the Church With a Person
AC 2965 [2, 3]
. . . it is the Lord's Divine
which makes the church with man;
for nothing is called the church
that is not the Lord's own;
for it is the good which is of love and charity,
and it is the truth which is of faith,
which make that which is called the church.
With those who believe
all good and all truth to be from the Lord,
the price of redemption is signified by "forty,"
and in a higher degree by "four hundred."
. . . it is the Lord's Divine
which makes the church with man;
for nothing is called the church
that is not the Lord's own;
for it is the good which is of love and charity,
and it is the truth which is of faith,
which make that which is called the church.
With those who believe
all good and all truth to be from the Lord,
the price of redemption is signified by "forty,"
and in a higher degree by "four hundred."
David Becomes King
The war between the house of Saul
and the house of David lasted a long time.
David grew stronger and stronger,
while the house of Saul grew weaker and weaker.
When all the elders of Israel had come
to King David at Hebron,
the king made a compact with them
at Hebron before the Lord,
and they anointed David king over Israel.
David was thirty years old when he became king,
and he reigned forty years.
In Hebron he reigned over Judah
seven years and six months,
and in Jerusalem he reigned
over all Israel and Judah thirty-three years.
(II Samuel 3:1; 5:3-5)
and the house of David lasted a long time.
David grew stronger and stronger,
while the house of Saul grew weaker and weaker.
When all the elders of Israel had come
to King David at Hebron,
the king made a compact with them
at Hebron before the Lord,
and they anointed David king over Israel.
David was thirty years old when he became king,
and he reigned forty years.
In Hebron he reigned over Judah
seven years and six months,
and in Jerusalem he reigned
over all Israel and Judah thirty-three years.
(II Samuel 3:1; 5:3-5)
Tuesday, August 22, 2017
The Redemption of the Spiritual and the Celestial
AC 2954
The redemption or reformation and salvation
of the men of the spiritual church
is effected through truth;
but that of the men of the celestial church
through good.
The reasons have been repeatedly stated above,
namely,
that the spiritual have nothing of the will of good,
but in its stead have been gifted with the faculty
of understanding what is good.
The understanding of good
is what is principally called truth,
and indeed the truth of faith;
but willing and consequently doing this
is what is called good.
The spiritual therefore,
through the understanding of good,
or what is the same, through truth,
are introduced into the will of good,
or what is the same, into good;
not however into anything
of the will of good from themselves,
for with them all the will of good has been lost;
but into a new will which they receive from the Lord;
and when they have received this will
they are then called specifically the redeemed.
The redemption or reformation and salvation
of the men of the spiritual church
is effected through truth;
but that of the men of the celestial church
through good.
The reasons have been repeatedly stated above,
namely,
that the spiritual have nothing of the will of good,
but in its stead have been gifted with the faculty
of understanding what is good.
The understanding of good
is what is principally called truth,
and indeed the truth of faith;
but willing and consequently doing this
is what is called good.
The spiritual therefore,
through the understanding of good,
or what is the same, through truth,
are introduced into the will of good,
or what is the same, into good;
not however into anything
of the will of good from themselves,
for with them all the will of good has been lost;
but into a new will which they receive from the Lord;
and when they have received this will
they are then called specifically the redeemed.
Saul Dies and David Inquires of the Lord
After the death of Saul,
David returned from defeating the Amalekites
and stayed in Ziklag two days.
On the third day a man arrived from Saul's camp,
with his clothes torn and with dust on his head.
When he came to David,
he fell to the ground to pay him honor.
"Where have you come from?" David asked him.
He answered, "I have escaped from the Israelite camp."
"What happened?" David asked. "Tell me."
He said, "The men fled from battle.
Many of them fell and died.
And Saul and his son Jonathan are dead."
In the course of time,
David inquired of the Lord.
"Shall I go up to one of the towns of Judah?" he asked.
The Lord said, "Go up."
David asked, "Where shall I go?"
"To Hebron," the Lord answered.
So David went up there with his two wives,
Ahinoam of Jezreel and
Abigail, the widow of Nabal of Carmel.
David also took the men who were with him,
each with his family,
and they settled in Hebron and its towns.
Then the men of Judah came to Hebron
and there they anointed David king
over the house of Judah.
(II Samuel 1:1-4; 2:1-4)
David returned from defeating the Amalekites
and stayed in Ziklag two days.
On the third day a man arrived from Saul's camp,
with his clothes torn and with dust on his head.
When he came to David,
he fell to the ground to pay him honor.
"Where have you come from?" David asked him.
He answered, "I have escaped from the Israelite camp."
"What happened?" David asked. "Tell me."
He said, "The men fled from battle.
Many of them fell and died.
And Saul and his son Jonathan are dead."
In the course of time,
David inquired of the Lord.
"Shall I go up to one of the towns of Judah?" he asked.
The Lord said, "Go up."
David asked, "Where shall I go?"
"To Hebron," the Lord answered.
So David went up there with his two wives,
Ahinoam of Jezreel and
Abigail, the widow of Nabal of Carmel.
David also took the men who were with him,
each with his family,
and they settled in Hebron and its towns.
Then the men of Judah came to Hebron
and there they anointed David king
over the house of Judah.
(II Samuel 1:1-4; 2:1-4)
Monday, August 21, 2017
AC 2943 - Cities and Gates
AC 2943
Of all that went in at the gate of his city, saying.
(Genesis 23: 10)
That this signifies as to the doctrinal things
through which there is faith,
is evident from the signification of "gate,"
as being entrance,
thus that which introduces
(in like manner as "door,";)
and from the signification of "city,"
as being the truth of faith.
Cities in the Ancient Church were not like
the cities of later times and of the present day,
that is, assemblages and gatherings of people;
but they were the dwelling together
of separate families.
The family of one parent constituted a city,
as for instance the city of Nahor
(to which Abraham's servant came
when he was to betroth Rebekah to Isaac)
was Nahor's family which was there;
and Shalem, the city of Shechem
(to which Jacob came
when he journeyed from Paddan-aram, )
was the family of Hamor and Shechem,
which was there;
and so with the other cities of that time.
[2] And as they had learned
from the most ancient people
that nations and families
represented the heavenly societies,
and thus the things of love and charity,
so when a "city" is mentioned instead of a family,
and "people" instead of nation,
truth is signified which is of faith.
So also the "city of God" and the "holy city,"
in the genuine sense signify faith in the Lord;
and as a walled town or city signified faith,
the "gate" of the city signified doctrinal things,
because these introduce to faith.
This in the representative Jewish Church
was also signified by the judges and the elders
sitting in the gate of the city and judging there . . ..
Of all that went in at the gate of his city, saying.
(Genesis 23: 10)
That this signifies as to the doctrinal things
through which there is faith,
is evident from the signification of "gate,"
as being entrance,
thus that which introduces
(in like manner as "door,";)
and from the signification of "city,"
as being the truth of faith.
Cities in the Ancient Church were not like
the cities of later times and of the present day,
that is, assemblages and gatherings of people;
but they were the dwelling together
of separate families.
The family of one parent constituted a city,
as for instance the city of Nahor
(to which Abraham's servant came
when he was to betroth Rebekah to Isaac)
was Nahor's family which was there;
and Shalem, the city of Shechem
(to which Jacob came
when he journeyed from Paddan-aram, )
was the family of Hamor and Shechem,
which was there;
and so with the other cities of that time.
[2] And as they had learned
from the most ancient people
that nations and families
represented the heavenly societies,
and thus the things of love and charity,
so when a "city" is mentioned instead of a family,
and "people" instead of nation,
truth is signified which is of faith.
So also the "city of God" and the "holy city,"
in the genuine sense signify faith in the Lord;
and as a walled town or city signified faith,
the "gate" of the city signified doctrinal things,
because these introduce to faith.
This in the representative Jewish Church
was also signified by the judges and the elders
sitting in the gate of the city and judging there . . ..
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