AC 2310. The Internal Sense of the Word has already been many times treated of; but I am aware that few can believe that there is such a sense in everything of the Word, not only in the prophetical, but also in the historical parts. That there is such a sense in the prophetical parts can more easily be believed, because in them there is not so connected a series of things, and there are also strange expressions in them, from which every one may conjecture that they contain within them some secret meaning. But that there is also such a sense in the historical parts, does not so easily appear, both because this has hitherto come into no one‘s mind, and because the historical parts are such as to keep the attention fixed on themselves, and thereby to draw away the mind from thinking that anything of a deeper nature is there stored up; and also because the historicals are truly such as related.

[2] Nevertheless no one can fail to infer that within these parts of the Word also there is what is heavenly and Divine, and which does not shine forth; first, from the fact that the Word was sent down by the Lord through heaven to man, and therefore differs in its origin (and what the nature of this origin is, and that it is so different and distant from the literal sense as not even to be seen, and consequently not acknowledged, by those who are merely worldly, will be shown by many things in what follows); secondly, from the fact that the Word, being Divine, has not been written for man only, but also for the angels with man, in order that it might serve not only for use to the human race, but also for use to heaven; and that in this way the Word is a medium uniting heaven and earth. This union takes place by means of the church, and in fact by means of the Word in the church, which is for this reason such as it is, and is distinguished from all other writing.

[3] As regards the historical parts specifically, unless they in like manner contained Divine and heavenly things in a sense abstracted from the letter, they could never be acknowledged by anyone who thinks more deeply to be the inspired Word, even as to every jot. Would anyone say that the abominable affair of Lot’s daughters, treated of at the end of this chapter, would be related in a Divine Word? or Jacob‘s peeling rods and making the white appear, and placing them in the watering-troughs, that the flock might bear partly-colored, speckled, and spotted young? besides many other things in the rest of the books of Moses, of Joshua, the Judges, Samuel, and the Kings, which would be of no importance, and in regard to which it would be a matter of indifference whether they were known or not known unless they enfolded deeply within them a secret Divine meaning. If it were not for this, they would differ in no respect from other historical narratives, which have sometimes been so written that they seem more effective.

[4] As the learned world is unacquainted with the fact that Divine and heavenly things lie hidden even within the historical parts of the Word, were it not for the holy veneration for the books of the Word which has been unpressed upon them from childhood, they would be quite ready to say in their hearts that the Word is not holy except solely from that fact; when yet it is not from that, but because there is within it an internal sense which is heavenly and Divine, and which causes it to unite heaven with earth, that is, angelic minds with human minds, and thereby these latter with the Lord.

AC 2311. That the Word is of such a nature, and that it is in this way distinct from all other writing, may be seen also from the fact that not only do all the names signify actual things (n. 1224, 1264, 1876, 1888), but all the words also have a spiritual sense; and they thus signify another thing in heaven from what they do on earth, and this most constantly, in both the prophetical and the historical parts. When these names and words are set forth in their heavenly sense in accordance with their constant signification in the whole Word, there comes forth an internal sense which is the angelic Word. This twofold sense of the Word is circumstanced as are the body and the soul; the literal sense is like the body, and the internal sense is like the soul; and as the body lives by means of the soul, so does the literal sense by means of the internal sense. Through the internal sense the Lord’s life inflows into the literal sense, in accordance with the affection of him who is reading it. Hence it is evident how holy is the Word, although it does not appear so to worldly minds.

1. And the two angels came to Sodom in the evening; and Lot was sitting in the gate of Sodom; and Lot saw, and rose up to meet them, and he bowed himself with his face to the earth.

2. And he said, Behold I pray my lords, turn aside, I pray, to the house of your servant, and pass the night, and wash your feet; and in the morning ye shall rise, and go on your way; and they said, Nay, for we will pass the night in the street.

3. And he urged them exceedingly, and they turned aside unto him, and came to his house; and he made them a feast, and baked unleavened (bread); and they did eat.

4. Scarcely yet were they lain down then the men of the city, the men of Sodom, compassed the house about, from a boy even to an old man, all the people from the uttermost part.

5. And they cried unto Lot, and said unto him, Where are the men that came unto thee this night? Bring them out unto us, that we may know them.

6. And Lot went out unto them to the door and shut the door behind him.

7. And he said, I pray you, my brethren, do not wickedly.

8. Behold I pray I have two daughters, who have not known man; let me I pray bring them out unto you, and ye may do unto them as is good in your eyes; only unto these men do not anything; for therefore are they come under the shadow of my roof.

9. And they said, Come on. And they said, Is one come to sojourn, and shall he judge indeed? Now will we do worse to thee than to them. And they pressed upon the man, upon Lot, exceedingly; and drew near to break open the door.

10. And the men put forth their hand, and brought Lot into the house to them, and shut the door.

11. And the men who were at the door of the house they smote with blindness, from small even to great; and they labored to find the door.

12. And the men said unto Lot, Hast thou yet anyone here? son-in-law, and thy sons, and thy daughters, and whom soever thou hast in the city, bring them out of the place.

13. For we will destroy this place, because their cry is become great before Jehovah; and Jehovah hath sent us to destroy it.

14. And Lot went out, and spake to his sons-in-law that were to marry his daughters, and said, Up, get you out of this place, for Jehovah will destroy the city. And he was in the eyes of his sons-in-law as one that jested.

15. And when the dawn arose the angels pressed Lot to hasten, saying, Arise, take thy wife, and thy two daughters that are found, lest thou be consumed in the iniquity of the city.

16. And he lingered; and the men laid hold of his hand, and of the hand of his wife, and of the hand of his two daughters, in the clemency of Jehovah upon him, and they led him forth, and set him without the city.

17. And it came to pass, when they were leading them forth abroad, that he said, Escape for thy life; look not back behind thee, and stay not in all the plain; escape to the mountain, lest thou be consumed.

18. And Lot said unto them, Nay I pray my lords.

19. Behold I pray thy servant hath found grace in thine eyes, and thou hast made thy mercy great, which thou hast done with me, to make alive my soul, and I cannot escape to the mountain, lest peradventure evil cleave to me, and I die.

20. Behold I pray this city is near to flee thither, and it is a little one; let me, I pray, escape thither--is it not a little one?--and my soul shall live.

21. And he said unto him, Behold I have accepted thy face as to this word also, that I will not overthrow the city of which thou hast spoken.

22. Hasten, escape thither, for I cannot do anything until thou be come thither. Therefore he called the name of the city Zoar.

23. The sun was gone forth upon the earth, and Lot came to Zoar.

24. And Jehovah caused it to rain upon Sodom and upon Gomorrah brimstone and fire from Jehovah out of heaven.

25. And He overthrew those cities, and all the plain, and all the inhabitants of the cities, and the growth of the ground.

26. And his wife looked back behind him, and became a pillar of salt.

27. And Abraham rose up early in the morning, unto the place where he had stood before Jehovah.

28. And he looked against the faces of Sodom and Gomorrah, and against all the faces of the land of the plain, and he saw and behold the smoke of the land went up, as the smoke of a furnace

29. And it came to pass when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot dwelt.

30. And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters.

31. And the firstborn said unto the younger, Our father is old, and there is no man in the earth to come unto us according to the way of all the earth.

32. Come, let us make our father drink wine, and let us lie with him, and let us quicken seed from our father.

33. And they made their father drink wine that night; and the firstborn went in, and lay with her father; and he knew not when she lay down, nor when she arose.

34. And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I, lay yesternight with my father; let us make him drink wine this night also, and go thou in and lie with him, and let us quicken seed from our father.

35. And they made their father drink wine that night also; and the younger arose, and lay with him; and he knew not when she lay down nor when she arose.

36. And the two daughters of Lot conceived by their father.

37. And the firstborn bare a son, and called his name Moab: he is the father of Moab even unto this day.

38. And the younger she also bare a son, and called his name Ben-ammi: he is the father of the sons of Ammon unto this day.

AC 2312. In this chapter, in the internal sense, by "Lot‘s is described the state of the Spiritual Church which is in the good of charity but in external worship: how in course of time it declines.

AC 2313. The First State of that church: that they are in the good of charity and acknowledge the Lord, and that from Him they are confirmed in good (verses 1 to 3); and are saved (verse 12). The Second State: that with them evils begin to act against goods, but they are powerfully withheld from evils and kept in goods by the Lord (verses 14 to 16). Their weakness is described (verse 17); that they are saved (verse 19). The Third State: that they no longer think and act from the affection of good, but from the affection of truth (verses 18 to 20); and that they are saved (verse 23). The Fourth State: that the affection of truth perishes, which is Lot’s wife becoming a pillar of salt (verse 26). The Fifth State: that an impure good, or a good of falsity, succeeds, which is Lot in the cave of the mountain (verse 30). The Sixth State: that even this good is still more adulterated and falsified (verses 31 to 33); and the truth likewise (verses 34, 35). That therefrom there is conceived and born a certain semblance of a church whose good, so called, is "Moab," and whose truth, also so called, is the "son of Ammon" (verses 36 to 38).

AC 2314. Further: in the internal sense, by the "inhabitants of Sodom" is described the state of those within the same church who are against the good of charity, and how in course of time evil and falsity increase with them until they have nothing but evil and falsity.

AC 2315. Their First State: that they are against the good of charity and against the Lord (verses 4, 5). Their Second State: that although informed concerning the good of charity and concerning the delights of its affections which they should enjoy, they are obstinate and reject good (verses 6 to 8). That they also endeavor to destroy the very good of charity itself, but that the Lord protects it (verses 9, 10). The Third State: that at last they become such that they cannot even see truth and good, still less that truth leads to good (verse 11). That they are possessed by evil and falsity, so that they cannot but perish (verse 13). The Fourth State: their destruction (verse 24); and that all goods and truths are separated from them (verse 25).

AC 2316. That the good are separated from the evil, and that the good are saved through the Lord‘s Human made Divine (verses 27-29).

AC 2317. Verse 1. And the two angels came to Sodom in the evening; and Lot was sitting in the gate of Sodom; and Lot saw, and rose up to meet them, and bowed himself with his face to the earth. "The two angels came to Sodom in the evening," signifies the visitation which precedes the Judgment; the "two angels" signify the Lord’s Divine Human and Holy proceeding, to which Judgment belongs; " Sodom" signifies the evil, especially those within the church; evening" is the time of visitation; "and Lot was sitting in the gate of Sodom," signifies those who are in the good of charity, but in external worship, who here are "Lot;" these are among the evil, but are separated from them, which is to "sit in the gate of Sodom;" "and Lot saw," signifies their conscience "and rose up to meet them," signifies acknowledgment and a disposition of charity; "and bowed himself with his face to the earth," signifies humiliation.

AC 2318. The two angels came to Sodom in the evening. That this signifies the visitation which precedes the Judgment, can be seen from the things said by the three men, or Jehovah, in the preceding chapter; and also from the things that follow in this chapter; and likewise from the signification of "evening." In the preceding chapter Jehovah said: "I will go down and see whether the inhabitants of Sodom and Gomorrah have made a consummation according to the cry which is come unto Me; and if not, I will know" (Genesis 18:20, 21), by which words, as has been there shown, is signified the visitation which precede‘ the Judgment. In this chapter there is described the act itself of visitation, and then the Judgment. That "evening" signifies the time of visitation will be seen below. What visitation is, and that visitation precedes Judgment, see (n. 2242). The preceding chapter has treated of the perverted state of the human race, and of the Lord’s grief and intercession for those who were in evil and yet in some good and truth; and therefore the present chapter treats, in continuance, of the salvation of those who are in some good and truth; and it is these who are represented in this chapter by "Lot." At the same time also the destruction of those who are altogether in evil and falsity is treated of; and it is these who are here signified by " Sodom and Gomorrah."

AC 2319. "Two angels." That these signify the Lord‘s Divine Human and Holy proceeding, to which Judgment belongs, is evident both from the signification in the Word of "angels," and from its being here said that there were "two" angels. That in the Word "angels" signify some Divine essential in the Lord, and that what this is can be seen from the series, has been shown above (n. 1925). That they here signify the Lord’s Divine Human and Holy proceeding, is evident from the fact that by the "three men" who were with Abraham was meant the Lord‘s Divine Itself, Divine Human, and Holy proceeding (n. 2149, 2156, 2288); from this and also from the fact that the angels are called "Jehovah" (verse 24), and also from the signification of "angels" (n. 1925), it is clear that by the "two angels" are here meant the Lord’s Divine Human and Holy proceeding.

AC 2320. Why there should here be only two angels, seeing that there were three men with Abraham, is an arcanum which cannot be set forth in few words. It can in some measure be seen from the fact that in this chapter Judgment is treated of, namely, the salvation of the faithful, and the condemnation of the unfaithful; and it is evident from the Word that Judgment belongs to the Lord‘s Divine Human and Holy proceeding. That it belongs to the Divine Human see in John: The Father judgeth not anyone, but hath given all judgment unto the Son" (John 5:22); by the "Son" is meant the Divine Human (n. 2159). That Judgment belongs to the Holy that proceeds from the Lord’s Divine Human, see also in John: "If I go away, I will send the Comforter unto you; and when He is come, He shall reprove the world of sin, and of righteousness, and of judgment" (John 16:7, 8); and that the Holy proceeds from the Lord, see in the same: "He shall not speak from Himself but shall take of Mine, and shall declare it" (John 16:13, 15), and this when the Human was made Divine, that is, when the Lord had been glorified, see in the same:

AC 2321. As regards the fact that Judgment pertains to the Lord‘s Divine Human and Holy proceeding, the case is this: The human race could no longer have been saved unless the Lord had come into the world and had united the Divine Essence to the Human Essence; for without the Lord’s Human made Divine salvation could no longer have reached to man (n. 1990, 2016, 2034, 2035). The Holy Itself that proceeds from the Lord‘s Divine Human is that which separates the evil from the good; for the evil so fear and shudder at the Lord’s Holy that they cannot approach it, but See far away from it into their hells, each one according to the profaneness that is in him.

AC 2322. That "Sodom" signifies the evil, especially those within the church, is evident from the signification of " Sodom," as being the evil of the love of self (n. 2220, 2246); consequently as being those who are in that evil. They who apprehend the Word according to the sense of the letter alone, may suppose that by " Sodom" is meant a foulness that is contrary to the order of nature; but in the internal sense by " Sodom" is signified the evil of the love of self. Out of this evil all evils of every kind well forth; and all evils that thus spring from it are called in the Word "adulteries," and are described by the same, as will be evident from passages of the Word that will be adduced at the end of this chapter.

AC 2323. That "evening" signifies the time of visitation, is evident from the signification of "evening." The states of the church are compared in the Word both to the seasons of the year and the times of the day; to the seasons of the year because to its summer, autumn, winter, and spring; to the times of the day because to its noon, evening, night, and morning; for the two things are similarly circumstanced. The state of the church which is called "evening," is when there is no longer any charity, consequently when there begins to be no faith, thus when the church is ceasing to be; this is the "evening" that is followed by the "night" (n. 22). There is also an "evening" when charity shines forth, consequently when faith does so, and thus when a new church is rising up; this " evening" is the twilight before the morning (n. 883). Thus "evening" has both significations, for it is provided by the Lord that when a church is ceasing to be, a new one is rising up, and this at the same time‘ for without a church somewhere on the globe the human race cannot subsist, because it would have no conjunction with heaven (n. 468, 637, 931, 2054).

[2] In the present chapter both states of the church are treated of, namely, the rising up of a new church, which is represented by "Lot," and the destruction of the old, which is signified by " Sodom and Gomorrah;" as can be seen from the Contents. This is why it is here said that the two angels came to Sodom "in the evening;" and why there is told what was done in the evening (verses 1 to 3), what in the night (verses 4 to 14), what in the morning or rising dawn (verses 15 to 22), and what after the sun had gone forth (verses 23 to 26).

[3] As the " evening" signifies these states of the church, it also signifies the visitation which precedes Judgment; for when a Judgment is close at hand, that is, the salvation of the faithful and the condemnation of the unfaithful, then visitation precedes, or an exploration of what quality they are, that is, whether there is any charity and faith. This visitation takes place in the "evening;" and therefore the visitation itself is called "evening," as in Zephaniah:--

AC 2324. And Lot was sitting in the gate of Sodom. That this signifies those who are in the good of charity, but in external worship, who here are "Lot," and who are among the evil, but separate from them-which is to "sit in the gate of Sodom"-can be seen from the representation of "Lot," and from the signification of "gate," and also from that of Sodom." From the representation of "Lot:" Lot when with Abraham represented the Lord’s sensuous part, thus His external man (n. 1428, 1434, 1547). But here, when separated from Abraham, Lot no longer retains the representation of the Lord, but the representation of those who are with the Lord, namely, the external man of the church, that is, those who are in the good of charity, but in external worship;

[2] nay, in this chapter Lot not only represents the external man of the church, or what is the same, the external church such as it is in the beginning, but also such as it is in its progress, and also in its end. It is the end of that church which is signified by "Moab" and the "son of Ammon," as of the Lord‘s Divine mercy will appear from the series of the things that follow. It is a common thing in the Word for one person to represent a number of states that succeed each other, and which are described by the successive acts of his life.

[3] From the signification of a "gate:" a gate is that through which one enters into a city, and through which he goes out of the city; consequently, to "sit in the gate" does indeed here signify to be with the evil, but still to be separate from them; as is wont to be the case with the men of the church who are in the good of charity; these, although they are among the wicked, are still separate from them; not as to civic society, but as to spiritual life. That "Sodom" signifies evil in general, or what is the same, the evil, especially within the church, was said above, (n. 2322).

AC 2325. And Lot saw. That this signifies the conscience, namely, of those who are in the good of charity but in external worship, may be seen from the signification of to "see." To "see," in the Word, signifies to understand (n. 897, 1584, 1806, 1807, 2150); but in the internal sense it signifies to have faith, of which signification we shall speak, of the Lord’s Divine mercy in (Genesis 29:32). That to "see" here signifies conscience, is because those who have faith also have conscience. Faith is inseparable from conscience, so inseparable indeed that whether you say faith or conscience it is the same. By faith is meant the faith by means of which there is charity, and which is from charity, thus charity itself; for faith without charity is no faith; and as faith is not possible without charity, so neither is conscience.

AC 2326. And he rose up to meet them. That this signifies acknowledgment, as also a disposition of charity, may be seen from the fact that when they came Lot forthwith acknowledged that they were angels; but not so the men of Sodom, of whom it is said: "They cried unto Lot, and said, Where are the men that came unto thee this night? Bring them out unto us, that we may know them" (verse 5). In the internal sense these words signify that those within the church who are in the good of charity acknowledge the Lord‘s Divine Human and Holy proceeding (meant by the "two angels"), but not those who are not in the good of charity. That the came words likewise involve a disposition of charity, is evident also from the fact that Lot, by whom are represented those who are in the good of charity, nay, by whom is signified the good of charity itself, invited them into his house.

AC 2327. He bowed himself with his face to the earth. That this signifies humiliation, may be seen without unfolding the meaning. The reason that in former times, especially in the representative churches, they bowed themselves so low that they let down the face to the earth, was because the face signified man’s interiors (n. 358, 1999); and the reason they let it down to the earth was that the dust of the earth signified what is profane and condemned (n. 278); consequently they thus represented that of themselves they were profane and condemned. For the same reason they prostrated themselves, pressing the face to the earth, and even rolling themselves in dust and ashes, and also sprinkling dust and ashes upon their heads (Lam. 2:10; Ezek. 27:30; Micah. 1:10; Josh. 7:6; Rev. 18:19).

[2] By all this they represented the state of true humiliation, which is possible to none unless they acknowledge that of themselves they are profane and condemned, and thus that they cannot of themselves look to the Lord, where there is nothing but what is Divine and Holy; on which account, so far as a man is in self-acknowledgment, so far he can be in true humiliation, and in adoration when in worship. For in all worship there must be humiliation; and if this is separated therefrom, there is nothing of adoration, thus nothing of worship.

[3] That the state of humiliation is the essential state of worship itself, comes from the fact that so far as the heart is humbled, so far the love of self and all the evil therefrom ceases; and so far as this ceases, so far good and truth, that is, charity and faith, flow in from the Lord; for that which stands in the way of the reception of these is principally the love of self, in which there is contempt for others in comparison with one‘s self; hatred and revenge if self is not treated with honor; and also unmercifulness and cruelty; thus the worst evils of all; and into these good and truth can in no wise be introduced, for they are opposites.

AC 2328. Verse 2. And he said, Behold I pray my lords, turn aside I pray to the house of your servant, and pass the night, and wash your feet; and in the morning ye shall rise and go on your way; and they said, Nay, for we will pass the night in the street. "And he said, Behold I pray my lords," signifies in interior acknowledgment and confession of the Lord’s Divine Human and Holy proceeding; "turn aside I pray to the house of your servant, and pass the night," signifies an invitation to have an abode with him; "to the house of a servant," means in the good of charity; "and wash your feet," signifies application to his natural; "and in the morning ye shall rise and go on your way," signifies confirmation thereby in good and truth; "and they said, Nay," signifies a doubting, which is wont to attend temptation; "for we will pass the night in the street," signifies that He was as it were willing to judge from truth.

AC 2329. He said, Behold I pray my lords. That this signified an interior acknowledgment and confession of the Lord‘s Divine Human and Holy proceeding, is evident from the acknowledgment and humiliation spoken of just before; here confession immediately follows, for this is meant by Lot’s saying, "Behold I pray my lords." Interior confession is of the heart and comes forth in humiliation, and at the same time in the affection of good; but exterior confession is of the lips, and may possibly come forth in a feigned humiliation and a feigned affection of good, which is none at all, being such as exists with those who confess the Lord for the sake of their own honor, or rather their own worship, and their own gain. That which these confess with the lips, they deny in the heart.

[2] Its being said in the plural, "my lords," is for the same reason that in the preceding chapter it is said "three men;" for just as the "three" there signify the Divine Itself, the Divine Human, and the Holy proceeding, so here the "two" signify the Lord‘s Divine Human and Holy proceeding, as was said above. That these are one is known to every one within the church; and because they are one, they are also named in the singular in what follows, as in (verse 17), "It came to pass when they had led them forth abroad, that He said, Escape for thy life;" (verse 19), "Behold I pray thy servant hath found grace in thine eyes, and thou hast made thy mercy great which thou hast done with me;" (verse 21), "And be said unto him, Behold I have accepted thy face as to this word also, that I will not overthrow the city;" and (verse 22), "For I cannot do anything until thou be come thither."

[3] That the Divine Itself, the Divine Human, and the Holy proceeding are Jehovah, is evident from the foregoing chapter, where the three men are called "Jehovah," as in (verse 13), "Jehovah said unto Abraham;" (verse 14)," Shall anything be too wonderful for Jehovah;" (verse 22), "Abraham, he stood yet before Jehovah;" (verse 33), "Jehovah went His way when He made an end of speaking with Abraham." Consequently the Divine Human and Holy proceeding are Jehovah, as also He is named in this chapter, (verse 24), "And Jehovah caused it to rain upon Sodom and Gomorrah brimstone and fire from Jehovah out of heaven;" the internal sense of which words will be seen in what follows. That the Lord is Jehovah Himself, who is so often named in the histories and prophecies of the Old Testament, may be seen above, (n. 1736).

[4] They who are truly men of the church, that is, who are in love to the Lord and in charity toward the neighbor, are acquainted with and acknowledge a Trine; but still they humble themselves before the Lord and adore Him alone, for the reason that they know that there is no access to the Divine Itself which is called the "Father" except through the Son; and that all the Holy which is of the Holy Spirit proceeds from Him. When they are in this idea they adore no other than Him through whom and from whom all things are, thus One;

[5] nor do they spread out their ideas among Three, as many within the church are wont to do, as can be seen from many in the other life, even the learned, who in the life of the body had supposed that they possessed the arcana of faith more than others. When these were explored in the other life as to what idea they had concerning the one God-whether of Three Uncreates, Three Infinites, Three Eternals, Three Almighties, Three Lords, it was plainly perceived that they had the idea of Three (for there is a communication of ideas there), when yet it is part of the creed, being stated in plain words, that there are not Three Uncreates, not Three Infinites, not Three Eternals, not Three Almighties, not Three Lords, but One; as also is the truth. The result was that they confessed that with the mouth they had indeed said that there is one God, yet still had thought, and some had believed, that there are three, whom in idea they could separate, but not join together, the reason of which is that all arcana whatever, even the deepest, are attended with an idea; for without an idea nothing can be thought of, nor indeed can anything be kept in the memory.

[6] Hence in the other life it is manifest as in clear day what thought, and thence what belief, each person has formed for himself concerning the One God. Indeed the Jews in the other life, when they hear that the Lord is Jehovah and that there is but One God, can say nothing. But when they perceive that the ideas of Christians are divided among Three, they say that they themselves worship One God, but Christians Three; and this the more since none can join together the Three thus separated in idea, except those who are in the faith of charity; for the Lord applies the minds of these to Himself.

AC 2330. Turn aside I pray to the house of your servant and pass the night. That this signifies an invitation for the Divine Human and Holy proceeding to have an abode with him, is evident without unfolding the meaning.

AC 2331. That "to the house of a servant" denotes in the good of charity, is evident from the signification of a "house," as being celestial good, which is of love and charity alone (n. 2048, 2233).

AC 2332. Wash your feet. That this signifies application to his natural, is evident from what was said in the preceding chapter (n. 2162), where are the same words. In former times, when they saw an angel of Jehovah, they believed that they were about to die (Exod. 19:12, 21, 24; 20:19; Judges 6:22, 23; 13:22, 23), for the reason that when the Divine Holy flows into the profane that is with man, its virtue is such as to cause it to be a devouring and consuming fire; and therefore when the Lord presents Himself to the view of any man, or even of any angel, He miraculously moderates and tempers the Holy that proceeds from Him, so that they may be able to endure it; or what is the same, He applies Himself to their natural. This then is what is signified in the internal sense by these words which Lot said to the angels: "Wash your feet." And this shows what is the nature of the internal sense, for that this is the signification cannot be seen from the sense of the letter.

AC 2333. And in the morning ye shall rise and go on your way. That this signifies confirmation in good and truth, may be seen from the signification of "rising in the morning," and also from the signification of "going on the way." In the Word "morning" signifies the Lord’s kingdom and whatever belongs to the Lord‘s kingdom, thus principally the good of love and of charity, as will be confirmed from the Word at (verse 15); and a "way" signifies truth (n. 627); for which reason it is said that after they had been in his house and had passed the night there (by which is signified that they had an abode in the good of charity that was with him), they should "rise in the morning and go on their way," by which is signified being thereby thus confirmed in good and truth.

[2] From this, as from other passages, it is evident how remote from the sense of the letter, and consequently how much unseen, is the internal sense, especially in the historical parts of the Word; and that it does not come to view unless the meaning of every word is unfolded in accordance with its constant signification in the Word. On this account, when the ideas are kept in the sense of the letter, the internal sense appears no otherwise than as something obscure and dark; but on the other hand when the ideas are kept in the internal sense, the sense of the letter appears in like manner obscure, nay, to the angels as nothing. For the angels are no longer in worldly and corporeal things, like those of man, but in spiritual and celestial things, into which the words of the sense of the letter are wonderfully changed, when it ascends from a man who is reading the Word to the sphere in which the angels are, that is, to heaven; and this from the correspondence of spiritual things with worldly, and of celestial things with corporeal. This correspondence is most constant, but its nature has not yet been disclosed until now in the unfolding of the meaning of the words, names, and numbers in the Word, as to the internal sense.

[3] That it may be known what is the nature of this correspondence, or what is the same, how worldly and corporeal ideas pass into corresponding spiritual and celestial ideas when the former are elevated to heaven, take as an example "morning" and "way." When " morning" is read, as in the passage before us to "rise in the morning," the angels do not get an idea of any morning of a day, but an idea of morning in the spiritual sense, thus such a one as is described in Samuel: "The Rock of Israel He is as the light of the morning when the sun riseth, a morning without clouds" (2 Sam. 23:3, 4); and in Daniel "The holy one said unto me, Until evening, when morning comes, two thousand three hundred" (Daniel 8:14, 26). Thus instead of "morning" the angels perceive the Lord, or His Kingdom, or the heavenly things of love and charity; and these in fact with variety according to the series of things in the Word which is being read.

[4] In like manner where "way" is read-as here, to "go on your way"-they can have no idea of a way, but another idea which is spiritual or celestial, namely, like that in John, where the Lord said: "I am the way and the truth" (John 14:6); and as in David: "Make Thy ways known to me, O Jehovah, lead my way in truth" (Ps. 25:4, 5); and in Isaiah: "He made Him to know the way of understanding" (Isaiah 40:14). Thus instead of "way" the angels perceive truth, and this in both the historical and the prophetical parts of the Word. For the angels no longer care for the historical things, as these are altogether inadequate to their ideas; and therefore in place of them they perceive such things as belong to the Lord and His kingdom, and which also in the internal sense follow on in a beautiful order and well-connected series. For this reason, and also in order that the Word may be for the angels, all the historical things therein are representative, and each of the words is significative of such things; which peculiarity the Word has above all other writing.

AC 2334. And they said, Nay. That this signifies the doubting which is wont to attend temptation, may be seen from their declining and yet going into his house. In all temptation there is somewhat of doubt concerning the Lord’s presence and mercy, and concerning salvation and the like things; for those who are in temptation are in interior anxiety, even to despair; in which they are for the most part kept, to the end that they may be at length confirmed in the fact that all things are of the Lord‘s mercy; that they are saved by Him alone; and that with themselves there is nothing but evil; in respect to which they are confirmed by means of conflicts in which they overcome. After the temptation there remain from it many states of truth and good to which their thoughts may afterwards be bent by the Lord, which would otherwise rush into insane things, and draw away the mind into opposition to what is true and good.

[2] Since by "Lot" there is here treated of the first state of the church which is in the good of charity but in external worship, and since before a man comes into this state he is to be reformed, which is also done by a certain kind of temptation (but they who are in external worship undergo only a light temptation), therefore these things which involve something of temptation are said, namely, that the angels at first said they would pass the night in the street, and that Lot urged them, and so they turned aside to him, and came into his house.

AC 2335. For we will pass the night in the street. That this signifies that he was as it were desirous to judge from truth, may be seen from the signification of a "street," and from the signification of "passing the night." A "street" is often named in the Word, and in the internal sense signifies the same as a "way," namely, truth-for a street is a way in a city-as will be evident from the passages that will soon follow. That "to pass the night" is here to judge, may be seen from the signification of "night." It was shown (n. 2323) that "evening" signifies the state of the church before the last, when there begins to be no faith; and also the visitation which precedes the Judgment. From this it is evident that "night," which succeeds, is the last state, when there is no faith; also that it is the Judgment. It is clear from this that to "pass the night in the street," in the internal sense denotes to judge from truth.

[2] As regards Judgment it is twofold, namely, from good and from truth. The faithful are judged from good, but the unfaithful from truth. That the faithful are judged from good, is plainly evident in (Matthew 25:34-40), and that the unfaithful are judged from truth (Matthew 25:41 to 46). To be judged from good is to be saved because they have received it; but to be judged from truth is to be condemned because they have rejected good. Good is the Lord’s, and they who acknowledge this in life and faith are the Lord‘s, and therefore are saved; but they who do not acknowledge it in life, and consequently not in faith, cannot be the Lord’s, and therefore cannot be saved. They are therefore judged according to the acts of their life and according to their thoughts and ends; and when they are judged according to these, they cannot but be condemned; for it is a truth that of himself a man does, thinks, and intends nothing but evil, and of himself rushes to hell in so far as he is not withheld therefrom by the Lord.

[3] But as regards judgment from truth the case is this: The Lord never judges anyone except from good; for He desires to raise all into heaven, however many they may be, and indeed, if it were possible, even to Himself; for the Lord is mercy itself and good itself. Mercy itself and good itself can never condemn anyone; but it is the man who condemns himself, because he rejects good. As in the life of the body he had shunned good, so does he shun it in the other life; consequently he shuns heaven and the Lord, for the Lord cannot be in anything except good. He is likewise in truth, but not in truth separated from good. That the Lord condemns no one, nor judges any to hell, He says in John:--

and in the same:--

(n. 223, 245, 592, 696, 1093, 1683, 1874, 2258).

[4] Where Judgment was treated of above (n. 2320, 2321), it was shown that all Judgment belongs to the Lord‘s Divine Human and Holy proceeding, according to His words in John:--

and yet it is now said that the Lord does not judge by condemning anyone. From this it is evident what is the nature of the Word in the letter: that unless it were understood from another sense, namely, from the internal sense, it would not be comprehended. From the internal sense alone is it manifest how the case is with judgment.

AC 2336. That a "street" signifies truth, may be seen from many passages in the Word, as in John, where the New Jerusalem is treated of:--

[2] The "New Jerusalem" is the Lord’s kingdom, which, being described as to good and truth, is described by "walls," "gates," and "streets." By the " streets" are meant all things of truth which lead to good, or all things of faith which lead to love and charity; and because truths then become of good, thus transparent from good, the street is said to be "gold, as it were transparent glass." Again:--

where also the New Jerusalem or the Lord‘s kingdom is treated of. The "midst of the street" denotes the truth of faith, by means of which’ comes good, and which afterwards comes from good; the "twelve fruits" are what are called the fruits of faith; for "twelve" signifies all the things of faith (n. 577, 2089, 2129, 2130).

[3] In Daniel:--

where the Lord‘s advent is treated of; "it shall be restored with street and moat," denotes that there will then be what i" true and good. That Jerusalem was not then restored and built is well known; and that it is not to be restored and built anew every one may also know provided he does not keep his ideas fixed on a worldly kingdom, but on the heavenly kingdom that is meant by "Jerusalem" in the internal sense.

[4] In Luke:--

They who remain in the sense of the letter apprehend from this nothing else than that the servant should go everywhere, and that this is signified by the "streets and lanes;" and that he should bring in everybody, and that this is signified by the "poor, maimed, lame, and blind." But each of these words contains deep secrets within it, for they are the Lord’s words. That he should "go into the streets and lanes," signifies that he should seek everywhere for some genuine truth, or truth which shines from good, or through which good shines. That he should "bring in the poor, the maimed, the lame, and the blind," signifies such as were so called in the Ancient Church and were such as to the faith, but were in the life of good, who should thus be informed about the Lord‘s kingdom-thus the nations which were not yet instructed.

[5] As "streets" signified truths, it was a representative rite among the Jews to teach in the streets (Matt. 6:2, 5; Luke 13:26, 27). In the Prophets, "streets," wherever named, signify in the internal sense either truths, or things contrary to truths, as in Isaiah:--

Again:--

In Jeremiah:--

[6] In Ezekiel:--

speaking of Tyre, by which are signified the knowledges of truth (n. 1201), the "hoofs of the horses" denote the memory-knowledges that pervert truth. In Nahum:--

the "chariots" denote the doctrine of truth, which is said to "rave in the streets," when falsity is in the place of truth. In Zechariah:--

speaking of the affections of truth, and the consequent gladnesses and joys. Besides other places, as (Isa. 24:11; Jer. 5:1; 7:34; 49:26; Lam. 2:11, 19; 4:8, 14; Zeph. 3:6).

AC 2337. Verse 3. And he urged them exceedingly, and they turned aside unto him, and came to his house; and he made them a feast, and baked unleavened (bread); and they did eat. " He urged them exceedingly," signifies a state of temptation when one overcomes; " and they turned aside unto him," signifies abode; "and came to his house," signifies confirmation in good; "and he made them a feast," signifies a dwelling together " and baked unleavened (bread)," signifies purification; "and they did eat," signifies appropriation.

AC 2338. He urged them exceedingly. That this signifies a state of temptation which one overcomes, cannot be seen except by those who have been in temptations. As before said, temptations are attended with doubt in regard to the Lord’s presence and mercy, and also in regard to salvation. The evil spirits who are then with the man and induce the temptation strongly inspire negation, but the good spirits and angels from the Lord in every possible way dispel this state of doubt, and keep the man in a state of hope, and at let confirm him in what is affirmative. The result is that a man who is in temptation hangs between what is negative and what is affirmative. One who yields in temptation remains in a state of doubt, and falls into what is negative; but one who overcomes is indeed in doubt, but still, if he suffers himself to be cheered by hope, he stands fast in what is affirmative. As during this conflict the man seems to urge the Lord, especially by prayers, to be present, to have mercy, to give aid, and to deliver from damnation, therefore where the temptation of those who are becoming men of the church is treated of, as in the passage before us, these things are described by the angels‘ first saying, "Nay," and that they would tarry all night in the street; and by Lot’s then urging them exceedingly, so that they turned aside to him and came to his house.

AC 2339. And they turned aside unto him. That this signifies abode, is evident from the signification of the same words above (n. 2330); thus without further explication.

AC 2340. And came to his house. That this signifies confirmation in good, is evident from the signification of a "house," as being celestial good (n. 2233, 2331); and from this, as well as from the series of things in the internal sense, it is evident that these words mean to be confirmed in good.

AC 2341. And he made them a feast. That this signifies a dwelling together, is evident from the signification of a "feast." Feasts are often mentioned in the Word; and in the internal sense they signify a dwelling together; as in Jeremiah:--

where several things are said to the prophet by which he should represent the fact that good should have no communication with evil, nor truth with falsity; and among other things it is said that he should not enter into the house of a feast, by which was signified that good and truth should not dwell together with evil and falsity.

[2] In Isaiah:--

where "mountain" denotes love to the Lord (n. 795, 1430). They who are in this love dwell with the Lord in good and truth, which is signified by the "feast." The "fat things full et marrow" are goods (n. 353); the "sweet" and the "refined wines" are the truths thereof (n. 1071).

[3] The feasts made from the sanctified things in the Jewish Church, when they sacrificed, represented nothing else than the Lord‘s dwelling with man in the holy things of love signified by the sacrifices (n. 2187). The same was afterwards represented by the Holy Supper, which in the Primitive Church was called a Feast.

[4] In the twenty-first chapter of Genesis it is related that Abraham made a great feast on the day that Isaac was weaned (Genesis 21:8); by which was represented, and thereby signified, the dwelling together and first conjunction of the Lord’s Divine with His Human Rational. In the internal sense the same is also signified in other places by "feasts," as may also be inferred from the fact that feasts take place in a company of many who are in love and charity together, who mentally conjoin themselves together, and share with one another their glad feelings, which are emotions of love and charity.

AC 2342. And baked unleavened (bread). That this signifies purification, is evident from the signification of "unleavened" or "unfermented." In the Word "bread" signifies in general all celestial and spiritual food, thus celestial and spiritual things in general (n. 276, 680, 1798, 2165, 2177). That these should be free from everything impure was represented by bread without leaven; for "leaven" signifies that which is evil and false, by which celestial and spiritual things are rendered impure and profane. On account of this representation it was commanded those who were of the Representative Church that in their sacrifices they should not offer any other bread, that is, meat-offering, than that which was unfermented or unleavened; as is evident in Moses:--

Again:--

[2] And it was therefore also commanded, that on the seven days of the Passover they should not eat any other than unfermented or unleavened bread, as stated in Moses:--

Hence the Passover is called the "Feast of Unleavened Bread" (Lev. 23:6; Num. 28:16, 17; Matt. 26:17; Luke 22:1, 7).

[3] That the Passover represented the Lord‘s glorification, and thereby the conjunction of the Divine with the human race, will of the Lord’s Divine mercy be shown elsewhere; and as the Lord‘s conjunction with the human race is effected through love and charity and the faith thence derived, these celestial and spiritual things were represented by the unleavened bread that they were to eat on the days of the Passover; and lest these things should be contaminated by anything profane, that which was leavened was so severely interdicted that whoever should eat of it was to be cutoff; for whoever profanes celestial and spiritual things cannot fail to perish. Every one can see that apart from this secret meaning, this ceremonial, to which there was attached so severe a penalty, would never have been given.

[4] Everything that was commanded in that church represented some secret thing, even the very cooking, as was the case with every particular of what the sons of Israel did when they went forth from Egypt; to wit:--

These particulars, namely, that they should eat it by night, the flesh roasted with fire, the unleavened bread upon bitter herbs, the head on the legs, not raw, nor boiled in water, that they should not leave of it until the morning, and that they should burn the residue with fire, were representative. But the arcana represented cannot possibly appear unless disclosed by the internal sense; it is from this sense alone that it can be seen that all things are Divine.

[5] In like manner with the ritual in regard to the Nazirite:--

He who does not know that the Nazirite represented the celestial man himself, does not know that celestial things, thus arcana which do not appear in the letter, are enfolded within all these particulars, namely, the boiled shoulder of a ram, the unleavened cake, the unleavened wafer, and the shaving of the hair; which shows what kind of an opinion concerning the Word must be formed by those who do not believe that it contains an internal sense; for without what is internal these are particulars of no moment: whereas when the ceremonial or ritual is removed, everything there becomes Divine and holy. The same is the case with everything else, as here with the unleavened bread, which denotes the holy of love, or a holy of holies, as it is likewise called in Moses:--

The "unleavened bread" therefore denotes pure love; and the "baking of what is unleavened" denotes purification.

AC 2343. And they did eat. That this signifies appropriation, is evident from the signification of "eating," which is to be communicated and conjoined, thus to be appropriated (n. 2187). From what has been already said and unfolded it can be seen how the things contained in the preceding verse, and in this, are circumstanced in the internal sense, and how in that sense they cohere together; from the fact that by the "angels" is signified the Lord’s Divine Human and Holy proceeding; by "turning aside to him," having an abode; by "coming to his house," being confirmed in good; by "making a feast," dwelling together; by "baking unleavened bread," being purified; and by "eating," being appropriated. From this it is evident what is the series and connection of things in the internal sense, although nothing whatever of it appears in the historical sense.

[2] Such is the order and series in all of the things of the Word, both in general and particular. But the series itself such as it is in itself cannot be made to appear in an explication of the several words, for in that case everything appears in a disconnected form, and the continuity of the sense is dissipated. But when all things are viewed together in one idea, or are perceived in one mental view, as is the case with those who are in the internal sense and at the same time in heavenly light from the Lord, there is then presented to view in these words the entire process of the reformation and regeneration of those who are becoming men of the church (who are here represented by Lot), to wit, that at first they perceive something of temptation, but when they persist and overcome, the Lord has an abode with them, and confirms them in good, introduces them unto Himself in His kingdom, and dwells with them, and there purifies and perfects them, and at the same time appropriates good and happy things to them, and this by means of His Divine Human and Holy proceeding.

[3] That all regeneration or new life, thus salvation, is from the Lord alone, is indeed known in the church, but is believed by few, for the reason that men are not in the good of charity. It is as impossible for those who are not in the good of charity to have this belief, as it is for a camel to go through the eye of a needle; for the good of charity is the very ground for the seeds of faith. Truth and good agree, but truth and evil never: they are of a contrary nature, and are averse one to the other. For this reason, so far as a man is in good, so far he can be in truth; or so far as he is in charity, so far he can be in faith; especially in this chief point of faith, that all salvation is from the Lord.

[4] That this is the chief point of faith, is evident from many passages in the Word, as in John:--

Again:--

Again:--

Again:--

Again:--

Again:--

[5] That no one can believe in the Lord unless he is in good, that is, that no one can have faith unless he is in charity, is also evident in John:--

And again:--

[6] From these passages it can be seen that love to the Lord and charity toward the neighbor are the life of faith. But that they who are in evil, that is, in a life of evil, cannot possibly believe that all salvation is from the Lord, has been made evident to me from those who had come into the other life from the Christian world; and also from those who in the life of the body had confessed with the mouth and had even taught, according to the doctrinal tenet of faith, that without the Lord there is no salvation, and yet had led a life of evil. These, when the Lord was merely named, forthwith filled the sphere with endless difficulties (for in the other life that which spirits merely think is perceived, and diffuses from itself a sphere, in which it becomes manifest in what kind of faith they are (n. 1394).

[7] Among the same, when love or charity was merely mentioned, there was perceived from them something as it were full of darkness and at the same time clotted from a kind of filthy love; which thing was of such a nature as to extinguish, suffocate, and pervert all perception of love to the Lord and of charity toward the neighbor. Such is the faith at this day, which they say saves without the good of charity.

[8] The same also on being asked what faith they had (since they had not that which they had professed in the life of the body) said (for in the other life no one can conceal what he thinks) that they believed in God the Creator of the universe. But when they were examined in order to see whether it was so, it was found that they did not believe in any God, but thought that all things are of nature, and that all things that have been said about eternal life are empty and worthless. Such is the faith of all those within the Church who do not believe in the Lord, but say that they believe in God the Creator of the universe. For truth can flow in from no other source than the Lord; nor can truth be inseminated in anything except the good which is from the Lord.

[9] That it is the Lord‘s Divine Human and Holy proceeding by means of which and from which come life and salvation, is very well known from the words of the Holy Supper: "This is My Body;" "this is My Blood;" which is the Lord’s Divine Human; and it is evident that all the Holy is from this. Whether you say His Divine Human, or His Body, or His Flesh, or the Bread, or the Divine Love, it is the same; for the Lord‘s Divine Human is pure Love, and the Holy is of love alone, and from this is derived the Holy of faith.

AC 2344. Verse 4. Scarcely yet were they lain down when the men of the city, the men of Sodom, compassed the house about, from a boy even to an old man, all the people from the uttermost part. "Scarcely yet were they lain down," signifies the first period of visitation; "the men of the city," signifies those who are in falsities; "the men of Sodom," signifies those who are in evils; "compassed the house about," signifies that they were against the good of charity; "from a boy even to an old man," signifies falsities and evils both recent and confirmed; "all the people from the uttermost part," signifies all and each of them.

AC 2345. Scarcely yet were they lain down. That this signifies the first period of visitation, is evident from what was said above concerning "evening" and "night" (n. 2323, 2335), namely, that in the Word they signify visitation and Judgment. Here neither evening nor night is indeed mentioned, but it is said, "scarcely yet were they lain down," whereby there is implied the time of evening advancing to night, or of commencing night, consequently the first period of visitation upon the evil; as is also evident from what follows, for here commences an inquisition concerning the evil within the church who are meant by " Sodom."

AC 2346. The men of the city. That this signifies those who are in falsities; and "the men of Sodom," those who are in evils, is evident from the signification of "city," and of " Sodom." That a "city" signifies truths, and also falsities or things contrary to truths, was shown before (n. 402); and that "Sodom" signifies evils of every kind (n. 2220, 2246). As there were both falsities and evils that were inquired into, or visited, it is said, "the men of the city, the men of Sodom." If both were not meant, it would only have been said, "the men of Sodom."

AC 2347. Compassed the house about. That this signifies that they were against the good of charity, is evident from the signification of "house," as being celestial good, which is nothing else than the good of love and of charity (n. 2048, 2233); and also from the signification of "compassing about," which is to be against that good, that is, to assail and attack it with hostile intent.

AC 2348. From a boy even to an old man. That this signifies falsities and evils both recent and confirmed, can be seen from the signification of a "boy" and of an "old man," when predicated of falsities and evils; namely, that "boys" denote those not yet matured, thus recent ones; and "old men," those which have attained to considerable age, thus those confirmed. "Boy" and "old man" occur elsewhere in the Word in a similar sense, as in Zechariah:--

where "Jerusalem" denotes the Lord’s kingdom and church (n. 402, 2117); the "streets," truths therein (n. 2336); thus "old men," confirmed truths; and "old women," confirmed goods; "boys playing in the streets," recent truths; and "girls," recent goods and their affections and the derivative gladnesses. It is evident from this how celestial and spiritual things are changed into things historic, in their descent into the worldly things of the sense of the letter, in which sense it scarcely appears otherwise than that old men, boys, women, and girls, are meant.

[2] In Jeremiah:--

here the "street of Jerusalem" denotes the falsities that reign in the church (n. 2336), of which the recent and the maturing are called the "child" and the "young men," and the old and the confirmed are called the "old man" and "him that is full of days." Again:--

where in like manner the "old man" and the "boy" denote confirmed truth and recent truth.

[3] Again:--

where the "child" denotes the truths which are first born, and which are cut off when death comes into the windows and palaces, that is, into the things of the intellect and of the will. "Windows" denote things of the intellect (n. 655, 658); and "palaces," or "houses," denote things of the will (n. 710).

AC 2349. All the people from the uttermost part. That this signifies all and each of them, is evident from what precedes (that by "boys" and "old men" are signified falsities and evils both recent and confirmed), so that here the "people from the uttermost part" signifies all and each of these. Moreover the term "people" in general signifies falsities (n. 1259, 1260).

[2] Here then there is described the first state of those within the church who are against the good of charity, and consequently against the Lord, for the one involves the other, because no one can be conjoined with the Lord except through love and charity. Love is spiritual conjunction itself, as can be seen from the essence of love; and whoever cannot be conjoined with Him, also cannot acknowledge Him. That they who are not in good cannot acknowledge the Lord, that is, have faith in Him, is evident in John:--

from which it is evident that they who are against the good of charity are against the Lord; or what is the same, that they who are in evil hate the light, and do not come to the light. That the "light" is faith in the Lord, and is the Lord Himself, is evident in (John 1:9, 10; 12:35, 36, 46).

[3] In like manner in the same elsewhere:--

More plainly still in Matthew:--

[4] These words show in what manner those are against the Lord who are against the good of charity; and also that every one is judged according to the good of charity, and not according to the truth of faith when this is separated from good. So also again in Matthew:--

"deeds" denote the goods which proceed from charity; and the things which are of charity are also called the fruits of faith.

AC 2350. Verse 5. And they cried unto Lot, and said unto him, Where are the men that came unto thee this night? bring them out unto us that we may know them. "They cried unto Lot, and said unto him," signifies falsity from evil becoming angry against good; "where are the men that came unto thee?" signifies the denial of the Lords Divine Human and Holy proceeding; "this night," signifies the last time, when these are no longer acknowledged; "bring them out unto us, that we may know them," signifies that men then desire to show that it is false to acknowledge their existence.

AC 2351. They cried unto Lot and said unto him. That this signifies falsity from evil becoming angry against good, can be seen from the signification of "crying," and also of "Lot," and thereby from the feeling that is expressed. That the term "crying" is predicated of falsity, was shown above (n. 2240); and that "Lot" represents the men of the church who are in good, thus good itself (n. 2324). From this and from the feeling of anger expressed in these words, it is evident that they signify falsity from evil becoming angry against good. That there are many kinds of falsity, but in general two, namely, the falsity which is produced from evil, and that which produces evil, may be seen above (n. 1188, 1212, 1295, 1679, 2243).

[2] The falsity from evil, within the church, is especially that falsity which favors evils of life-such as that good, that is, charity, does not make a man of the church, but truth, that is, faith; and that a man is saved howsoever he may have lived in evils during the whole course of his life, provided that when corporeal things are lulled to sleep, as is usual a short time before death, he utters something of faith with apparent affection. This is the falsity which is especially angry against good, and is signified by their "crying to Lot." The cause of anger is all that which endeavors to destroy the delight of any love. It is called "anger" when evil attacks good, but "zeal" when good reproves evil.

AC 2352. Where are the men that came unto thee? That this signifies a denial of the Lord‘s Divine Human and Holy proceeding, is evident from the signification of the "two men" (n. 2320); also from the feeling latent in the words expressive of this anger; and likewise from what immediately follows, where it is said, "Bring them out unto us, that we may know them;" all of which show that denial is involved. That they who are against the good of charity are against the Lord and deny Him in heart, although they profess Him with the mouth for the sake of the love of self and of the world, may be seen above, (n. 2343, 2349).

AC 2353. This night. That this signifies the last time, when these are no longer acknowledged, is evident from the signification of "night," as being a time of darkness, when the things of light are no longer seen. The angels did not come in the night, but in the evening; but as it is the men of Sodom who spoke and cried out, that is, those who are in falsity and evil, it is not said in the "evening," but in the "night." For in the Word "night" signifies the time and state when there is no longer any light of truth, but merely falsity and evil;

[2] thus the last time when comes the Judgment; with which signification it is often found, as in Micah:--

"Prophets" here denote those who teach falsities; "night," the being "dark," the "going down of the sun," the "blackening day," denote falsities and evils.

[3] In John:--

where "night" denotes falsity from evil; "light," truth from good; for as all the light of truth is from good, so all the night of falsity is from evil.

[4] Again:--

"day" denotes the time and state when there is what is good and true; but "night" when there is what is evil and false.

[5] In Luke:--

here "night" denotes the last time, when there is no longer any truth of faith.

[6] Inasmuch as when the sons of Israel went out from Egypt there was represented in that country the vastation of good and truth within the church, and that there then reigned therein nothing but what was evil and false, it was commanded that they should go out at midnight (Exod. 11:4); and it also came to pass that at midnight all the firstborn of Egypt were slain (Exod. 12:12, 29, 30). And inasmuch as they who are in what is good and true, who were represented by the sons of Israel, are guarded when among falsities and evils (as was Lot in Sodom), that night, in respect to them, is called "a night of the guardings of Jehovah" (Exodus 12:4).

AC 2354. Bring them out unto us, that we may know them. That this signifies that they desired to show that it is false to acknowledge that these exist (namely, the Lord’s Divine Human and Holy proceeding), is evident from the signification of the "two angels" (n. 2320); as also from the angry feeling with which these things were said, and in which there is what is expressive of denial.

[2] There is here described the first state of a vastated church; that is, the state when there begins to be no faith because there is no charity; which state as before said is that because they are against the good of charity they are also in no faith, and especially in no acknowledgment of the Lord‘s Divine Human and Holy proceeding. These are at heart denied by all who are in a life of evil, that is, by all who despise others in comparison with themselves, who hate those who do not pay them respect, who feel a delight in being revenged on them, who even feel delight in cruelty, and who regard adulteries as matters of no moment. The Pharisees of old, who openly denied the Lord’s Divinity, did better than is the case with such men at the present day, who for the sake of their own exaltation and sordid enrichment outwardly worship Him in a holy manner, but inwardly cherish that profane state. The successive development and doom of such as these is described in what follows by the men of Sodom, and finally by the overthrow of that city (verses 24, 25).

[3] The case with man is that there are with him evil spirits, and at the same time angels. Through the evil spirits he communicates with hell, and through the angels with heaven (n. 687, 697). In so far therefore as his life approximates to what is evil, so far hell flows in; but in so far as his life approximates to what is good, so far heaven flows in, and therefore the Lord. From this it is evident that they who are in a life of evil cannot acknowledge the Lord, but frame for themselves innumerable things against Him; because the phantasies of hell flow in and are received by them. But they who are in a life of good acknowledge the Lord, because heaven flows in, in which love and charity are the main thing; because heaven is the Lord‘s, from whom come all things of love and charity (n. 537, 540, 547, 548, 551, 553, 685, 2130).

AC 2355. Verses 6, 7. And Lot went out unto them to the door (janua), and shut the door (ostium) behind him. And he said, I pray you my brethren do not wickedly. "Lot went out unto them to the door," signifies that he applied himself prudently; "and shut the door behind him," signifies lest they should do violence to the good of charity, and also deny the Lord’s Divine Human and Holy proceeding; "and he said," signifies exhortation; "I pray you my brethren do not wickedly," signifies that they should not do violence to them. He calls them "brethren," because it is from good that he exhorts them.

AC 2356. And Lot went out unto them to the door. That this signifies that he applied himself prudently, is evident from the interior sense of the expression "door," and of "going out to the door." In the Word a "door" signifies that which introduces or gives admission either to truth, to good, or to the Lord. Hence it is that a "door" signifies truth itself, good itself, and also the Lord Himself; for truth leads to good, and good to the Lord. Such things were represented by the door and veils of the Tent, and also of the Temple (n. 2145, 2152, 2576).

[2] That this is the signification of a "door," is evident from the Lord‘s words in John:--

Here the "door" denotes truth and good, and therefore the Lord, who is truth itself and good itself. From this it is evident what is signified by being admitted into heaven through the door, and consequently what is signified by the keys with which the door is opened.

[3] But in the present case by the "door" is signified some good adapted to the character of those who beset the house; for the "door (janua)" is here distinguished from the "door (ostium)," and was at the front of the house (as is evident from the fact that Lot went out and closed the door behind him) and from what immediately follows it is evident that the good in question was a blessedness of life by which he would persuade those who were in falsity and evil; for such do not suffer themselves to be persuaded by the veriest good itself, but reject it. From all which it is evident that by "going out to the door" is here signified that he applied himself prudently.

AC 2357. And shut the door behind him. That this signifies lest they should do violence to the good of charity and should also deny the Lord’s Divine Human and Holy proceeding, is evident from what has been already said. In the present case to "shut the door" denotes lest they should enter into the good signified by the "house," and therefore to the Lord‘s Divine and Holy.

[2] These things involve still deeper arcana, into the sense and idea of which the angels come when these words are being read, namely, that they who are in a life of evil are admitted no further than to the knowledge of good and of the Lord, but not into the veriest acknowledgment and faith; for the reason that so long as they are in evil they cannot be at the same time in good. No one can at the same time serve two masters. When a man who once acknowledges and believes returns to a life of evil, he profanes what is good and holy; but he who does not acknowledge and believe, cannot profane. Care is therefore taken by the Lord’s Divine Providence lest a man be admitted further into the very acknowledgment and faith of the heart than he can afterwards be kept; and this on account of the punishment of profanation, which is the most grievous in hell.

[3] This is the reason why at the present day it is vouchsafed to so few, to believe from the heart that the good of love and charity are heaven in man, and that all the Divine is in the Lord; for at the present day men are in a life of evil. This then is what is more interiorly signified by Lot‘s shutting the door behind him; for this door was an inner door, through which there was admission into the house itself where the angels were; that is, into the good in which is the Lord.

AC 2358. And he said. That this signifies exhortation, is evident from what now follows, thus without further explication.

AC 2359. I Pray you my brethren do not wickedly. That this signifies that they should not do violence to them, namely, to the good of charity and the Lord’s Divine Human and Holy proceeding, is evident from the signification of "doing wickedly," as being to do violence. From all this it is evident that those are treated of who are within the church, and that it is they who are meant by the "men of Sodom;" for no one can do violence to these holy things except one who is in possession of the Word. That these things are most holy can be seen from the fact that no one can be admitted into the Lord‘s kingdom (that is, into heaven) unless he is in the good of love and of charity; and no one can be in the good of love and of charity, unless he acknowledges the Lord’s Divine and Holy; for this good flows in from Him alone, and indeed into the good itself which is from Him. The Divine cannot flow in except into the Divine, nor be communicated to man except through the Lord‘s Divine Human and His Holy thence derived. From this we can understand how it is that the Lord is the all in all of His kingdom; and also that nothing of the good that is with man is man’s, but is the Lord‘s.

AC 2360. That Lot calls them "brethren" because it is from good that he exhorts them, is evident from the signification of a "brother." In the Word "brother" signifies the same as "neighbor," for the reason that every one ought to love his neighbor as himself; thus brethren were so called from love; or what is the same, from good. This manner of naming and addressing the neighbor comes from the fact that in heaven the Lord is the Father of all and loves all as His children; and thus that love is spiritual conjunction. From this the universal heaven resembles as it were one family derived from love and charity (n. 685, 917).

[2] Therefore as all the sons of Israel represented the Lord’s heavenly kingdom, that is, the kingdom of love and charity; among each other they were called "brethren," and also "companions;" but the latter, that is, "companions," not from the good of love, but from the truth of faith; as in Isaiah:--

In Jeremiah:--

In David:--

In Moses:--

In Isaiah:--

In Jeremiah:--

[3] That all who were of that church were called by the one name "brethren," see in Isaiah:--

They who know nothing beyond the sense of the letter, as was the case with the Jews, believe that no others are signified than the posterity of Jacob; thus that they will be brought back to Jerusalem upon horses, and in chariots, and in litters, and upon mules, by those whom they call the Gentiles. But by the "brethren" are meant all who are in good; and by the "horses," " chariots," and "litters," the things which are of truth and good; and by "Jerusalem" the Lord’s kingdom.

[4] In Moses:--

Again:--

Again:--

[5] From all this it is evident that the Jews and Israelites all called one another brethren; but those united by covenant they called companions. Yet as they understood nothing beyond the historical and worldly things of the Word, they believed that they called one another brethren because they were all sons of one father, or of Abraham; yet they were not called "brethren" in the Word from this circumstance, but from the good which they represented. "Abraham" also, in the internal sense, denotes nothing else than love itself, that is, the Lord (n. 1893, 1965, 1989, 2011), whose sons, consequently those who are "brethren," are those who are in good, in fact all those who are called the neighbor; as the Lord teaches in Matthew:--

[6] Again:--

Again:--

Again:--

Again:--

Again:--

[7] It is clear from these teachings that all in the universe who are the neighbor are called "brethren," and this because every one ought to love his neighbor as himself, thus they are so called from love or good. And as the Lord is good itself, and regards all from good, and is Himself the Neighbor in the highest sense, He also calls them "brethren," as in John:--

And in Matthew:--

Thus it is evident that "brother" is a term of love.

AC 2361. Verse 8. Behold I pray I have two daughters who have not known man; let me I pray bring them out unto you, and ye may do unto them as is good in your eyes; only unto these men do not anything; for therefore are they come under the shadow of my roof. "Behold I pray I have two daughters who have not known man," signifies the affections of good and of truth; "let me I pray bring them out unto you," signifies blessedness therefrom; "and ye may do unto them as is good in your eyes," signifies enjoyment in so far as they perceived it to be from good; "only unto these men do not anything;" signifies that they should not do violence to the Lord’s Divine Human and Holy proceeding; "for therefore are they come under the shadow of my roof," signifies that they are in the good of charity; the "shadow of the roof," denoting in his obscure general (perception) of it.

AC 2362. Behold I pray I have two daughters who have not known man. That this signifies the affections of good and of truth, is evident from the signification of " daughters," as being affections (n. 489-491). Their "not having known man" signifies that falsity had not contaminated them; for "man (vir)" signifies rational truth, as also in the opposite sense falsity (n. 265, 749, 1007). There are two affections, namely, of good and of truth (n. 1997). The former, or the affection of good, constitutes the celestial church, and is called in the Word the "daughter of Zion," and also the "virgin daughter of Zion;" but the latter, or the affection of truth, constitutes the spiritual church, and is called in the Word the "daughter of Jerusalem."

[2] As in Isaiah:--

In Jeremiah:--

In Micah:--

In Zephaniah:--

In Zechariah:--

[3] That the celestial church, or the Lord‘s celestial kingdom, is called the "daughter of Zion" from the affection of good, that is, from love to the Lord Himself, may be seen further in (Isaiah 10:32; 16:1; 52:2; 62:11; Jer. 4:31; 6:2, 23; Lam. 1:6; 2:1, 4, 8, 10; Micah 4:10, 13; Zech. 2:10; Ps. 9:14). And that the spiritual church, or the Lord’s spiritual kingdom, is called the "daughter of Jerusalem" from the affection of truth, and thus from charity toward the neighbor, may be seen in Jeremiah (Lam. 2:15).

[4] From the fact that the celestial church is from love to the Lord in love toward the neighbor, it is likened especially to an unmarried daughter or virgin, and indeed is also called a "virgin," as in John:--

That this might be represented in the Jewish Church also, it was enjoined upon the priests that they should not take widows, but virgins, for wives (Lev. 21:13-15; Ezek. 44:22).

[5] From the things contained in this verse it can be seen how pure is the Word in the internal sense, although it may not so appear in the letter; for when these words are read: " Behold I pray I have two daughters who have not known man; let me I pray bring them out unto you, and ye may do unto them as is good in your eyes, only unto these men do not anything," nothing but what is impure enters the ideas, especially the ideas of those who are in a life of evil. And yet how chaste these words are in the internal sense, is manifest from the explication, by which it is shown that they signify the affections of good and of truth, and the blessedness which they who do no violence to the Lord‘s Divine and Holy perceive from the enjoyment of them.

AC 2363. Let me I pray bring them out unto you. That this signifies blessedness therefrom, that is, from the affections of good and of truth, is evident from the sense of these words when they are predicated of the affections which are here meant by the "daughters." As regards the thing itself, namely, that there is blessedness and happiness solely in the affection of good and of truth, it is a matter profoundly unknown to all who are in evil and its delight. To them the blessedness in the affection of good and of truth appears either as something that is nonexistent, or as something that is sad; while to some it appears as what is painful, and even deadly. This is the case with the genii and the spirits of bell, who think and believe that if the delight of the love of self and of the world. consequently of the evils therein originating, were taken away from them, nothing of life could remain to them; and when they are shown that true life with its blessedness and happiness then begins, they feel a kind of sadness from the loss of their own delight; and when they are brought among those who are in such a life, pain and torture seize upon them; and besides this, they then begin to feel in themselves something that is cadaverous and direfully infernal; so that they call heaven (which is the abode of this blessedness and happiness) their hell, and flee away, in order so far as possible to remove and hide themselves from the Lord’s face.

[2] That nevertheless all blessedness and happiness consist in the affection of the good which is of love and charity, and also of the truth which is of faith in so far as the latter leads to the former, can be seen from the fact that heaven (that is, angelic life) consists in this blessedness, and that it affects from the inmosts those who receive it, because it flows in through the inmosts from the Lord (n. 540, 541, 545). Then also do wisdom and intelligence enter into and fill the inmost recesses of the mind, and kindle the good with heavenly flame, and the truth with heavenly light; and this with a perception of blessedness and happiness of which no description can be given except that they are unutterable. They who are in this state perceive how dead, how sad, and how lamentable is the life of those who are in the evils of the love of self and of the world.

[3] In order to obtain a clear idea of the nature of this life of the love of self and of the world (or what is the same, of a life of pride, avarice, envy, hatred, revenge, unmercifulness, adultery), let any person of talent make for himself an impersonation of some one of these evils; or if he can, let him paint it before his eyes in accordance with the ideas he is able to conceive of it from experience, knowledge, and reason; and he will then see, in proportion to the energy of his description or picture, how horrible these evils are, and that they are diabolical forms, in which there is nothing human. Forms such as these do all those become after death who perceive the delight of their life in such evils, and the greater is their delight in them, the more horrible are their own forms.

[4] On the other hand, let the same person delineate for himself an impersonation of love and charity, or let him express it before his eyes under some form; and then in proportion to his power of description or portrayal he will see that the form is angelic, full of bliss and beauty, and pervaded within with what is heavenly and Divine. Can anyone believe that these two forms can abide together? or that the diabolical form can be put off and be transmuted into the form of charity? and this by a faith to which the life is contrary? For after death every one‘s life remains or what is the same, his affection; and in accordance with this is then all his thought, and consequently his faith, which thus manifests itself as it had been at heart.

AC 2364. And ye may do unto them as is good in your eyes. That this signifies enjoyment in so far as (they perceived it to be) from good, can be seen even from the sense of the words, as well as from the series, when these words are predicated of the affections signified by the "daughters." That Lot applied himself prudently, is signified by his "going out unto them to the door" (n. 2356). This prudence is evident from the words just quoted, together with what else is contained in this verse, namely, that they should enjoy the blessedness of the affections of good and of truth, in so far as this was from good; which is signified by their "doing unto them as was good in their eyes." To enjoy in so far as this was from good, here means in so far as they knew it to be good, beyond which no one is required to go; for all are bent by the Lord to the good of life through the good of their faith, thus Gentiles otherwise than Christians, the simple otherwise than the learned, little children otherwise than adults. They who have imbued their life with evil are bent by abstaining from evil and intending good, and by doing this according to their apprehension. It is their intention or end that is regarded; and although their acts may not be good in themselves, they nevertheless derive from the end something of good, and of the derivative life, which makes their blessedness.

AC 2365. Only unto these men do not anything. That this signifies that they should not do violence to the Lord’s Divine Human and Holy proceeding, is evident from the signification of the "men" and the "angels," as above.

AC 2366. For therefore are they come under the shadow of my roof. That this signifies that they are in the good of charity, is evident from the signification of a "house," as being good (n. 710, 2233, 2234), which is here called the "shadow of the roof" for a reason to be presently explained.

AC 2367. As to the "shadow of the roof" denoting in an obscure general (perception), the case is this: with man, even when regenerate, the perception of good and truth is very obscure, and this is still more the case with a man who is in external worship, such as is here represented by "Lot." while a man is in corporeal things (that is, while he is living in the body), the affections, like the perceptions, are of a very genera nature, and consequently are very obscure, no matter how much the man may suppose that such is not the case. There are myriads of myriads of particulars in every little affection, and even in every idea of his perception, that appear to him as all one, as of the Lord‘s Divine mercy will be shown hereafter, when affections and ideas are treated of. Sometimes it is possible for a man by reflection to explore and describe a few of the things that are in him, but there lie hidden innumerable other things, things without limit or measure, that never come to his knowledge, nor can come so long as he is living in the body, but which become manifest after corporeal and worldly things have been abolished-- as may be sufficiently evident from the fact that when a man who has been in the good of love and of charity passes into the other life, he passes from an obscure life into a clearer one, as from a kind of night into day; and in proportion as he passes into the Lord’s heaven, in the same proportion does he pass into a light that is more and more clear, until he arrives at the light in which are the angels, a light of intelligence and wisdom that is unutterable. In comparison with this the light in which is man, is darkness. Hence it is here said that they "came under the shadow of his roof;" by which is signified that those signified by "Lot" are in their obscure general (perception); that is, that they know but little concerning the Lord‘s Divine and Holy; but that nevertheless they acknowledge and have faith in the existence of these, and that these are in the good of charity, that is, present with those who are in this good.

AC 2368. Verse 9. And they said, Come on. And they said, Is one come to sojourn, and shall he judge indeed? now will we do worse to thee than to them. And they pressed upon the man, upon Lot, exceedingly; and drew near to break open the door. "And they said," signifies a reply from anger; "Come on," signifies the threats of their anger. And they said, " Is one come to sojourn," signifies those who are of another doctrine and another life; "and shall he judge indeed?" signifies, Shall they teach us? "Now will we do worse to thee than to them," signifies that they would reject the good of charity more than the Lord’s Divine Human and Holy proceeding; "and they pressed upon the man," signifies that they desired to offer violence to truth; "upon Lot exceedingly," signifies most especially to the good of charity; "and drew near to break open the door," signifies that they came even to the endeavor to destroy both.

AC 2369. And they said. That this signifies a reply from anger, is evident from what precedes and what follows, and thus without explication.

AC 2370. Come on. That this signifies threats of anger, namely, against the good of charity, is evident from the signification of "Lot," as being the good of charity, to which and concerning which these things are said; and that these are threats of anger, is evident from the words themselves, and also from what follows, as involving that they would altogether reject it if he should say anything more about it, and should persuade; which is meant by "Come on."

AC 2371. And they said, Is one come to sojourn, and shall he judge indeed? That this signifies those who are in another doctrine and another life, is evident from the signification of "sojourning," which is to be instructed and to live, thus doctrine and life (n. 1463, 2025). The state of the church is here described such as it is near the last times, when there is no longer any faith, because there is no charity, namely, that the good of charity, because it has altogether receded from the life, is also rejected from the doctrine.

[2] The subject here treated of is not those who falsify the good of charity by explaining all things in their own favor, both for their own sake, that they may be the greatest, and for the sake of the good things of this world, that they may possess them all; and who arrogate to themselves the dispensation of rewards, and thereby defile the good of charity by various arts and delusive means; but the subject treated of is those who desire to hear nothing of the goods of charity, or of good works, but only of faith separate from them; and this from reasoning that there is nothing but evil in man, and that the good which is from him is also in itself evil, in which therefore there is thus nothing of salvation; and that no one can merit heaven by any good, nor be saved by it, but only by the faith with which they acknowledge the Lord‘s merit. This is the doctrine that flourishes in the last times, when the church is beginning to expire, and it is ardently taught and favorably received.

[3] But it is false to infer from these considerations that a man can have an evil life and a good faith; or that because there is nothing but evil in man, he cannot receive good from the Lord that has heaven in it because it has Him in it, and that having heaven in it has also bliss and happiness in it. And it is certainly very false to infer that because no one can merit heaven by any good, therefore it is impossible to receive from the Lord heavenly good in which self-merit is regarded as monstrous wickedness. In such good are all the angels, in such are all the regenerate, and in such are they who perceive delight, and even bliss, in good itself, that is, in the affection of it. Concerning this good, that is, concerning this charity, the Lord speaks thus in Matthew:--

In like manner in Luke, with this addition:--

[4] Here the good which is from the Lord is described, and that it is free from all purpose of receiving recompense; on which account they who are in it are called "sons of the Father who is in the heavens," and "sons of the Highest;" and because the Lord is in it, there is also a reward, as we read in Luke:--

A "dinner," "supper," or "feast," denotes the good of charity, in which there is the Lord’s dwelling-place with man (n. 2341) so that it is here described, and made clearly manifest, that the recompense is in the good itself, because in this is the Lord; for it is said, "thou shalt be recompensed in the resurrection of the just."

[5] Those who strive to do good of themselves, because the Lord has so commanded, are they who at length receive this good; and who, being afterwards instructed, acknowledge with faith that all good is from the Lord (n. 1712, 1937, 1947); and they are then so averse to self-merit that when they merely think of it they grow sad, and perceive their blessedness and happiness to be proportionately diminished.

[6] Quite different is it with those who do not do this, but lead a life of evil, teaching and professing that in faith alone there is salvation. People of this character are not aware that such a good is possible; and wonderful to say (as has been given me to know from much experience) in the other life these same people desire to merit heaven on account of whatever good deeds they recollect; because then for the first time are they aware that in faith separated from charity there is no salvation. These are the people of whom the Lord says in Matthew:--

In the case of these same people it also becomes apparent that they have paid no attention whatever to the things which the Lord Himself so often taught concerning the good of love and of charity; but that these things have been to them like passing clouds, or like things seen in the night: for example such things as are found in (Matthew 3:8, 9; 5:7-48; 6:1-20; 7:16-20, 24-27; 9:13; 12:33; 13:8, 23; 18:21-23, 24-35; 19:19; 22:34-39; 24:12, 13; 25:34-46; Mark 4:18-20; 11:13, 14, 20; 12:28-35; Luke 3:8, 9; 6:27-39, 43-49; 7:47; 8:8, 14, 15; 10:25-28; 12:58, 59; 13:6-10; John 3:19, 21; 5:42; 13:34, 35; 14:14, 15, 20, 21, 23; 15:1-8, 9-19; 21:15-17). Such, then, and other such things as these, are what are signified by the men of Sodom, that is, those who are in evil, (n. 2220, 2246, 2322) saying to Lot, "Is one come to sojourn, and shall he judge indeed?" that is, Shall they who are in another doctrine and another life teach us?

AC 2372. And shall he judge indeed? That this signifies, Shall they teach us? is evident from the signification of "judging," as being to teach. That "righteousness" is predicated of the practice of good, but "judgment" of the instruction of truth, was shown above (n. 2235); hence in the internal sense to "judge" is to instruct or teach. To teach truth is the same as to teach what is good, because all truth looks to good.

AC 2373. Now will we do worse to thee than to them. That this signifies that they would reject the good of charity more than the Lord‘s Divine Human and Holy proceeding, is evident from the signification of "Lot," as being the good of charity, for Lot represents those who are in the good of charity (n. 2324, 2351, 2371); and from the signification of the "men," or "angels," as being the Lord as to the Divine Human and Holy proceeding. Hence it is evident that to do worse to thee than to them" has this meaning. The reason why they who are in evil within the church reject charity more than they deny the Lord, is that in this way they can favor their concupiscences by a kind of religion, and have external worship with no internal (that is, worship of the lips and not of the heart), and the more they make this worship to be Divine and holy, so much the greater are their dignities and wealth, besides many other causes that are hidden and yet are manifest. Nevertheless the truth really is that he who rejects the one (that is, does so in doctrine and at the same time in life) rejects also the other (for even if he dare not do this openly he does it in his heart); and this is here expressed in the sense of the letter by its being said that the men of Sodom drew near to break open the door, by which is signified that they came even to the endeavor to destroy both. But that which prevents this endeavor from bursting forth into act is by no means hidden.

AC 2374. They pressed upon the man. That this signifies that they desired to offer violence to truth, is evident from the signification of a man (vir), as being the intellectual and rational in man, and consequently truth (n. 158, 1007). To offer violence to truth is to pervert the things of faith; and these are perverted when they are separated from charity, and when it is denied that they lead to the good of life.

AC 2375. Upon Lot exceedingly. That this signifies that they desired to offer violence especially to the good of charity, is evident from the signification of "Lot," as being the good of charity (n. 2324, 2351, 2371, 2373). From the very words--that they "pressed upon the man, upon Lot exceedingly"--it is evident that one thing is signified by the "man," and another by "Lot exceedingly;" otherwise one expression would have sufficed.

AC 2376. And drew near to break open the door. That this signifies that they came even to the endeavor to destroy both, is evident from the signification of "drawing near," as being to endeavor, and from the signification of a "door," as being that which introduces to good and to the Lord, and also as being good itself and the Lord Himself (n. 2356, 2357, 2373).

AC 2377. Verse 10. And the men put forth their hand, and brought Lot into the house to them, and shut the door. "The men put forth their hand," signifies the Lord’s powerful aid; "and brought Lot into the house to them," signifies that the Lord protects those who are in the good of charity; "and shut the door," signifies that He also closes all access to them.

AC 2378. The men put forth their hand. That this signifies the Lord‘s powerful aid, is evident from the signification of the "men," as being the Lord, and from the signification of the "hand," as being power (n. 878).

AC 2379. And brought Lot into the house to them. That this signifies that the Lord protects those who are in the good of charity, is evident from the representation of Lot as being those who are in the good of charity; and from the signification of "bringing into the house to them," as being to protect. To be "brought into the house" denotes to be brought into good; and they who are brought into