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140. Because thou hast there them, that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the sons of Israel. That this signifies those whose understanding is enlightened, and who teach truths, but still love to destroy by guile those who belong to the church is evident from the historical parts of the Word which treat of Balaam and Balak, understood according to the spiritual sense, which shall therefore here be first treated of.
[2] Balaam was a soothsayer from Pethor of Mesopotamia, and was therefore called by Balak, king of Moab, to curse the people of Israel; but Jehovah prevented this, and caused him to speak prophetically; notwithstanding, he afterwards consulted with Balak how he might destroy that people by guile, by withdrawing them from the worship of Jehovah to the worship of Baal-peor. By Balaam, therefore, are meant those whose understanding is enlightened and who teach truths, but still love to destroy by guile those who belong to the church.
That Balaam was a soothsayer is evident from these words in Moses:
"The elders of Moab and the elders of Midian departed with the rewards of divination in their hand, and they came unto Balaam" (Arcana Coelestia 2701, 4410-4421, 4523-4534, 9051, 10569).
[3] That by Balaam are also meant those who love to destroy by guile those who belong to the church is also evident from what has been shown above; and moreover, that when he rode upon the ass, he continually meditated the use of divinations, to destroy the sons of Israel. When he could not accomplish this by curses, he consulted with Balak to destroy them by calling them to the sacrifices of his gods, and to commit whoredom with the daughters of Moab; by the sons of Israel whom he wished to destroy, is signified the church, because the church was instituted amongst them (see Arcana Coelestia 6426, 8805, 9340).
[4] The arcanum concerning the ass upon which Balaam rode, which turned three times out of the way on seeing an angel with a sword drawn, and the fact of its speaking to Balaam, shall be here briefly explained. Balaam, when he rode upon the ass, continually meditated divinations against the sons of Israel; the gain with which he should be honoured was in his mind, as is clear from these words concerning him,
"He went not as at other times to seek for divinations" (Numbers 24:1).
He was also a soothsayer in heart, therefore he thought of nothing else, when he thought in himself. By the ass upon which he rode is signified, in the spiritual sense of the Word, an enlightened Intellectual; therefore to ride upon an ass or mule was amongst the distinctions of a chief judge and of king (as may be seen above, n. Numbers 22:32).
By way, in the spiritual sense of the Word, is signified that which a man thinks from intention (as may be seen in the work, Numbers 22:33).
[5] It sounded in the ears of Balaam as if the ass spoke to him, although she did not speak, but the speech was heard as if proceeding from her. That this is the case, has often been shown me by actual experience. It has been granted me to hear horses, as it were, speaking, although the speech was not from them, but as it were from them. This was actually the case with Balaam, to the intent that this history might be described in the Word for the sake of the internal sense in detail. In the internal sense is described how the Lord defends those who are in truths and goods, lest they should be hurt by those who speak as from enlightenment, and yet have the disposition and intention to lead astray. He who believes that Balaam could do injury to the sons of Israel by divinations is much deceived; for these could avail nothing, against them; this Balaam also confessed when he said:
"Divination avails not against Jacob, nor soothsayings against Israel" (Numbers 23:23).
The reason why Balaam could lead that people astray by guile was because they were such in heart that they worshipped Jehovah with the mouth only, but Baal-peor with the heart; and because they were of such a nature, this was permitted.
[6] Moreover it is to be noted that man's understanding can be enlightened, although his will is in evil; for the intellectual faculty is separated from the voluntary faculty in the case of all those who are not regenerated; but these two faculties act as one only in those who are regenerated; for it is the office of the understanding to know, to think, and to speak truths, but that of the will, to will the things that are understood, and from the will or love to do them. The disagreement between these faculties is quite manifest with evil spirits; for when such are turned towards good spirits they even understand truths, and also acknowledge them, almost as if they were enlightened; but as soon as they turn themselves from them, they return to the love of their will, and see nothing of truth; indeed, they even deny the things that they had heard (as may be seen in the work, Heaven and Hell 153, 424, 455).
[7] The possibility of having his understanding enlightened has been granted to man for the sake of reformation. For in man's will dwells every kind of evil, both that into which he is born, and that into which he comes of himself; and the will cannot be amended unless man knows, and by the understanding acknowledges, truths and goods, and also evils and falsities, otherwise he cannot turn away from the latter and love the former. (More may be seen concerning the will and the understanding in The Doctrine of the New Jerusalem 28-35.)
140. That thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling block before the sons of Israel, signifies those who have been illustrated in respect to the understanding, and who teach truths, and yet love to destroy by craft those who are of the church. This is evident from the historicals of the Word respecting Balaam and Balak, understood in the spiritual sense; and these must first be told. Balaam was a soothsayer from Pethor of Mesopotamia, and was therefore called by Balak, king of Moab, to curse the Israelitish people; but this Jehovah prevented, and granted him to speak prophetically, yet he afterwards counseled with Balak how to destroy that people by craft, by leading them away from the worship of Jehovah to the worship of Baal-peor. Here, therefore, by "Balaam" those are meant who have been illuminated in respect to the understanding, and who teach truths, and yet love to destroy by craft those who are of the church. That Balaam was a soothsayer is evident from these words in Moses:
The elders of Moab and the elders of Midian went to Balaam with the rewards of enchantment in their hand (Numbers 22:7).
When Balaam saw that it was good in the eyes of Jehovah to bless Israel, he went not as in former times to meet with divinations (Numbers 24:1).
And in Joshua:
Balaam also, the son of Beor, the diviner, did the sons of Israel slay with the sword upon their slain (Joshua 13:22).
That he was called by Balak, king of Moab, to curse the people of Israel, see Numbers 22:5, 6, 16, 17; Deuteronomy 23:3, 4; but that Jehovah prevented this, and granted him to speak prophetically, Numbers 22:9, 10, 12, 20; 23:5, 16; the prophecies which he uttered may be seen Numbers 23:7-15, 18-24; 24:5-9, 16-19, 20-24; all which things are truths, because it is said that:
Jehovah put a word into his mouth (Numbers 23:5, 6, 12, 16).
[2] That afterwards he counseled with Balak to destroy the people of Israel by craft, by leading them away from the worship of Jehovah to the worship of Baal-peor, is evident from these words in Moses:
In Shittim the people began to commit whoredom with the daughters of Moab. And they called the people unto the sacrifices of their gods; and the people did eat and bowed down to their gods. Especially did Israel join himself unto Baal-peor. Therefore there were killed of Israel twenty and four thousand (2701, 4410-4421, 4523-4534, 9051, 10569).
[3] That "Balaam" also means those who love to destroy by craft those who are of the church is evident also from what has been shown above; moreover, when he rode upon the ass, he continually thought upon the use of enchantments for destroying the sons of Israel; and when he was not able to do this by curses, he counseled Balak to destroy them by calling them to the sacrifices of his gods, and by their committing whoredom with the daughters of Moab. By the "sons of Israel," whom he wished to destroy, is signified the church, because the church was instituted among them (See Arcana Coelestia 6426, 8805, 9340).
[4] The arcanum respecting the she-ass on which Balaam rode, which turned aside three times out of the way from the angel seen with a drawn sword, and its speaking to Balaam, I will here briefly explain. When Balaam rode upon the ass he continually meditated enchantments against the sons of Israel; the riches with which he should be honored were in his mind, as is evident from what is said of him:
He went not as in former times to meet with divinations (Numbers 24:1).
In heart, he was also a soothsayer, therefore when left to himself, he thought of nothing else. By the "she-ass" upon which he rides is signified, in the spiritual sense of the Word, the intellectual illustrated; consequently to ride on a she-ass or a mule was the distinction of a chief judge or a king (See above, n. Numbers 22:32).
By "way," in the spiritual sense of the Word, is signified that which a man thinks from intention (See in the work on Numbers 22:33).
[5] It sounded to Balaam as if the ass spoke to him, yet she did not speak, but the speech was heard as if from her. That such was the case has often been shown me by living experience; it has been granted me to hear horses seemingly speaking, when yet the speech was not from them, but was seemingly from them. This actually occurred in Balaam's case, that the story might be so related in the Word for the sake of the internal sense in every particular of it. That sense describes how the Lord protects those who are in truths and goods, that they may not be harmed by those who speak from seeming illustration, and yet have the disposition and intention to lead astray. He who believes that Balaam could harm the sons of Israel by enchantments is much deceived; for enchantments could have availed nothing against them; this Balaam himself confessed when he said:
Divination avails not against Jacob, nor enchantments against Israel (Numbers 23:23).
Balaam could lead that people astray by craft, because that people were such in heart; with the mouth only they worshiped Jehovah, but in heart they worshiped Baal-peor, and because they were such this was permitted.
[6] It is to be noted, moreover, that a man can be in illustration in respect to the understanding, and yet in evil in respect to the will; for the intellectual faculty is separated from the voluntary with all who are not regenerated, and only with those who are regenerated do they act as one; for it is the office of the understanding to know, to think, and to speak truths, but of the will to will the things that are understood, and from the will, or from the love, to do them. The divorcement of the two is clearly manifest with evil spirits; when these turn themselves towards good spirits, they, too, understand truths, and also acknowledge them, almost as if they were illustrated; but as soon as they turn themselves away from good spirits, they return to the love of their will and see nothing of truth, and even deny the things they have heard (See in the work on Heaven and Hell 153, 424, 455).
[7] To be able to have the understanding illustrated is granted to man, for the sake of reformation; for in man's will every evil resides, both that into which he is born and that into which he introduces himself; and the will cannot be corrected unless man knows, and by the understanding acknowledges, truths and goods, and also falsities and evils; in no other way can he turn away from the latter and love the former. (More may be seen on the will and the understanding in The Doctrine of the New Jerusalem 28-35.)
140. "Quod habeas illic tenentes doctrinam Balaam, qui docebat Balacum objicere scandalum coram illis Israelis. - Quod significet illos qui quoad intellectum illustrati sunt et docent vera, sed usque amant dolo perdere illos qui ab ecclesia, constat ex historicis Verbi de Bileamo et Balaco in sensu spirituali intellectis, quae prius memoranda sunt. Bileamus ex Pethor Mesopotamiae erat praestigiator, et ideo vocatus a Balaco rege Moabi ut malediceret populo Israelitico; sed hoc inhibuit Jehovah, et dedit ei loqui prophetice: sed usque postea consuluit Balaco perdere illum populum dolo, abducendo illum a cultu Jehovae ad cultum Baalpeoris. Inde nunc per "Bileamum" intelliguntur illi qui quoad intellectum illustrati sunt et docent vera, sed usque amant dolo perdere illos qui ab ecclesia. Quod Bileamus praestigiator fuerit, constat ex his apud Mosen,
"Iverunt seniores Moabi et seniores Midianis ad Bileamum, et praestigiae in manu eorum" (Numeri 22:7);
"Cum videret Bileamus quod bonum in oculis Jehovae benedicere Israeli, non ivit sicut prioribus vicibus obviam divinationibus" (Numeri 24:1);
et apud Josuam,
"Bileamum filium Beoris praestigiatorem occiderunt filii Israelis gladio super confossos eorum" (13:22).
Quod vocatus sit a Balaco rege Moabi ad maledicendum populo Israelitico, videatur Numeri 22:5, 6, 16, 17; Deuteronomius 23:4, 5 [B.A. 3, 4);
sed quod Jehovah hoc inhibuerit, ac dederit ei loqui prophetice, Numeri 22:9, 10, 12, 20; 23:5, 16.
Prophetica quae locutus est, videantur Numeri 23:7-15, 18-24; 24:5-9, 16-19, 20-24;
quae omnia sunt vera, quia dicitur quod
"Jehovah posuerit verbum in "ejus" ( 1
[2] Quod postea consuluerit Balaco perdere populum Israeliticum dolo, abducendo a cultu Jehovae ad cultum Baalpeoris, patet ab his apud Mosen,
"In Schittim coepit populus scortari cum filiabus Moabi, et Vocarunt populum ad sacrificia deorum suorum; comedit populus et incurvavit se diis 2
earum, imprimis adjunxit se (Israel) Baalpeori;... ideo occisi sunt" ab Israele "viginti quatuor millia" (Numeri 25:1, (-3), 9, 18);
Occiderunt Bileamum inter Midianitas; et filii Israelis captivas duxerunt omnes feminas ex Midianitis, quod erat "ex consilio Bileami ad tradendum illos praevaricationi contra Jehovam per negotium Peoris" (Num. 31:8, 9, 16).
Quod per "Bileamum" intelligantur qui quoad intellectum illustrati sunt et docent vera, sequitur ex nunc ostensis; nam locutus est prophetice vera de Israele et quoque de Domino: quod quoque de Domino, videatur in prophetia ejus, Numeri 24:17; loqui prophetice de Israele, non est de populo Israelitico, sed de ecclesia Domini quae per "Israelem" significatur. Illustrationem intellectus sui etiam ipse describit his verbis,
"Dictum Bileami filii Beoris, dictum Viri aperti oculos, dictum audientis verba Dei, ... qui procidit et revelatus oculos" (Numeri 24:3, 4, 15, 16);
"apertus oculis" et "revelatus oculos" est illustratus quoad intellectum; "oculi" enim in Verbo significant intellectum (videatur n. 2701, 4410-4421, 4523-4534, 9051, 10569).
[3] Quod per "bileamum" simul intelligantur qui amant dolo perdere illos qui ab ecclesia, etiam patet ex supra ostensis; et praeterea continue, cum equitavit super asina, meditatus est praestigiis uti ad perdendum filios Israelis; et cum hoc non potuit aggredi per maledictiones, consuluit Balaco perdere illos vocando ad sacrificia deorum ejus, et scortando cum filiabus Moabi; per "filios Israelis", quos perdere voluit, significatur ecclesia, quoniam apud illos ecclesia instituta fuit (videatur n. 6426, 8805, 9340).
[4] Arcanum de asina super qua Bileamus equitavit, quae ter deflexit e via ex viso angelo cum ense evaginato, et quod locuta sit ad Bileamum, velim hic paucis explicare. Bileamus cum equitavit super asina, continuo meditatus est praestigias contra filios Israelis; lucrum quo honoraretur in animo ejus erat; quod etiam patet ex his ejus verbis,
"Non ivit sicut prioribus vicibus obviam divinationibus" (Numeri 24:1):
corde etiam praestigiator erat; quare cum ex se, non aliud cogitavit. Per "asinam" super qua equitatur, in sensu spirituali Verbi significatur intellectuale illustratum; quapropter equitare super asina seu mula erat insigne summi judicis et regis (videatur supra, n. 31(b), et in Arcanis Caelestibus, n 2781, 5741, 9212). Angelus cum ense evaginato significat Divinum Verum illustrans et pugnans contra falsum (videatur etiam, supra, n. 131(a)). Inde per quod "asina ter deflexerit e via", significatur quod intellectus illustratus non concordaret cum cogitatione praestigiatoris, quod etiam intelligitur per quod angelus dixit ad Bileamum,
"Ecce ego exivi in adversum, quia mala est via coram me" (Num. 22:32 3
);
per "viam" in sensu spirituali Verbi significatur id quod homo ex intentione cogitat (videatur in opere De Caelo et Inferno 479, 534, 590: et in opusculo De Ultimo Judicio 48); quod detentus sit a cogitatione et intentione praestigiis utendi per timorem mortis, patet ab angeli dictis ad illum,
"Nisi asina declinasset coram me, utique etiam nunc te occidissem" (Numeri 22:33).
[5] Auditum a Bileamo sicut asina locuta sit ad illum; sed usque non illa locuta est, verum audita est loquela sicut ab illa: quod ita sit, per vivam experientiam mihi saepius ostensum est; datum est audire equos sicut loquentes, quod tamen non erat ab illis sed sicut ab illis: cum Bileamo actualiter ita factum est, ob causam ut describeretur historia illa in Verbo propter sensum internum in singulis, in quo describitur quomodo Dominus tutatur illos qui in veris et bonis sunt, ne laedantur a talibus qui loquuntur quasi ex illustratione, et tamen animum et intentionem seducendi gerunt. Qui credit quod Bileamus potuisset laedere filios Israelis per praestigias, multum fallitur; nam praestigiae nihil quicquam valuissent contra illos; quod etiam ipse Bileamus fatetur, dicendo,
"Non valet divinatio contra Jacobum, nec praestigiae contra Israelem" (Numeri 23:23).
Quod Bileamus seducere potuisset illum populum dolo, erat causa quia populus ille talis fuit corde; Jehovam modo ore colebant sed Baalpeorem corde; et quia tales erant, ideo hoc permissum fuit.
[6] Praeterea sciendum est quod homo possit in illustratione esse quoad intellectum, tametsi in malo est quoad voluntatem; facultas enim intellectualis separata est a facultate voluntaria apud omnes qui non regenerati sunt, at solum apud illos qui regenerati sunt unum agunt: intellectus enim est scire, cogitare, et loqui vera; voluntatis autem est velle illa quae intelligit, et ex voluntate seu amore facere illa: dissidentia utriusque apparet manifeste apud spiritus malos; quando illi convertuntur ad bonos spiritus, etiam intelligunt vera et quoque agnoscunt illa, paene sicut illustrati forent; ast ut primum se convertunt ab illis, redeunt ad voluntatis suae amorem, et nihil veri vident, immo negant illa quae audiverunt (videatur in opere De Caelo et Inferno 153, 424, 455).
[7] Quod intellectus in illustratione possit esse, datum est homini propter reformationem: in voluntate enim hominis residet omne malum, tam in quod nascitur, quam in quod semet introducit; et voluntas non emendari potest, nisi homo sciat et per intellectum agnoscat vera et bona, et quoque falsa et mala; alioquin non potest haec aversari et illa amare. (Plura de Voluntate et Intellectu videantur in Doctrina Novae Hierosolymae, n. 4
2835.)
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