are such as they inwardly were in the world; that is such as they were in thought and will, which they had there concealed from others; and then they desire nothing else than to do evil. The simple good spirits who were removed from them were given or adjoined to those who were of the spiritual church, to whom that region of heaven was given for a possession. Thus it is that these latter were enriched with truths and goods which were before in the possession of the evil genii and spirits; for enrichment in truths and goods in the other life is effected by the adjunction of spirits who are in truth and good, because through them communication is opened. These are the things which are signified by the children of Israel not going empty from Egypt, and by a woman borrowing of her neighbour, and of her that sojourned in her house, vessels of silver, and vessels of gold, and raiment, and thus spoiling the Egyptians. Every one may see that if such things had not been represented the Divine [being] would never have commanded that the children of Israel should use such artifice against the Egyptians; for every such thing is at the farthest distance from the Divine. But as that people was entirely representative it was permitted by the Divine [being] that they should do so, because it was thus done with the evil in the other life. It should be known that very many things which were commanded by Jehovah, or the Lord, in the internal sense do not signify that they were commanded, but that they were permitted. (A. C. n. 6914.)
The Anger of the Lord.
"And the anger of Jehovah was kindled against Moses" (Exod. iv. 14). This signifies clemency. . . . That Jehovah has no anger, is evident from the consideration that He is love itself, good itself, and mercy itself; and anger is the opposite, and is also an infirmity, which cannot be imputed to God. When therefore anger is predicated of Jehovah or the Lord in the Word, the angels do not perceive anger, but either mercy, or the removal of evil from heaven. . . . Anger is attributed to Jehovah or the Lord in the Word because it is a most general truth that all things come from God, thus both the evil and the good; but this most general truth, which children and the simple must receive, ought afterwards to be illustrated; namely, by teaching that evils are from man, but that they appear as from God, and that it is so said to the intent that they may learn to fear God, lest they should perish by the evils which they themselves do. And afterwards they can love Him; for fear precedes love, that in love there may be holy fear. For when fear is insinuated into love, it becomes holy from the holiness of love; and then it is not fear
