9049. Then thou shalt give soul for soul. That this signifies the law of order that thou shalt do to thy neighbor as thou wouldest have another do to thee, consequently that what thou doest to another shall be done to thee, is evident from the fact that "to give soul for soul, eye for eye, tooth for tooth," and so forth, denotes that as thou hast done to another so shall it be done to thee. The reason why this law was given to the sons of Israel, is that such is the law in the spiritual world. He who there does good to another from the heart, receives the like good. Consequently he who does evil to another from the heart, receives the like evil. For good that is from the heart is conjoined with its reward, and evil that is from the heart is conjoined with its punishment; consequently there is heaven for the good, and hell for the evil. That this is so, it has been given me to know from much experience. The case herein is this. With him who does good from the heart, there inflows from heaven on every side, good into the heart and soul of him who does it, and by inspiring inspires it; and then at the same time the affection of love for the neighbor to whom he does good is increased, and with this affection a delight which is heavenly and unutterable. The cause of this is that in heaven the good of love from the Lord reigns universally, and constantly flows in according to the degree in which it is practiced toward another. The case is similar in respect to evil. With him who from the heart does evil to another, there inflows from hell on every side evil into the heart of him who does it, and by exciting excites it; and then at the same time the affection of the love of self is increased, and with it the delight of hatred and revenge against those who do not submit themselves. The cause of this is that in hell the evil of the love of self reigns universally, and constantly flows in according to the degree in which it is practiced toward another. When this occurs, the punishers are at once present, who ill-treat the offender; and thereby the evil with its delight is restrained.
 These things are so for the reason that the laws of order in the other life are not learned from books, and stored up therefrom in the memory, as with men in the world, but are written on hearts, the laws of evil on the heart of the evil, and the laws of good on the heart of the good. For every man carries with him into the other life that which by his life in the world he had set in his heart; namely, evil with the evil; and good with the good.
 The law of order from which these things flow is that which the Lord taught in Matthew:
All things whatsoever ye would that men should do to you, do ye even so to them; this is the law and the prophets (Matt. 7:12; Luke 6:31).
Order is from the Divine truth which proceeds from the Lord. The laws of order in heaven are truths from good, and in hell are truths separated from good. They are said to be separated, not by reason of the Lord, but by reason of man. Good is separated by the nonreception of it.
 The law which is called "the law of retaliation," is thus described in Leviticus:
He that smiteth the soul of a beast shall restore it, soul for soul; if a man shall cause a blemish in his neighbor; as he hath done, so shall it be done to him; breach for breach, eye for eye, tooth for tooth; as he shall cause a blemish in a man, so shall it be rendered unto him. He that smiteth a beast shall restore it; and he that smiteth a man shall be killed (Lev. 24:18-21).
As evil carries with it its penalty, it is therefore said by the Lord that "evil must not be resisted," and at the same time in the following words in Matthew it is explained how the case is with this law in the spiritual world, with those who are in good, relatively to those who are in evil:
Ye have heard that it was said, An eye for an eye, and a tooth for a tooth; but I say unto you, Resist not evil; but whosoever shall strike thee on thy right cheek, turn to him the other also. And if any man would drag thee to law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go one mile, go with him twain. Give to everyone that asketh thee, and from him that would borrow of thee turn not thou away (Matt. 5:38-42).
 Who cannot see that these words are not to be understood according to the sense of the letter? For who will turn the left cheek to him who deals a blow on the right cheek? And who will give his cloak to him who would take away his coat? And who will give his property to all who ask? And who will not resist evil? But no one can understand these words who does not know what is signified by "the right cheek" and "the left cheek," what by "a coat" and "a cloak," also what by "a mile," and likewise by "borrowing," and so on. The subject there treated of is spiritual life, or the life of faith; not natural life, which is the life of the world. The Lord there opens, and also in this chapter, and the following, the interior things that belong to heaven, but by means of such things as are in the world. The reason why He did so by such things, was that not worldly men, but only heavenly men, should understand. The reason why worldly men were not to understand, was lest they should profane the interior things of the Word, for by so doing they would cast themselves into the most frightful hell of all, which is the hell of the profaners of the Word. Therefore it is said by the Lord in Luke:
Unto you it is given to know the mysteries of the kingdom of God; but to the rest in parables; that seeing they may not see, and hearing they may not hear (Luke 8:10).
And in John:
Isaiah said, He hath blinded their eyes, and hardened their heart; that they may not see with their eyes, and understand with their heart, and should convert themselves, and I should heal them (John 12:39, 40).
It is said "lest I should heal them," because they who are healed and return again to falsities and evils, commit profanation. These are they who are meant in Matthew 12:43-45.
 But it shall now be told what is meant in the internal sense by the words of the Lord above quoted. In this sense it there treats of those who wish to destroy by means of falsities the truths of faith, thus the spiritual life with a man when he is in temptations, and in persecutions; and in good spirits when they are in infestations by evil spirits. By "the cheek" is signified the affection of interior truth, by "the right cheek" the affection of truth from good; by "dealing a blow" is signified the act of injuring this affection; by "coat" and "cloak" is signified truth in the external form (n. 4677, 4741, 4742); by "dragging to law" is signified the endeavor to destroy; by "a mile" is signified that which leads to truth, for the like is signified by "a mile" as by "a way" (that "a way" denotes that which leads to truth, see n. 627, 2333, 3477); by "lending" is signified to instruct. From this it is plain what is signified by "giving to all who ask," namely, to confess all things of one's faith in the Lord. The reason therefore why evil ought not to be resisted, is that evil does no harm to those who are in truth and good, for they are protected by the Lord.
 These are the things which have been hidden under the above words of the Lord; and this being the case, the Lord only says, "Ye have heard that it was said, An eye for an eye, and a tooth for a tooth," but says no more; because by "an eye" is signified the interior truth of faith; and by "a tooth," the exterior truth of faith, as will be seen in what follows. From all this it is evident in what manner the Lord spoke when He was in the world, namely, that He spoke, as everywhere in the Word of the Old Testament, at the same time for the angels in heaven, and for men in the world; for His speech was in itself Divine and heavenly, because it was from the Divine, and through heaven. But the things which He spoke were presented by means of such things as corresponded in the world. What they correspond to, the internal sense teaches.
 That "to deal a blow" or "to smite the cheek" denotes to destroy truths, is plain from passages in the Word where mention is made of "smiting the cheek." And because in the genuine sense this signifies the destruction of truth, therefore in the opposite sense it signifies the destruction of falsity, in which sense it occurs in these passages:
Thou wilt smite all mine enemies on the cheek; Thou wilt break the teeth of the wicked (Ps. 3:7).
They shall smite the judge of Israel with a rod upon the cheek (Mic. 5:1).
The bridle of him that leadeth astray shall be on the cheeks of the peoples (Isa. 30:28).
For "the face" signifies the affections (n. 4796, 4797, 4799, 5102, 5695, 6604), consequently those things which belong to the face signify such things as belong to the affections, and correspond to their functions and uses; as the "eye" signifies the understanding of truth, the "nostrils" the perception of truth, those things which belong to the mouth, as the "jaws," the "lips," the "tongue," signify such things as relate to the utterance of truth (n. 4796-4805).