In its degenerate condition, the church among men on earth is dead, in evils, falsities, and sins, because it is no longer receptive of life from the Lord. But the Lord, in His merciful love, provides a new church, in which there is life, because men are instructed in spiritual truths, and are thus enabled to re-open their minds, and to receive spiritual life from the Lord.

THE LITERAL MEANING.

The text has long been supposed to refer to a general resurrection, at some distant time, when men should awake from death, and re-enter their old physical bodies. But the text carries its own evidence that it does not refer to any such physical resurrection, but that it is a prophetic vision, intended, literally, to encourage the Jews in their existing condition of distress, on earth.

Ezekiel, the prophet, was among the captive Jews, exiles in a foreign land, whose hopes of returning to their former home were fast dying out. And the text expressly declares that the Lord would cause them to return to their own land. Held in bondage, and their dead buried in a foreign land, they despaired of reaching their old home in Judea. And they were thinking of themselves, in this world, and not of any general resurrection at some future time. In fact, many of them, with the Sadducees, did not believe in any life after physical death. And none of them had any conception of a distinctively spiritual life, or of a spiritual world, apart from the life of the natural world. And even those of them who believed in a resurrection expected to return to life in the natural world.

THE RESURRECTION.

And, in the second place, no such general physical resurrection, or return to the material body, ever took place, or ever will occur. The physical body is formed of the material substances of the physical world; and it is adapted to use on the physical plane of life. And it cannot enter into any other world. "Flesh and blood cannot inherit the kingdom of God," i.e., the spiritual kingdom. The death of the physical body is the end of the man's physical existence. And the material body then decays, and loses its organized form and identity.

The resurrection is not the rising of the dead body, but the rising of the living man, the spirit, from the dead body, and into the more advanced life of the spiritual world. The resurrection-body is not the old dead body revived, but it is the spiritual body, the body of the spirit of man, an inward body, in which the man was born, and which existed within his material body, while he lived on earth. But natural death takes away the outward and physical body, and allows the man to live in his inward and spiritual body, which is formed of spiritual substance, and adapted to his life and uses in the spiritual world.

But natural-minded men, who do not think spiritually, but only in the light of their natural senses, insist upon interpreting everything according to natural appearances, and from a natural-minded standpoint. And yet, even those who believe in a physical resurrection, often have a general understanding that our text refers, also, to the inward and mental resurrection from the spiritual death of evil and sin, to the new life of regeneration and righteousness.

THE SPIRITUAL MEANING.

But, in its spiritual meaning, our text illustrates the subject of regeneration. Natural death is the rejection of the lower nature of man, the external part, including the impurities of the body. And, in the resurrection of regeneration, there is a death and rejection of the impure and lower things of the natural mind.

THE VALLEY.

The prophet was given a vision of a valley full of dry bones. The earth, in its form, and in its conditions, is a symbol of the mind of man. On the earth's surface, mountains are the high places, representing the higher states of mind, higher levels of affection and of thought; while valleys are the low places, representing the lower states of mind, lower levels of mental life. Comparatively, the natural mind is like a low place, a valley, and the spiritual mind is elevated, as a mountain. Human life begins on its lowest level, its valley; and it needs to be opened upward and inward, into the higher things of more advanced manhood.

In the mental valley, our natural thought sees things as they appear before the natural senses; but, on the higher levels, things are seen as they are, in the light of spiritual truth. And so, in the progress of regeneration, our Lord is constantly calling to us, "Come, let us go up to the mountain of Jehovah, and to the house of the God of Jacob. And He will teach us of His ways, and we will walk in His paths. For the law shall go forth from Zion, and the Word of Jehovah from Jerusalem" (Micah 4:2).

It requires constant and considerable work to climb from the valley up to the mountain-top. And the steady climbing represents the constant effort of the regenerating man to reach higher mental levels, And this climbing is done by rejecting, and leaving behind us the lower ways of the senses, and adopting a clean and orderly life, in feeling, thought, and action. "Who shall ascend into the mountain of Jehovah ? Or who shall stand in His holy place? He that hath clean hands and a pure heart" (Psalm 24:3-4).

BONES.

In the physical body, the bones have the least life, as compared with the other parts, especially the vital organs, the heart, the brain, the lungs, etc. And so the bones represent those things in the mind which are least receptive of life, and furthest removed from the centers of life. The bones represent the external natural mind, as compared with the internal and spiritual mind. In a particular sense, the life of the intellect, as compared with the life of the will, is like the bones, necessary and useful, but not full of life, until made alive by the inflowing loves of the will, which act upon, and within, the intellect, to use it for the work and purposes of the heart.

A bone cannot do anything, in the way of action, but it is acted upon by the muscles and nerves. And yet the bony framework affords a means by which the muscles can do their work. So our intellectual life, of itself, is cold and dead, until it is warmed by our heart's love, and put to work for our heart.

At first, we hold the truths of the church intellectually, as doctrines, which may be put to use, when our heart feels the need of them, in our practical life. But, before they are put to use, the life in them, as our mind holds them, is such life as is in the bones, very remote from the centers of life. But, as our heart puts these doctrines to use, in learning how to love goodness and truth, and to practice them in our conduct, then representatively, these bones begin to live; they begin to be clothed with flesh and nerves, and covered with skin, and thus built into a complete mental body, ready for the uses of life. The building up of the body, on its bony framework, represents the building up of the mind, in the process of regeneration, beginning with the knowledge of doctrine, and gradually covering that mental framework with the living things which make up a full man.

DRY BONES.

In the prophet's vision, the bones were seen to be very dry, i.e., very dead, very far removed from life. And so, in the unregenerate mind, even the mere knowledge of truth is very dead, because it is not intimately connected with any living principle.

In the vision, the bones were separated, and scattered about, and not even associated as a skeleton; representing the condition in the unregenerate mind, in which truths are not associated and arranged as a complete system, but are merely detached and separate notions, not brought into actual use. And, in this case, the question properly arises, "Can these bones live?" Can there be any genuine spiritual life brought into these detached notions, lying dead in the natural memory? Can there be any spiritual life in the mere knowledge of doctrines, scattered about in the memory, but not brought into use in the hearts life?

We have seen young men and women who were brought up in the Sunday Schools, and instructed in the doctrines of their churches, and in the words of the Scriptures; and we have seen these young persons bury their knowledge in the dust of sensuous life, or scatter it, like dead bones, in the valley of a low and selfish life, without any spiritual thought or noble aspiration. "Can these bones live?" No, not in their present condition.

LIVING.

But our Lord, who is life, itself, can fill them with life, if they will turn to Him, seeking life. And the way in which the Lord gives life to the bones of dead doctrine, is represented in our text. He builds them up into a full body. The application is both general and individual. At the end of every general church, or dispensation, men sink into very external conditions of mind; and even their knowledge of truth lies in scattered and dead pieces. But the Lord then establishes a new church, a different condition of the church, with such persons as can be induced to be regenerated. The Divine Truth is brought to such persons, in a different form, so that it will reach their minds, and arouse their attention. And then the old knowledges of doctrine will serve, like bones, for a framework, on which the Lord can build up the full man, with spiritual flesh and nerves; and to whom He can give spiritual life.

The prophet, prophesying to the dead bones, represents the Word of the Lord, coming to the dead mind, i.e., the unregenerate mind, with new light and life. The Lord causes breath to enter into our dead minds, when He gives us a consciousness of the spiritual quality of regenerate life, in which we can spiritually breathe the atmosphere of Divine Truth.

In the Hebrew, the words for wind, breath, and spirit are all derived from the same root-word. Breathing is a sign of life. When a man dies, we say that he expires, or breathes. out. And thus, the coming of the breath represents the coming of spiritual life into the dead mind.

Sinews (or nerves) are then given to the skeleton; for the same Hebrew word (gid) covers both sinews and nerves. The nervous system is the means of extending the brain throughout the whole body, representing the means by which the truth is carried throughout the whole mind, from the interiors of the spiritual mind, through all degrees, and to the outward natural mind. In the natural body, when there is no nerve-force, there is paralysis and deadness. And so, in the mind, the living force of living truth must circulate through all parts, or they cannot have spiritual life.

THE FLESH, ETC.

And the flesh is given. The flesh here represents the good, which comes into the will, or heart. Thus, while the nerves represent the intellectual part, the flesh represents the affectional part of the mind. And these two are necessary to any spiritual life. Putting flesh upon the bones thus represents rebuilding the spiritually dead man, by revivifying his heart, so that it may receive the regenerate life.

This is the meaning of the bread used in the holy supper, which there represents the flesh of the Lord, which means the Divine Goodness, which is the Divine Love, adapted to our reception.

When the nerves and flesh are provided for the body, it still needs to be covered by the skin, which has very important uses, in protecting all the body. The skin is exceedingly sensitive to all kinds of impressions, of heat or of cold, of danger or of delight; while, at the same time, it acts as a cleanser of the body, in carrying away the accumulating impurities.

The skin, as the external covering of the whole body, represents the outward life of conduct, the practical doings of our daily life, in which all our inward principles are carried into action; and by means of which all our mental impurities may be recognized, and rendered harmless, by being cast out, and not allowed to become a part of our actual conduct. And, as the healthy skin completes the usefulness and the symmetry of the body, so a good and useful practical life completes the manhood, whose interior life is in a good heart and a clear understanding.

And, as the skin needs constant care and cleansing, in order to protect the whole body from disease, so the cleanliness and health of our outward life are absolutely necessary in order to protect our spiritual life.

And our text declares that the resuscitated men shall know the Lord, when they are revived; representing that the man who is spiritually made alive by the Lord, then first truly knows the Lord.

THE RESTORATION.

The text describes the bringing together of the different parts of the body. "There was a noise" and "a shaking." The noise is the mental sound of the disturbance of the old conditions of the mind, and the clashing of the old dead states against the influence of the new life now beginning to operate. The shaking, or trembling, is the agitation of the mind, when made to loosen its hold upon old things, and to receive the new life.

"And the bones came together, bone to his bones" i.e., the scattered ideas of doctrine, which were lying in the memory, without cohesion or system, began to come together, into a general system of truth, covering all parts of the mind and life, and applicable to all our action. The mind perceived that all things are related and associated. This was a necessary preliminary condition, before the nerves and flesh could be added to the skeleton; i.e., before spiritual wisdom and love could be given.

And yet, there was no breath in the body, until the Lord gave it; i.e., even with good and true principles, we have no spiritual life in these things, until we recognize that they are from our Lord, and that they are the Lord's presence in us; and that they are not inherent in ourselves, nor procured by any power of our own.

THE FOUR WINDS.

The breath, or spirit, was called to "come from the four winds," to give life to the dead bones. The four winds, literally, are winds from the four points of the compass, North, South, East, and West. But, spiritually, they represent the four general states of human life, the natural understanding and the natural will, and the spiritual understanding and the spiritual will. These different phases of life are the aspects of life from four different mental standpoints, differing in quality and in degree. And, to meet the wants of men on these four different standpoints, or mental conditions, there are four different gospels in the New Testament, each peculiarly adapted to men in one of the four mental conditions. A similar idea is conveyed by the fact that the holy city, the New Jerusalem, is to be built square; i.e., with four sides.

That the breath, or spirit, is to come from the four winds, means that it is to come from all the quarters of the spiritual world, from external truth and from external good, and from internal truth and from internal good; to bring spiritual life in all its aspects, to reach and supply all forms of mind; i.e., to bring all the good and true principles of heaven, for the use of the church.

And when they received life, the bodies "stood up upon their feet, an exceeding great army;" i.e., the regenerate mind begins at once to stand upon its new principles, in practical life: and, doing so, it finds such principles applicable to all the multitude of human actions. And then the regenerated mind is seen to be "the whole house of Israel," a spiritual church, looking to the Lord. Thus our Lord restores Israel to his own land, spiritually, by restoring men to a regenerate state.

APPLICATION.

Set before you a human skeleton of dry bones. And set beside it a living human body, in full health and vigorous operation. And then consider the great contrast between the two objects. And recognize the fact that there is as great a parallel contrast between yourself if unregenerate, or regenerate; if, spiritually, a mere skeleton of a man, or a full and living man, in vigorous spiritual health, and in loving, intelligent, and orderly activity. And then we shall understand what the Lord means, when He says to us, individually, "He that believeth in Me, though he were dead, yet shall he live" (John 11:25). For He will open the old graves of our dead hearts, and raise our souls into spiritual life. And, in this, our Lord will fulfil, spiritually, the promise of our text, "O My people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel."

410. Hid themselves in the caves and in the rocks of the mountains. That this signifies those things destroyed by evils of life and by the falsities thence, is plain from the signification of hiding themselves as denoting their being destroyed, namely, internal and external goods and truths, or those that are in the natural and spiritual man, these being signified by the kings of the earth, the great men, the rich men, the chief captains, the mighty men, and by every bondservant and every freeman, as has been shown above. Hence it follows that by they hid themselves is signified that those things were destroyed, the things which are destroyed being also in concealment. From the signification of caves, as denoting evils of life, concerning which we shall speak presently; and from the signification of the rocks of the mountains, as denoting the falsities thence; for rocks signify the truths of faith, and in an opposite sense the falsities of faith; here the falsities from evils, for mountains signify evils flowing from the loves of self and of the world (as was shown just above, n. 405); but the signification of rocks will be seen in the article immediately following; here, [however, the signification] of caves.

[2] It was stated above, that in the spiritual world there are mountains, hills, rocks, valleys, and lands, as in our world, and that angels and spirits dwell on them; but in the spiritual world they have everywhere another appearance; on the mountains there those who are in the greatest light dwell; below them, on the same mountain, dwell those who are in less light; and beneath these, those who are in still less; and in the lowest parts dwell those who are in darkness and thick darkness respectively to the light which those possess who are above. The heavens, consequently, are in the higher part of the mountains, and the hells are in the lowest parts, thus the expanses of the mountain succeed each other as strata. The reason is, that the lower parts may be governed by the higher from the Lord; for the Lord flows in immediately from Himself into all things of the spiritual world, and mediately through the higher heavens into the lower, and through these into the hells. The reason for this arrangement is, that all may be kept in connection by influx; such a co-ordinate and sub-ordinate arrangement exists through the whole spiritual world.

Into the hells which are under the mountains and in the rocks, entrances open either in the lowest part of their sides, or through caverns from the valleys; and the entrances in the lower parts of the sides appear like entrances into caves where there are wild beasts, altogether dark, which are opened when evil spirits are let in, but are closed when they have been let in. These entrances are called in the Word the gates of hell. In the rocks, however, these entrances appear as clefts in the rock, and in some places as openings of differing magnitude. The darkness in those gates or doors appears as darkness to good spirits and angels, but as full of light to evil spirits; the reason is, that there is no light of heaven there, but a fatuous light, which is natural light without spiritual. Their light, however, is not like the light of the world in the day-time, but like the nocturnal light, which is for horned owls, moles, night owls, and bats, which see nothing in the light of day, and hence the light of day is darkness to them, whilst the darkness of the night is their light. Their sight is of such a nature, because it is formed of falsities and evils, which in themselves are darkness and thick darkness; wherefore also by darkness in the Word are signified falsities of every kind, and by thick darkness the falsities of evil. From these things it is evident what is signified by their hiding themselves in caves, namely, that [they were] in evils of life, goods with them having been destroyed. Evils of life are signified by caves, for the same reason that mountains signify goods of life, namely, because such is the quality of those who are there; for the spiritual sense regards only evils or goods apart from places and persons, such as they are in themselves and in those [persons], as has also been frequently shown above.

[3] From these things it is evident what is signified in the Word by caves, caverns, hollows, openings, clefts, and chinks of rocks and mountains, in the following passages.

In Isaiah:

"Enter into the rock, and hide thee in the dust, for fear of Jehovah, and for the glory of his majesty. For the day of Jehovah of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and brought low; and upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, and upon all the high mountains, and upon all the hills that are lifted up, and upon every high tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon all the images of desire. And the pride of man (hominis) shall be bowed down, and the loftiness of men (virorum) shall be brought low; and Jehovah alone shall be exalted in that day. And the idols shall go away into smoke. And they shall go into the caves of the rocks, and into the clefts of the dust, for fear of Jehovah, and for the glory of his majesty, when he ariseth to terrify the earth. In that day a man shall cast away his idols of silver, and his idols of gold, which they made for themselves, to bow down to the moles and to the bats; to go into the rents of the rocks, and into the clefts of the rocks" (2:10-21).

No one can understand all these things except from the internal sense, and except he knows the nature of the appearance of things in the spiritual world. For without the internal sense, who would know what is denoted by, the day of Jehovah shall be upon the cedars of Lebanon and the oaks of Bashan, upon the mountains and hills, upon the tower and the fenced wall, upon the ships of Tarshish and the images of desire; and what is denoted by bowing down to moles and bats? And except from the appearance of things being known in the spiritual world, who would know what entering into the rock denotes, and hiding themselves in the dust, entering into the caves of the rocks, and into the clefts of the dust, likewise into the rents of the rocks, and the clefts of the rocks? But, from the internal sense, it is known that by all these things is described the state of those who are in the love of self and of the world, and thence in evils and falsities at the time of the Last Judgment. It is, therefore, said that the day of Jehovah shall be upon every one that is proud and lofty, and upon every one that is lifted up and brought low; the day of Jehovah denoting the Last Judgment; every proud and lofty one denoting those who are in the love of self and the world; and every one that is lifted up and brought low denoting those who are in the love of their own intelligence. This is further described by, "the day of Jehovah shall be upon all the cedars that are high and lifted up, and upon all the oaks of Bashan, upon all the high mountains and the hills that are lifted up, upon every high tower and fenced wall, and upon all the ships of Tarshish and the images of desire." By the cedars of Lebanon and by the oaks of Bashan is signified the pride of man's own intelligence; interior pride, by the cedars of Lebanon, and exterior, by the oaks of Bashan. By the mountains and hills are signified the loves of self and of the world, and the evils and falsities originating thence (as was shown above, n. 403). By the tower and the wall are signified falsities of doctrine confirmed. By the ships of Tarshish and the images of desire are signified knowledges and perceptions of falsity from evil; their worship from evils and falsities is signified by the idols which they made each one for himself to bow down to the moles and the bats. Worship from such things as are from one's own intelligence is signified by the idols which they made for themselves to bow down unto; the evils and falsities from which such worship springs are signified by the moles and the bats, because their sight is in the darkness, and they shun the light. The judgment upon them is described by, they shall go into the caves of the rocks, and into the clefts of the dust, likewise into the rents of the rocks, and into the clefts of the rocks; also by entering into the caves of the rocks and into the clefts of the dust, is signified the damnation of those who are in evils and falsities from the love of self and of the world, and in the pride of one's own intelligence; for the hells of such appear as caves in rocks, and the entrances into them as the rents of rocks and clefts of rocks; rocks (petroe et rupes) also signify the falsities of faith and doctrine, and dust signifies what is cursed.

[4] In Jeremiah:

"Thy dread hath deceived thee, the pride of thine heart, thou that dwellest in the openings of the rocks, that holdest the height of the hill; if thou shouldst exalt thy nest as the eagle, thence will I cast thee down" (49:16).

These things are said concerning Esau and Edom; and by Esau are here signified the love of self and the evil thence destroying the church, and by Edom the pride of man's own intelligence and the falsity thence destroying the church. That the love of self and such pride are meant, is evident from its being said, "the pride of thine heart hath deceived thee; if thou shouldst exalt thy nest as the eagle, thence will I cast thee down." Those who are in falsities from one's own intelligence, dwell in rocks below, and entrances to them appear as openings therein, which have also been seen by me; within, however, there are cells and chambers hollowed out, where they sit in their fantasies; but before they are cast in thither they appear above the mountains and hills, for they raise themselves into heights by fantasies, and not being in truths they suppose that they are there as to the body, when nevertheless they are as to the body in the caverns of the rocks; this, therefore, is what is meant by dwelling in the openings of the rocks, and holding the height of the hill. Hence it is plain what the quality of the Word is, namely, that in many places [it is written] according to aspects and appearances in the spiritual world, which are unknown to man, but known to spirits and angels; whence it is evident that the Word is written for them also.

[5] In Obadiah:

"The pride of thy heart hath deceived thee, thou that dwellest in the clefts of the rock, in the height of thy seat; that saith in his heart, Who shall bring me down to the ground? If thou exalt thyself as the eagle, and if thou set thy nest amongst the stars, thence will I bring thee down" (verses 3, 4).

These words also are said concerning Edom, by whom is here signified the pride of erudition which is from man's own intelligence, and the falsity thence destroying the church. Nearly similar things being here mentioned as just above, like things also are signified; by the clefts of the rock are signified the falsities of faith and of doctrine, because those dwell there who are in them [i.e. in falsities]; they are compared to an eagle, because by an eagle from its flight into the heights, is signified the pride of man's own intelligence; because also it is said a nest for habitation. To place it among the stars, signifies on the heights where they dwell who are in the knowledges of truth, for the knowledges of truth are signified by stars. In Job:

"To dwell in the clefts of the valleys, in the openings of the earth, and in the rocks" (30:6).

Here also by the clefts of the valleys, the openings of the earth, and the rocks, are signified the falsities of evil, for the falsities of evil are here treated of.

[6] In Isaiah:

"It shall come to pass in that day that Jehovah shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria; which shall come, and shall rest all of them in the rivers of desolations, and in the clefts of the rocks, and on all the shoots, and in all the conduits" (7:18, 19).

Thus is described the church, vastated by scientifics falsely applied, and by the reasonings thence, by which the very knowledges of truth from the Word are perverted. The fly that is in the uttermost part of the rivers of Egypt, signifies falsity in the extremes of the natural man; the extremes of the natural man are what are called sensual things, for the natural man is interior, middle, and exterior; the interior communicates with the spiritual man by the Rational, but the exterior with the world by the senses of the body, and the middle conjoins both. The exterior is what is called the Sensual, because it depends upon the senses of the body, and thence draws all that belongs to it. The falsities there and thence, are signified by the flies that are in the uttermost part of the rivers of Egypt. By the bee, however, in the land of Assyria are signified false reasonings thence; for by Assyria is signified the Rational, and by Egypt the scientific of the natural man; and because the Rational derives all that it has from the scientifics of the natural man, hence its reasonings are signified by bees, because bees suck out and derive their store from the flowers, so does the Rational from the scientifics of the natural man. Here, however, by bees are signified false reasonings, because the Rational collects what belongs to it from scientifics falsely applied. That these things are likened to flies and bees is also from correspondence; for in the spiritual world there appear flying things of various kinds, but they are appearances from the ideas of the thoughts of spirits, and the noxious flying things among them are flies and bees of such a kind. The flies in the uttermost part of the rivers of Egypt derive their correspondence from their birth out of the filth of rivers. It is said that they shall come and rest in the rivers of desolations, and in the clefts of the rocks, which signifies that the falsities of scientifics and the reasonings thence shall reside where there are no truths, and where there is a faith of falsity; the rivers of desolations denoting where there are no truths, and the clefts of the rocks where there is a faith of falsity. That [they shall rest] on all shoots and in all conduits, signifies that the knowledges and perceptions of truth are falsified by them; the shoots denoting the knowledges of truth, and conduits denoting the perceptions which become falsified by the falsities above mentioned, when they flow in. No one can see and know that these arcana are contained in these words, except from the internal sense, and at the same time from the spiritual world.

[7] In the same:

"The palace shall be a wilderness; the multitude of the city shall be forsaken; a summit and a beacon tower shall be upon the caves even for ever, a joy of wild asses and a pasture of flocks" (32:14).

By these words is described the total vastation of the church where there is no longer any good of life and truth of doctrine. No one, however, can know what those things involve, but him who knows the state of things in the spiritual world, and at the same time the internal sense. The devastation of the whole church is meant by, "The palace shall be a wilderness, and the multitude of the city forsaken." A palace signifies the whole church as to truths from good, and a wilderness signifies [where there is] no good because no truth; hence by, the palace shall be a wilderness, is signified the church devastated. The multitude of the city signifies all the truths of doctrine, for a city denotes doctrine, and multitude is said of truths, which are called forsaken when they do not exist. That a summit and a beacon tower shall be upon the caves for ever, signifies that the church shall no longer exist with them, because there is nothing but evil of life and falsity of doctrine. Caves signify such things, because such persons dwell in caves, as said above; and because such persons dwell in deep places in the spiritual world, and are covered above by summits and beacon towers, thus hidden from those who dwell upon lands there, therefore it is not only said that "a summit and a beacon tower shall be upon the caves," but also that [they shall be] "a joy of wild asses and a pasture of flocks." In that world also there are many hells in deep places altogether hidden by the earths, rocks, and hills above, or by summits and beacon towers, where there is grass, like a pasture for flocks; whence it is that they are unknown to those who dwell there upon the land. A joy of wild asses also signifies the affection or love of falsities, and a pasture of flocks, the nourishment of evils from falsities; and both the devastation of truth by falsities. From these things it may be seen what all arcanum lies hid in these words.

[8] In Jeremiah:

"Is this house, upon which my name is named, become a den of robbers?" (7:11).

By a den of robbers is signified evil of life from falsities of doctrine; and by the house "upon which my name is named," is signified the church where there is worship from goods of life by truths of doctrine; the house denotes the church; the name of Jehovah denotes all that by which He is worshipped, consequently, good and truth, the latter of doctrine, the former of life. The reason why the church, where there is evil of life from falsities of doctrine, is called a den of robbers, is, that a cave signifies that [evil], and those are called robbers who steal truths from the Word, and pervert and apply them to falsities and evils, and so extinguish them. From these things it is clear what is meant by the Lord's words in the Evangelists:

"It is written, my house shall be called the house of prayers; but ye have made it a den of robbers" (Matthew 21:13 Mark 11:17; Luke 19:46).

By house in a universal sense is here signified the church; and because worship was performed in the temple at Jerusalem, it is, therefore, called the house of prayers. (That the temple signifies the church may be seen, n. 3720; that prayers signify worship, above, n. 325; that to be called signifies the same as above; [by] to name my name upon them, in the Arcana Coelestia. n. 3421.)

[9] In Isaiah:

"The sucking child shall play on the hole of the adder, and the weaned child shall put his hand on the den of the basilisk" (11:8).

These words cannot be understood, unless it is known, from those things that appear in the spiritual world, what is meant by the hole of the adder, and the den of the basilisk. It was observed above, that the entrances to the hells appear as openings in the rocks, and as gaps opening to caves, such as belong to wild beasts in the forests; those who dwell therein, when they are viewed in the light of heaven, appear as monsters of various kinds, and also as wild beasts. Those who are in the hells where there are such as act craftily against innocence, appear like adders; and those who [act craftily] against the good of love, appear like basilisks; and as a suckling or sucking child signifies the good of innocence, therefore, it is said, the sucking child shall play on the hole of the adder; and as a weaned child, or an infant ceasing to have milk, signifies the good of love, therefore, it is said, "and the weaned child shall put his hand on the den of the basilisk." Hence there is signified thereby that those who are in the good of innocence, and in the good of love to the Lord, have no fear whatever of evils and falsities from hell, because they are protected by the Lord. (That by infants in the Word is signified the good of innocence and also by sucklings, may be seen, n. 430, 3183; and what adders and other poisonous serpents signify, n. 9013.)

[10] In Jeremiah:

"Take the girdle that thou hast bought thee, which is upon thy loins, and arise and go to Euphrates, and hide it there in a hole of the rock."

That he also did this:

And afterwards at the end of many days, he went there, and took it again, "and lo the girdle was marred, and was profitable for nothing" (Jeremiah 13:4-17).

By this was represented the quality of the Jewish Church, that it was without all good of life and truth of doctrine. For the girdle upon the loins of the prophet signified the conjunction of the Lord with the church by means of the Word; by Euphrates is signified the all of the church as to good, here, as to evil; and by the rock, the all of the church as to truth, here, as to falsity, for it is said, a hole of the rock. That the girdle was marred, so as to be profitable for nothing, signified that there was not any conjunction whatever of the church with the Lord, consequently, that there was no church.

[11] The same is signified by a cave in the prophetical parts of the Word as in the historical parts; for the historical parts of the Word equally with the prophetical parts of the Word contain an internal sense. Thus it is recorded of Lot, that after the destruction of Sodom and Gomorrah by fire,

He dwelt in a cave of the mountain, with his two daughters, who made him drunk, and lay with him; whence were born Moab and Ammon (Genesis 19:30-33 at the end).

By this was represented and signified the same as by Moab and Ammon in the Word, for by Moab is signified the adulteration of the good of the church, and by Ammon the falsification of the truth of the church (as may be seen, n. 2468, 8315); for by adulteries and whoredoms are signified, in general, the adulterations of good and the falsifications of truth (as may be seen above, n. 141, 161); and by the various kinds of adulteries and whoredoms which are related in Leviticus (18:6-30), are signified various kinds of adulterations and falsifications of good and truth. And hence it is, that Lot is then called a dweller in a cave; such abominable [wickedness] also is signified here by a cave of the mountain. In the book of Judges it is said:

The sons of Israel did evil in the eyes of Jehovah: and therefore they were delivered into the hand of Midian. And the hand of Midian prevailed against Israel: and because of Midian they made for themselves dens in the mountains, and caverns, and stronghold (6:1, 2).

By the evil which the children of Israel did, is meant the perversion of good and truth, as is evident from the following verses there, and also from the signification of Midian (see n. 3242); on account of whom they made for themselves dens in the mountains, and caverns; for the sons of Israel were possessed by the evil which is signified by Midian; for, because of Midian, signifies, on account of that evil. Similar was the case when the sons of Israel fled on account of the Philistines (1 Sam. 13:6).