THE EXPLANATION of Isaiah Chapter 11

(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation)

1. AND there shall come forth a Shoot from the trunk of Jesse; and a Sprout from his roots shall become fruitful:

VERSE 1. The Lord, as to His Humanity born of the virgin and glorified in the world, is here called "a Shoot from the trunk of Jesse", also "a Sprout from his roots"; and in other passages He is called:

"a Germ of justice"; (Jeremiah 23:5)

"The Seed of the woman"; (Genesis 3:15)

"The only-Begotten"; (John 1:18)

"A Priest for ever, and the Lord." (Psalm 110:4-5)

Here no Son from eternity is meant, but a Son that was to be born in the world; for these passages contain prophecies concerning the coming of the Lord. Doctrine of the Lord 19. See also True Christian Religion 101.

2. And the Spirit of Jehovah shall rest upon Him; the spirit of wisdom and understanding; the spirit of counsel and might; the spirit of knowledge and the fear of Jehovah;

Verse 2. In many passages in the Word mention is made of "spirit", and, when predicated of man, by "spirit" is signified divine Truth received in the life, thus his spiritual life, but when predicated of the Lord, by "Spirit" is understood the Divine Principle which proceeds from Him, which, with a general expression, is called Divine Truth. But inasmuch as few at this day know what is understood by "spirit", in the Word, it may be expedient, first, to show from passages thence adduced, that "spirit", when predicated of man, signifies divine Truth received in the life, thus his spiritual life.

Now as there are two things which constitute the spiritual life of man, namely, the Good of love and the Truth of faith, therefore in many passages of the Word mention is made of "the heart and spirit", as likewise "the heart and soul"; and by the "heart" is signified the Good of love, and by the "spirit", the Truth of faith; the latter is likewise signified by "soul", for thereby in the Word is understood man's spirit. That by "spirit", when predicated of man, is signified Truth received in the life, appears from the following passages.

Thus in Ezekiel -

"Make you a new heart and a new spirit: wherefore will you die, O house of Israel?" (Ezekiel 18:31)

Again,

"I will give unto you a new heart, and a new spirit will I give in the midst of you." (Ezekiel 36:26)

And in David,

"Create in me a clean heart, O God; and renew a right spirit in the midst of me. The sacrifices of God are a broken spirit; a broken and contrite heart, God doth not despise." (Psalm 51:10, 17)

In these passages heart signifies the Good of love, and "spirit" the Truth of faith, from whence man has spiritual life; for there are two things which constitute all the, spiritual life of man, namely, Good and Truth, from these two united in man, constitute his spiritual life. When it is known what is signified by the "spirit" appertaining to man, it may be known what " Spirit " signifies when it is predicated of Jehovah, or the Lord; to whom are attributed all things appertaining to man, as a face, eyes, ears, arms, hands, as also a heart and a soul thus, also a spirit, which in the Word is called the "Spirit of God", the Spirit of Jehovah, the "spirit of His nostrils", the "spirit of His mouth, the "Spirit of Truth, the "Spirit of Holiness", and the Holy Spirit, whereby is understood Divine Truth proceeding from the Lord, as may appear from many passages in the Word.

The reason that Divine Truth proceeding from the Lord is the "Spirit" of God, is, because all the life which men have is derived from thence as also the heavenly life appertaining to those who receive that Divine Truth in faith and life, that this is the "Spirit of God", the Lord Himself teaches in John,

"The words which I speak unto you are spirit and are life; (John 6:63) and in Isaiah 11:1, 2. Apocalypse Explained 183. See also Arcana Coelestia 2826, 9818.

"Verses 2. 3. The Spirit of Jehovah shall rest upon Him, etc. - These words also relate to the Lord, and thereby is described the Divine Truth, in which and from which is all wisdom and intelligence. The Divine Truth which was in the Lord, when He was in the world, and which, after the glorification of His Human, proceeds from Him, is understood by "the Spirit of Jehovah which shall rest upon Him."

That thence He had Divine Wisdom and Divine Power is understood by "the spirit of wisdom and intelligence" and by the spirit of counsel and might"; that thence He had Omniscience and essential sanctity in worship, is understood by "the spirit of knowledge and of the fear of Jehovah"; and whereas "fear" signifies the holy principle of worship from divine Truth, it is therefore added, whence "this offering of incense was in the fear of Jehovah"; for to "offer incense" signifies worship from the Divine-Spiritual [principle], which is Divine Truth, concerning which (see above, Apocalypse Explained 324, 491) it is said, "the spirit of wisdom and intelligence, of knowledge and of fear"; and by "spirit" is understood the Divine Proceeding; by the "spirit of wisdom", the Divine-Celestial, which is the Divine Proceeding received by the angels of the inmost or third heaven; by the "spirit of intelligence" is meant the Divine-Spiritual, which is the Divine Proceeding received by the angels of the middle or second heaven; by the "spirit of science" [or knowledgeJ is meant the Divine-Natural, which is the Divine Proceeding received by the angels of the ultimate or first heaven; and by the "spirit of the fear of Jehovah" is understood all the holiness of worship from those divine principles. Apocalypse Explained 696.

3. And His offering of incense shall be in the fear of Jehovah: He shall not judge according to the sight of His eyes; nor shall He reprove according to the hearing of His ears:

Verse 3. "Incense" signifies those things appertaining to worship, which are performed from spiritual good, or from the good of charity, and thence are gratefully perceived. Apocalypse Explained 324, 325, 492.

The reason why "incense" signifies worship from spiritual Good, is, because the principal worship in the Jewish church consisted in the offering of sacrifices and incense; wherefore there were two altars, one for sacrifices and the other for incense. The latter altar was within the tabernacle, and was called the "golden altar", but the former was without the tabernacle, and was called the "altar of burnt-offerings." The reason was, because there are two kinds of goods from which all "worship is performed, celestial Good and spiritual Good. Celestial Good is the Good of love to the Lord, and spiritual Good is the Good of love to our neighbour. Worship by sacrifices was worship from celestial Good, and worship by incense was worship from spiritual Good. Apocalypse Revealed 277.

In the fear of Jehovah. - What is signified in the Word by "fearing God", may be manifest from very many passages therein, understood according to the internal sense. the "fear of God", according to that sense, signifies worship, and indeed worship either grounded in fear, or in the good of faith, or in the good of love. The "fear of God" signifies worship grounded in fear or dread, when the subject treated of is concerning the non-regenerate, as in Exodus 20:19, 20; Deuteronomy 5:22, 24, 20; where the "fear of God" signifies worship grounded in fear, in respect to them as being of such a nature. For they who are principled in external worship without internal, are led by fear to the observance of the law, and to compliance with its precepts, but still they, do not come into internal worship, or into holy fear, unless they are in the good of life, and know and believe what internal worship is. So in Deuteronomy 28:58-60; where to "fear the honourable and terrible name of JEHOVAH GOD", is to worship from a principle of fear or dread, to inspire which into a people of such a nature and quality as the Jews were, all evils, even to curses, were attributed to Jehovah. So in Jeremiah 2:19; Matthew 10:28; Luke 12:2-5. In these passages also to "fear God" implies worship from fear or dread, because it is fear which drives them to compliance. Arcana Coelestia 2826.

But spiritual fear is holy fear, which is in all spiritual love, variously, according to the quality of the love, and its quantity. In this fear the spiritual man is principled; he likewise knows that the Lord does not do evil to anyone, still less does He destroy anyone as to "body and soul in hell", (Luke 12:5) but that He does good to all, and that He is willing to lift up everyone as to body and soul to Himself into heaven. Hence the fear of the spiritual man, lest by evils of life and by false principles of doctrine he should avert the Divine in himself, and thereby injure it. But natural fear, or the fear of the unregenerate natural man, is dread, alarm, and terror on account of dangers, punishments, and thus on account of hell; which fear is in every corporeal love, variously also, according to the quality of the love and according to its quantity. The natural man who is subject to that fear, knows no other than that the Lord does evil to the wicked, that He condemns them, casts them into hell, and punishes them; hence it is that they fear, and are afraid of the Lord. In this fear were the generality of the Jewish and Israelitish nation, by reason that they were natural men. Apocalypse Explained 696.

4. But with justice shall He judge the poor, and with equity shall He plead for the miserable of the earth: and He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked.

Verse 4. He shall smite the earth with the rod of His mouth, etc. - By the "rod of the mouth of Jehovah" is signified Divine Truth, or the Word, in the natural sense; and by the "spirit of His lips" is signified Divine Truth, or the Word, in the spiritual sense, - both destroying the false of evil in the church, which is signified by "smiting the earth, and slaying the wicked." Apocalypse Explained 727. See also Arcana Coelestia 1286.

5. And justice shall be the girdle of His loins, and truth the girdle of His reins.

Verse 5. Justice shall be the girdle of His loins, etc. - A "girdle", in the Word, signifies a common bond whereby all things are kept in their order and connection, as in Isaiah 11:5. As a "girdle" signifies a bond conjoining the goods and truths of the church, therefore when the church among the children of Israel was destroyed, Jeremiah the prophet was commanded to "buy himself a girdle, and put it upon his loins, and then to hide it in a hole of a rock beside the Euphrates; and at the end of days, when he took it, behold, it was rotten and profitable for nothing"; (Jeremiah 13:1-7) by which was represented that at that time there was no good in the church, and thence truths were dissipated. The same is signified by a "girdle" in other passages, as in Isaiah:

"Instead of a girdle there shall be a rent." (Isaiah 3:24) Apocalypse Revealed 46.

Verses 5, 6. Justice shall be the girdle of His loins, and truth the girdle of His reins; - the wolf shall dwell with the lamb, etc. - These things are said concerning the Lord, and concerning His kingdom and the state of innocence and peace therein. That they are said concerning the Lord, is evident from the first verse of the chapter, where it is said that "a Shoot shall come forth from the trunk of Jesse, and a Sprout shall grow from his roots." That "justice shall be the girdle of His loins, and truth the girdle of His reins", signifies that the Divine Good, proceeding from the Divine Love of the Lord, shall conjoin those in heaven and in the church who are principled in love to Him, and that Divine Truth proceeding from Him shall conjoin those in heaven and in the church who are principled in love towards their neighbour; by "justice", when predicated of the Lord, is understood the Divine Good, and by His" loins" are understood those who are principled in love to Him: by "truth" is understood the Divine Truth, and by His "reins" are understood those who are principled in love towards their neighbour; and by "girdle" is signified conjunction with them in heaven and in the church. Wherefore "he shall dwell " signifies a state of peace, which takes place when nothing of evil from hell is feared, because it cannot do hurt; "the wolf with the lamb, and the leopard with the kid", signifies that no evil and false shall hurt those who are in innocence and in charity from the Lord; by the "wolf" is signified the evil which is opposite to innocence, and attempts to destroy it; and by the "leopard" is understood the false which is opposed to charity, and, which, by reasonings in favour of faith alone, attempts to destroy charity; by the "lamb is signified innocence, and by the the "kid" charity; "the calf also, and the young lion, and the fatling together", signify that the infernal false shall not hurt the innocence of the natural man, nor any good affection thereof; the "calf" signifying the innocence of the natural man , the "fatling or ox", the affection of the natural man, and the "lion", the infernal false, as to the potency and cupidity of destroying divine Truth; and a "little child shall lead them", signifies the state of innocence and love to the Lord in which they will be; a "little child" or boy signifying innocence, and, at the same time, love to the Lord; for love to the Lord makes one with innocence, inasmuch as they who are in that love are also in innocence, as is the case with those who are in the third heaven, who thence also appear before the eyes of others as infants and children. Apocalypse Explained 780. See also Arcana Coelestia 3021, 9828.

6. And the wolf shall dwell with the lamb; and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; and a little child shall lead them.

Verses 6, 8, 9, 10. - In this passage is described the state of peace and happiness in the heavens. and in the church, after the Lord had come into the world: and since a state of peace and Innocence is described, mention is made of "a lamb, a kid, a calf, and also of a little child, a suckling, and a weaned child", and by them all is signified the good of innocence; - the inmost good of innocence by a "lamb"; the interior good of innocence by a "kid"; and the exterior good of innocence by a "calf."

In like manner by "a child, a suckling, and a weaned child."

The "mountain of holiness" denotes heaven and the church, where the good of innocence prevails.

The "nations" are they who are in that good.

The "Root of Jesse" is the Lord, from whom that good is derived. The good of love from Him to them, which is called celestial good, is the good of innocence.

That a "lamb" denotes the good of innocence in general, and specifically the inmost good of innocence, is manifest from this consideration, that it is named in the first place; also from this, that the Lord Himself is called a "Lamb."

That a "kid" denotes the interior good of innocence, see Arcana Coelestia 3519, 4871;

that a "calf" is the exterior good of innocence, n. 9391;

that a "child" is innocence, n. 5236; in like manner "a suckling or infant, and a weaned child", Arcana Coelestia 3494, 5608;

that the "mountain of holiness" denotes whence the good of love to the Lord is, Arcana Coelestia 6135, 8758;

that "nations" signify [in a good sense] those "who are in that good, Arcana Coelestia 1416, 6005.

That the good of love to the Lord 'which is called celestial good, is the good of innocence, is manifest from those who are in the inmost heaven, who because they are in that good appear naked, and as infants by reason that nakedness, in a good sense, corresponds to innocence, see Arcana Coelestia 9277. Arcana Coelestia 10132.

7. And the cow and the bear shall feed; together shall their young ones lie down: and the lion shall eat straw like the ox.

Verse 7. By the "cow and the bear feeding, and their young lying down together", is signified that the power and lust of the natural man of falsifying the truths of the Word, shall not hurt the good of the natural man and the affection thereof; the "cow" denoting the affection of good and truth appertaining to the natural man, and the "bear", the power and lust of the natural man to falsify the truths of the literal sense of the Word; "the lion shall eat straw like the ox, "signifies that the infernal false, which is ardent to destroy the truths of the church, shall not hurt the affection of good appertaining to the natural man, either with man in himself or with men amongst each other, and that neither shall it hurt the Word:

"straw" signifying the Word in the letter, which is perverted by the infernal also, but caunot be perverted by those who are in truths from good. Apocalypse Explained 781.

8. And the suckling shall play upon the hole of the viper; and upon the den of the basilisk shall the weaned child lay his hand.

Verse 8. This passage cannot be understood unless it be known from the things which appear in the spiritual world what is understood by the "hole of the viper", and the "den of the basilisk."

It was observed above, (Chapter 2:19, the Exposition.) that the entrances to the hills appear as holes in rocks, and as gaps opening to dens such as belong to "wild beasts in the forests; and it is further to be observed, that they who inhabit" those places, when they are viewed in the light of heaven, appear as monsters of various kinds, and also as wild beasts. They who are in the hells inhabited by such as act craftily against innocence appear as "vipers", and they who do the same against the good of love appear as "basilisks", and as a "suckling" or infant signifies the good of innocence, therefore it is said "the suckling shall play upon the hole of the viper", and as a "weaned child", or an infant ceasing to suck, signifies the good of love, therefore it is said that he shall "lay his hand upon the den of the basilisk."

Hence the signification of this passage is, that they who are in the good of innocence and in the good of love to the Lord, shall not be in any fear on account of evils and falsities, which are from hell, because they are protected by the Lord. That by the "suckling and infant", in the Word, is signified the good of innocence, may be seen in Arcana Coelestia 430, 3183; what is signified by "vipers", and other poisonous serpents" may be seen in 9013. Apocalypse Explained 410.

9. They shall not hurt, nor destroy, in all the mountain of My holiness: for the earth shall be full of the knowledge of Jehovah, as the waters cover the sea.

Verse 9. The earth shall be full of the knowledge of Jehovah, as the waters cover the sea. - Inasmuch as it is not yet known that "waters" in the Word signify the truths of faith and the knowledges of Truth, perhaps by reason of its appearing so remote, I am desirous here briefly to show that such things are understood by "waters" in the Word, which also is necessary, because without the knowledge of the signification of "waters", it cannot be known what is signified by baptism, nor what by the washing in the Israelitish church, of which mention is so frequently made. "Waters" signify the truths of faith, because "bread" signifies the good of love. The reason why "waters" and "bread" have such a signification, is, because the things which appertain to spiritual nourishment are expressed, in the sense of the letter, by such things as appertain to natural nourishment; for "waters" and "bread", by which are meant all drink and all food in general, nourish the body and the truths of faith and the good of love, nourish the soul, This is also from correspondence, for when "bread" and "water" are read in the Word, the angels, as being spiritual, understand those things which nourish them, which are the goods of love, and the truths of faith. But some passages shall be here adduced, from whence it may be known that "waters" signify the truths of faith, likewise the knowledges of truth; as in Isaiah:

"Then shall you draw waters with gladness from the fountains of salvation." (Isaiah 12:3)

Again,

"He who walks in justice, and speaks uprightly, bread shall be given him, and faithful waters." (Isaiah 33:15, 16)

Again,

"The poor and the needy seek water, but there is none: their tongue faints for thirst; I will open rivers upon hills, and will place fountains in the midst of valleys, the desert into a lake of waters, and the dry land into springs of waters; that they may see, and know, and attend, and understand." (Isaiah 41:17, 18, 20)

Again,

"I will pour out waters upon the thirsty, and floods upon the dry; I will pour out My spirit upon your seed, and My blessing upon thine offspring." (Isaiah 44:3)

I know that some will wonder why "waters" are mentioned in the Word, and not the truths of faith, when nevertheless the Word is to teach man concerning his spiritual life, and if the truths of faith had been mentioned instead of "waters", man would have known that the "waters" of baptism and of washings do not contribute anything to his purification from evils and falsities, but it is to be observed that the Word, to be divine and at the same time profitable to heaven and the church, must be altogether natural in the letter, for unless it were natural in the letter, it would not be the medium to effect conjunction of heaven with the church; for it would be as a house without a foundation, and as a soul without a body, for the ultimates include all the interiors, and are their foundations, as may be seen above, n. 41; man also is in ultimates, and heaven has its foundation upon the church in him. Hence then it is that such is the style of the Word; wherefore when man thinks spiritually from natural things, "which are in the sense of the letter of the Word, he is conjoined with heaven, with which he would not otherwise be conjoined." Apocalypse Explained 71.

10. And it shall be in that day, that the Root of Jesse shall stand for a standard to the peoples; unto Him shall the nations seek: and His resting-place shall be glorious.

11. And it shall be in that day, that the Lord shall again the second time put forth His hand to recover the remnant of His people that remains, from Assyria, and from Egypt; and from Pathros, and from Cush, and from Eiam; and from Shinar, and from Hamath, and from the islands of the sea.

Verse 10. The Lord, as to the Human, is called the "Root of David" on this account, because all divine Truth is from Him, as all things also exist and subsist from their root; hence also it is, that He is called the "Root of Jesse", where Jesse is put for David, because he was his father. Apocalypse Explained 310.

What a "standard" specifically signifies, see below, Chapter 13:2, the Exposition.

The verses from 1 to 10 describe the state of the regenerate man, who acknowledges the Lord and worships Him alone, showing that he has power over everything evil and false from hell, and that he is in the enjoyment of heavenly peace and happiness. True Christian Religion 354.

Verse 11. The Lord shall recover the remnant of His people from Assyria, Egypt, etc. - The "remnant of Assyria" are those who are not destroyed by reasoning from falsities against the truths of the church. (Arcana Coelestia 5897)

The "remnant from Egypt" are those who, at the period of judgment, are not destroyed by the misapplication for selfish ends of the scientifics of the Word and the Church. (Arcana Coelestia 3322, 4749)

The "remnants from Pathros and from Cush" are such as have not employed the knowledges of what is Good and True to confirm what is evil and false. (Arcana Coelestia 1163)

The "remnant from Elam" are those who have somewhat of faith grounded in charity still remaining. (Arcana Coelestia 1228, 1685)

The "remnant of Shinar " are such as have an external worship in which there is not a profane principle. (Arcana Coelestia 1183, 1292)

The "remnant from Hamath" are those who, although in external idolatries, have nevertheless somewhat of sincerity in their internals. (1205)

The "remnant from the islands of the sea" signify distinct kinds of worship, and such as are comparatively remote from internal worship, or such as pertain to the nations out of the church. Arcana Coelestia 1158.

The "outcasts of Israel whom the Lord shall gather" are those who have remains of spiritual love, or charity to the neighbour; and the "dispersed of Judah" are those who have remains of celestial love, or of love to the Lord. Apocalypse Explained 483.

[These" remnants", at the time of judgment in the world of spirits, can be saved, and after instruction in the truths of the Word, can be raised up into heaven; and of those upon earth who are in similar states to these "remnants" the Lord can form a New Church.]

12. And He shall lift up a standard to the nations; and He shall gather the outcasts of Israel, and the dispersed of Judah shall He collect from the four wings of the earth.

Verses 12, 13, 15, 16. The subject here treated of in the sense of the letter is concerning the bringing back of the Israelites and Jews out of captivity; but in the internal sense it has relation to the New Church in general, and to every individual in particular who is regenerated or becomes a church.

The "outcasts of Israel" denote their truths; the "dispersed of Judah" denote their goods; "Ephraim" denotes their intellectual principle, in that it will no longer be repugnant; "Egypt" denotes scientifics, and "Ashur" reasoning grounded therein, which they have perverted; the "expelled", the "dispersed", the "remains", and the "left" [or residue] denote the truths and goods which survive; that "Ephraim" is the intellectual principle, was shown above; (Chapter vii. Exposition.)

That "Egypt" is the scientific, may be seen in Arcana Coelestia 1164, 1165; that "Ashur" is reasoning, may be seen, Arcana Coelestia 119, 1180, also above, (Chapter 7:18, 19) and that "remains" are goods and truths from the Lord stored up in the interior man, see Arcana Coelestia 468, 530. Arcana Coelestia 3564. See also above, Chapter 1:9, the Exposition.

Verses 12, 14. He shall gather the outcasts of Israel and the dispersed of Judah; - they shall fly upon the shoulder of the Philistines towards the sea, etc. - By "Israel" and by "Judah " are not meant Israel and Judah, but by "Israel" those who are in the good of faith, and by "Judah" those who are in the good of love. To "fly upon the shoulder of the Philistines" signifies to receive and to take into possession the interior truths of faith. To "spoil the soils of the east", is to receive and to take into possession the interior goods of faith: for the "sons of the east" are those who are the goods of faith and in the knowledges of good. (See Arcana Coelestia 3249, 3762)

That to "spoil" denotes to receive and to take into possession, see what was shown concerning" the spoiling of the Egyptians by the sons of Israel", in Arcana Coelestia 6914, 0917. Inasmuch as by the "land of Philistia" was signified [in a good sense] the science of the interior truths of faith, and by "Abraham " and "Isaac" was represented the Lord, and by their "sojourning", the instruction of the Lord in the truths and goods of faith and love, which are of divine Wisdom, therefore for the sake of that figure Abraham was ordered to "sojourn in Philistia"; (see Genesis 20:1, to the end.) and also Isaac; (Genesis 24:26, to the end.) on which subject see the explanations of those chapters. Arcana Coelestia 9340.

13. And the envy of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not distress Ephraim.

Verses 13-16. The envy of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not distress Ephraim, etc. And there shall be a highway for the remnant of His people, which shall be left, from Assyria; as it was unto Israel, in the day of his coming up from the land of Egypt. In this passage it is impossible to see anything divine, unless it be known what is signified by each particular name, notwithstanding that the subject here treated of is concerning the coming of the Lord, and what shall come to pass at that time, as plainly appears from verses 1 to 10; without the help, therefore, of the spiritual sense, how is it possible for anyone to discern the genuine signification of these words in their order, as denoting that they who through ignorance are principled in falsities and do not suffer themselves to be seduced by evils, will come to the Lord, and that the Word will then be understood by the church, and that falsities will then be no longer hurtful to them. Sacred Scripture 15.

These things are said concerning the salvation of the nations, which are also signified by the "outcasts of Israel and the dispersed of Judah"; for it is said that the Lord "will set up a standard to the nations." By the "outcasts of Israel" are understood those who are not in truths, but in the desire of learning them: by the "dispersed of Judah", those who are in the good of life, find therefore in love to the Lord. For they who love to do good, love the Lord, for the Lord is in that good, because it is from Him.

By "Ephraim" is here understood the intellectual principle, or the understanding in concord with the good of love. That the one is not discordant with the other is understood by the "envy of Ephraim. shall depart", and by "Ephraim not envying Judah", and by "Judah not distressing Ephraim." That they will be separated from those who separate faith from charity is signified by their "flying upon the shoulder of the Philistines [who dwell] towards the sea." The "Philistines towards the sea" are those who separate faith from charity, or from the good of life. The sea is the ultimate where heaven terminates, and to "fly on the shoulder" is to reject, and thus to separate them from themselves. Apocalypse Explained 433.

14. But they shall fly upon the shoulder of the Philistines towards the sea; together shall they spoil he sons of the east: on Edom and Moab they shall lay their hand; and the sons of Ammon shall obey them.

Verse 14. On Edom and Moab they shall lay their hand; and the sons of Ammon shall obey them. - "Edom" and also "Esau" signify, in a bad sense, those who from the evil of self-love despise and reject truths. Arcana Coelestia 3322. "Moab" denotes those who adulterate goods; "the sons of Ammon "those who falsify truths. Arcana Coelestia 2468.

[By these nations obeying those gathered as remnants by the Lord (in verses 11 and 12), is meant that the evils and falsities signified, in a bad sense, by "Edom, Moab, and Ammon", will be subject to them, and thus subdued. For the enemies of the church, and, consequently, of the regenerate states of its members, are chiefly those 1, who despise and reject its truths (Edom); 2, those who adulterate its goods (Moab); and 3, those who falsify its truths (Ammon). Because the evils and falsities which principally devastate a church may be brought under these three general heads.]

15. And Jehovah shall utterly destroy the tongue of the Egyptian sea; and He shall shake His hand over the river with His mighty wind: and He shall strike it into seven streams, and make them pass over it in shoes.

16. And there shall be a highway for the remnant of His people, which shall be left, from Assyria; as it was unto Israel, in the day of his coming up from the land of Egypt.

Verses 15, 16. Jehovah shall utterly destroy the tongue of the Egyptian· sea, etc. - By these words is signified that all falsities and false reasonings will be dissipated before those who are, from the Lord, in truths from good, and that they will pass, as it were, through the midst of such falsities in safety. Thus it happens in the spiritual world to those who are protected by the Lord. A similar thing is here understood as by the drying up of the Red Sea [SuphJ before the sons of Israel. They who, under the Lord's protection, will thus pass over are understood by the "remnant of the people that shall be left from Assyria"; for by the "left from Assyria", those are understood who have not perished by reasonings from falsities. Apocalypse Explained 509.

[That by "tongue", in a bad sense, and especially by " the tongue of the Egyptian sea", when opposed to those who are in truths from the Lord, is signified false doctrine, and, in general, falsities of every kind arising from the perverse application by reasonings of scientifics and knowledges signified by "Egypt"; see above, Chapter 3:8, 11, the Exposition.] .

[To "strike the river into seven streams", denotes utter dissipation of the falsities thereby signified; for "seven" signifies what is full and entire, (Arcana Coelestia 10127) "With a mighty wind", signifies a medium of destruction; see Arcana Coelestia 7679.]

And make them pass over it in shoes. - "Shoes" denote the ultimate or the last sensual and corporeal principle of man; in respect to the regenerate [as in this case], that principle renewed and regenerated. The internal of the natural principle or degree, is signified by the "feet", the middle by the "soles", and the lowest or ultimate by the "shoes." Hence it "was a custom to take the shoes from off the feet. when the Lord in holy worship was approached, (Exodus 3:5; Joshua 5:15) to signify that the Lord and the things of His Word and kingdom should not be thought of from merely sensual and corporeal ideas, but that the mind in acts of worship and in meditation on heavenly subjects, should rise above what is sensual and corporeal, By the "shoes" which were put on the feet of the prodigal son, after his return to his father's house, is signified the conjunction of Truth and Good in the external or natural man, thus a renewed or regenerated natural principle, by which a man is enabled, from the Lord, to "trample upon serpents and scorpions", (Luke 10:19) or to pass over evils and falsities unhurt. Arcana Coelestia 1748, 6844, 7864. See also Apocalypse Explained 219.

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Isaiah Chapter 11

1. AND there shall come forth a Shoot from the trunk of Jesse; and a Sprout from his roots shall become fruitful:

2. And the Spirit of Jehovah shall rest upon Him; the spirit of wisdom and understanding; the spirit of counsel and might; the spirit of knowledge and the fear of Jehovah;

3. And His offering of incense shall be in the fear of Jehovah: He shall not judge according to the sight of His eyes; nor shall He reprove according to the hearing of His ears:

4. But with justice shall He judge the poor, and with equity shall He plead for the miserable of the earth: and He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked.

5. And justice shall be the girdle of His loins, and truth the girdle of His reins.

6. And the wolf shall dwell with the lamb; and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; and a little child shall lead them.

7. And the cow and the bear shall feed; together shall their young ones lie down: and the lion shall eat straw like the ox.

8. And the suckling shall play upon the hole of the viper; and upon the den of the basilisk shall the weaned child lay his hand.

9. They shall not hurt, nor destroy, in all the mountain of My holiness: for the earth shall be full of the knowledge of Jehovah, as the waters cover the sea.

10. And it shall be in that day, that the Root of Jesse shall stand for a standard to the peoples; unto Him shall the nations seek: and His resting-place shall be glorious.

11. And it shall be in that day, that the Lord shall again the second time put forth His hand to recover the remnant of His people that remains, from Assyria, and from Egypt; and from Pathros, and from Cush, and from Eiam; and from Shinar, and from Hamath, and from the islands of the sea.

12. And He shall lift up a standard to the nations; and He shall gather the outcasts of Israel, and the dispersed of Judah shall He collect from the four wings of the earth.

13. And the envy of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not distress Ephraim.

14. But they shall fly upon the shoulder of the Philistines towards the sea; together shall they spoil he sons of the east: on Edom and Moab they shall lay their hand; and the sons of Ammon shall obey them.

15. And Jehovah shall utterly destroy the tongue of the Egyptian sea; and He shall shake His hand over the river with His mighty wind: and He shall strike it into seven streams, and make them pass over it in shoes.

16. And there shall be a highway for the remnant of His people, which shall be left, from Assyria; as it was unto Israel, in the day of his coming up from the land of Egypt.

9300. 'The first of the firstfruits of your ground you shall bring into the house of [Jehovah] your God' means that every truth of good and every good of truth is holy because it comes from the Lord alone. This is clear from the meaning of 'the firstfruits of the ground' as the truth that the Church's forms of good and its truths must be attributed to the Lord alone (for these are meant by 'the firstfruits', see 9223, and the Church by 'the ground', 566, 1068), the expression 'the first of the firstfruits' being used because that truth must be paramount, since forms of good and truths receive their life from the Lord, that is, they receive it from the Lord when they are attributed to Him; and from the meaning of 'bringing into the house of God' as bringing them to the Lord, in order that they may be holy (for 'the house of God' is the Lord, see 3720, and everything holy comes from the Lord, 9229). From all this it is evident that 'the first of the firstfruits of your ground you shall bring into the house of your God' means that every truth of good and every good of truth is holy because it comes from the Lord alone.

[2] The terms 'truth of good' and 'good of truth' are used because in the case of a person who is being regenerated, and especially of one who has been regenerated, truths emanate from good, and forms of good emanate from truth. For the truths compose the life of his understanding, and the good the life of his will. And with the person who has been regenerated understanding and will form a mind that is one, communicating reciprocally with each other; the truths which belong to the understanding communicate with the good which belongs to the will, and the good belonging to the will with the truths belonging to the understanding. There is a mutual flow from one to the other, scarcely any different from the flow of the blood from the heart into the lungs, and from them into the heart again, then from the left side of the heart into the arteries, and from these back again through veins into the heart. One can form an idea similar to this regarding the reciprocal flow of the good and truth with a person from his understanding into his will and from his will into his understanding. The reason why the heart and lungs can give us an idea especially of the reciprocal activity of the truth of faith and the good of charity in the understanding and the will is that the lungs correspond to the truths belonging to faith and the heart to the good belonging to love, 3635, 3883-3896. So it is also that 'the heart' in the Word means the life of the will, and 'the soul' ¹ the life of faith, 9050.

[3] The reason why those two organs can help us to form an idea regarding truths belonging to the understanding and good belonging to the will is that all things which are aspects of faith and of love are accompanied by ideas formed from such things as a person knows. For without ideas formed from things that can be known and things that can be perceived by the senses a person has no ability to think. And a person thinks properly, even about aspects of faith and love, when he does so from objects that correspond; for correspondences are natural truths in which spiritual truths are reflected as in a mirror. Therefore to the extent that ideas in the mind regarding spiritual realities are conceived of but not by means of those correspondences, they are formed either from the illusions of the senses or from absurdities. What a person's ideas are like regarding aspects of faith and of love is transparently evident in the next life, for people's ideas there are plainly perceptible.

[4] The statement that the truths of faith belong to a person's understanding and the good of charity to his will may seem to be nonsensical to people who say and are convinced that having a belief in matters of faith is all that is necessary. This is because the natural man and his power of understanding has no grasp whatever of things of that nature, and because faith comes not from a person himself but from the Lord. But those same people nevertheless acknowledge and believe that a person is enlightened by truths and inspired by good when he reads the Word, and that when he is enlightened he perceives what is or is not the truth. They also speak of those who excel others in uncovering truths from the Word as the enlightened. From this it is evident that those who are enlightened see and perceive within themselves whether something is the truth or not; what is then enlightened within them is their understanding, and what is then inspired within them is their will. But if that which enlightens them is the authentic truth of faith and that which inspires them is the authentic good of charity, it is the internal man's understanding that is enlightened and the internal man's will that is inspired. The situation is different if the truth of faith, or the good of charity, is unauthentic.

[5] People governed by these, and even those ruled by falsities and evils are indeed able to give their assent to the Church's truths; yet they have no inner ability to see and perceive whether they really are truths. So it is that most people keep to the teachings of the Church in which they were born but go no further than giving their assent to them. They would assent even to extremely heretical beliefs such as those of Socinianism or Judaism if they had been born from parents holding such beliefs. From all this it is evident that the understanding is enlightened in the case of those with an affection for truth arising from good but not in the case of those with an affection for truth arising from evil. In the case of those with an affection for truth arising from good the internal man's understanding is enlightened and the internal man's will is inspired, whereas in the case of those with an affection for truth arising from evil the internal man's understanding is not enlightened nor is the internal man's will inspired, for the reason that they are natural men and women. As a consequence of this they maintain that the natural man has no ability to grasp any thing which is a matter of faith.

[6] The fact that the understanding is what is enlightened by the truths of faith and the will is what is inspired by the good of charity in the case of those with an affection for truth arising from good, who are therefore more internal or spiritual men and women, is evident from the same kind of people in the next life. Those who are there are able to understand all matters of faith and to will all that constitutes charity, as they themselves also clearly perceive. Consequently intelligence and wisdom beyond description are theirs; for after they have cast aside the body they enjoy that more internal understanding which was being enlightened in the world and that more internal will which was being inspired in the world. But they could not perceive during that time how they were being enlightened and inspired because during that time their thinking took place within the body and was founded on such things as belong to the world. From all this it is now clear that the truths of faith compose the life of the understanding and the good of charity composes the life of the will, that is, that the understanding ought to be present in those things which are matters of faith and the will in those which are aspects of charity. Or what amounts to the same thing, those two powers of mind are what faith and charity from the Lord flow into; and these are received according to the state of those powers. Thus the Lord's dwelling-place with a person is nowhere else than within those powers.

[7] An idea of what more there is to all this may be gained from what has been stated about the internal man and the external man in 6057, 9279, namely this: The internal man has been created so as to conform to an image of heaven, but the external man so as to conform to an image of the world; and those whose internal man has not been opened up see nothing from a heavenly point of view. And what they see from a worldly point of view regarding heaven is thick darkness, as a consequence of which they cannot have any spiritual idea about such things as are matters of faith and charity. As a result of this furthermore they fail so completely even to see what Christian good is, that is, what charity is, that they entirely suppose that the life of heaven consists solely in truths, which they call the truths of faith, and also that this life can be imparted to anyone at all with whom the assurance of faith exists though not the life of faith.

[8] How blind these people are regarding the life of faith, which is charity, is plainly evident from the consideration that they pay no attention whatever to thousands of things taught by the Lord Himself regarding goodness of life, and that when they read the Word they instantly toss them away behind the back of faith, thereby concealing them from themselves and from others. So it is also that anything which has to do with good, that is, with charity and its works, is banished by them from the teachings of the Church to that lower body of teachings which they call moral theology, and which they regard as natural, not spiritual. But in reality the life of charity remains after death, and faith only in the measure that it accords with that life, that is, thought regarding the truths of faith remains in the measure that there is a will to do good in accordance with them. Those who have faith that arises out of good are able to use any factual knowledge whatever to corroborate things for themselves and thereby make their faith stronger, see 2454, 2568, 2588, 4156, 4293, 4760, 5201, 6047, 8629.

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