Explanation of Isaiah 5
От Rev. John H. Smithson
THE EXPLANATION of Isaiah Chapter 5
(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation)
PARABLES: THE WASTED VINEYARD
1. I WILL now sing to my Beloved, a song of my Beloved concerning His vineyard. My Beloved had a vineyard on a high and fruitful hill:
VERSES 1, 2. By "the vineyard which belonged to the Beloved in the horn of a son of oil", is signified the spiritual church, which is principled in truths originating in the good of love, thus which is most excellent, for a "vineyard" signifies the spiritual church, or the church which is principled in truths from good; the inauguration thereof is understood by the "horn of oil", forasmuch as inaugurations were performed by oil out of a horn; and a "son of oil" denotes truth derived from good.
By the "Beloved" is signified the Lord, because the churches are established by Him; wherefore it is said that "He fenced it, and gathered out the stones, and planted a noble vine"; the "noble vine" denoting spiritual truth from a celestial origin, or truth derived from the good of love; by the "grapes" which He expected that it should bring forth, are signified the goods of charity, which are goods of life; and by the "wild grapes" which it brought forth, are signified the evils which are opposed to the goods of charity, or evils of life. Apocalypse Explained 375.
In these words there still lies concealed such an arcanum as cannot be expressed by any forms of speech; for by these words is fully described the conjunction of the Lord's spiritual kingdom with His celestial kingdom, that is, the conjunction of the second heaven with the third, consequently the conjunction of the good of faith in the Lord, which is of the spiritual kingdom, with the good of love to the Lord, which is of the celestial kingdom.
A "vineyard" denotes the spiritual kingdom; "in a horn" denotes in power; thus "a son 'of oil" therein, denotes the external good of love in the celestial kingdom; for this kingdom, which is the inmost heaven of the Lord, is called "oil or olive-yard", because "oil" denotes the good of celestial love. Arcana Coelestia 9139.
2. And He fenced it round, and He cleared it of stones, and He planted it with a noble vine; and He built a tower in the midst of it, and He hewed out also a wine-press therein: and He expected that it should bring forth grapes, but it brought forth wild grapes.
Verses 2, 4. He built a tower in the midst of it, and He hewed out also a wine-press therein: and He expected that it should bring forth grapes, but it brought forth wild grapes, etc. "He built a tower in the midst of it", signifies the interior things .which receive influx, and by which there is a communication with heaven; He also "hewed out a wine-press in it", signifies the production of truth from good; and "He expected it to bring forth grapes, but it brought forth wild grapes", signifies the hope of the fructification of those things by virtue of the good of charity, but in vain, because there was iniquity in the place of good. Apocalypse Explained 918.
That "grapes" signify the good of the spiritual man, thus charity, may appear manifest from several passages in the Word, as in Isaiah, - "My Beloved had a vineyard in the horn of a son of oil; He expected that it "would bring forth grapes, but it produced wild grapes"; (Isaiah 5:1, 2, 4) where "vineyard" denotes the spiritual church; "He expected it to bring forth grapes", denotes the goods of charity; but "it produced wild grapes", denotes the evils of hatred and revenge. Apocalypse Explained 5117.
3. And now, O inhabitant of Jerusalem, and O man of Judah, judge, I pray you, between Me and My vineyard.
4. What could have been done more to My vineyard, than I have done unto it? why, then, when I expected that it should bring forth grapes, brought it forth wild grapes?
Verses 3-6. By "vineyard." is here understood the church with that nation; by "I expected that it should bring forth grapes, and it brought forth wild grapes", is signified that there appertained to it evils of the false instead of the goods of truth, which are of the church; by "removing the hedge thereof, and its being eaten up, and by breaking through the wall, and its being trodden down", is signified the destruction thereof as to goods and truths, and invasion by evils and falsities, which are signified by the "thorns and briers" which should come up; by "I will command the clouds that they rain no rain upon it", is signified that there is no longer with them any reception of truth and good, through the Word, out of heaven. Apocalypse Explained 433.
In this passage, in the sense of the letter, the perverse state of the Israelites and Jews is treated of; but in the internal sense the perverse state of the [Christian] church is treated of, as represented by "Israel and Judah"; the "inhabitant of Jerusalem" is the good of the church; "inhabitant" denotes good, or, what is the same thing, those who are principled in good; and "Jerusalem", the church. In like manner, "the house of Israel" is significative; that "house" denotes good, and "Israel" the church; in like manner the "man of Judah", for by "man" is signified truth, and by "Judah" good, but with this difference, that the "man of Judah" denotes truth grounded in the good of love to the Lord, which is called celestial truth, that is, it signifies those who are principled in such truth. Arcana Coelestia 3654.
5. But now, I will indeed make known unto you what I will do to My vineyard: I will remove its hedge, and it shall be devoured; I will destroy its wall, and it shall be trodden down:
Verse 5. By the "vineyard" is there signified the church of the Lord, which is called the spiritual church; by "removing the hedge", and "breaking through the wall", is signified to falsify and thus to destroy the truths that defend the church; the "wall" and the "hedge" about the vineyard denote the same as the wall and bulwarks of Jerusalem; by "devouring and treading under foot the vineyard" is signified to vastate the church, so that no good and truth can spring up therein, and thus to destroy it. Apocalypse Explained 632.
6. And I will make it a desolation: it shall not be pruned, neither shall it be weeded; but the brier and the thorn shall spring up in it : and I will command the clouds that they rain no rain upon it.
Verse 6. By these words is understood that there shall not be any understanding of divine Truth or the Word in the church; "vineyard" denotes the church, the "clouds", the Word in the letter, and by their "raining no rain" is signified no understanding of divine Truth, Apocalypse Explained 594.
Here likewise it is said of Jehovah, that "He makes the vineyard a desolation, and commands the clouds that they rain no rain upon it"; when notwithstanding this is not done by Jehovah, that is, by the Lord, for He always flows in as well with the evil as with the good, which is understood by His "sending His rain upon the just and upon the unjust." (Matthew 5:45)
But the cause hereof is in the man of the church, in that he does not receive any influx of divine Truth; for when this is the case with man, he shuts up the interiors of his mind which should receive, and these being shut up, the divine influx is rejected. By the "vineyard, which is made a desolation", is signified the church; by "not being pruned nor weeded", is signified that it cannot be cultivated, and so prepared to receive; by the "brier and thorn which shall come up", are signified the falsities of evil; by "commanding the clouds that they rain no rain", is signified the non-reception of any influx of divine Truth out of heaven. Apocalypse Explained 644.
The state of desolation and vastation with those who are not regenerated, is also treated of in the Word throughout; in this state are they who altogether deny truths, or turn truths into falsities; this is the state of the church towards the end, when there is no longer either faith or charity, as is described in Isaiah 5:5-7.Arcana Coelestia 5376.
7. For the vineyard of Jehovah of Hosts is the house of Israel, and the man of Judah the plant of His delights: and He looked for judgment, but behold bloodshed! and for justice, but behold an outcry!
Verse 7. And He looked for judgment, but behold bloodshed! and for justice, but behold an outcry! - Speaking also of the vastation of Goodness and Truth. In this passage there occurs a species of reciprocation, as is common with the Prophets, which is such that evil is found in the place of Truth, signified by "bloodshed, or a scab, instead of judgment", and the false principle in the place of Good, signified by "an outcry, instead of justice"; for "judgment" is Truth, and "justice" is Good. That an" outcry" [clamor] signifies, in a bad sense, the false principle, cannot appear unless from the internal sense of the Word. The expression" outcry" sometimes occurs in the Prophets, when treating of vastation and desolation, on which occasion they speak of "howling" and "crying", signifying thereby that what is Good and True is vastated, and in such case by "howling and crying", in the internal sense, is described the false principle, as in Jeremiah, "A voice of the outcry of shepherds, and a howling of the powerful of the flock, because Jehovah lays waste their pasture;"(Jeremiah 25:36) where an "outcry of shepherds" denotes that they were principled in what is false, whence comes desolation. See also in the same Prophet, 47:2, 4; and in Zephaniah, 1:10, 14; and. other passages which might be adduced. Arcana Coelestia 2240.
An intense supplication is expressed in the Word by an "outcry", and this because the supplication, although tacit, of those who supplicate from the heart, is heard as an outcry in heaven. This occurs when men only think, and more if they deeply sigh from a sincere heart. This was represented by an "outcry" [or clamour] in the representative church; and hence it became a ritual among the Jews. It occurs in like manner with those who teach; they are heard in heaven as though they were crying out. Not only the thoughts but, especially the affections, which are of Goodness and Truth, speak in heaven; that they speak, and if ardent, cry out, has been granted me to know from experience, concerning which, of the Lord's Divine Mercy, I shall speak elsewhere. But the affections of what is evil and false are by no means heard in heaven, although a man who makes supplication from such affections, were to cry aloud, at the same tlme pressing his hands closely together [as in prayer], and praising, up his eyes to heaven; such affections are heard in hell and also as an outcry, if they are ardent. Arcana Coelestia 9202.
To "wait [or look] for judgment", is to wait for intelligence from divine Truth, and a life according to the precepts. Arcana Coelestia 9857.
8. Woe unto you who join house to house, who lay field unto field, until there be no place, and you dwell alone in the midst of the land!
9. To Mine ears [says] Jehovah of Hosts: Surely, [these] many houses shall become a desolation; the great and the good ones, without an inhabitant,
Verses 8, 9. In this passage it signifies the man in whom is evil. The house of man's mind is built up of scientifics, knowledges, and truths united with good. For to collect scientifics, and thereby to raise and to build up the external man; is, in its circumstances, not unlike the building of a house; wherefore the like is signified throughout the Word by "building", and by "erecting houses", as in Isaiah 65:21, 22. "House", in this passage, signifies where there is wisdom and intelligence, consequently where there are the knowledges of Good and of Truth. But in Isaiah 5:8, 9, "house" is used in the opposite sense, and denotes scientifics, by which come falsities. Arcana Coelestia 1488.
"House" signifies various things, as the church, good therein, also a man, and likewise his mind both natural and rational. Arcana Coelestia 9150.
Good pertaining to man is, in the Word, compared to a "house", and on this account 'a man who is principled in good is called the "house of God", but internal good is called the "father's house", whereas good which is in the same, degree is called the "house of brethren", but external good, which is the same as natural good, is called the "mother's house"; all good and truth also is thus born namely, -by an influx of internal good as a father into external good as a mother. Arcana Coelestia 3128.
10. For ten acres of vineyard shall yield [scarcely] one bath [of wine], and a homer of seed shall yield [scarcely] one ephah [of corn].
Verses 9, 10. By "ten" is signified all and much, as in the following passage in Isaiah:
"Many houses shall be a devastation, great and fair, without inhabitant; for ten acres of vineyard shall yield [scarcely] one bath"; treating of the desolation of truth with those who are of the church.
By "many houses which shall be a devastation", are signified the men of the church, specially as to truths from good.
By "great and fair", namely, houses, is signified the affection of good and intelligence of truth; for "great is predicated of good and the affection thereof, and "fair" is predicated of truth and the intelligence thereof; but here in the opposite sense.
By "ten acres of vineyard shall yield one bath", is signified that in all things appertaining to the church with man, there is scarcely any truth from good; for by the "bath" is signified the same us by "wine", namely, truth derived from good; wherefore, by "ten acres of vineyard", are signified all things of the church with man. Apocalypse Explained 675.
That the number "ten", and also" tenths", signify remains, may appear from the following passage in Isaiah, Isaiah 5:9, 10; speaking of the vastation of things spiritual and celestial.
"Ten acres of vineyard making one bath", signifies that the remains of things spiritual were so few; and "a homer of seed yielding [scarcely] one ephah [of corn]", signifies that there were so few remains of things celestial. Arcana Coelestia 576.
"Ten acres" denote what is full, and also much; in like manner, a "homer"; but a "bath" and an "ephah" signify few', for when ten denote much, a tenth part means a few. Arcana Coelestia 8468.
11. Woe unto them who rise early in the morning, that they may run after strong drink; who continue late in the evening, that wine may inflame them!
Verses 11, 12, 21, 22. These things are said of those who make to themselves doctrinals from self-derived intelligence, and not from the Lord or from the Word, which is from Him, whence they are in mere falsities; wherefore the perverted state of such persons who believe themselves to be enlightened, in consequence whereof they are in falsities of doctrine, and care not for the Word, from which alone the goods and truths of doctrine and of life can be known, is here described; to "rise early, or at the dawn of morning, and continue to evening", signifies their state of illustration; to "run after strong drink", and to be "inflamed with wine", signifies the fabrication of doctrinals from themselves:
"not to regard the work of Jehovah, nor see the operation of His hands", signifies not to attend to the Word and the goods of life and truths of doctrine there discovered; the "work of Jehovah" being predicated of the goods of life, and the "operation of His hands" of the truths of doctrine, each -from the Word; inasmuch as such persons are understood, therefore it is said, "Woe to them that are wise in their own eyes, and intelligent before their own faces"; and to be "wise in their own eyes", signifies from self-derived intelligence, and to be "intelligent before their own faces", signifies from self-derived affection; the "eyes" signifying understanding, and the "faces" affection; "woe to them that are mighty to drink wine, and men of strength to mingle strong drink", signifies to, such as aspire after great things, and are ingenious in confirming the falsities which favour the loves of self and their own principles; the "mighty" denoting those who aspire to great things, and "men of strength" those who are ingenious and seem to themselves to be intelligent; "to drink wine" [in a bad sense], is to imbibe falsities, and "to mingle strong drink", is to confirm them; such are all they who are in the love of self, and who seek after the fame of erudition, for such are in their proprium, and cannot be elevated therefrom, wherefore their thought is in the sensual corporeal principle, wherein no truth can, appear, nor spiritual good be perceived; whereas they who are not in the love of self, and seek intelligence for the use of life, are elevated by the Lord from the proprium into the light of heaven, whilst they are ignorant of it, and are thereby enlightened. Apocalypse Explained 376 Apocalypse Explained 376[1-40].
12. And the harp, and the viol, the tabret, and the pipe, and wine, are their feasts: but the work of Jehovah they regard not; and the operation of His hands they do not behold.
Verse 12. The "harp", the "viol", the "tabret", the "pipe", and also" wine", are to be here understood in the opposite sense, in which they signify exultations and boastings from the falsities of evil; that such things are here signified, is evident from its being said, "Woe unto them, they regard not the works of Jehovah, nor behold the operation of His hands." A.. Apocalypse Explained 323.
Inasmuch as "wine" signifies the good of love and of faith, therefore in the supreme sense it signifies the Divine Truth from the Divine Good of the Lord, for from this, by influx, man, who receives, has the good of love and of faith. Whereas several expressions in the Word have also a contrary sense, so also has "'wine", in which sense it signifies the false principle derived from evil [as in this passage]. Arcana Coelestia 6877.
13. Wherefore My people goes into captivity for want of knowledge; and their glory are men [dying] of hunger, and their multitude are dried up with thirst.
14. Therefore hell has enlarged itself, and has stretched open its mouth without measure: her glory, and her multitude, and her throng, and all who exult in her, shall descend into it.
Verse 13. The desolation or destruction of the church for want of the knowledges of good and truth, is signified by "My, people goes into captivity for want of knowledge"; the Divine Truth which constitutes the church, is signified by "glory"; and that this is not in the church, and consequently neither is good, is signified by the "glory thereof being men [dying] of famine"; "men of famine" denoting those who are in no perception of good, and in no knowledges of truth; and that hence they have no truth, is signified by "the multitude thereof being dry with thirst"; "to be dry with thirst" denoting the defect of truth, and "multitude", in the Word, being predicated of truths. Apocalypse Explained 386.
"Thirst" denotes a defect of truth, and hence a privation of spiritual life. Apocalypse Explained 8568.
"Men of famine", signify a scarcity of celestial knowledges; "a multitude dried up with thirst", signifies a scarcity of spiritual knowledges. Arcana Coelestia 1460.
15. And the [mean] man shall be bowed down, and the [great] man shall be humbled, and the eyes of the haughty shall be cast down:
16. And Jehovah of Hosts shall be exalted in judgment, and God the Holy [One] shall be sanctified in justice.
17. Then shall the lambs feed as on their pastures, and the deserted places of the fat ones shall the [flocks of] strangers consume.
Verse 16. Jehovah shall be exalted in judgment, etc. - Inasmuch as the Lord is Divine Good and Divine Truth, and since by "judgment" is signified Divine Truth, and by "justice" or righteousness Divine Good; therefore, in many places where the Lord is spoken of, "justice and judgment" are mentioned, and in other places that men ought to do "justice and judgment." Apocalypse Revealed 668.
18. Woe unto them who draw iniquity with cords of vanity; and sin, as with the thick traces of a waggon:
19. Who say, Let Him make speed, and let Him hasten His work, that we may see it: and let the counsel of the Holy One of Israel draw near, and come to pass, that we may know it !
20. Woe unto them who call evil good, and good evil; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter!
Verse 18. "Vanity" denotes falsity, and indeed the falsity of doctrine and religion. Arcana Coelestia 2248.
"Cords "of variously twisted appearance and thickness are seen in the other life, and by them are represented various modes of conjunction; hence it is that in the Word "cords" and "ropes" signify, conjoining mediums, thus "cords of vanity" denote conjunctions of falsities, which are productive of iniquity or evil of life. Many passages might be adduced in proof of this, of which the following may suffice, as in Hosea, -
"I have drawn them with the cords of a man, with the thick cords of love"; (Hosea 11:4)
Here "cords" evidently signify conjoining mediums, for "love" is spiritual conjunction,
Again, in Jeremiah,
"My tabernacle is spoiled, and all my cords are broken"; (Jeremiah 10:20)
Here, too, "cords" are used to signify conjoining find confirming mediums; the "tabernacle" is the church; which is the Lord's heaven upon earth. Arcana Coelestia 9854.
Verse 19. By the "Holy One of Israel" is meant the Lord as to His divine Human and indeed as to the divine Natural; by Israel and Jacob, in the supreme sense, is meant the Lord as to the divine Natural, by "Israel", as to the internal divine Natural, and by "Jacob", as to the external divine Natural. Arcana Coelestia 7091.
Verse 20. To "put darkness for light, and light for darkness, signifies to call the false truth and truth the false; that "darkness" denotes the false and "light" the truth, is evident, for good and evil are first mentioned; therefore, afterwards, mention is made of truth and the false. Apocalypse Explained 526.
Verses 20, 22. That good and truth adulterated is here signified by "bitter", is evident, for it is said, "Woe unto them, that call evil good, and good evil, that put darkness for light, and light for darkness, by which is, signified the adulteration of good and the falsification of truth; for good is adulterated when good is called evil and evil good, and truth is falsified when darkness is put for light and light for darkness, "darkness" denoting falsities, and "light" denotIng truths; hence it is evident that similar things are signified by "putting sweet for bitter, and bitter for sweet"; also by its being said, "woe unto them that are mighty to drink wine, and men of strength to mingle strong drink; by "mighty to drink wine", are signified those who adulterate the truths of the Word, and by "men of strength to mingle strong drink", are signified those who falsify it; "wine and strong drink" denoting the truths of the Word, and "heroes, or the mighty, and men of strength", those who excel in ingenuity and subtlety In adulterating them. Apocalypse Explained 618.
21. Woe unto them who are wise in their own eyes, and intelligent before their own faces!
Verse 21. That the proprium is nothing but mere evil and the false, was made evident to me from this circumstance, that whatever any spirits spoke at any time from themselves was evil and false, insomuch that whenever it was only given me to know that they did speak from themselves, I knew instantly that what they said was false, notwithstanding the power of persuasion in themselves that what they said was true beyond all possible doubt. The case is the same with men also who speak from themselves. In like manner, whenever any have begun to reason concerning the things which respect spiritual and celestial life, or which relate to faith, it was given me to perceive that they were in a state of doubt, yea, of denial touching such things; for to reason about faith is to doubt and deny it. And whereas this proceeds from themselves, or from the proprium, they are mere falsities into which they fall, consequently into an abyss of darknesses, that is, of falsities; and when they are in this abyss, the least scruple prevails over a thousand truths, which scruple is like a small particle of dust falling on the pupil of the eye, and blindlng it in such a manner that it cannot see the universe, or anything contained therein. Concerning such persons the Lord thus speaks in Isaiah, - "Woe unto them that are wise in their own eyes, and prudent in their own sight [or faces]." (Isaiah 5:21) Arcana Coelestia 215. .
22. Woe unto them who are mighty to drink wine, and men of strength to mingle strong drink:
23. Who justify the guilty for a reward, and take away the justice of the just from him!
Verse 22. They who believe nothing but what they comprehend by things sensual and scientific, were also called mighty to drink, as in Isaiah, "Woe unto them that are wise in their own eyes, and intelligent in their own sight, Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink." They are called "wise in their own eyes, and intelligent in their own sight", because they who reason against the truths of faith think themselves wiser than others. Arcana Coelestia 1072 Arcana Coelestia 1072[1-6].
24. Therefore as the tongue of fire devours the stubble, and, as the flame consumes the chaff, so shall their root become like rottenness, and their blossom shall go up like the dust: because they have rejected the law of Jehovah of Hosts, and despised the Word of the Holy One of Israel.
Verse 24. That hereby are signified the scientifics of truth, appears from the signification of "blossoms and flowers" as denoting the scientifics of truth: the reason why "blossoms" have this signification is, because they are germinations which precede, and in their manner produce fruits and seeds; for it is known that trees and plants bear blossoms before they bear fruit; the case is the same with man, as to intelligence and wisdom : the scientifics of truth precede, and in their manner produce those things which are of wisdom with man; for they serve his rational principle for objects, and thus for means of growing wise; hence it is that the scientifics of truth are as "blossoms", and the good of life, which is the good of wisdom, as "fruit." Inasmuch as all things which are in the spiritual world have reference to such things as appertain to man, by reason that heaven resembles one man, and corresponds to all the things, even the. most minute, appertaining to man, therefore also all things which are in the natural world, according to their agreement with such things as appertain to man, correspond, represent, and signify. Hence now it may be manifest from what ground it is that "blossoms" signify the scientifics of truth, and in general, truths, and that "fruit", and likewise "seeds", signify goods. That "blossoms" denote the scientifics of truth, and in general, truths, is manifest from the following passage :
"Their root shall be as corruption, and their blossoms as dust, because they have refused the law of Jehovah of Hosts, and have despised the Word of the Holy One of Israel." Arcana Coelestia 9553
25. Wherefore the anger of Jehovah is kindled against His people, and He has stretched out His hand against them, and has smitten them: and the mountains tremble, and their carcases are as the dung in the midst of the streets. For all this His anger is not turned back, but His hand is stretched out still.
Verse 25. Inasmuch as "a street" signifies the truth of doctrine leading and, in the opposite sense, the false, therefore by "the mud, the mire and the dung of the streets", is signified the false originating in the love of evil; these things are also said from appearances in the spiritual world, for in the cities in that world where falsities from evil reign, the streets appear full of dung, mire, and mud. Apocalypse Explained 652.
The reason why the "stretching out the hand" denotes the dominion of power, is, because the hand or arm has power when it is stretched out; therefore, when it is said of Jehovah, that "He stretched out the hand or arm", it signifies unlimited or infinite power in act. In very many passages also omnipotence is described by "Jehovah stretching out the hand", also by "His stretched out hand", and by "His stretched out arm"; as in Isaiah, - "The anger of Jehovah is kindled against His people, and He has stretched out His hand over them, and has smote them, and the mountains trembled." Arcana Coelestia 7673.
26. And He will erect a standard for the nations afar off, and He will hiss unto them from the end of the earth; and, behold, with speed shall they come swiftly:
27. None among them is faint, and none stumbles: none shall slumber or sleep; neither shall the girdle of their loins be loosed; nor shall the latchet of their shoes be unbound:
Verses 26. That by a "standard", or sign, is signified a calling together to war, is manifest from this consideration, that when convocations were made, whether for journeyings, or for festivals, or for war, they "sounded the trumpet", and also "lifted up a sign or standard" upon the mountains. Arcana Coelestia 8624.
The subject here treated of is concerning those who are in ultimates or lowest things as to the understanding of truth, and as to perception of good; those ultimates are called things sensual, which are the ultimates of the natural man; from these, when separated from the spiritual man, stream forth all the evils and falsities which are in the church and in its doctrines. The evils thence derived are signified by the "nations which shall come from afar", and the falsities by "him who cometh from the end of the earth"; "afar off" and the "end of the earth" signifying those things which are remote from the goods and truths of the church; by the "arrows which are sharp", and by the "bows which are bent", are signified falsities of doctrine prepared to destroy truths; and by the "hoofs of the horses which are accounted as the rock", and by "his wheels which are as the whirlwind", are signified the ultimates of truth, such as are the things in the sense of the letter of the Word, and arguments and confirmations of the false thereby; the "hoofs of horses" denote the ultimates or lowest [principles] of the understanding, in this case of the understanding perverted, because separated from the understanding of the spiritual man; which ultimates being nevertheless from the sense of the letter of the Word, it is said "they are accounted as the rock"; and the "wheels" denote argumentations and confirmations thereby, which, because they appear strong, it is said are" as a whirlwind."Apocalypse Explained 355.
[As to the signification of "horses", see below, Chapter 31:1, 3, the Exposition.]
28. Whose arrows are sharpened, and all their bows are bent; the hoofs of their horses shall be accounted as a rock, and their wheels as a whirlwind:
Verse 28. The reason why hardness is expressed by a "rock", is also from the correspondence of a "rock" with truth from good, for to truth from good appertains all power, but when truth acts against the false from evil, then good is blunted, and the remaining truth acts hardly; truth without good is also hard, but still brittle. Apocalypse Explained 411.
"Arrows" [in a good sense] denote spiritual truths, "bow" doctrine, "horses' hoofs" natural truths, "wheels" the doctrine thereof; which things, having such a signification, are therefore sometimes attributed to Jehovah, to whom they can only be ascribed in a spiritual sense, otherwise they would be empty and improper expressions. Arcana Coelestia 2680.
But in this passage the destroyer of truth is meant, where" arrows" denote falsities, and "bows" the doctrine of the false; the "hoofs of the horses" signify sensual scientifics derived from a perverse intellectual principle; "wheels", the powers of perverting and destroying truths, as "a storm or whirlwind." Arcana Coelestia 8215.
29. Their roaring is like the roaring of a lion; like young lions shall they roar: they shall roar, and shall seize the prey; and they shall bear it away, and none shall deliver.
Verses 29, 30. Here also the "roaring as of a lion, and as of young lions", signifies grief and lamentation over the vastation of divine Truth in the church by the falsities of evil; by "seizing the prey, and none taking it from him", is signified the liberation and salvation of those who are in truths from good. The vastation itself is described by "Lo! darkness, anxiety [or distress], and the light being darkened in the ruins thereof"; "darkness" denotes falsities, "anxiety" denotes evil, the "darkening of the light", the evanescence of divine Truth, and "ruins" signify total subversion. Apocalypse Explained 601.
"Seizing", "rapine", "spoil", and "prey." are predicated of the Lord in the Word, from the circumstance of snatching away and delivering the good. Arcana Coelestia 644:1.
30. In that day shall they roar against them "like the roaring of the sea; and if one look into the land, lo ! darkness, distress, and the light is darkened in the ruins thereof.
Verse 30. This passage relates to the last time of the church, when the Lord shall come in to the world, and judgment be accomplished: inasmuch as at that time there is no longer any good of love or truth of faith, but evil of the false, and the false of evil, it is called a "day of darkness, and of thick darkness." Apocalypse Explained 526.
---
Isaiah Chapter 5
1. I will now sing to my Beloved, a song of my Beloved concerning His vineyard. My Beloved had a vineyard on a high and fruitful hill:
2. And He fenced it round, and He cleared it of stones, and He planted it with a noble vine; and He built a tower in the midst of it, and He hewed out also a wine-press therein: and He expected that it should bring forth grapes, but it brought forth wild grapes.
3. And now, O inhabitant of Jerusalem, and O man of Judah, judge, I pray you, between Me and My vineyard.
4. What could have been done more to My vineyard, than I have done unto it? why, then, when I expected that it should bring forth grapes, brought it forth wild grapes?
5. But now, I will indeed make known unto you what I will do to My vineyard: I will remove its hedge, and it shall be devoured; I will destroy its wall, and it shall be trodden down:
6. And I will make it a desolation: it shall not be pruned, neither shall it be weeded; but the brier and the thorn shall spring up in it : and I will command the clouds that they rain no rain upon it.
7. For the vineyard of Jehovah of Hosts is the house of Israel, and the man of Judah the plant of His delights: and He looked for judgment, but behold bloodshed! and for justice, but behold an outcry!
8. Woe unto you who join house to house, who lay field unto field, until there be no place, and you dwell alone in the midst of the land!
9. To Mine ears [says] Jehovah of Hosts: Surely, [these] many houses shall become a desolation; the great and the good ones, without an inhabitant,
10. For ten acres of vineyard shall yield [scarcely] one bath [of wine], and a homer of seed shall yield [scarcely] one ephah [of corn].
11. Woe unto them who rise early in the morning, that they may run after strong drink; who continue late in the evening, that wine may inflame them!
12. And the harp, and the viol, the tabret, and the pipe, and wine, are their feasts: but the work of Jehovah they regard not; and the operation of His hands they do not behold.
13. Wherefore My people goes into captivity for want of knowledge; and their glory are men [dying] of hunger, and their multitude are dried up with thirst.
14. Therefore hell has enlarged itself, and has stretched open its mouth without measure: her glory, and her multitude, and her throng, and all who exult in her, shall descend into it.
15. And the [mean] man shall be bowed down, and the [great] man shall be humbled, and the eyes of the haughty shall be cast down:
16. And Jehovah of Hosts shall be exalted in judgment, and God the Holy [One] shall be sanctified in justice.
17. Then shall the lambs feed as on their pastures, and the deserted places of the fat ones shall the [flocks of] strangers consume.
18. Woe unto them who draw iniquity with cords of vanity; and sin, as with the thick traces of a waggon:
19. Who say, Let Him make speed, and let Him hasten His work, that we may see it: and let the counsel of the Holy One of Israel draw near, and come to pass., that we may know it !
20. Woe unto them who call evil good, and good evil; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter!
21. Woe unto them who are wise in their own eyes, and intelligent before their own faces!
22. Woe unto them who are mighty to drink wine, and men of strength to mingle strong drink:
23. Who justify the guilty for a reward, and take away the justice of the just from him!
24. Therefore as the tongue of fire devours the stubble, and, as the flame consumes the chaff, so shall their root become like rottenness, and their blossom shall go up like the dust: because they have rejected the law of Jehovah of Hosts, and despised the Word of the Holy One of Israel.
25. Wherefore the anger of Jehovah is kindled against His people, and He has stretched out His hand against them, and has smitten them: and the mountains tremble, and their carcases are as the dung in the midst of the streets. For all this His anger is not turned back, but His hand is stretched out still.
26. And He will erect a standard for the nations afar off, and He will hiss unto them from the end of the earth; and, behold, with speed shall they come swiftly:
27. None among them is faint, and none stumbles: none shall slumber or sleep; neither shall the girdle of their loins be loosed; nor shall the latchet of their shoes be unbound:
28. Whose arrows are sharpened, and all their bows are bent; the hoofs of their horses shall be accounted as a rock, and their wheels as a whirlwind:
29. Their roaring is like the roaring of a lion; like young lions shall they roar: they shall roar, and shall seize the prey; and they shall bear it away, and none shall deliver.
30. In that day shall they roar against them "like the roaring of the sea; and if one look into the land, lo ! darkness, distress, and the light is darkened in the ruins thereof.
Apocalypse Explained #617
617. And he said unto me, Take and eat it up, signifies that he should read, perceive, and explore the Word, of what quality it is within and what it is without. This is evident from the signification of "he said unto me, Take the little book," as being the faculty given to perceive of what quality the Word is, that is, what the understanding of the Word now is in the church (See the preceding article, n. 616; and from the signification of "to eat up" (or devour), as being to conjoin and appropriate to oneself, and as the Word is conjoined to man by reading and perception, here "to eat up" or "to devour" signifies to read and perceive. "To eat up" here signifies also to explore, because it is added that "the little book made his belly bitter," and was perceived to be "in his mouth sweet as honey," and by this it was ascertained what the Word, as regards its understanding, is within and without; what it is within is signified by "the belly and its bitterness," and what it is without by the "mouth" in which it was perceived to be sweet as honey. From this it can be seen that "he said unto me, Take and eat it up," signifies that he should read, perceive, and explore the Word, of what quality it is within and of what it is without.
[2] "To eat" and "to drink" are often mentioned in the Word, and those who have no knowledge of the spiritual sense can have no other idea than that natural eating and drinking are thereby meant; but "to eat" and "to drink" signify to nourish oneself spiritually, consequently to appropriate to oneself good and truth, "to eat" signifying to appropriate to oneself good, and "to drink" to appropriate to oneself truth. Anyone who believes that the Word is also spiritual may know that "to eat" and "to drink," likewise "bread," "food," "wine," and "drink" mean spiritual nourishment; if they did not mean this the Word would be merely natural and not at the same time spiritual, thus merely for the natural man and not for the spiritual man, much less for angels. That "bread," "food," "wine," and "drink" mean in the spiritual sense the nourishment of the mind, has been frequently shown above; also that the Word is spiritual throughout, although in the sense of the letter it is natural. To be nourished spiritually is to be instructed and imbued, consequently to know, to understand, and to be wise. Unless a man enjoys this nourishment together with the nourishment of the body, he is not a man but a beast; and this is why those who place all delight in feastings and banquetings and daily indulge their palates are dull in spiritual things, however they may be able to reason respecting the things of the world and of the body; therefore after death they live a life that is beastly rather than human, for instead of intelligence and wisdom they have insanity and folly. This has been said to make known that here "to devour or eat up the little book" signifies to read, to perceive, and to explore the Word, for "the little book" that was in the hand of the angel coming down from heaven means the Word, as has been said above. Moreover, one cannot eat or devour a book naturally, thus not the Word; and this, too, makes clearly evident that "to eat" here signifies to be spiritually nourished.
[3] That "to eat" and "to drink" signify in the Word to eat and drink spiritually, which is to be instructed, and by instruction and living to imbue oneself with good and truth and to appropriate this, consequently intelligence and wisdom, can be seen from the following passages. In Jeremiah:
Thy words shall be found, that I may eat them, and Thy Word be to me for joy and for the gladness of my heart (Jeremiah 15:16).
Here "to eat" manifestly stands for spiritual eating, which is to know, to perceive, and to appropriate to oneself, for it is said, "that I may eat Thy words, and Thy Word be to me for joy and for the gladness of my heart;" the "words of God" signify His precepts or Divine truths. This is similar to what the Lord said to the tempter:
That man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Matthew 4:3, 4; Luke 4:4; Deuteronomy 8:3).
Again:
Work not for the food that perisheth, but for the food that abideth unto eternal life (John 6:27).
So, too, with the words of the Lord to the disciples:
The disciples said, Rabbi, eat. But He said, I have food to eat that ye know not. The disciples said one to another, Hath anyone brought Him aught to eat? Jesus said unto them, My food is to do the will of Him that sent Me, and to accomplish His work (John 4:31-34).
[4] From this, too, it is evident that "to eat" signifies in the spiritual sense to receive in the will and to do, from which is conjunction; for the Lord by doing the Divine will conjoined the Divine that was in Him with His Human, and thus appropriated the Divine to His Human. To this may be referred:
The Lord's feeding the five thousand men, besides women and children, with five loaves and two fishes, and when they had eaten and were filled they took up twelve baskets of fragments (Matthew 14:15-22; John 6:5, 6, 13, 23).
Also His feeding four thousand men from seven loaves and a few fishes (Matthew 15:32, et seq .).
This miracle was done because previously the Lord had been teaching them, and they had received and appropriated to themselves His doctrine; this is what they ate spiritually; therefore natural eating followed, that is, flowed in out of heaven with them as the manna did with the sons of Israel, unknown to them; for when the Lord wills, spiritual food which also is real food but only for spirits and angels, is changed into natural food, just as it was turned into manna every morning.
[5] The like is signified by "eating bread in the kingdom of God" in Luke:
I appoint unto you a kingdom that ye may eat and drink at My table in My kingdom (Luke 22:27, 29, 30).
Here also "to eat" and "to drink" signify to eat and drink spiritually, therefore "to eat" there signifies to receive, to perceive; and to appropriate to oneself the good of heaven from the Lord, and "to drink" signifies to receive, to perceive, and to appropriate to oneself the truth of that good; for "to eat" is predicated of good because "bread" signifies the good of love, and "to drink" is predicated of truth because "water" and "wine" signify the truth of that good. The like is signified elsewhere in Luke:
Blessed is he that eateth bread in the kingdom of God (Luke 14:15).
This is why the Lord there likened the kingdom of God:
To a great supper, to which those invited did not come, and to which only those came who were brought in from the streets (verses Luke 14:16-24).
[6] Spiritual eating, by which the soul is nourished, is also signified by "eating" in the following passages.
In Isaiah:
If ye will be willing and obedient ye shall eat good (Isaiah 1:19).
"To eat good" signifies spiritual good, therefore it is said, "If ye will be willing and obedient," that is, if ye will do; for spiritual food is given, conjoined, and appropriated to man by his willing and his doing therefrom.
In David:
Blessed is everyone that feareth Jehovah, that walketh in His ways. Thou shalt eat the labor of thy hands; blessed art thou, and it is good with thee (Psalms 128:1, 2).
"To eat the labor of his hands" signifies the celestial good that man receives from the Lord by a life according to Divine truths, and acquires as it were by his own labor and zeal, therefore it is said that he shall eat "who feareth Jehovah and walketh in His ways," and it is added "Blessed art thou, and it is good with thee."
[7] In Isaiah:
Say to the righteous that it is good, for they shall eat the fruit of their works (Isaiah 3:10).
"To eat the fruit of their works" has a similar signification as "eating the labor of their hands," mentioned above.
In Ezekiel:
Thou didst eat fine flour, honey, and oil; whence thou didst become exceeding beautiful, and didst prosper even to a kingdom (Ezekiel 16:13).
This was said of Jerusalem, which signifies the church, here the Ancient Church, which was in truths and in spiritual good, and at the same time in natural good; "fine flour" signifies truth, "honey" natural good, or the good of the external man; and "oil" spiritual good, or the good of the internal man; the reception, perception, and appropriation of these goods is signified by "eating fine flour, honey, and oil;" that from these the church became intelligent is signified by "whence thou didst become exceedingly beautiful," "beauty" signifying intelligence; that from these it became a church is signified by "thou didst prosper even to a kingdom," "kingdom" signifying the church.
[8] In Isaiah:
Behold, a virgin shall conceive, and bear a Son, and shall call His name God-with-us; butter and honey shall He eat, that He may know to reject the evil and to choose the good. For before the boy knoweth to reject the evil and to choose the good the land which thou abhorrest shall be forsaken from before its two kings (Isaiah 7:14-16).
It is evident that the "Son" whom the virgin shall conceive and bear, and whose name shall be called "God-with-us," is the Lord in respect to His Human; the appropriation, in respect to the Human, of spiritual and natural Divine good is meant by "butter and honey shall He eat," spiritual Divine good by "butter," natural Divine good by "honey," and appropriation by "eating;" and because so far as it is known how to reject evil and to choose good, so far spiritual and natural Divine good is appropriated, therefore it is said, "that He may know to reject the evil and to choose the good." That the church was deserted and vastated in respect to all good and truth by knowledges [scientifica] falsely applied, and by reasonings therefrom, is signified by "the land which thou abhorrest shall be forsaken from before its two kings," "land" signifying the church; the desertion and devastation of it are meant by "it shall be forsaken and abhorred;" and "the two kings," who are the king of Egypt and the king of Assyria, signify knowledges wrongly applied, and reasonings therefrom, "the king of Egypt" such knowledges, and "the king of Assyria" reasonings therefrom. That these kings are meant is evident from what follows in verses 17 and 18, where Egypt and Assyria are mentioned; moreover, these things also are what chiefly devastate the church. That the Lord came into the world when there was no longer any truth and good in the church, thus when there was nothing of the church remaining, has been said several times above.
[9] In the same prophet:
It shall come to pass by reason of the abundance of milk that one shall eat butter; for butter and honey shall everyone eat that remains in the land (Isaiah 7:22).
This is said of a new church to be established by the Lord; and "butter and honey" signify spiritual good and natural good, and "to eat" signifies to appropriate (as above); "milk" signifies the spiritual from the celestial, from which these goods are.
[10] In the same:
Ho, everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy, and eat; yea, come, buy wine and milk without silver and without price. Wherefore do ye weigh silver for that which is not bread? and your labor for that which satisfieth not? In hearkening hearken unto Me, 1 and eat good, that your soul may delight itself in fatness (Isaiah 55:1, 2).
It is very clear that "to eat" signifies here to appropriate to oneself from the Lord, for it is said, "Ho, everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy and eat," which signifies that everyone who desires truth, and who had not truth before, may acquire and appropriate it from the Lord; "one that thirsts" signifies one who desires, "water" truth, "silver" the truth of good, here one who has no truth of good is meant; "to come" means to come to the Lord, "to buy" means to acquire for oneself, and "to eat" to appropriate. "Come ye, buy wine and milk without silver and without price," signifies that spiritual Divine truth and natural Divine truth may be acquired without self-intelligence, "wine" signifying spiritual Divine truth, and "milk" spiritual-natural Divine truth. "Wherefore do ye weigh silver for that which is not bread? and your labor for that which satisfieth not?" signifies that it is useless to endeavor to acquire from what is one's own [proprium] the good of love and that which nourishes the soul; "silver" as well as "labor" means here truth from what is one's own [proprium], or from self-intelligence, "bread" means the good of love, and "that which satisfies" that which nourishes the soul, here that which does not nourish; "In hearkening hearken unto Me" signifies that these things are from the Lord alone; "and eat ye good, that your soul may delight itself in fatness," signifies that they may appropriate to themselves celestial good, from which is every enjoyment of life, "to delight in fatness" signifying to have enjoyment from good, and "soul" signifying life.
[11] In the same:
The merchandise of Tyre shall be for them that dwell before Jehovah, to eat to satiety and for a covering with what is ancient (Isaiah 23:18).
"The merchandise of Tyre" signifies the knowledges of good and truth of every kind; "to dwell before Jehovah" signifies to live from the Lord; "to eat to satiety" signifies to receive, perceive, and appropriate to oneself knowledges of good sufficient for nourishing the soul; "for a covering with what is ancient" signifies to be imbued with knowledges of genuine truth; for "to cover" is predicated of truths, because "garments" signify truths clothing good, and "ancient" is predicated of what is genuine, since there were genuine truths with the ancients. The signification is similar in Moses:
That they should eat to the full, and should eat the old store long kept (Leviticus 26:5, 10).
In the same:
That they should eat and be full in the good land (Deuteronomy 11:15).
Then also that they should eat and not be satisfied (Leviticus 26:26).
[12] In Isaiah:
They shall build houses and inhabit them, and they shall plant vineyards and eat the fruit of them. They shall not build that another may inhabit, they shall not plant that another may eat (Isaiah 65:21, 22).
Everyone knows what is signified by these words in the sense of the letter; but as the Word in its bosom is spiritual, spiritual things also are meant, that is, such things as belong to heaven and the church, for these are spiritual things. "To build houses and to inhabit them" signifies to fill the interiors of the mind with the goods of heaven and the church, and thereby to enjoy celestial life, "houses" signifying the interiors of the mind, and "to inhabit" celestial life therefrom. "To plant vineyards and to eat the fruit of them" signifies to enrich themselves with spiritual truths, and to appropriate to themselves goods therefrom; "vineyards" mean spiritual truths, "fruits" goods therefrom; and "to eat" to receive, perceive, and appropriate to themselves, for every good is appropriated to man by means of truths, that is, by a life according to them. This that has been said makes evident what is signified by "they shall not build that another may inhabit, they shall not plant that another may eat," "another" signifying falsity and evil destroying truth and good; for when truths and goods perish with man falsities and evils enter. In Jeremiah:
Build ye houses and inhabit them, and plant gardens and eat the fruit of them (Jeremiah 29:5, 28).
These words have a similar meaning as those just explained.
[13] In Moses:
That there shall be given in the land great and good cities which they builded not, houses full of every good thing which they did not fill, cisterns hewed out which they did not hew, vineyards and olive gardens which they did not plant; they shall eat to satiety (Deuteronomy 6:10, 11).
The natural man understands these things only according to the sense of the letter, but if the particulars contained no spiritual meaning the Word would be merely natural and not spiritual, and thus it might be believed that merely worldly opulence and abundance are promised to those who live according to the Divine commandments. "But what would it profit a man if he should gain the whole world, and lose his own soul?" In other words, what would it profit a man to be given houses full of every good thing, likewise cisterns, and to have vineyards and olive gardens given him from which he might eat to satiety? But these riches enumerated are worldly riches by which are meant spiritual riches, from which man has eternal life. The "great and good cities to be given" signify doctrinals from genuine goods and truths; "houses full of every good thing" signify the interiors of the mind full of love and wisdom; "cisterns hewn" signify the interiors of the natural mind full of the knowledges of good and truth; "vineyards and olive gardens" signify all things of the church, both its truths and its goods, "vineyards" meaning the church in respect to truths, and "olive gardens" the church in respect to goods, since "wine" signifies truth, and "oil" good; "to eat to satiety" signifies full reception, perception, and appropriation.
[14] In Isaiah:
He shall delight in Jehovah; and I will make thee to ride upon the high places of the earth, and will feed thee with the heritage of Jacob (Isaiah 58:14).
"To make to ride upon the high places of the earth" signifies to give an understanding of higher or interior truth respecting the things of the church and of heaven; and "to feed with the heritage of Jacob" signifies to bestow all things of heaven and the church; for "the heritage of Jacob" means the land of Canaan, and that land signifies the church, and in a higher sense heaven.
[15] As "to eat" signifies to appropriate to oneself, it can be seen what is signified by:
Eating of the tree of life which is in the midst of the paradise (Revelation 2:7);
namely, to appropriate to oneself celestial life; also what is signified by "eating of the tree of knowledge" in Genesis:
Jehovah God commanded the man, saying, Of every tree of the garden eating thou shalt eat, but of the tree of the knowledge of good and evil, of this thou shalt not eat, for in the day that thou shalt eat of it dying thou shalt die (Genesis 2:16, 17).
The "tree of the knowledge (scientia) of good and evil" signifies the knowledge of natural things, through which it is not permitted to enter into the celestial and spiritual things which belong to heaven and the church, thus to enter from the natural man into the spiritual, which is the inverse way, and therefore does not lead to wisdom, but destroys it. "Adam and his wife" mean the Most Ancient Church, which was a celestial church. Because the men of that church were in love to the Lord they had Divine truths inscribed on them, and thence they knew from influx the corresponding things in the natural man, which are called knowledges [scientifica]; in a word, there was with them spiritual influx, that is, influx from the spiritual mind into the natural, and thus into the things that are in it, and what these were they saw by correspondence as in a mirror.
[16] With them spiritual things were entirely distinct from natural things; spiritual things had their seat in their spiritual mind, and natural things in their natural mind, and thus they did not immerse what is spiritual in their natural mind, as spiritual-natural men are wont to do. For this reason, if they had consigned spiritual things to the natural memory, and had appropriated them to themselves in that way, that which was implanted with them would have perished, and they would have begun to reason about spiritual things from the natural man, and thus to form conclusions, which celestial men never do. This, moreover, would have been wishing to be wise from self-intelligence, and not from Divine intelligence, as before, and by this they would have extinguished all their celestial life, and they would have entertained natural ideas even about spiritual things. This, therefore, is what is signified by their "not eating of the tree of the knowledge of good and evil," and if they did eat, "dying they should die." The like is true of those who are in the Lord's celestial kingdom as of these most ancient people meant by "Adam." If these were to imbue the natural man and its memory with knowledges of spiritual truth and good, and should wish to be wise from these, they would become stupid, while yet they are the wisest of all in heaven. (On this more may be seen in the work on Heaven and Hell 20-28, where the Two Kingdoms, Celestial and Spiritual, into which Heaven is in general distinguished, are treated of.)
[17] In David:
He that did eat of My bread hath lifted up his heel against Me (Psalms 41:9).
This is said of the Jews, who had Divine truths because they had the Word, as can be seen in John (John 13:18), where these words are applied to the Jews; therefore "to eat the Lord's bread" signifies the appropriation of Divine truth, but here a communication of it, for the Jews could not appropriate it. "Bread" signifies the Word, from which is spiritual nutrition. "To lift up the heel against Him" signifies to pervert the sense of the letter of the Word even to denial of the Lord, and the falsification of every truth. For the Divine truth is presented in image as a man; this is why heaven in its whole complex is called the Greatest Man, and corresponds to all things of man; for heaven is formed according to the Divine truth proceeding from the Lord; and as the Word is the Divine truth, this, too, before the Lord is in image like a Divine Man; for this reason its ultimate sense, which is the mere sense of the letter, corresponds to the heel. The perversion of the Word, or of the Divine truth, by applying the sense of the letter to falsities, such as were the traditions of the Jews, is signified by "lifting up the heel against the Lord." The whole heaven is in image like a man, and thence corresponds to all things of man, and heaven is such because it was created and formed by the Lord by means of the Divine truth proceeding from Him, which is the Word by which all things were made (John 1:1-3), as may be seen in the work on Heaven and Hell 59-102, and n. 200-212).
[18] In Luke:
They shall begin to say, We did eat before Thee and drink before Thee, and Thou didst teach in our streets. But He shall say, I know you not whence ye are; depart, ye workers of iniquity (Luke 13:26, 27).
Their saying, when presented for judgment, that they "ate and drank before the Lord," signifies that they had read the Word and drawn from it the knowledges of good and truth, supposing that this would save them; therefore it follows, "Thou didst teach in our streets," which signified that they had been instructed in truths from the Word, thus by the Lord. But that reading the Word and being instructed from it is of no avail for salvation, without at the same time a life according to it, is signified by the answer, "He shall say, I know you not whence ye are; depart from Me, ye workers of iniquity;" for it is of no avail for salvation to enrich the memory from the Word and from the doctrinals of the church, unless they are committed to life.
[19] In Matthew:
The king said to them on his right hand, I was an hungered and ye gave me to eat; I was thirsty and ye gave me to drink. And to those on the left hand, I was an hungered and ye gave me not to eat; I was thirsty and ye gave me not to drink (Matthew 25:34, 35, 41, 42).
By these words also spiritual hunger and thirst and spiritual eating and drinking are signified; spiritual hunger and thirst are the affection and desire for good and truth, and spiritual eating and drinking are instruction, reception, and appropriation. It is said here that the Lord hungered and thirsted, because from His Divine love He desires the salvation of all; and it is said that men gave Him to eat and to drink; which is done when from affection they receive and perceive good and truth from the Lord, and by means of the life appropriate them to themselves. The like may be said of a man who from his heart loves to instruct man and desires his salvation; therefore it is charity, or the spiritual affection of truth, that is described by these words and those that follow.
[20] From what has been said it can now be seen what is signified in the spiritual sense by eating bread and drinking wine in the Holy Supper, Matthew 26:26; Mark 14:22; where it is also said, that the bread is the Lord's body, and the wine is His blood. There "bread" signifies the good of love, and "wine" truth from that good, which is the good of faith, and "flesh and blood," have a similar signification, also "eating" signifies appropriation and conjunction with the Lord, as can be seen from what is said and shown in The Doctrine of the New Jerusalem 210-222). That such is the signification of "bread and wine," and "body and blood," also of "eating," becomes still more evident from the Lord's words in John:
Your 2 fathers did eat the manna in the wilderness, and they are dead. This is the bread which cometh down out of heaven; if anyone shall eat of this bread he shall live forever; and the bread that I will give is My flesh, which I will give for the life of the world. Verily I say unto you, Except ye eat the flesh of the Son of man and drink His blood ye have not life in you. He that eateth My flesh and drinketh My blood hath eternal life; and I will raise him up at the last day. He that eateth My flesh and drinketh My blood abideth in Me and I in him. This is that bread that came down out of heaven. He that eateth of this bread shall live forever (John 6:49-58).
Anyone who has the ability to think interiorly can see that neither flesh nor blood nor bread nor wine, are here meant, but the Divine proceeding from the Lord; for it is the Divine proceeding, which is Divine good and Divine truth, that gives eternal life to man, and causes the Lord to abide in man, and man in the Lord; for the Lord is in man in His own Divine and not in what is man's own [proprium], for this is nothing but evil; and the Lord is in man, and man in the Lord, when the Divine proceeding is appropriated to man by a right reception. The appropriation itself is signified by "eating," the Divine good proceeding, by "flesh" and "bread," and the Divine truth proceeding, by "blood" and "wine." It was similar in the sacrifices, in which the "flesh" and the "meal-offering," which was bread, signified the good of love, and the "blood" and "wine," which were the drink-offering, signified truth from that good, both from the Lord. Since "flesh" and "bread" signify the Divine good proceeding, and "blood" and "wine," the Divine truth proceeding, "flesh" and "bread" mean the Lord Himself in relation to Divine good, and "blood" and "wine," the Lord Himself in relation to Divine truth. The Lord Himself is meant by these, because the Divine proceeding is the Lord Himself in heaven and in the church; therefore the Lord says of Himself, "This is the bread that cometh down out of heaven;" also "He that eateth and drinketh these abideth in Me, and I in him."
[21] Because "bread" signifies the Lord in relation to Divine good, and "to eat it" signifies appropriation and conjunction:
When the Lord manifested Himself to the disciples after His death, when He brake bread and gave to them, their eyes were opened and they knew Him (Luke 24:30, 31).
This, too, shows that "to eat bread" given by the Lord signifies conjunction with Him. Enlightened by this the disciples knew Him; for "eyes" in the Word correspond to the understanding and thence signify it, and this is what is enlightened; and thence "their eyes were opened." "To break bread" signifies in the Word to communicate one's good to another.
[22] The Lord ate with publicans and sinners:
At which the Jews murmured and were offended (Mark 2:15, 16; Luke 5:29, 30; 7:33-35);
because the Gentiles that are meant by "publicans and sinners" received the Lord, imbibed His precepts, and lived according to them, and by this means the Lord appropriated to them the goods of heaven, and this is signified in the spiritual sense by "eating with them."
[23] Because "to eat" signifies to be appropriated, it was granted to the sons of Israel to eat of the sanctified things or of the sacrifices, for the "sacrifices" signified Divine celestial and spiritual things, and thus "eating" of them signified their appropriation. Because the appropriation of holy things was signified by such "eating," various laws were given, prescribing who should eat and where they should eat and of what sacrifices, thus:
What Aaron and his sons should receive and eat of the sacrifices (Exodus 29:31-33; Leviticus 6:16-18; 7:6, 7; 8:31-33; 10:13-15);
That they should eat the shew-bread in the holy place (Leviticus 24:5-9);
That the daughter of a priest married to a stranger should not eat of the holy things, but that the daughter of a priest being a widow or divorced, who had no child, but was returned to the house of her father, might eat (Leviticus 22:12, 13);
Who of the people might eat (Numbers 18:10, 11, 13, 19);
That a stranger, a sojourner, a hired servant of a priest, should not eat of them, but that one bought with silver might eat (Leviticus 22:10-12);
That one who was unclean must not eat (Leviticus 7:19-21; 21:16-24 end; Leviticus 22:2-8);
That they should eat no part of the burnt-offerings, but of the eucharistic sacrifices they should eat and be glad before Jehovah (Deuteronomy 12:27; 27:7).
In these and many other statutes and laws respecting the eating of things sanctified are contained arcana respecting the appropriation of Divine good and Divine truth, and thus of conjunction with the Lord; but this is not the place to unfold the particulars, only let it be known from the passages cited, that "to eat" signifies to be appropriated and conjoined. So again:
When the sons of Israel were joined to the Lord by the blood of the covenant, and when Moses had read the book of the law before them, and they presently saw the God of Israel, it is said that they did eat and drink (Exodus 24:6-11).
[24] That "to eat flesh and drink blood" signifies the appropriation of spiritual good and truth, can be seen in Ezekiel:
Thus said the Lord Jehovih, Gather yourselves from every side to My sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty and drink the blood of the princes of the earth. And ye shall eat fat to satiety, and drink blood even to drunkenness, of My sacrifice which I sacrifice for you. Ye shall be satiated at My table with horse and with chariot, with the mighty man and with every man of war. So will I give My glory among the nations (Ezekiel 39:17-21).
This treats of the calling together of all to the Lord's kingdom, and in particular the establishment of the church with the Gentiles, for it is said, "so will I give My glory among the nations." "To eat flesh and drink blood" means to appropriate to oneself Divine good and Divine truth, "flesh" signifying the good of love, and "blood" the truth of that good; "the mighty" (or oxen) signify the affections of good, "the princes of the earth" the affections of truth. The full fruition of these is signified by "eating fat to satiety, and drinking blood to drunkenness," "fat" signifying interior goods, and "blood" interior truths, which were disclosed by the Lord when He came into the world, and were appropriated by those who received Him.
[25] Before the Lord's coming into the world, to eat fat and drink blood was forbidden, because the sons of Israel were in externals only, for they were natural-sensual men, and not at all in things internal or spiritual, consequently if they had been permitted to eat fat and blood, which signifies the appropriation of interior goods and truths, they would have profaned them, therefore "eating fat and blood" signified profanation. "To be satiated at the Lord's table with horse and with chariot, with the mighty man and with every man of war" has a similar signification; "horse" signifying the understanding of the Word; "chariot," the doctrine from the Word; "the mighty man and the man of war," good and truth fighting against evil and falsity and destroying them, and "the mountains of Israel upon which they should eat," the spiritual church in which the good of charity is the essential. All this makes very clear that "to eat" signifies to appropriate to oneself, and that "flesh," "blood," "mighty man," "princes of the earth," "horse," "chariot," and "man of war," signify the spiritual things that are to be appropriated, and by no means natural things, for to eat such things naturally would be abominable and diabolical. Similar things are signified by:
Eating the flesh of kings, of commanders of thousands, of horses, and of them that sit upon them, free and bond (Revelation 19:18).
[26] As most things in the Word have also a contrary sense, so have "to eat" and "to drink;" and in that sense they signify to appropriate evil and falsity, and thus to be conjoined to hell; as can be seen from the following passages. In Isaiah:
In that day will the Lord Jehovih call to weeping and to lamentation, and to baldness, and to girding with sackcloth; and behold, gladness and joy in slaying an ox and slaughtering a sheep, eating flesh and drinking wine; let us eat and drink, for tomorrow we die (Isaiah 22:12-13).
The devastation of the church and lamentation over it are signified by "to be called in that day to weeping, lamentation, baldness, and girding with sackcloth;" lamentation over the destruction of truth is signified by "weeping," over the destruction of good by "lamentation," over the destruction of all affection of good by "baldness," and over the destruction of the affection of truth by "sackcloth;" "to slay an ox and to slaughter a sheep" signifies to extinguish natural good and spiritual good; "to eat flesh and drink wine" signifies to appropriate evil and falsity, "flesh" here signifying evil, "wine," the falsity of evil, and "to eat and drink" these, to appropriate to oneself.
[27] In Ezekiel:
The prophet was told to eat food by weight and with care, and to drink water by measure and with astonishment; and that he should eat a cake of barley made with dung; and that thus shall the sons of Israel eat their bread unclean among the nations whither they shall be thrust out, and they shall be in want of bread and water, and be made desolate, a man and his brother, and shall waste away for their iniquity (Ezekiel 4:10-17).
These words in the prophet represented the adulteration of Divine truth, or of the Word, with the Jewish nation; "the cake of barley made with dung" signifies such adulteration, "a cake of barley" meaning natural good and truth, such as the Word is in the sense of the letter, and "dung," infernal evil; therefore it is said, "thus shall the sons of Israel eat their bread unclean," "bread unclean" meaning good defiled with evil, that is, adulterated. That "they would be in want of bread and water among the nations whither they should be driven" signifies that they would no more have good and truth because of being in evils and falsities, "nations" signifying evils and falsities, and "to be thrust out thither," to be delivered up to these; "man and brother" who shall be made desolate, signify faith and charity, "man" signifying the truth of faith, and "brother," the good of charity, and "to be made desolate," the complete extinction of both. This being the signification of "eating bread and drinking water" it is said that "they shall waste away for their iniquity;" "to waste away" is predicated of spiritual life, when it is perishing.
[28] As "beasts" signify affections, some beasts good affections and others evil affections, there were laws established for the sons of Israel, with whom the church was representative, as to what beasts should be eaten and what should not be eaten (Leviticus 11); and these signified what beasts represented good affections that should be appropriated, and what beasts evil affections that should not be appropriated, since good affections render a man clean, while evil affections render him unclean. All things in that chapter relating to particular beasts and birds, and to their hoofs, feet, and cud, by which the clean are distinguished from the unclean, are significative.
[29] In Isaiah:
If he shall cut down 3 on the right hand he shall still be hungry, and if he shall eat on the left hand they shall not be satisfied; they shall eat every man the flesh of his own arm; Manasseh Ephraim, and Ephraim Manasseh (Isaiah 9:20, 21).
This describes the extinction of good by falsity and of truth by evil; the extinction of all good and truth, however it is sought for, is signified by "if he shall cut down on the right hand he shall still be hungry, and if he shall eat on the left hand they shall not be satisfied;" "to cut down and to eat" on the right and left means to search for, "to be hungry and not be satisfied" means not to be found, or if found to have no ability to receive; "they shall eat every man the flesh of his own arm" signifies that falsity shall consume good, and evil truth, in the natural man; "Manasseh Ephraim, and Ephraim Manasseh," signifies that the will of evil shall consume the understanding of truth, and the understanding of falsity shall consume the will of good. (But this may be seen explained above, n. 386, 600.)
[30] The consumption of all truth and good is signified by:
Their eating the flesh of their sons and daughters (Leviticus 26:29).
Also by:
The fathers shall eat the sons, and the sons shall eat the fathers (Ezekiel 5:10).
"Fathers" signify the goods of the church, and in the contrary sense its evils; "sons" signify the truths of the church, and in the contrary sense its falsities; "daughters," the affections of truth and good, and in the contrary sense the desires for falsity and evil; the consumption and extinction of these one by another are signified by their "eating one another." This makes evident that these things must be understood otherwise than according to the sense of the letter.
[31] In Matthew:
In the consummation of the age it shall be as it was before the flood, eating and drinking, contracting marriage, and giving in marriage (Matthew 24:38; Luke 17:26-28).
"To eat and drink, to contract marriage, and give in marriage" does not mean here to eat and drink, nor to contract marriage, and give in marriage, but "to eat" means to appropriate evil, "to drink" to appropriate falsity, "to contract marriage and give in marriage," to conjoin falsity with evil, and evil with falsity; for this treats of the state of the church when the Last Judgment is at hand; for this is signified by "the consummation of the age." Evidently the good as well as the evil will then be eating and drinking, for there is nothing evil in eating and drinking, and this they also did before the flood, and it was not on this account that they perished, but because they appropriated to themselves evil and falsity, and conjoined these in themselves; this, therefore, is what is here signified by "eating and drinking, and by contracting in marriage and giving in marriage."
[32] In Luke:
The rich man said to his soul, Soul, thou hast much goods laid up for many years; take thy rest, eat, drink (Luke 12:19).
If that servant shall say in his heart, The Lord delayeth to come; and shall begin to beat the servants, to eat, to drink, and to be drunken (Luke 12:45).
So, too, by surfeiting and drunkenness, in the same:
Jesus said, Take heed to yourselves lest your hearts be weighed down with surfeiting and drunkenness (Luke 21:34).
It seems as if "eating and drinking" and "surfeiting" in these passages mean such luxury and intemperance as those indulge in who follow appetite only; this is indeed the natural literal sense of these words; but in their spiritual sense they mean the appropriation of evil and falsity, as can be seen from the passages cited above, where this is signified by "eating and drinking," also from this, that the Word in the letter is natural, but interiorly is spiritual; the spiritual sense is for the angels, and the natural for men.
[33] Besides these many other passages might be cited from the Word, testifying and confirming that "to eat" signifies to receive, perceive, and appropriate to oneself such things as nourish the soul; for "to eat" spiritually is simply to imbue the mind with its own food, which is to wish to know, understand, and become wise in such things as pertain to eternal life. That this is the signification of "to eat" can be seen also from the signification of "bread" and "food," as also of "famine" and "hunger," and of "wine" and "water," which have been treated of above in their proper places. Since "to eat" means to perceive the quality of a thing, and this is perceived by its taste, it is from correspondence that in human language taste [sapor] and to have a taste [sapere] are predicated of the perception of a thing, and from this comes wisdom [sapientia].
Бележки под линия:
1. Latin has "from Me," the Hebrew "unto Me," as also found in the explanation below.
2. Latin has "Our," the Greek "Your," as also found in AE 899; AC 680, 8464.
3. Latin has "fall," the text as quoted just above has "cut down. "
