9818. Whom I have filled with the spirit of wisdom. That this signifies in whom Divine truth has been inscribed, is evident from the signification of “the spirit of wisdom,” when said of those who are in celestial good, as being Divine truth (of which in what follows); they are said to be “filled with it” when what has been inscribed remains. The case herein is that those who are in the celestial kingdom of the Lord do not know truths from memory-knowledge, and the consequent faith; but from internal perception; for they are in the good of love from the Lord, and all truths have been ingrafted in this good. The good itself has been implanted in their will part, and the derivative truth in their intellectual part. With them the will part and the intellectual part act absolutely as a one, differently from those who are in the spiritual kingdom. From this it is that those who are in the celestial kingdom of the Lord do not from their intellectual part know truths, but perceive them; for the good that has been implanted in the will is presented in its quality and in its form in the understanding, and is there in a light as it were flaming. With them, truth is the form of good, and the quality of it, which is not seen but perceived, is from good. From this it is that they never dispute about truths, insomuch that when they discourse about truths, they say that it is so, or is not so, nothing further; for anything further is not from good. These are they who are meant in Matthew:

Let your discourse be, Yea, yea; Nay, nay; whatsoever is more than these is from evil (Matthew 5:37).

(That they who are in the celestial kingdom of the Lord are of this character, see n. 2715, 2718, 3246, 4448, 5113, 6367, 7877, 9166, 9543; what the difference is between those who are in the celestial kingdom, and those who are in the spiritual kingdom, may be seen in the places cited in n. 9276.)

[2] From all this it can now be seen what is meant by Divine truths being “inscribed.” The word “spirit” is used in many passages in the Word, and when said of man, by his “spirit” is signified the good and truth that have been inscribed on his intellectual part, consequently there is signified the life of this part. That when predicated of man, “spirit” has this signification, is because in respect to his interiors man is a spirit, and in respect to these is also in company with spirits. On this subject see what has been abundantly shown above, namely, that there are spirits and angels with man, and man is directed by the Lord by means of them (n. 50, 697, 986, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993); that man is among spirits and angels such as he is himself (n. 4067, 4073, 4077, 4111); and that every man has a spirit through which his body has life (n. 4622).

[3] From this it can be known what is meant by “Spirit” when said of the Lord, namely, the Divine truth that proceeds from His Divine good, and that when this Divine truth flows in with man, and is received by him, it is “the Spirit of Truth,” “the Spirit of God,” and “the Holy Spirit;” for it flows in immediately from the Lord, and also mediately through angels and spirits (see the pl aces cited in n. 9682); that “the Spirit of Truth,” “the Spirit of God,” and “the Holy Spirit,” denote this, will be seen in what follows. For it must first be shown that in the Word, “spirit,” when said of man, denotes the good and truth that has been inscribed on his intellectual part, consequently that it denotes the life of this. For there is the life of the intellectual part, and the life of the will part; the life of the intellectual part is to know, to see, and to understand, that truth is true, and that good is good; whereas the life of the will part is to will and to love truth for the sake of truth, and good for the sake of good. This latter life is called in the Word “heart;” but the former is called “spirit.”

[4] That such is the case is evident from the following passages in the Word, in Ezekiel:

Make for you a new heart and a new spirit; why will ye die, O house of Israel? (Ezekiel 18:31).

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

“a new heart” denotes a new will; and “a new spirit,” a new understanding.

In Zechariah:

Jehovah stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man in the midst of him (Zechariah 12:1);

where “stretching forth the heavens, and laying the foundation of the earth” denotes a new church (that the church is meant by “heaven and earth,” see n. 1733, 1850, 2117, 2118, 3355, 4535); “to form the spirit of man in the midst of him” denotes to regenerate him in respect to the understanding of truth and good.

[5] In David:

Create in me a clean heart, O God; and renew a steadfast spirit in the midst of me. Cast me not away from before Thee, and take not the Spirit of Thy holiness from me. Restore unto me the joy of Thy salvation; and let an ingenuous spirit uphold me. The sacrifices of God are a broken spirit; a broken and a contrite heart God doth not despise (Psalms 51:10-12, 17);

“a clean heart” denotes a will that is averse to evils, which are unclean; “a steadfast spirit” denotes the understanding and faith of truth; “a broken spirit,” and “a broken heart,” denote a state of temptation and the consequent humiliation of the life of both of these. That “spirit” denotes life, is plain from each of the above expressions. The Divine truth, from which is this life, is “the Spirit of holiness.”

In Matthew:

A generation that maketh not its heart right, and whose spirit is not constant with God (Psalms 78:8);

“a heart not right” denotes that the will is not right; “a spirit not constant with God,” denotes that the understanding and faith are not constant.

[6] In Moses:

Jehovah God made worse the spirit of Sihon king of Heshbon, and hardened his heart (Deuteronomy 2:30);

in this passage also “spirit” and “heart” denote the two lives, which are said to be “hardened” when there is no will of understanding truth and good, nor of doing them.

In Ezekiel:

Every heart shall melt, and all hands shall be let down, and every spirit shall be contracted (Ezekiel 21:7); where the meaning is similar.

In Isaiah:

Jehovah, that giveth soul unto the people upon the earth, and spirit to them that walk therein (Isaiah 42:5);

“giving soul to the people” denotes the life of faith (that “soul” denotes the life of faith, see n. 9050); and “giving spirit” denotes the understanding of truth.

Again:

With my soul have I desired Thee in the night; yea, with my spirit in the midst of me have I awaited Thee in the morning (Isaiah 26:9); where the meaning is similar.

[7] Conceive ye refuse, bring forth stubble; your spirit the fire shall devour (Isaiah 33:11).

“The spirit which the fire shall devour,” denotes the understanding of truth, thus intelligence; “fire” denotes evil affection, which being from evil destroys.

[8] In Ezekiel:

Woe to the foolish prophets that go away after their own spirit (Ezekiel 13:3).

That which cometh up upon your spirit shall never come to pass (Ezekiel 20:32).

Not one hath done so, and the rest who have the spirit: what therefore the one, seeking the seed of God? Therefore take heed by your spirit, that he may not deal treacherously against the wife of thy youth (Malachi 2:15).

Blessed is the man to whom Jehovah imputeth not iniquity, provided in his spirit there is no deceit (Psalms 32:2).

Blessed are the poor in spirit, for theirs is the kingdom of the heavens (Matthew 5:3.)

Jesus said unto His disciples, Watch and pray, that ye enter not into temptation; the spirit indeed is ready, but the flesh is weak (Matthew 26:41).

It is very evident that in these passages by “spirit” is meant the very life of man; that it denotes the intellectual life, or the life of truth, can be seen from the fact that by “spirit” in the natural sense is meant the life of man’s respiration; and that the respiration of the lungs corresponds to the life of truth, which is the life of faith and from this of the understanding; while the beating of the heart corresponds to the life of the will, thus of the love. That there is this correspondence of the lungs and of the heart, see n. 3883-3896, 9300, 9495; from which it can be seen what life is meant in the spiritual sense by “spirit.”

[9] That in a general sense “spirit” denotes the life of man’s respiration, is very plain in David:

Thou hidest Thy face, they are troubled; Thou gatherest their spirit, they expire. Thou sendest forth Thy spirit, they are created (Psalms 104:29-30).

Answer me, O Jehovah, my spirit hath been consumed; hide not Thy faces from me (Psalms 143:7).

My spirit hath been consumed, my days extinguished (Job 17:1).

Jesus, taking the hand of the maid that was dead, said, Maid arise. And so her spirit returned, and straightway she rose up (Luke 8:54-55).

Every man is become foolish with knowledge, a graven image is a lie, and there is no spirit in it (Jeremiah 10:14; 51:17).

He carried me forth in the spirit of Jehovah, and set me in the midst of the valley. And there the Lord Jehovih said to the dry bones, Behold I bring spirit into you, that ye may live. Thus said the Lord Jehovih, Come from the four winds, O spirit, and breathe into these slain; and the spirit came into them, and they lived again (Ezekiel 37:1, 5, 9-10).

The two witnesses were slain by the beast that came up out of the abyss; but after three days and a half the spirit of life from God entered into them, that they should stand upon their feet (Revelation 11:7, 11).

[10] From these passages it is very manifest that “spirit” denotes the life of man. That specifically it denotes the life of truth, which is the life of man’s intellectual part, and is called intelligence, is clear in John:

The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth. God is a spirit, therefore those who worship Him must worship in spirit and in truth (John 4:23-24).

Forasmuch as an excellent spirit, both of knowledge and of understanding, was in him (Daniel 5:12, 14).

John grew, and waxed strong in spirit (Luke 1:80).

The child Jesus grew, and waxed strong in spirit, and was filled with wisdom (Luke 2:40).

He whom the Father hath sent speaketh the words of God; for God hath not given the spirit by measure to him (John 3:34).

“spirit” here denotes intelligence and wisdom; “speaking the words of God” denotes to speak Divine truths.

[11] From all this it is now evident what is signified by “spirit” in John:

Jesus said to Nicodemus, Except a man be born of water and of the spirit, he cannot enter into the kingdom of God. That which hath been begotten of the flesh is flesh; and that which hath been begotten of the spirit is spirit (John 3:5-6); where “to be begotten of water” denotes by means of truth; and “to be begotten of the spirit” denotes the consequent life from the Lord, which is called spiritual life. (That “water” denotes the truth through which is regeneration, see n. 2702, 3058, 3424, 4976, 5668, 9323; but “the flesh” denotes what is man’s own, in which there is nothing of spiritual life, n. 3813, 8409)

[12] The like is signified by “spirit” and “flesh” in the same:

It is the spirit that maketh alive; the flesh profiteth nothing; the words that I speak to you are spirit, and are life (John 6:63);

“the words which the Lord spoke” are Divine truths, the life thence derived is “the spirit.”

In Isaiah:

Egypt is man and not God; and his horses are flesh, and not spirit (Isaiah 31:3);

“Egypt” denotes memory-knowledge in general; “his horses” denote memory-knowledge from the intellectual, which is called “flesh, and not spirit” when there is nothing of spiritual life therein. (That “Egypt” denotes memory-knowledge, see the places cited in n. 9340, 9391; that “horses” denote the intellectual, n. 2761, 2762, 3217, 5321; and that “the horses of Egypt” denote memory-knowledges from the intellectual, n. 6125, 8146, 8148.) He who does not know what is signified by “Egypt,” by “horses,” and also by “flesh” and “spirit,” cannot possibly know what these words involve.

[13] When it is known what is signified by “spirit” in regard to man, it can be known what is signified by “Spirit” when it is said of Jehovah or the Lord, to whom are attributed all things belonging to man; as face, eyes, ears, arms, hands, and 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 mouth,” “the Spirit of holiness,” or “the Holy Spirit.” That by the “Spirit” is meant the Divine truth that proceeds from the Lord, is evident from many passages in the Word, in Ezekiel. The reason why the Divine truth that proceeds from the Lord is signified by “the Spirit of God,” is that the whole life of man is thence, and those have heavenly life who receive this Divine truth in faith and love. That this is “the Spirit of God,” the Lord Himself teaches in John:

The words that I speak to you are spirit, and are life (John 6:63);

“the words which the Lord spoke” are Divine truths.

[14] Again:

Jesus cried with a great voice, saying, If anyone thirst, let him come unto Me, and drink. Whosoever believeth in Me, as the Scripture hath said, out of his belly shall flow streams of living water. This said He of the Spirit, which they that believe in Him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:37-39).

That by “the Spirit which they that believe in the Lord were to receive” is meant the life which is from the Lord, and which is the life of faith and of love, is plain from the details of this passage; for “thirsting and drinking” signify a longing to know and perceive truth; “streams of living water which shall flow from the belly” denote truths Divine. From this it is evident that “the Spirit which they should receive,” which is also called “the Holy Spirit,” denotes life from the Divine truth which proceeds from the Lord, which life (as just said) is called “the life of faith and of love,” and is the very spiritual and celestial life with man. The reason why it is said that “the Holy Spirit was not yet, because Jesus was not yet glorified,” is that while the Lord was in the world He Himself taught Divine truth; but when He was glorified, which was after the resurrection, He taught it through angels and spirits. This holy thing which proceeds from the Lord, and flows into man through angels and spirits, whether manifestly or not manifestly, is “the Holy Spirit” there mentioned; for it is the Divine truth that proceeds from the Lord that is called “holy” in the Word (see n. 9680).

[15] From this it is that the Holy Spirit is called “the Spirit of Truth,” and that it is said that “He will lead into all truth;” and that “He shall not speak of Himself, but what things soever He shall hear from the Lord;” and that “He shall receive from the Lord the things that He will proclaim” (John 16:13-14); and also that when the Lord departed from the disciples, “He breathed into them, and said, Receive ye the Holy Spirit” (John 20:21-22). The respiration signifies the life of faith (n. 9229, 9281); consequently the inspiration [or breathing] of the Lord signifies a capability imparted to men to perceive Divine truths, and thus to receive the life of faith; whence also comes the word “spirit” from “blowing” and from “wind,” because from the respiration; and therefore spirit is sometimes called “wind.” That the respiration of the lungs corresponds to the life of faith, and the beating of the heart to the life of love, see n. 3883-3896, 9300, 9495.)

[16] The like is signified by “inspiration” [or “breathing into”] in the book of Genesis:

And Jehovah breathed into man’s nostrils the soul of lives (Genesis 2:7).

From this the Lord is called “the spirit of our nostrils” (Lamentations 4:20). And as Divine truth consumes and vastates the evil, it is said in David:

The foundations of the world were revealed at the blast of the spirit of Thy nostrils (Psalms 18:15).

By the breath of God they perish, and by the spirit of His nostrils are they consumed (Job 4:9).

By the word of Jehovah were the heavens made, and all the army of them by the spirit of His mouth (Psalms 33:6);

“the word of Jehovah” denotes Divine truth; in like manner “the spirit of His mouth.” That this denotes the Lord is evident in John:

In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him. And the Word was made flesh, and dwelt among us (John 1:1, 3, 14).

[17] That Divine truth, from which is the heavenly life of man, is signified by “the Holy Spirit,” is plain also from the following passages,

In Isaiah:

There shall go forth a rod out of the stem of Jesse; and the spirit of Jehovah shall rest upon him, the spirit of wisdom and intelligence, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah (Isaiah 11:1-2).

These words are said of the Lord, in whom Divine truth, consequently Divine wisdom and intelligence, are called “the Spirit of Jehovah;” and this Spirit is called “the spirit of wisdom and intelligence, of counsel, of might, and of knowledge.”

Again:

I have put My Spirit upon Him; he shall bring forth judgment to the nations (Isaiah 42:1);

speaking here also of the Lord; “the Spirit of Jehovah upon Him” denotes Divine truth, consequently Divine wisdom and intelligence. Divine truth is also called “judgment” (n. 2235).

[18] Again:

When the enemy shall come as a pent-up stream, the spirit of Jehovah shall lift up a standard against him (Isaiah 59:19).

The spirit of the Lord Jehovih is upon Me; therefore Jehovah hath anointed Me to preach glad tidings to the poor (Isaiah 61:1);

speaking here also of the Lord; the Divine truth which was in the Lord while He was in the world, and which He Himself then was is “the Spirit of Jehovah.”

[19] That “the Spirit of Jehovah” denotes Divine truth, and that the man who receives it has heavenly life therefrom is still more evident from the following passages,

In Isaiah:

Until the spirit be poured upon you from on high, then shall the wilderness become a fruitful field; then judgment shall dwell in the wilderness (Isaiah 32:15-16).

The subject here treated of is regeneration; “the spirit from on high” denotes life from the Divine; for “the wilderness becoming a fruitful field,” and “judgment dwelling in the wilderness,” signifies intelligence where there was none before, thus new life.

[20] In like manner in Ezekiel:

That ye may know that I will give My spirit in you, that ye may live (Ezekiel 37:13-14).

Then I will not hide My faces any more from them; for I will pour out My spirit upon the house of Israel (Ezekiel 39:29).

I will pour out My spirit upon all flesh, and upon the manservants and upon the maidservants in those days will I pour out My spirit (Joel 2:28-29).

I am full of might with the spirit of Jehovah, and with judgment and strength to declare to Jacob his transgression, and to Israel his sin (Micah 3:8).

The horses that go forth into the land of the north have quieted my spirit in the land of the north (Zechariah 6:8).

I will pour waters upon him that is thirsty, and streams upon the dry land; I will pour out My spirit upon thy seed (Isaiah 44:3).

That in these passages “the Spirit of Jehovah” denotes the Divine truth, and through this the life of faith and of love, is evident; that it flows in immediately from the Lord and also mediately from Him through spirits and angels, may be seen above (n. 9682).

[21] In like manner in another passage in Isaiah:

In that day shall Jehovah Zebaoth be for a crown of ornament and for a diadem of beauty to the remains of His people; and for a spirit of judgment to him that sitteth upon judgment, and for strength to them (Isaiah 28:5-6); where “a crown of ornament” denotes the wisdom which is of good; “a diadem of beauty,” the intelligence which is of truth; and “a spirit of judgment,” Divine truth, for judgment is predicated of truth (n. 2235, 6397, 7206, 8685, 8695, 9260, 9383).

[22] Again:

The Angel of the faces of Jehovah delivered them; in His love and in His pity He redeemed them; yet they rebelled, and embittered the Spirit of His Holiness; whereby He was turned to be their enemy. He put the Spirit of His Holiness in the midst of him; the Spirit of Jehovah led him (Isaiah 63:9-11, 14);

here “the Spirit of holiness” denotes the Lord as to Divine truth, thus the Divine truth which is from the Lord; “the N. Angel of His faces” denotes the Lord as to Divine good, for “the face of Jehovah” denotes love, mercy, and good.

In Revelation:

The testimony of Jesus is the spirit of prophecy (Revelation 19:10);

“the testimony of Jesus” denotes the Divine truth which is from Him and concerning Him (n. 9503).

[23] In David:

Jehovah God maketh His angels spirits; and His ministers a flaming fire (Psalms 104:4); where “making the angels spirits” denotes receptions of Divine truth; and “making them a flaming fire” denotes receptions of Divine good, that is, of Divine love.

In Matthew:

John said, I baptize you with water unto repentance; but He that cometh after me shall baptize you with the Holy Spirit and with fire (Matthew 3:11); where “to baptize” denotes to regenerate; “with the Holy Spirit” denotes by means of Divine truth; and “with fire” denotes from the Divine good of the Divine love. (That “to baptize” denotes to regenerate, see n. 5120, 9088; and that “fire” denotes the Divine good of the Divine love, n. 4906, 5215, 6314, 6832, 6834, 4849, 7324

[24] In Luke:

If ye, being evil, know how to give good things to your children; how much more shall the Father who is in Heaven give the Holy Spirit to them that ask Him? (Luke 11:13);

“to give the Holy Spirit” denotes to enlighten with Divine truth, and to endow with the life thence derived, which is the life of intelligence and wisdom.

In Revelation:

The seven lamps of fire burning before the throne are the seven Spirits of God (Revelation 4:5).

In the midst of the elders a Lamb standing, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth (Revelation 5:6).

That in these passages “Spirits” do not mean spirits, is evident from the fact that the lamps and the eyes of the Lamb are called “the Spirits of God;” for “lamps” denote Divine truths (n. 4638, 7072), and “eyes” denote the understanding of truth, and when said of the Lord, the Divine intelligence and wisdom (n. 2701, 4403-4421, 4523-4534, 9051); from which it is evident that “the Spirits of God” signify Divine truths.

[25] When therefore it is known that “the Holy Spirit” denotes the Divine truth that proceeds from the Lord, which is holiness itself, the Divine meaning of the Word can be known wherever mention is made of “the Spirit of God,” and “the Holy Spirit;” as in the following passages, in John:

I will ask the Father that He may give you another Paraclete, that He may abide with you forever; the Spirit of Truth, whom the world cannot receive, because it seeth Him not, neither knoweth Him; but ye know Him, for He abideth with you, and shall be in you. I will not leave you orphans. The Paraclete, the Holy Spirit, whom the Father will send in My name, He shall teach you all things, and put you in mind of all things that I have said unto you (John 14:16-18, 26).

When the Paraclete shall come, whom I will send unto you from the Father, the Spirit of Truth, who goeth forth from the Father, He shall bear witness of Me; and ye shall bear witness (John 15:26-27).

I tell you the truth; it is expedient for you that I go away; if I go not away, the Paraclete will not come unto you; but if I go away, I will send Him unto you (John 16:7).

[26] From these passages it is again evident that the Divine truth proceeding from the Divine good which is “the Father,” is “the Paraclete,” and “the Holy Spirit,” and therefore also He is called “the Spirit of Truth;” and it is said of Him that “He shall abide in them,” that “He shall teach all things,” that “He shall bear witness of the Lord.” In the spiritual sense “to bear witness of the Lord” denotes to teach about Him. Its being said that “the Paraclete who is the Holy Spirit is sent from the Father in the name of the Lord,” and again that “the Lord will send Him from the Father,” and afterward that “the Lord Himself will send Him,” is because the Father signifies the Divine Itself which is in the Lord, and consequently that the Father and He are one, as the Lord plainly declares in John 10:30; 14:9-11.

[27] In Matthew:

All sin and blasphemy shall be forgiven unto men; but the blasphemy of the Spirit shall not be forgiven unto men. If anyone shall say a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in that which is to come (Matthew 12:31-32);

“to say a word against the Son of man” denotes against truth Divine not yet implanted or inscribed in the life of man (that “the Son of man” denotes the Divine truth, see n. 9807); but “to speak against the Holy Spirit” denotes against the Divine truth that has been implanted or inscribed in the life of man, especially against the Divine truth about the Lord Himself. To speak against this, that is, to deny it after it has once been acknowledged, is profanation; and the profanation is of such a nature that it utterly destroys the interiors of man; and from this it is said that this sin cannot be forgiven. (What profanation is, see n. 3398, 3898, 4289, 4601, 6348, 6959, 6963, 6971, 8394, 8882, 9298)

[28] And again:

Jesus said unto the disciples, Go ye, and baptize in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19);

“the Father” here denotes the Divine Itself; “the Son” denotes this Divine Itself in a human form; and “the Holy Spirit” denotes the Divine which proceeds. Thus there is one Divine, and yet a Trinity. That the Lord is the Divine Itself under a human form, He Himself teaches in John:

From henceforth ye have known the Father, and have seen Him; he that seeth Me seeth the Father; I am in the Father, and the Father in Me (John 14:7, 9-10).

9340. And I will set thy border from the sea Suph, and even unto the sea of the Philistines. That this signifies extension from memory-truths to the interior truths of faith, is evident from the signification of “setting a border” from one place to another, when said of spiritual truths, as being extension; from the signification of “the sea Suph,” as being sensuous and memory-truths, which are the ultimates with man, for the sea Suph was the ultimate border of the land of Egypt, and by “Egypt” is signified memory-knowledge in both senses, true and false (see n. 1164, 1165, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779, 7926, 8146, 8148), here memory-truth, because the subject treated of is the extension of the spiritual things of faith with the sons of Israel, by whom was represented the spiritual church (see n. 4286, 4598, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805); and from the signification of “the sea of the Philistines,” as being the interior truths of faith. The reason why these truths are signified by “the sea of the Philistines” is that the sea where Tyre and Zidon were situated was the border of the land of Philistia, and by “Tyre and Zidon” are signified the knowledges of truth and good (n. 1201); and by “the land of Philistia” the knowledge of the interior things of faith (n. 1197, 2504, 2726, 3463).

[2] As the land of Canaan represented the Lord’s kingdom, thus heaven and the church, therefore all the places therein signified such things as are of the Lord’s kingdom, that is, of heaven and the church, which are called celestial and spiritual things, and bear relation to the good of love to the Lord and to the truths of faith in Him. Consequently the seas and rivers which were the borders signified the ultimate things therein; and accordingly “from sea to sea” and “from river to river” signified their extension. (That this is so, see n. 1585, 1866, 4116, 4240, 6516.) From this it can be seen that by “the border from the sea Suph and even unto the sea of the Philistines” is signified the extension of the spiritual things of truth from external things to internal, thus from memory-truths to the interior truths of faith. But the extension of celestial things, which are of the good of love, is described immediately after by “from the wilderness even unto the river.” (That the places of the land of Canaan, and also the seas and rivers, have such a signification in the Word, has been shown throughout in the explications.)

[3] It shall be briefly stated what is meant by “extension from memory-truths to the interior truths of faith.” Truths in the external man are called “memory-truths;” and truths in the internal man are called “interior truths of faith.” Memory-truths are in man’s memory, and when they are drawn out from it, they come to his notice. But the interior truths of faith are the truths of the very life, inscribed on the internal man, and of which but little appears in the memory; but on this subject, of the Lord’s Divine mercy, a fuller statement shall be made elsewhere. Memory-truths and the interior truths of faith were signified by “the waters under the expanse, and the waters above the expanse” (Genesis 1:6-7; n. 24), for the subject treated of in the first chapter of Genesis in the internal sense is the new creation, that is, the regeneration, of the man of the celestial church.

[4] The reason why “Philistia,” which bordered on the land of Canaan even unto Tyre and Zidon, signified the interior truths of faith, was that the representative Ancient Church had been there, as is evident from the remains of Divine worship among its inhabitants, and referred to in the historic and prophetic books of the Word that treat of the Philistines and the land of Philistia; as in the prophecies of Jeremiah 25:20; 47:1-7 ekiel 16:27, 57; 25:15-16; Amos 1:8; Zephaniah 2:5; Zechariah 9:6; and Psalm 56, title; 60:8 83:7; 108:9. The case with the Philistines was the same as with all the nations in the land of Canaan, in that they represented the goods and truths of the church, and also evils and falsities. For while the representative Ancient Church was among them, they represented the celestial things which are of good and the spiritual things which are of truth; but when they turned aside from genuine representative worship, they then began to represent the diabolical things which are of evil and the infernal things which are of falsity. Hence it is that by “Philistia,” as by the other nations of the land of Canaan, are signified in the Word both goods and truths, and evils and falsities.

[5] That by the “Philistines” are signified the interior truths of faith, is evident in David:

Glorious things shall be preached in thee, O city of God. I will make mention of Rahab and Babylon among those who know Me; and also of Philistia and Tyre, with Ethiopia; this man was born there (Psalms 87:3-4).

The “city of God” denotes the doctrine of the truth of faith from the Word (n. 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493, 5297); “Tyre,” the knowledges of truth and good (n. 1201); in like manner “Ethiopia” (n. 116, 117). From this it is evident that “Philistia” denotes the knowledge of the truths of faith.

[6] In Amos:

Are ye not as the sons of the Ethiopians unto Me, O sons of Israel? Have not I made Israel to come up out of the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir? (Amos 9:7).

The perversion and destruction of the church after it had been set up is here treated of; “the sons of the Ethiopians” here denote those who are in the knowledges of good and truth, but who apply them to confirm evils and falsities (n. 1163, 1164); “the sons of Israel out of the land of Egypt” denote those who have been initiated into spiritual truths and goods by means of memory-truths. (That “the sons of Israel” denote those who are in spiritual truths and good, thus in the abstract sense spiritual truths and goods, see n. 5414, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 7957, 8234; and that “the land of Egypt” denotes memory-truth, has been shown above.) The like is signified by “the Philistines from Caphtor,” and by “the Syrians from Kir,” to whom they are therefore likened. “The Philistines from Caphtor” denote those who have been initiated into interior truths by means of exterior, but who have perverted them and applied them to confirm falsities and evils (n. 1197, 1198, 3412, 3413, 3762, 8093, 8096, 8099, 8313); and “the Syrians from Kir” denote those who are in the knowledges of good and truth, which also they have perverted (n. 1232, 1234, 3051, 3249, 3664, 3680, 4112).

[7] In Jeremiah:

Because of the day that cometh to lay waste all the Philistines, to cut off from Tyre and Zidon all the residue that helpeth; for Jehovah layeth waste the Philistines, the remains of the isle of Caphtor (Jeremiah 47:4);

in this chapter the subject treated of is the vastation of the church in respect to the truths of faith; the interior truths of faith are “the Philistines;” and the exterior truths are “the remains of the isle of Caphtor.”

[8] In Joel:

What have you to do with Me, O Tyre, and Zidon, and all the borders of Philistia? Speedily will I return your retribution on your head, forasmuch as ye have taken My silver and My gold, and have carried into your temples My desirable good things (Joel 3:4, (Joel 3:6));

“all the borders of Philistia” denote all the interior and exterior truths of faith; “to carry silver and gold and desirable good things into their temples” denotes to pervert truths and goods, and profane them by application to evils and falsities. (That “silver and gold” denote truths and goods, see n. 1551, 2954, 5658, 6112, 6914, 6917, 8932)

[9] In Obadiah:

Then they of the South shall be heirs of the mount of Esau, and of the plain of the Philistines; and they shall become heirs of the field of Ephraim; but Benjamin, of Gilead (Obad. 1:19).

The setting up of the church is here treated of; but real things are infolded in the names; “they of the South” denote those who are in the light of truth (n. 1458, 3195, 3708, 5672, 5962); “the mount of Esau” denotes the good of love (n. 3300, 3322, 3494, 3504, 3576); “the plain of the Philistines” denotes the truth of faith; “a plain” also denotes the doctrine of faith (n. 2418); “Ephraim” denotes the intellectual of the church (n. 3969, 5354, 6222, 6234, 6238, 6267); “Benjamin,” the spiritual celestial truth of the church (n. 3969, 4592, 5686, 5689, 6440); and “Gilead,” the corresponding exterior good (n. 4117, 4124, 4747).

[10] In Isaiah:

He shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four wings of the earth. They shall fly upon the shoulder of the Philistines toward the sea; together shall they spoil the sons of the east (Isaiah 11:12, 14);

here by “Israel” and “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” denotes to receive and take into possession the interior truths of faith; “to spoil the sons of the east” denotes to receive and take into possession the interior goods of faith; for “the sons of the east” denote those who are in the goods of faith, and in the knowledges of good (n. 3249, 3762). That “to spoil” denotes to receive and take into possession, may be seen from what has been already shown concerning the spoiling of the Egyptians by the sons of Israel (n. 6914, 6917).

[11] As by “the land of Philistia” was signified the knowledge 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 of love, which are of Divine wisdom, therefore for the sake of prefiguring this process, Abraham was bidden to sojourn in Philistia (see Genesis 20), and also Isaac (Genesis 26:1-24); and accordingly Abimelech, king of the Philistines, made a covenant with Abraham (Genesis 21:22, to the end), and also with Isaac (Genesis 26:26, to the end); on which subject may be seen the explications given at these chapters.