9666. And the middle bar in the middle of the planks shall pass through from extremity to extremity. That this signifies the primary power from which the powers are everywhere continued, is evident from the signification of a “bar,” or “stave,” as being power (see n. 9496); from the signification of “the middle,” as being what is inmost and primary (n. 1074, 2940, 2973, 5897, 6084, 6103); from the signification of “passing through from extremity to extremity,” when it is said of a bar, by which is signified power, as being the powers which are thence derived and everywhere continued.

[2] How the case is with these things cannot be known unless it is known how it is with interior and exterior things in the spiritual world. Those things which are best and purest, thus which are more perfect than the rest, are in the inmost; those which proceed thence toward the exteriors are less perfect according to the degree of removal from the inmost things; and finally those things which are in the extremes are the least perfect of all (n. 9648). Those things are said to be less perfect which can be more easily wrested from their form and beauty, thus from their order. It is the same with fruits, which contain in their inmost part seeds, on the outside of which is the pulp. The seeds are in a more perfect state than the pulp which is outside; as can be seen from the fact that when the pulp decays, the seeds nevertheless remain entire. The case is the same with the seeds; inmostly in them is the prolific germ, and this is in a more perfect state than those parts of the seed which are outside; for when the exterior parts are dissolved the prolific germ remains in its entirety, and produces a new tree or plant. The case is the same in heaven, where the inmost things, being nearer to the Lord, are in a more perfect state than the exterior ones. From this it is that the inmost heaven excels in wisdom and intelligence, and therefore in happiness, the heavens which are below. The case is the same in each heaven, the inmost therein being more perfect than the things round about. It is the same with a man who is in the good of love and the truths of faith. His internal is in a more perfect state than his external, for the internal man is in the heat and light of heaven, but the external is in the heat and light of the world. It is the same in every perfect form; its inmost is the best. It is the inmost which is meant by “the middle.”

[3] That by “passing through from extremity to extremity,” when said of the bar, is signified the power thence derived and everywhere continued, is because “from extremity to extremity,” signifies the first end and the last, thus from beginning to end, for the first end is the beginning. It is for this reason that by “the extremities” are signified all things and everywhere; as in Jeremiah:

The sword of Jehovah devoureth from the extremity of the land unto the extremity thereof (Jeremiah 12:12).

A “sword” denotes truth fighting against falsity and destroying it, and in the opposite sense falsity fighting against truth and destroying it (n. 2799, 4499, 6353, 7102, 8294); “devouring from the extremity of the land unto the extremity thereof” denotes all things of the church, because “the land” denotes the church (n. 9334).

In David:

His going forth is from the extremity of the heavens, and His circuit unto the extremities thereof (Psalms 19:6); where also “from the extremity of the heavens unto the extremities thereof” denotes all things and everywhere.

[4] And in Mark:

He shall send forth His angels, and they shall gather together His elect from the four winds, from the extremity of the earth even unto the extremity of heaven (Mark 13:27); where “the extremity of the earth and the extremity of heaven” denote all the external and internal things of the church (that “the earth” denotes the external of the church, and “heaven” its internal, see n. 1733, 1850, 2117, 2118, 3355, 4535, where the signification of “the new earth and the new heaven” is unfolded). So with “extremities” in the plural, as in Isaiah:

Look unto Me, that ye be saved, all the extremities of the earth (Isaiah 45:22).

O God of our salvation, the trust of all the extremities of the earth, and of them that are afar off upon the sea (Psalms 65:5).

And also in the singular number, when it is said “even unto the extremity,” as in Isaiah:

That My salvation may be even unto the extremity of the earth (Isaiah 49:6).

Jehovah shall make it to be heard even unto the extremity of the earth, Say ye to the daughter of Zion, Behold thy salvation cometh (Isaiah 62:11).

A tumult shall come even unto the extremity of the earth (Jeremiah 25:31).

In these passages “even unto the extremity” implies from extremity to extremity.

[5] But when by “extremity” is meant only what is extreme or ultimate, then by it is signified that which is ultimate of heaven or of the church; as in Isaiah:

Sing unto Jehovah a new song, His praise, the extremity of the earth, going down to the sea, and the fullness thereof; ye isles, and the inhabitants thereof (Isaiah 42:10); where “the extremity of the earth going down to the sea” denotes the ultimate of the church where good and truth are in obscurity (that “the sea” has this signification, see n. 9653); “the isles” denote those who are more remote from truths, and consequently from worship (n. 1158).

[6] Again:

Bring My sons from far, and My daughters from the extremity of the earth (Isaiah 43:6); where “sons from far” denote those who are in obscurity as to truths; and “daughters from the extremity of the earth” denote those who are in obscurity as to goods; such as were the Gentiles. (That “sons” denote those who are in truths, and in the abstract sense, truths, see n. 264, 489, 491, 1147, 2623, 2803, 2813, 3373, 3704; also that “daughters” denote those who are in goods, and in the abstract sense, goods, n. 489-491, 2362, 3963, 8994) From this it is also evident that “extremity” is predicated of good, and “from far” of truth (see also Psalms 65:5, and Isaiah 13:5). But be it known that by “the extremity of heaven” is not meant any extremity of space, but of the state of good and truth; for in heaven there is no space, but only the appearance of it according to the states of good and truth.

6353. Instruments of violence are their swords. That this signifies that doctrinal things serve to destroy the works of charity, thus charity itself, is evident from the signification of “instruments of violence,” as being what serves to destroy charity (that “instruments” denote things that are of service is evident, and that “violence” denotes the destruction of charity, will be seen presently); and from the signification of “swords,” as being doctrinal things. For “swords” [gladii] denote the truths of faith, by means of which combat is waged against falsities and evils ((2799) see n. 2799), thus “swords” [machaerae] are doctrinal things, here the doctrinal things by means of which combat is waged against truth and good, and by means of which these are extinguished, because this is done by those who are in faith alone, or in faith separate from charity, with whom the reverse prevails.

[2] The doctrinal things of those who are in faith alone, whereby they destroy the works of charity, are chiefly those which teach that man is saved by faith alone without the works of charity, and that these are not necessary, and that man is saved by faith alone even in the last hour, no matter how he had lived through the whole course of his life, thus those who have practiced nothing but cruelties, those who have practiced nothing but adulteries, those who have practiced nothing but profane things; and hence that salvation is merely admission into heaven, none being admitted but they who have received this grace at the end of their life; and thus that some have been elected out of mercy, and some damned out of unmercifulness; when yet heaven is denied by the Lord to no one, but the life and the communication of life (which are there perceived as an odor is perceived by those exposed to it on earth) render it impossible for the wicked to dwell there, because they are tormented by the evil of their life there more than in the deepest hell.

[3] That a “sword” signifies falsity combating and slaying, is evident in John:

There went forth another horse that was red, and to him that sat thereon it was given to take peace from the earth, that they should kill one another, whence there was given unto him a great sword (Revelation 6:4).

Again:

If anyone shall kill with the sword, with the sword must he be killed (Revelation 13:10, 14).

[4] That “violence” is violence inflicted on charity, is clear from many passages in the Word, as in Isaiah:

The violent one shall cease, and the scorner shall be consumed, all who ripen iniquity shall be cut off, who make a man sin in a word, and ensnare him who reproveth in the gate, and turn aside the just into emptiness (Isaiah 29:20-21);

in this passage the “violent one” is expressed by another word in the original, but of similar signification; that the “violent one” is one who inflicts violence on charity, is signified by “making a man sin in a word,” and “turning aside the just.”

[5] In the same:

Their works are works of iniquity, and the deed of violence is in their hands. Their feet run to evil, and they make haste to shed innocent blood (Isaiah 59:6-7); where “violence” is violence inflicted on charity, which is also signified by “shedding blood” (see n. 374, 1005). Again:

Violence shall no more be in thy land, wasting and a breach in thy borders (Isaiah 60:18); where “violence” denotes the destruction of charity, for hence comes “wasting and breach in the land,” that is, in the church.

[6] In Jeremiah:

I proclaim violence and vastation; because the word of Jehovah is made a reproach unto me, and a shame all the day (Jeremiah 20:8); where “violence” also denotes violence in spiritual things, thus the destruction of charity and also of faith.

In Ezekiel:

The land is full of judgment of bloods, and the city is full of violence (Ezekiel 7:23); where “judgment of bloods” denotes the destruction of faith; and “violence,” the destruction of charity.

[7] Again:

If he beget a son that is violent, a shedder of blood, that doeth any one of these things: if he hath eaten upon the mountains, and defiled his companion’s wife, hath oppressed the poor and needy, hath seized spoil, hath not restored the pledge, and hath lifted up his eyes to idols, hath committed abomination, hath given upon interest, and hath received usury; shall he live? He shall not live, dying he shall die (Ezekiel 18:10-13);

here a “son that is violent and a shedder of blood” is described, and all the works of charity which it destroys are recounted; thus a “son that is violent and a shedder of blood” is a destroyer of charity and faith.

[8] In David:

Deliver me O Jehovah from the evil man, preserve me from the man of violences, who think evils in their heart, the whole day they gather themselves together for war; they sharpen their tongue like a serpent, the poison of the asp is under their lips. Keep me O Jehovah from the hands of the wicked; preserve me from the man of violences. Let not the man of tongue subsist in the earth; let evil hunt the man of violence to overthrow him (Psalms 140:1-4, 11);

a “man of violences” denotes those who destroy the truths of faith and the goods of charity; their fighting against these truths and goods is signified by their “gathering themselves together the whole day for war, sharpening the tongue as a serpent, the poison of the asp under their lips, and evil hunting him to overthrow him.” (And so in other passages, as Ezekiel 12:19; Joel 4:19 [NCBSP: 3:19]; Malachi 2:16-17; Zeph. 3:4; Psalms 18:48; 55:9-11; 58:3-6; Deuteronomy 19:16)