THE EXPLANATION of Isaiah Chapter 33

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

1. WOE unto you, you spoiler, who has not been spoiled; and who dealest treacherously, and they have not dealt treacherously with you! when you shalt cease to spoil, you shalt be spoiled; and when you shalt make an end to deal treacherously, they shall deal treacherously with you.

VERSE 1. There are two kinds of "desolation" or of "devastation", or of" spoiling", mentioned in the Word. One is predicated of the regenerate, which is apparent only; the other of the unregenerate or of the evil, and is absolute. The man who is born within the church, from earliest childhood learns out of the Word, and from the doctrinals of the church, what the Truth of faith is, and also what the Good of charity is; but when he becomes adult, he begins either to confirm in himself, or to deny in himself, the Truths of faith which he had learnt, for he then looks at them with his own proper sight; thereby he causes them either to be appropriated to himself, or to be rejected: for nothing can be appropriated to anyone which is not acknowledged from his own proper intuition, that is, which he does not know from himself, not from another, to be so. The Truths, therefore, which he had imbibed from childhood, could not enter further into his life than to the first entrance, from which they may be admitted more interiorly, or else be cast forth abroad. With those who are regenerated, that is, who the Lord foresees will suffer themselves to be regenerated, those Truths are exceedingly multiplied, for all such are in the affection of knowing Truths, but when they accede nearer to the very act of regeneration, they are, as it were, deprived of those Truths, which are then drawn inwards, and in this case the man appears in desolaiion; nevertheless those Truths are successively remitted into the natural principle, and are there conjoined with Good, during man's regeneration. But with those who are not regenerated, that is, who the Lord foresees will not suffer themselves to be regenerated, Truths indeed are wont to be multiplied, inasmuch as they are in the affection of knowing such things for the sake of reputation, honour, and gain; but when they come to maturer age, and submit those Truths to their own proper sight, in this case they either do not believe, or they deny, or turn them into falsities; thus Truths with such are not drawn inwards, but are cast forth abroad, yet still they remain in the memory for the sake of ends in the world without life. This state is also called "desolation" or " devastation", but it differs from the former in that the desolation of the former state is apparent, whereas the desolation of this state is absolute: for in the former state man is not deprived of Truths, but in this latter state he is altogether deprived of them. These two kinds of "desolation" and of "devastation" are often mentioned in the Word. (See Chapter 49:17, 18, 19, the Exposition.) How the case is with "desolation", is evident from those who are in desolation in the other life. They are vexed by evil spirits and genii, who infuse persuasions of what is evil and false, insomuch that they are almost overflooded, in consequence of which Truths do not appear; but as the time of desolation comes to an end, they are illustrated by light from heaven, and thus the evil spirits and genii are driven away everyone into his own hell, where they undergo punishments. In Isaiah it is said- "Woe unto you, you spoiler; who has not been spoiled, and who dealest treacherously", etc.; (Isaiah 33:1) by which is meant that the "spoiler", or those [the evil spirits] who devastate and cause devastation to the good, will, in their turn, be devastated of everything true and good in the external which they had assumed, and be cast into hell; hence it is that a "woe" is denounced against them. Arcana Coelestia 5376.

To "deal treacherously", or perfidiously; is to act against revealed Truths.. Apocalypse Explained 710. See above, Chapter 21:2, the Exposition.

2. O Jehovah, have mercy on us; we have waited for You: be You their arm every morning; even our salvation in the time of distress.

Verse 2. We often read of "morning" in the Word, and it has a various signification according to the series of things treated of in the internal sense; in the supreme sense it signifies the Lord, and also His coning; by it, in the internal sense, is signified His kingdom and church, and their state of peace; it signifies, moreover, the first state of a New Church, and also a state of love, likewise a state of illustration, consequently a state of intelligence and wisdom, find also a state of conjunction of Good and Truth, which is when the internal man is conjoined to the external. The ground and reason why "morning" has such various significations is, because in the suprerne sense it signifles the Divine Human of the Lord; and hence it likewise signifies all those things which proceed from Him, so that He Himself is there. The reason why the Divine Human of the Lord in the supreme sense is understood by "morning" is, because the Lord is the Sun of the angelic heaven, and the Sun of that heaven does not make a progression from morning to evening, or from rising to setting, as the sun of the world does to appearances but it remains constant in its place, in front above the heavens; hence it is that it is always in the morninq, and never in the evening; and inasmuch as all intelligence and wisdom which the angels possess, exists with them from the Lord as a Sun, therefore also their state of love, and their state of wisdom and intelligence, and, in general, their state of illustration, is signified by "morning"; for those things proceed from the Lord as a Sun, and what proceeds from Hirn is Himself, for from the Divine nothing but what is Divine proceeds, and everything Divine is Himself. That the Lord is the Sun of the angelic heaven, and that from Him, as a Sun, exists all love, wisdom, and intelligence, and, in general, all illustration as to divine Truths, from which wisdom is derived, may be seen in the work concerning Heaven and Hell 116-125, 126-143, 155, 156. Apocalypse Explained 179.

Be You their arm, every morning. - That the "hands", the "arms", and the "shoulders" correspond to power in the Grand Man, is because the forces and powers of the whole body, and of all its viscera, relate to those members, for the body exercises its powers by the arms and the hands. Hence also it is that, in the Word, powers are signified :by the "'hands", the "arms", and the "shoulders", as might be proved by many passages, as in Isaiah:

"Be You their arm every morning. (See also Isaiah 40:10; 44:12; 51:5) Arcana Coelestia 4933. See also above, Chapter 5:25, the Exposition.

3. At the voice of the tumult the peoples flee; at the lifting up of Yourself the nations are scattered.

Verse 3. "Peoples" here signify falsities, and "nations" evils, which, at the time of Judgment, are said "to flee and to be scattered." Apocalypse Explained 331.

4. And your spoil shall be gathered, as the caterpillar gathereth: as the running to and fro of locusts, so shall he run upon it.

Verse 4. The false in extremes, or the most dense false, is here signified [by the "caterpillar" and] by the "locusts", as is evident from many passages in the Word, especially from the Apocalypse, Chapter ix., "where" locusts" were seen ascending from the bottomless pit. The "locust" specifically signifies the sensual principle, which is the ultimate of the life of man, or the ultimate in which terminates and upon which rests the understanding of man. Hence this ultimate is like a basis upon which interior or superior principles, which belong to the will and to the understanding of man, rest as upon their foundation. In like manner the interior and superior things of the Word, which are called spiritual and celestial, since they must have a foundation upon which they can stand and subsist, wherefore the literal sense of the Word, which is its ultimate and its basis, is natural and sensual, and is also, in a good sense, understood by the "locust"; consequently the Good and Truth of the literal sense is understood by "locusts." Hence it was that John the Baptist "fed upon locusts", (Matthew 3:4; Mark 1:6) and that the, people of Israel were "permitted to eat them." (Leviticus 11:20-22) Apocalypse Explained 543.

5. Jehovah is exalted; yea, He dwells on high: He has filled Zion with judgment and justice.

Verse 5. What is Divine is signified by what is "exalted" and "high"; hence it is that Jehovah, or the Lord, is said "to be exalted, and to dwell on high." See also Isaiah 57:15, and many other passages. Arcana Coelestia 8153.

6. And wisdom and knowledge shall be the stability of your times, the strength of [your] salvations: the fear of Jehovah, this shall be his treasure.

Verse 6. "Wisdom" and "knowledge" signify the Good of faith conjoined with its Truth. The fear of Jehovah, a treasure", is the Good of love. Arcana Coelestia 2826.

7. Behold, the mighty men shall cry without: the angels of peace shall weep bitterly [saying],

Verses 7, 8. Inasmuch as peace is of the Lord, and in heaven from Him, therefore the angels are there called "the angels of peace:" and as there is no peace to those upon earth who are in evils and falsities thence derived, therefore it is said that "they weep bitterly [saying], The highways are devastated; the wayfaring man ceases"; "paths" and "ways" signifying the goods of life and truths of faith; wherefore "the highways being devastated" signify the goods of life being no more, and "the wayfaring man having ceased." signifies the same with respect to the truths of faith. A.. Apocalypse Explained 365.

8. The highways are devastated; the wayfaring man ceases: he has broken the covenant; he has despised the cities; he regards no man,

Verse 8. The devastation of the church is here treated of. "The highways are devastated, the wayfaring man ceases", signifies that the goods and truths which lead to heaven were no more; "he has broken the covenant", signifies that there was no conjunction with the Lord; "he has despised the cities", denotes that they refuse doctrine; "he regards no man", signifies that they make no account of wisdom. Apocalypse Explained 280.

Verses 8, 9. To "despise the cities", denotes to despise truths of doctrine; to "regard no man", is not to consider Truth and Good. "The earth mourns, it langnisheth", is the church as to Good; "Lebanon is ashamed, it withers", is the church as to Truth. Apocalypse Explained 223.

9. The earth mourns, it languishes: Lebanon is ashamed, it withers: Sharon is become like a desert; and Bashan and Carmel shake off [their leaves].

Verse 9. Where also the "earth" denotes the church, which is said to "mourn" and to "languish" when falsities begin to be apprehended and acknowledged for Truths, wherefore it is said "Lebanon is ashamed, it withers"; by "Lebanon" is signified the same as by the "cedar", namely, the Truth of the church. Apocalypse Explained 304.

Sharon is become like a desert. - "Sharon" is the internal of the celestial church. Arcana Coelestia 10609.

Basham and Carmel, etc. - "Bashan" is the good of the natural principle. (Arcana Coelestia 3923)

But what it means, in a bad sense, and what the "Oaks of Bashan " signify, see Chapter 2:12-17, the Exposition.

10. Now will I arise, says Jehovah; now will I lift up Myself; now will I be exalted.

Verses 10, [The Lord's rising to Judgment is here described, and, instead of producing the fruits represented by "Sharon", "Bashan", and "Carmel", which denote the celestial, spiritual, and natural good of the church, which the wicked, or the "hypocrites", had assumed in the external whilst they lived in the world, they will now" conceive chaff, and bring forth stubble", which are the fallacies and falsities conjoined with the evils in their internal, which at Judgment are brought forth to their condemnation.]

11. You shall conceive chaff; you shall bring forth stubble: as to your spirit, fire shall consume you.

Verse 11. "The spirit whichfire shall consume" signifies the understanding of Truth, thus intelligence; "fire" is lust or concupiscence which, because it is from evil, destroys. Arcana Coelestia 9818. See also True Christian Religion 156.

Verses 11, 12, 14. As to your spirit, fire shall consume you" etc.Where "fire", in the Word, is predicated of the evil and of the hells, it signifies the love of self and of the world, and thence every evil affection and cupidity which torment the wicked after death in hell. The reason of this opposite signification of "fire" is, because the Divine Love, when it descends out of heaven, and falls into the societies where the evil are, is turned into a love contrary to the Divine Love, and thence into various burnings of concupiscences and cupidities, and thus into evils of every kind; and inasmuch as evils carry with them the punishments of evil, hence arise their torments from this conversion of the Divine Love into infernal love with the evil. The hells, where the love of self and of the world, and thence hatred and revenge, have rule, appear as in a flaming fire, both within and round about, although no fire is perceived by the diabolic crew who are in those hells; from these loves, also, the diabolic crew themselves, who are in such hells, appear with their faces inflamed and reddening as from fire. Hence may appear the signification of "fire" in the above passage, and in the following:

"Wickedness burns like a fire: the brier and the thorn it shall consume, and it shall kindle the thicket of the wood; and they shall mount up in a volume of smoke, And the people shall be as food for the fire: a man shall not spare his brother." (Isaiah 9:18, 19)

And Again,

"All the people shall be for burning, even food for the fire." (Isaiah 9:5) Apocalypse Explained 504.

12. And the peoples shall be as the burnings of lime; as the thorns are cut up, and burned in the fire.

Verse 12. "Thorns burned in the fire" signify falsities, which catch fire and consume Goods and Truths. Arcana Coelestia 9144.

As to what is understood by "thorns" and "briers", see above, Chapter 7:23, 24, 25, the Exposition.

["Burnings of lime" signify evils of life, and "thorns" are falsities conjoined with those evils.]

13. Hear, O you that are afar off, what I have done; and acknowledge, O you that are near, My power.

14. The sinners in Zion are afraid; terror has seized the hypocrites. Who among us can abide this devouring fire? who among us can abide these everlasting burnings?

Verse 13. What is meant by being "far off" and "near", see Chapter 5:26, 28; also Chapter 34:1, the Exposition.

15. He who walks in justice, and speaks right things; who despises the gain of oppressions; who shakes his hands from holding a bribe; who stoppeth his ear from the hearing of bloodshed; who shutteth his eyes from seeing evil:

16. He shall dwell in the high places; the strongholds of the rocks shall be his place of defence: his bread shall be given him; his waters shall be sure.

Verses 15, 17. To "walk in justice" and to "speak right things", signifies to live in the Good of love and charity, and to think and perceive Truths; for to "walk" signifies to live, "justice" is predicated of Good, and "right things" of Truth. To "see the King in His beauty", signifies to attain to wisdom; for "king" denotes Truth from Good, and "beauty" its wisdom, forasmuch as in wisdom Divine Truth is in its beautiful form. "They shall behold the land far extended", signifies the extension of wisdom into heaven; for "land" or the "earth" signifies the church and also heaven, and "far extended" signifies extension there. Apocalypse Explained 453.

Who shutteth his eyes from seeing evil: thine eyes shall see the King in His beauty. - To "shut the eyes from seeing evil", denotes not to admit evil into the thought. That "the eyes should see the King in His beauty", signifies that they should understand Truth in its own light with pleasantness; for by the "King" in this passage is not understood any king, but Truth, as may be seen above, n. 31. Apocalypse Explained 152.

17. Thine eyes shall see the King in His beauty: they shall behold the land far extended.

Verse 17. They shall behold the land far extended, etc. - To "see the King in His beauty", denotes genuine Truth which is from the Lord; to "behold the land far extended" [or of far distances], signifies the extension of wisdom and intelligence. Apocalypse Explained 304.

18. Thine heart shall meditate terror. Where is the scribe ? where is the weigher? where is he that numbered the towers?

19. You shalt not see a fierce people, a people of a deep speech, which you couldst not hear; and of a barbarous tongue of no understanding.

Verses 18, 19. The above words signify remembrance of the state of the church when there is no intelligence nor wisdom, and when interior Truths are falsified. "Terror" denotes that state; "scribe" means intelligence; the "weigher" denotes wisdom; "towers" denote interior Truths; and to destroy the quality thereof by falsifications is here signified by "numbering" them. "You shalt not see a fierce [or obstinate] people", signifies those who are in the falsities of evil, and, abstractedly, those falsities; "a people of a deep speech", signifies falsities of doctrine confirmed until they appear as Truths; "speech" denoting the Truth of doctrine, but, in the present case, the false not visible. Apocalypse Explained 453.

Verse 18. Where is he that numbered the towers ?-As to the signification of "numbering", in a bad sense, see Chapter 22:10, the Exposition.

20. Look unto Zion, the city of our appointed feasts: thine eyes shall behold Jerusalem, a quiet habitation, a tabernacle that shall not be taken down: whose stakes shall not be removed for ever, and of whose cords none shall be plucked up.

21. But Jehovah shall be magnificent unto us, a place of rivers and of streams, and of broad spaces, in which no ship with oars shall pass, neither shall any magnificent vessel go through.

Verse 20. By " Zion" is not understood Zion, nor by "Jerusalem " Jerusalem, but heaven and the church, as to the Good of Love and the Truth of Doctrine. These are "a quiet habitation", and "a tabernacle which shall not be taken down" or dissipated. By "the stakes that shall not be removed", is signified confirmation by divine Truths; and by "the cords which shall not be plucked up [or rent asunder]", is signified conjunction by divine Good. Apocalypse Explained 709.

A tabernacle that shull not be taken down, etc. - The reason why a "tabernacle" signifies the church as to doctrine and worship, is, because they who were of the church in the most ancient times dwelt in tabernacles and tents, with which also they journeyed; for in those times they were mostly feeders of sheep, and the father of the family taught those who were descended from his house the precepts of charity, and thence the life of love, in tabernacles, as was the case afterwards, in temples, Hence the "tabernacle" signified the same as the "house of God", that is, the worship of God according to doctrine, consequently also the church, inasmuch as the church is a church from a life according to doctrine, and a life according to doctrine is worship. Inasmuch as those most ancient people, with whom the church was, adored God under a human form, ' and under a human form is the Lord, they consequently worshipped Him; hence their church was a celestial church, which is distinguished from the spiritual church in this, that the celestial church, is in love to the Lord and in worship from that love, and the spiritual church is in love towards the neighbour and in worship from that love; and whereas such was the quality of the church with the most ancient people, and the doctrine of love to the Lord was taught in their tabernacles, and, hence tabernacles were loved by the Lord above temples, therefore, by command of the Lord on Mount Sinai, a tabernacle was built, in which the Israelitish nation might perform holy worship; and afterwards, in memory of this most holy worship, the "feast of tabernacles" was instituted. Apocalypse Explained 799.

Verses 20, 21. By "Zion and Jerusalem." is understood the church of the Lord; by "Zion" the church where the Good of love is the ruling principle, and by "Jerusalem" the church where the Truth of doctrine is the ruling principle. Jehovah is called "magnificent" when the men of the church are of such a nature and quality as to be receptive of divine Good and Truth from the Lord; and Zion and Jerusalem are called "a place of rivers and of streams, and of broad spaces", when all their intelligence and wisdom, and Good and Truth, are from the Lord; "rivers" denoting wisdom, "streams" intelligence, and the "broad spaces" Truths from Good in multitude and extension. "No ship wth oars shall pass, neither shall any magnificent vessel go through", signifies that in the church there shall be no lntelhgence and wisdom from the proprlum; for the "ship with oars" is intelligence from the proprium, because it is moved by men by means of oars; and the "magnificent vessel" is wisdom from the proprium, because man, by reason of that wisdom, glories and is proud, for a "ship", when it is going along and paesmg through the sea, being then in its course, carrying its wealth, signifies intelligence and wisdom. That a ship is not here [literally] understood, is evident, for it is said concerning Zion and Jerusalem. Apocalypse Explained 514.

As to the signification of "ships", and especially of the "ships of Tarshish", see above, Chapter 23:1-3, the Exposition.

22. For Jehovah is our Judge; Jehovah is our Lawgiver; Jehovah is our King: He shall save us.

Verse 22. The Lord is a "Judge", because He acts from Good; He is a "Lawgiver" or "Legislator", because He acts from Truth by that Good; and He is a "King", because He acts from Truth; thus these things follow in order. Arcana Coelestia 6372.

23. Your cords are loosed; they could not well strengthen their mast; they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.

Verse 23. That "cords" and "ropes" signify coujunction mediums, see Chap: Isaiah 5:18, the Exposition. [When Truths are separated from Good, as in this verse, they have no longer any power to support the doctrine (ship) In which the mind of man can trust for salvation; see verse 20, where "cords" are used in a good sense.]

The lame take the prey. - By the "lame", in the Word, are signified [In a bad sense] those who are in no good, and hence in no truth as in Isaiah 33:23. In the original tongue, "to be lame" is expressed by one term, and "to halt" by another. By the "lame", in a proper sense, are signified those who are In natural good, into which spiritual truths cannot flow, on account of the natural appearances and fallacies of the senses; and, in the opposite sense, those who are in no natural good, but in evil, which entirely prevents the influx of spiritual Truth. But by "halting", in a proper sense, are signified those who are in natural good in which common [or general] truths are admitted, but not particular and singular truths, because of ignorance; but, in the opposite sense, those who are in evil, and thus who do not even admit general truths. Arcana Coelestia 4302.

[By the "prey" which the lame are here said to take is signified the literal sense, the spoil of the Assyrian army, which, as it signified falsified and perverted truths and adulterated goods, was taken, .according to the above extract, by the "lame" in a bad sense' that is appropriated to the evil when separated at the time of Judgment from the good, and cast into hell, which was signified by the total destruction of the Assyrian army, as recorded in Chapter Isaiah 37:36.]

24. And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.

Verse 24. As to what is signified by "sickness", "diseases", "wounds", "bruises" and "sores" when mentioned in the Word, see Chapter 1:6, 7, the Exposition.

The people that dwell therein shall be forgiven their iniquity. - It is commonly supposed that when sins are remitted, they, are wiped away or washed off as filth is by water; but sins are not wiped Rway, but removed, that is, man is withheld from them when he is kept in good by the Lord; and, when this is the case, it appears to him as if he were without his sins, thus as if they were wiped away. And, so far as man is reformed, so far he is capable of being kept in good. How this reformation is effected, will be shown in the following chapter on Regeneration. He who supposes that sins are remitted in any other way is greatly deceived. The evidences that accompany the remission, that is, the removal, of sins, are the following. They whose sins are remitted experience a delight in worshipping God for His own sake, and in serving the neighbour for the sake of the neighbour; in doing good for the sake of good, and in speaking truth for the sake of truth. Such persons disclaim all merit in the exercise of their charity and faith; they are utterly averse to all evils, as enmity, hatred, revenge, adultery; and not only do they shun them, but they abhor the very thought of them connected with any intention. But the evidences that sins are not remitted, or removed, are these. They whose sins are not remitted do not worship God for His own sake, or serve the neighbour for his own sake; thus they do not do good and speak truth for the sake of good and truth, but for the sake of themselves and the world. They claim merit on account of their deeds; they perceive nothing undelightful in evils, such as enmity, hatred, revenge, and adultery; and, influenced with these lusts, they cherish the thought of them in all licentiousness. The New Jerusalem and its Heavenly Doctrine 166, 167.

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Isaiah Chapter 33

1. WOE unto you, you spoiler, who has not been spoiled; and who dealest treacherously, and they have not dealt treacherously with you! when you shalt cease to spoil, you shalt be spoiled; and when you shalt make an end to deal treacherously, they shall deal treacherously with you.

2. O Jehovah, have mercy on us; we have waited for You: be You their arm every morning; even our salvation in the time of distress.

3. At the voice of the tumult the peoples flee; at the lifting up of Yourself the nations are scattered.

4. And your spoil shall be gathered, as the caterpillar gathereth: as the running to and fro of locusts, so shall he run upon it.

5. Jehovah is exalted; yea, He dwelleth on high: He has filled Zion with judgment and justice.

6. And wisdom and knowledge shall be the stability of your times, the strength of [your] salvations: the fear of Jehovah, this shall be his treasure.

7. Behold, the mighty men shall cry without: the angels of peace shall weep bitterly [saying],

8. The highways are devastated; the wayfaring man ceases: he has broken the covenant; he has despised the cities; he regards no man,

9. The earth mourns, it languishes: Lebanon is ashamed, it withers: Sharon is become like a desert; and Bashan and Carmel shake off [their leaves].

10. Now will I arise, says Jehovah; now will I lift up Myself; now will I be exalted.

11. You shall conceive chaff; you shall bring forth stubble: as to your spirit, fire shall consume you.

12. And the peoples shall be as the burnings of lime; as the thorns are cut up, and burned in the fire.

13. Hear, O you that are afar off, what I have done; and acknowledge, O you that are near, My power.

14. The sinners in Zion are afraid; terror has seized the hypocrites. Who among us can abide this devouring fire? who among us can abide these everlasting burnings?

15. He who walks in justice, and speaks right things; who despises the gain of oppressions; who shakes his hands from holding a bribe; who stoppeth his ear from the hearing of bloodshed; who shutteth his eyes from seeing evil:

16. He shall dwell in the high places; the strongholds of the rocks shall be his place of defence: his bread shall be given him; his waters shall be sure.

17. Thine eyes shall see the King in His beauty: they shall behold the land far extended.

18. Thine heart shall meditate terror. Where is the scribe ? where is the weigher? where is he that numbered the towers?

19. You shalt not see a fierce people, a people of a deep speech, which you couldst not hear; and of a barbarous tongue of no understanding.

20. Look unto Zion, the city of our appointed feasts: thine eyes shall behold Jerusalem, a quiet habitation, a tabernacle that shall not be taken down: whose stakes shall not be removed for ever, and of whose cords none shall be plucked up.

21. But Jehovah shall be magnificent unto us, a place of rivers and of streams, and of broad spaces, in which no ship with oars shall pass, neither shall any magnificent vessel go through.

22. For Jehovah is our Judge; Jehovah is our Lawgiver; Jehovah is our King: He shall save us.

23. Your cords are loosed; they could not well strengthen their mast; they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.

24. And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.

223. And the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God, signifies the doctrine of the new church, which is in the heavens. This is evident from the signification of "the city of My God," as being the doctrine of Divine truth (of which presently); also from the signification of "the New Jerusalem," as being the church in respect to doctrine (See the small work on The New Jerusalem 6); also from the signification of "which cometh down out of heaven from My God," as being that it is out of heaven from Divine truth there. That "God" means in the Word Divine truth, see above (n. 220, 222). And as Divine truth, which is in heaven and which comes down from heaven, is from the Lord alone, the Lord calls it His God. That "the city of My God" signifies the doctrine of Divine truth seems at first view remote, for the mind cannot readily think of doctrine when "city" is mentioned, or think of the church when a "land" is mentioned; yet in the Word, "cities" [civitates aut urbes] mean nothing else in the spiritual sense; and for the reason that the idea of a city is merely natural, but the idea of doctrine in a city is spiritual. Angels, because they are spiritual, can have no other idea of a city than of the people therein in respect to doctrine, as they can have no other idea of a land than of the people therein in respect to their church or their religion. The reason of this is that the societies into which the heavens are divided are for the most part like cities [communities], all differing from one another in respect to the reception of Divine truth in good; when, therefore, a "city" is mentioned angels think of the doctrine of truth. (That the heavens are divided into societies according to the differences of the good of love and faith, see in the work on Heaven and Hell 41-50; and that their habitations are disposed into the form of cities, n. 184).

[2] That "cities" [civitates seu urbes] in the Word signify doctrines can be seen from many passages there, of which I will cite here only the following.

In Jeremiah:

Behold I have given thee this day for a fenced city against the whole land (Jeremiah 1:18).

These things are said to the prophet, because "a prophet" in the Word signifies one who teaches truth, and in an abstract sense, the doctrine of truth; and as this is what "prophet" signifies, it is said to him, "I have given thee for a fenced city," which signifies the doctrine of truth defending against falsities. (That "prophet" in the Word signifies one who teaches truth, and in the abstract sense, the doctrine of truth, see Arcana Coelestia (2534[1-6]), n. 7269.)

In the same:

The crown of your splendor cometh down. The cities of the south are shut (Jeremiah 13:18-19).

Here the falsification of truth is treated of; and "the crown of their splendor cometh down" means that intelligence comes down; and "the cities of the south are shut" means that all the truths of doctrine are closed, which otherwise would be in the light. (That "crown" means intelligence and wisdom, see above, n. 126, 218; and that "south" means a state of light, see in the work on Heaven and Hell 148, 149, n. 151).

[3] In Isaiah:

Thou hast done [wonderful things, Thy] counsels from afar [are] truth, fidelity; and Thou hast made of a city a heap, of a fenced city a ruin, a palace of strangers to be no city, that it may not be built for ever; therefore a strong people shall honor Thee, a city of powerful nations shall fear Thee (Isaiah 25:1-3).

The vastation of the former church, and the establishment of a new one, are here treated of; the vastation of the church in respect to doctrine is meant by "Thou hast made of a city a heap, of a fenced city a ruin, a palace of strangers to be no city;" and the establishment of a new church in respect to doctrine is meant by "a strong people shall honor Thee, a city of powerful nations shall fear Thee."

In the same:

In that day shall a song be sung in the land of Judah; We have a strong city; salvation will He appoint for walls and bulwarks. Open ye the gates, that the righteous nation that keepeth faithfulness may enter in (Isaiah 26:1-2).

Here "a strong city" signifies the doctrine of genuine truth, which falsities cannot destroy; "walls and bulwarks" signify truths defending; "gates" signify admission (as above, n. 208); "the righteous nation keeping faithfulness" means those who are in good and in truths therefrom.

[4] In the same:

How art thou fallen from heaven O Lucifer, how art thou cut down to the earth: that made the world as a wilderness, and threw down the cities thereof. Prepare slaughter for his sons, that they may not rise up and possess the land, and fill the faces of the world with cities (Isaiah 14:12, 17, 21).

Here "Lucifer" means Babylon, where every truth of the doctrine of the church was either falsified or annihilated; "he made the world as a wilderness, and threw down the cities thereof," signifies that this was done to the church and its doctrines; "prepare slaughter for his sons, that they may not rise up," signifies that its falsities must be destroyed; "and may not possess the land, and fill the faces of the world with cities," signifies in order that a church and doctrine may be there.

In Revelation:

And the great city was broken ¹ into three parts, and the cities of the nations fell (Revelation 16:18-19).

Here also Babylon is treated of; the doctrine of its falsities is what is meant by "a city broken ² into three parts," and the doctrine of evils therefrom by "the cities of the nations which fell."

[5] In David:

The redeemed of Jehovah wandered in the wilderness in loneliness of life; ³ they found not a city of habitation; hungry and thirsty [their soul fainted in them]. He led them into a straight way, that they might go to a city of habitation (Psalms 107:2, 4-5, 7).

"To wander in the wilderness and in loneliness of way," is to be in want of the knowledges of truth and good; "to find not a city of habitation" means not to find the doctrine of truth according to which they may live; "the hungry and thirsty" are those who have a longing to know good and truth; "to lead them into a straight way, that they might go to a city of habitation" is to lead them into genuine truth, and into the doctrine of life.

In Isaiah:

I said, Lord, how long? And He said, Until the cities shall be so devastated as to be without inhabitant, and the houses so that no man be in them, and the land be reduced to a waste (Isaiah 6:11).

Here the total vastation of the church is treated of; "cities" are the truths of doctrine; "houses" the goods thereof; and "land" the church.

[6] In the same:

The land shall be emptied, the land shall be confounded, the land shall be profaned under its inhabitants; the empty city shall be broken, every house shall be shut, a cry over the wine in the streets, the remnant in the city is a waste, and the gate shall be beaten down even to devastation (Isaiah 24:3-5, 10-12).

Here also the devastation of the church is treated of; "the land which is said to be emptied, confounded, and profaned," is the church; "city" is the truth of doctrine, "house" is its good; "wine, over which there is a cry in the streets," is the truth of doctrine falsified, over which there is contest and indignation.

[7] In Zephaniah:

I will cut off the nations; I will desolate their streets, and their cities shall be laid waste (Zephaniah 3:6).

Here "nations" are those who are in evils; "to desolate streets" means to desolate truths, and "to lay waste cities" means to lay waste doctrines. In Jeremiah:

The lion is gone up from the thicket, to reduce thy land to a waste; thy cities shall be destroyed; I saw Carmel a wilderness, and all its cities desolate; for this shall the land mourn; the whole city fleeing at the voice of a horseman and of the bowmen; the whole city is forsaken, not a man dwelling therein (Jeremiah 4:7, 26-29).

The "lion from the thicket" is falsity from evil; "the land" is the church, "cities" are the truths of doctrine; "Carmel" is the spiritual church; "the voice of the horseman and the bowmen," because of which "the city will flee," is reasoning and combat from falsities.

[8] In the same:

The devastator shall come upon every city, and no city shall escape; and the valley shall perish, and the plain shall be destroyed (Jeremiah 48:8).

These words describe the total vastation of the church, until nothing of the truth of doctrine shall remain. In the same:

Behold, waters rising up out of the north, which shall become an overflowing brook, and shall overflow the land, the city, and them that dwell therein (Jeremiah 47:2).

Vastation also is signified by "an overflowing brook." In the same:

If ye hallow the day of the Sabbath, there shall enter in through the gates of this city kings and princes, riding in chariot and on horses, and this city shall be inhabited to eternity (Jeremiah 17:24-25).

"Hallowing the Sabbath" in the spiritual sense signifies holy acknowledgment of the Lord's Divine Human and of His conjunction with heaven and the church; "kings and princes entering in through the gates of the city" signify the truths of the church; "their riding in a chariot and on horses" signifies that they shall be in the truths of doctrine and in intelligence; "the city," which here is Jerusalem, is the church in respect to doctrine. Such is the spiritual sense of these words; such therefore is the sense in heaven.

[9] In Zechariah:

Thus said Jehovah; I will return to Zion, and will dwell in the midst of Jerusalem; whence Jerusalem shall be called a city of truth. And the streets of the city shall be full of boys and girls playing in the streets (Zechariah 8:3-5).

Here "Zion" does not mean Zion, nor "Jerusalem" Jerusalem; but "Zion" means the celestial church, and "Jerusalem" that church in respect to the doctrine of truth; therefore it is called "a city of truth;" "the streets of the city" signify the truths of doctrine; "boys and girls playing in the streets" signify the affections of truth and good. (That "Zion" signifies the celestial church, see Arcana Coelestia 2362, 9055; that "Jerusalem" signifies the church in respect to doctrine, n. 402, 3654, 9166; and in the small work on The New Jerusalem, 6; that "streets" signify the truths of doctrine, n. 2336; that "boys girls" signify the affections of truth good, in which there is innocence 3067, 3110, 3179, 5236, 6742; that "to play" means what pertains to interior festivity, which is the affection of truth and good, n. 10416).

[10] Because "Zion" signifies the celestial church, and "Jerusalem" the church in respect to the doctrine of truth, Zion is called "the city of Jehovah," and Jerusalem is called "the holy city," "the city of God" and "the city of the great king."

As in Isaiah:

They shall call thee, The city of Jehovah, the Zion of the Holy One of Israel (Isaiah 60:14).

In Ezekiel:

The prophet saw upon a high mountain the frame of a city on the south, and an angel measured the wall, the gate, the chambers, the porch of the gate; and the name of the city was Jehovah-is-there (Ezekiel 40:1; 48:35).

In Isaiah:

Behold, Jehovah hath caused it to be heard, even to the end of the earth, Say ye to the daughter of Zion, Behold, thy salvation cometh. And thou shalt be called a city that is sought (Isaiah 62:11-12).

In David:

As we have heard so have we seen in the city of Jehovah of hosts, in the city of our God; God will establish it forever (Psalms 48:8).

(What the celestial church is, and what the spiritual church, see in the work on Heaven and Hell 20-28.)

These two cities are called "holy cities," in Isaiah:

Thy holy cities are become a wilderness, Zion is become a wilderness, Jerusalem a waste (Isaiah 64:10).

Jerusalem in particular is called "the holy city," in Revelation:

The nations shall tread down the holy city (Revelation 11:2).

Again:

I saw the holy city, coming down from God out of heaven (Revelation 21:2).

In Matthew:

The devil took Jesus into the holy city (Matthew 4:5).

And in the same:

Coming forth out of the tombs, they entered into the holy city (Matthew 27:53).

[11] Jerusalem was called "the holy city" because it signified the church in respect to the doctrine of truth; and Divine truth proceeding from the Lord is what is called "holy" (See Arcana Coelestia 6788, 8302, 9229, 9820, 10361). That city, apart from such representation and consequent signification, was not at all holy, but rather profane, is evident from the Lord's having been rejected and crucified there; and for this reason it is also called "Sodom and Egypt" (Revelation 11:8). But because it signified the church in respect to the doctrine of truth, it was called not only "the holy city," but also "the city of God," and "the city of the great king."

Thus in David:

There is a river, the streams whereof have made glad the city of God, the holy place of the tabernacle of the Most High. God is in the midst of her (Psalms 46:4-5).

In the same:

Great is Jehovah in the city of our God, beautiful in situation the city of the great king (Psalms 48:1-2).

In Matthew:

Swear not by the earth, for it is the footstool of God's feet; neither by Jerusalem, for it is the city of the great king (Matthew 5:35).

Jerusalem was called "the city of God" because "God" in the Word of the Old Testament means Divine truth proceeding from the Lord (as may be seen above, n. 220, 222); and it was called "the city of the great king," because "king" also signifies, in reference to the Lord, Divine truth proceeding from Him (See above, n. 31). From this then it is that Jerusalem is called "the city of truth" (Zechariah 8:3).

[12] In Isaiah:

Thus saith Jehovah, thy Redeemer and Former from the womb, I make void the signs of liars; turning wise men backward, and making their knowledge foolish; saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the desolate places thereof (Isaiah 44:24-26).

This treats of the rejection of the church whose doctrine is from self-intelligence, and of the establishment of a new church, whose doctrine is from the Lord. Doctrine from self-intelligence is meant by "I make void the signs of liars, turning wise men backward, and making their knowledge foolish," and doctrine that is from the Lord by "saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built."

[13] In Jeremiah:

Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? I will cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land shall become a waste (Jeremiah 7:17, 34).

Here also "the cities of Judah and the streets of Jerusalem" signify the truths of doctrine; "the voice of joy and the voice of gladness" is delight from the affection of good and truth; "the voice of the bridegroom and the voice of the bride" are those affections themselves; and that these are to cease is meant by "the land shall become a waste;" the "land" is the church.

[14] In Isaiah:

I will commingle Egypt with Egypt that they may fight a man against his brother, and a man against his companion; city against city, kingdom against kingdom. In that day there shall be five cities in the land of Egypt that speak with the lip of Canaan and that swear to Jehovah of Hosts. In that day there shall be an altar to Jehovah in the midst of Egypt (Isaiah 19:2, 18-19).

"Egypt" means the natural man and its knowledge [ejus scientificum]; "that they may fight a man against his brother, and a man against his companion," means against good and truth; "city against city, and kingdom against kingdom," signifies doctrine against doctrine, and church against church; "in that day" signifies the Lord's coming, and the state then of those who are natural and in true knowledges [scientificis]; "five cities in the land of Egypt that speak with the lip of Canaan" signify the truths of doctrine in abundance, which are genuine truths of the church, "five" meaning many or in abundance; "cities" truths of doctrine; "the lip of Canaan" genuine truths of the church. "An altar to Jehovah" here signifies worship from the good of love.

[15] In the same:

The highways have been laid waste, he that passeth through the way hath ceased; he hath rejected the cities, he regardeth not man. The land mourneth, it languisheth; Lebanon hath faded away (Isaiah 33:8-9).

"The highways that have been laid waste, and the way that is not passed through," are truths leading to heaven, which are truths of the church; "to reject the cities" is to reject the truths of doctrine; "to regard not man" is to regard not truth and good. "The land that mourneth and languisheth" is the church in respect to good; "Lebanon that hath faded away" is the church in respect to truth.

[16] In the same:

Sing, O barren, that did not bear, for more are the sons of the desolate than the sons of the married one. Enlarge the place of thy tent; thy seed shall inherit the nations, and make the desolate cities to be inhabited (Isaiah 54:1-3).

"The barren that did not bear" signifies the nations that have not as yet truths from the Word; "the sons of the desolate" are the truths that these will receive; "the sons of the married one" are the truths that are with those who are in the church; "to enlarge the place of the tent" means that their worship is from good; "seed" is truth therefrom; "the nations which the seed will inherit" are goods; and "the cities which shall be inhabited" are the doctrines therefrom.

[17] In Jeremiah:

I will bring upon them every good; they shall buy fields with silver, and this by writing in a book, in the cities of Judah, and in the cities of the mountain, and in the cities of the plain, and in the cities of the south (Jeremiah 32:42, 44; 33:13).

These things are said of those in the church who are in good and in truths therefrom; "to buy fields with silver" is to acquire for themselves the good of the church by means of truths; "to write in a book" is to implant in the life; "the cities of Judah" and "the cities of the mountain" are the truths of doctrine which those have who are of the Lord's celestial kingdom; "the cities of the plain, and the cities of the south," are the truths of doctrine which those have who are in the Lord's spiritual kingdom.

[18] In Matthew:

Ye are the light of the world. A city that is set on a mountain cannot be hid. Neither do they light a lamp and put it under a bushel (Matthew 5:14-15).

These things were said to the disciples, by whom all truths and goods in the complex are signified; therefore it is said, "Ye are the light of the world;" for "light" signifies Divine truth and intelligence therefrom. Because that is what the words signify, "Ye are the light of the world," therefore it is said, "A city that is set on a mountain cannot be hid. Neither can a lamp be lighted and be put under a bushel;" for "a city set on a mountain" signifies the truth of doctrine from the good of love; and "a lamp" signifies in general truth from good and intelligence therefrom.

[19] In the same:

Every kingdom divided against itself is brought to desolation, and every city and house divided against itself standeth not (Matthew 12:25).

"Kingdom," in the spiritual sense, signifies the church; "city" and "house" the truth and good of its doctrine, which do not stand but fall, if they do not unanimously agree.

[20] In the same:

Jesus sends forth the twelve disciples, saying to them, Go not off into the way of the nations, and enter not into a city of the Samaritans; go rather to the lost sheep of the house of Israel (Matthew 10:5-6)

"The way of the nations" into which they were not to go off, signifies falsity from evil; "a city of the Samaritans" into which they were not to enter, signifies the false doctrine of those who reject the Lord; "the lost sheep of the house of Israel" signify those who are in the good of charity and in faith therefrom, "Israel" meaning all such wherever they may be. "A city of the Samaritans" signifies the false doctrine of those who reject the Lord, because the Samaritans did not receive Him (as may be seen in Luke 9:52-56).

[21] In the same:

Jesus said, When they persecute you in one city they should flee ⁴ into another (Matthew 10:23).

Here also by "city" is meant the doctrine of falsity from evil; that where this doctrine is the doctrine of truth will not be admitted, is meant by "when they persecute you in one city flee ye into another."

[22] In Luke:

Then the master of the house being angry, said to his servants, Go out quickly into the streets and lanes of the city, and bring in hither the poor and maimed and blind and halt (Luke 14:21).

"Their going out into the streets and lanes of the city" signifies that they should enquire where those are who receive the truths of the doctrine; for "streets" and "lanes" are the truths of doctrine (as above); and "city" means doctrine. The "poor," "the maimed," "the halt," and "the blind," signify those who are not in truths and goods, and yet long for them. (Who are signified specifically by "the poor," who by "the maimed," "the halt," and "the blind," may be seen in The Doctrine of the New Jerusalem 107, from Arcana Coelestia.)

[23] In the same:

A certain nobleman going into a far country to receive for himself a kingdom, gave to his servants ten pounds for trading; when he returned, he commanded the servants to be called. The first came, saying, Thy pound hath gained ten pounds. He said to him, good servant, because thou hast been faithful over the least, thou shalt have authority over ten cities. Then the second came, saying, Lord, thy pound hath made five pounds. He said to him, Be thou also over five cities (Luke 20:12-19 seq.).

These words signify, in the spiritual sense, much more than can be expressed in a few words; let it be noted merely that by "cities" here are not meant cities but the doctrinals of truth and good; and by "having authority over them" intelligence and wisdom are meant; by "ten" much, and by "five" some. (That "ten" in the Word signifies much, see Arcana Coelestia 1988, 3107, 4638, 9757; and that "five" signifies some, n. 4638, 9604.) From this it can now be seen that "the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God," signifies the doctrine of the new church, which is in the heavens. (This doctrine is also given in a separate small work, entitled The New Jerusalem and its Heavenly Doctrine.)

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