THE EXPLANATION of Isaiah Chapter 45

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

1. THUS says Jehovah to His Anointed, to Cyrus, whom I hold by the right hand, to subdue nations before Him; and I will loose the loins of kings: I will open before Him the two-leaved doors; and the gates shall not be shut:

2. I will go before You, and make the crooked places straight: the folding gates of brass will I break in pieces, and the bars of iron will I cut in sunder:

VERSE 1. By "Cyrus", in a representative sense, is understood the Lord. His Omnipotence and Omniscience from Divine Good by Divine Truth, by virtue of which in the world He subjugated all the hells, and afterwards keeps them subjugated for ever, is signified by "whom I hold by the right hand, to subdue nations before Him, and I will loose the loins of kings", likewise by "I will open before Him the two-leaved doors, and the gates shall not be shut."

By "the nations which should be subdued before Him", are signified the hells as to evils, and by "the kings whose loins He should loose", are signified the hells as to falsities; by "the doors which will be opened before Him, and the gates which shall not be shut", is understood that from Omniscience all things are manifested to Him, and that from Omnipotence He has the power of saving. Apocalypse Explained 298.

Verses 1-3.Here the Lord as to His Divine Human is treated of, who, in the representative sense, is "Cyrus." To "open before Him the doors", is to give access to the Divine Itself; hence it is that He also, as to His Human, is called "God", and in this passage the "God of Israel." Arcana Coelestia 8989.

By "opening the doors, that the gates may not be shut"; is signified perpetual admission; by "nations" and "kings" are meant they who are in Goods and in Truths, and, abstractedly, Goods and Truths, as was said above.

By "treasures of darkness" and by "hidden riches of secret places", is signified interior intelligence and wisdom from heaven; for the things which enter by the "gate" which is open from heaven, concerning which we have spoken above, come in secretly, and affect all things which are with man, whence arises the spiritual affection of Truth, whereby things which were before unknown are revealed. Apocalypse Explained 208.

By "Koresh." [Hebrew] or by "Cyrus" are understood those who serve as instruments for the restoration of the church, who are consequently sent before; but that they are only instruments is here clearly stated. Cyrus is before called "Shepherd", who will do the [Lord's] will; thus the instrumental is designated by the same name as the principal cause, as elsewhere, when the Angel of GOD MESSIAH is called "Jehovah", because JEHOVAH GOD spoke by him, Yea, this mode of speaking extends further, as when it is said that "Jehovah kills", (Exodus 4:24; 32:10) and that "He does evil", as in verse 7 of this chapter, and similar things; this is so said because they are mere instruments which have such things in themselves as to produce such effects [ut fiat]; here Cyrus is called the "Anointed of Jehovah" from a similar cause. To "take hold of His right hand", is to effect this; to "subdue nations before Him", namely, to obedience, [signifies] that they may be prepared for His coming, thus to "open the doors", etc. "I will go before You" involves what is similar, that GOD MESSIAH alone will effect this; "making crooked things straight" signifies perverse doctrine, which, about the time of the coming of GOD MESSIAH, is perverse [crooked]; for the world is then compared to a "desert" and to a "desolate place"; the "folding gates of brass" are those things which are natural, and which have perverted man; the "bars of iron" are corporeal things, which have made the way of Truth "crooked." (Swedenborg's Notes on Isaiah, p. 115.)

Verse 2. I will make the crooked places straight, etc. - The "crooked being made straight" denotes the evil of ignorance turned into Good, for "length" and the "things of length" are predicated of Good; the "rough ways" (Chapter 40:4) being made smooth, denote that the falsities of ignorance shall be turned into Truths, for "way" is predicated of Truth. Arcana Coelestia 3527.

The bars of iron will I cut asunder. - The "bars" [or staves] with which the ark carried signify power, and also the "bars" with which the gates of cities were fastened, as is evident from the following passages:

"The sword falls upon his cities, and consumes his bars." (Hosea 11:6) "For your sake have I sent to Babylon, and will cast down all her bars." (Isaiah 43:14) "The folding gates of brass will I break in pieces, and the bars of iron will I cut in sunder." (Isaiah 45:2) Arcana Coelestia 9496.

3. And I will give unto You the treasures of darkness, and the hidden riches of secret places: that You mayest know that I am Jehovah, who calls You by Your name, the God of Israel.

4. For the sake of Jacob My servant, and of Israel My chosen, I have even called You by Your name: I have surnamed You, though You have not known Me.

Verse 3. The "treasures of darkness" and the "hidden riches of secret places", are such things as are of heavenly intelligence and wisdom which are hidden from the natural man. Arcana Coelestia 10227

Spiritual "riches", in respect to the good, are nothing else but Goods and Truths with which they are gifted and enriched by the Lord. "Wealth" and "riches", in respect to the evil, are nothing else but evils and falsities which they have acquired to themselves. Such things are also signified by "wealth" in the Word. Arcana Coelestia 1694.

Verses 3, 4. That You mayest know that I am Jehovah, who calls You by Your name; - for the sake of Jacob My servant, and of Israel My chosen, etc..."I have called You by Your name" denotes that He knew the quality of the state of the church; for "Jacob" and "Israel" are the church, - "Jacob" the external church, and "Israel" the internal church. Apocalypse Explained 148. See also Arcana Coelestia 3441.

As to the "name" of the Lord, see above, Chapter 26:8, the Exposition.

5. I am Jehovah, and there is none else; beside Me there is no God: I have girded You, though You have not known Me:

Verse 5. That the Lord JESUS CHRIST is the ONE only GOD of heaven and earth, or that He is JEHOVAH in His Humanity, see above, Chapter 1:2, the Exposition.

I have girded You, etc. - What is meant by "girding" and by "girdle", when predicated of the Lord, see Chapter 11:5, 6, the Exposition.

6. That they may know from the rising of the sun, and from the west, that there is none beside Me: I am Jehovah, and there is none else;

Verse 6. From the rising of the sun, and from the west, etc. - See Chapter 41:25; 43:5, 6, the Exposition.

7. Forming light, and creating darkness; making peace, and creating evil: I, Jehovah, do all these.

Verse 7. [These words imply] that GOD MESSIAH is the only Former of the new man; a comparison is taken from the sun, that GOD MESSIAH, as a Sun, "forms wisdom and light", that is, intelligence; and He "creates darkness", that it may serve "light" for everything useful; for without "darkness" there can be no reformation; but it is the conformation [of light with darkness] which makes that which is beautiful. It is said comparatively, and it is understood, that without a mixture of shade with light, nothing appears, yea, no colour, no distinction, consequently, no beauty. It is similar as to "peace", by which is understood Good; for no Good is given but in "peace which reigns", etc. etc. It is also the case with "evil" in respect to Good; which [evil], however, GOD MESSIAH does not form, but "creates", that hence Good may be "formed", etc. (Swedenborg's Notes on Isaiah, p. 116.)

[It does not appear that Swedenborg has quoted this verse in any of the works printed by himself; but from the rough notes adduced above, and from other passages in his writings, it appears, as a most general Truth, that all things, both "light" and "darkness", "good" and "evil": come from God, who, indeed, is the only Source of all existence; whether good or evil. This most general Truth is implanted in children, before they have learned to think and to make any discrimination in their ideas, and who consequently believe that evil, such as the evil of temptation, the evil of punishment, and of anger, etc., is inflicted by God, and consequently comes from Him. This most general Truth was believed by the Jews, and in general by the simple and the uninstructed in the church at the present day. From this cause it is that in order that the Word may be adapted to all states of mental development, even to the states of early childhood, its divine Truth in ultimates is clothed in many cases in a cloud of great obscurity, as in this verse, in which "darkness" as well as "light", "evil" as well as "good", are ascribed to Jehovah. For the human mind is, at first, in a kind of chaos, (Genesis 1:1, 2) in which light and darkness, good and evil, are, as it "were, mixed together, and both indiscriminately ascribed to God. But by the process of instruction and regeneration, these elements gradually become distinguished by the mind, when it is seen that only what is Good and True call come from God, and that all evil and falsity arise from the perversion of these things, as they are received by human minds in a perverse state; and that the Word in the letter ascribes, according to the appearance, all things, whether good or evil, to the Lord. Moreover, it should be observed that there is, by creation, a "darkness" which is the absence of "light", but not the opposite to "light", or opposed, in the sense of hostility, to "light; and that there is an "evil" which is the absence of Good, but not necessarily the opponent, in the sense of hostility, to Good. This is the necessary condition of the Finite, as contrasted with the Infinite; and in this sense God may be said to "create darkness and evil." Thus there is the evil of ignorance in the minds of children and of the uninstructed; - this evil is denoted by "the crooked places", (see verse 2 of this chapter, and Exposition; also Chapter 40:4) which, when the mind is instructed in Truths, can be "made straight", or converted into genuine Good; and there is also the darkness of ignorance, denoted by "the rough places", which, by instruction, can be "made smooth, or be converted into Truths from Good. This darkness must be well distinguished from the "darkness" of evil as opposed to Good, and from the "darkness" of negative and false reasonings as opposed to Truth. See Chapter 8:21, 22, note.]

8. Drop down, O you heavens, from above; and let the clouds shower down justice: let the earth open, and let them bring forth the fruit of salvation; and let justice spring up together: I, Jehovah, will create it.

Verses 8, 12, 18, 19. That by the "heavens" and the "earth" are here understood all things of the church, as well the internals as the externals thereof, is evident, for it is said "Drop down, O you heavens, from above; and let the clouds shower down justice: let the earth open, and let them bring forth the fruit of [or fructify] salvation", The reason why the "heavens" signify the interior things of the church is, because the interior things, which appertain to the mind of the spiritual man, are the heavens appertaining to man. That "heaven" appertains to man, with whom the church is, may be seen in the work concerning Heaven and Hell 30-57.

By "creating the heavens, and forming the earth, and making and preparing it", is signified fully to establish the church. Apocalypse Explained 304.

By "the heavens dropping doum from above, and the clouds showering down justice", are signified instruction, influx, and perception of divine Truth. Apocalypse Explained 594.

9. Woe unto him that strives with his Former! a potsherd with the potsherds of the earth. Shall the clay say to him that forms it, What makes you? or shall your work [say of you], He has no hands?

Verse 9. A potsherd with the potsherds of the earth. - See above. Chapter 30:10, J1, 12, 14, the Exposition.

"He has no hands" signifies no power. Arcana Coelestia 878.

That the "hand", the "arm", and the "shoulder" correspond to power, see Chapter 25:11, the Exposition.

10. Woe unto him that says to his father, What begets you? or to the woman, What do you bring forth?

Verse. 10. These words treat of reformation, that it is from the Lord, and not from man. Apocalypse Explained 721.

11. Thus says Jehovah, the Holy One of Israel, and his Former: Ask of Me signs concerning My sons; and concerning the work of My hands command you Me.

12. I have made the. earth, and I have created man upon it: My hands, even Mine, have stretched out the heavens; and all the host of them I have commanded,

Verses 11, 13. The subject here treated of is also concerning the advent of the Lord, and the establishment of the church from Him. The Lord is understood by "Jehovah, the Holy One of Israel, and his Former", "who is called the "Holy One of Israel" from Divine Truth, and his "Former" from the establishment of the church thereby; and "Israel" denotes the church; therefore by "His sons concerning whom they asked signs", are understood those who are in Truths from the Lord; and by "the work of His hands", is understood their formation, and the establishment of the church with them. "I have raised Him up in justice, and I will make straight all His ways", signifies that to Him appertain Divine Good and Divine Truth; for "justice", in the Word, is predicated of Good, and "ways "of Truths leading, - in this case, Divine Truths, because predicated of the Lord. "He shall" build My city, and dismiss [or release] My captives", signifies that He shall restore the doctrine of Truth, and that He shall liberate those who are in falsities from ignorance; for a "city" signifies the doctrine of Truth, and "captivity" the falsities of ignorance, in which the Gentiles were, and thereby in spiritual captivity. "Not for price, nor for reward", signifies gratis from Divine Love. Apocalypse Explained 706.

As to "captivity" and "captives", see Chapter 61:1, the Exposition.

13. I have raised Him up in justice, and I will make straight all His ways: He shall build My city, and dismiss My captives; not for price, nor for reward, says Jehovah of Hosts.

14. Thus says Jehovah, The labour of Egypt, find the merchandise of Ethiopia and of the Sabeans, men of stature, shall come over to You, and they shall be Thine: they shall come after You; in bonds shall they come over; they shall bow down unto You, and shall pray unto You, [saying] In You only is God; and there is none else; there is no God else.

Verse 13. By "the justice in which Jehovah has raised Him up", is signified the Good of love; and by "His ways, which He will make straight", are signified Truths proceeding from that Good.

By "the city which He shall build", is signified the doctrine of the church; and by "the captives whom He shall dismiss", are signified the opening and revelation of divine Truths with those who were heretofore secluded from them. That the Lord will do these things gratis, is signified by "not for price, nor for reward." Apocalypse Explained 811.

Jehovah of Hosts. - For the signification of the phrase "Jehovah of Hosts", when mentioned in the Word, see Chapter 1:9, 24, the Exposition.

Verse 14. These things are said concerning the Lord, who is treated of in the whole of this chapter.

By "the labour of Egypt", and by "the merchandise of Ethiopia and of the Sabeans", is signified the delight of natural love, arising from the acquisition of the knowledges of Truth and of Good; those knowledges themselves are signified by the "Sabeans", who are called "men of stature [or length]" from Good; for "length" signifies Good and the quality thereof, and "breadth" Truth and its quality. That they would accede to the church, and acknowledge and adore the Lord, is signified by "they shall come over to You, and they shall be Thine; they shall bow down unto You." That the natural man with them should serve the spiritual, and thereby the Lord, is signified by "in bonds shall they come over"; for they are said to "come in bonds" with whom the cupidities appertaining to the natural man are restrained. That they shall acknowledge the Lord alone to be God, is understood by "they shall pray unto You, [saying] In You only is God; and there is no God else." Apocalypse Explained 654.

15. Verily, You art a God that hidest Yourself, O God of Israel, the Saviour!

Verses 14, 15. In You only is God; and there is none else; verily, You art a God that hides Yourself, O God of Israel, the Saviour. - From these passages, and from many others of similar import, it clearly appears that the LORD our Saviour is JEHOVAH Himself who is at once the Creator, the Redeemer, and the Regenerator; for it was JEHOVAH who came into the world and accomplished the work of redemption, without which neither man nor angel could have been saved. Hence it is that the divine commandment, "You shalt have no other Gods before Me", enjoins that no other GOD is to be worshipped than the Lord JESUS CHRIST. True Christian Religion 294.

That the Lord JESUS CHRIST is "JEHOVAH GOD", see Chapter 1:2, the Exposition.

Verse 15. ["That hides Yourself" refers to the assumption of the Humanity, in which, during His life in the world, GOD, being clothed with the infirmities of our fallen nature, was, as it were, hidden; but after He had become fully glorified, He brought Himself fully out to view as the "Father of Eternity "]

16. They are ashamed, they are confounded, all of them: together shall they go in to disgrace, the makers of idols.

17. But Israel shall be saved in Jehovah with an eternal salvation: you shall not be ashamed, neither shall you be confounded, to the ages of eternity.

Verse 16. That the "makers of idols" (or of deceptions), or those who frame from self-derived intelligence false doctrines, will, from their evils and falsities at the time of Judgment, be disgraced and confounded, see Chapter 24:21, 23, 40:18-20, the Exposition.

18. For thus says Jehovah, who created the heavens; God Himself who formed the earth and made it; He has established it, He has created it not to be empty, He has formed it to be inhabited: I am Jehovah, and there is none else.

19. I have not spoken in secret, in a dark place of the earth; I have not said to the seed of Jacob, Seek you Me in vain: I am Jehovah, who speaks justice; who declares things that are right.

Verse 18. By "heavens" and by "earth", and by creating, signified to reform the church as well in internals as in externals; by" creating it not to be empty" is signified that it is not without Truth and Good, in which they are who are reformed, - the want of the principles is "emptiness"; by "He has formed it to be inhabited, is signified that they should live according to Good and Truth, and from them, for to " inhabit " signifies to live. Apocalypse Explained 294.

20. Assemble yourselves, and come; draw near together, you that are escaped from among the nations: they know nothing that carry about the wood of their graven image, and that pray to a god which cannot save.

21. Declare it, and bring them near; and let them take counsel together: who has made this known from ancient times? who has declared it from the first? Is it not I, Jehovah? there is no other God but Me: a just God, and a Saviour; there is none beside Me!

Verse 20. They know nothing that carry about the wood of their graven image, and that pray to a god which cannot save. - [To "carry about the wood of their graven image", etc., is to live and to worship according to false doctrine, and thus to be in evil.]

22. Look unto Me, and be you saved, all the ends of the earth; for I am God, and there is none else.

Verse 22. As to what is meant by the ends or extremities of the earth, see above Chapter 42:10, 11; 43:5, 6, the Exposition.

23. By Myself have I sworn; justice is gone forth from My mouth; the word, and it shall not be revoked: that to Me every knee shall bow, every tongue shall swear:

Verse 23. Treating concerning the advent of the Lord. By "every knee shall bow", is signified that all who are in natural Good from spiritual, shall worship Him, - the "knee" signifying the conjunction of natural. Good with spiritual; hence it is evident that "bending the knees" signifies acknowledgement, thanksgiving, and adoration, from spiritual Good and delight in the natural man.

By "every tongue shall swear", is meant that all shall confess Him who are in Good from religion; to "swear", denoting to confess, and the "tongue" the religion according to which they live. Apocalypse Explained 455.

It is said in the Word that Jehovah God, or the Lord, "swears", but this is only according to the sense of the letter, for it is not suitable to God Himself, or the Divine Truth, to swear; but when God, or the Divine Truth, wills to have anything confirmed before men, then that confirmation, descending into a natural sphere, falls into an oath, or into the usual form of an oath in the world. Hence it is evident that, although God never swears, still, in the sense of the letter of the Word, which sense is natural, it is said that He does "swear." It was allowed to the ancients, who were in the representatives and significatives of the church, to "swear by Jehovah God", that they might testify the Truth; and by that "oath" was signified that they thought what was True, and willed what was Good. This was especially allowed the sons of Jacob, inasmuch as they were altogether external and natural men, and not internal and spiritual; and merely external or natural men are willing to have Truth confirmed and testified by oaths, but internal or spiritual men are unwilling to admit of such confirmation, yea, they hold oaths in aversion, and think of them with horror, especially of those which have God for their object, and the holy things of heaven, and the church, being content to say, and to have it said that such a thing is true, or that it is so, according to the Lord's words, - "You shalt not swear at all"; also; "Let your discourse be, Yea, yea; Nay, nay", etc. Inasmuch as to "swear" is not of the internal or spiritual man, and as the Lord, when He came into the world, taught men to be internal and spiritual, and for this end, after having abrogated the externals of the [Jewish] church, He opened its internals, therefore, also, He prohibited "swearing by God, and by the holy things of heaven and the church." (See Matthew 5:33-37)

The holy things by which men are not to swear, are there mentioned, namely, "heaven", "earth", "Jerusalem", and the "head"; and by "heaven" is meant the angelic heaven, wherefore it is called "the throne of God"; by "earth" is meant the church, wherefore it is called, "God's footstool"; by "Jerusalem is meant the doctrine of the church, wherefore it is called "the city of the great King"; and by the "head" is meant intelligence thence derived, wherefore it is said, "You canst not make one hair white or black", by which is signified that man of himself cannot understand anything. Apocalypse Explained 608. See also Arcana Coelestia 2842 Arcana Coelestia 2842[1-10], 9166, and Heaven and Hell 271.

24. Only in Jehovah, said He to me, are justice and strength! to Him they shall come; they shall be ashamed, all who were incensed against Him.

Verse 24. By "all who were incensed against Jehovah shall be ashamed", is signified that all who are in evils and falsities shall recede from them. To be "angry against Jehovah", signifies to be in falsities from evil. Apocalypse Explained 693. See also Arcana Coelestia 357.

For the further meaning of "anger", when mentioned in the Word, see above, Chapter 42:24, 25, the Exposition.

25. In Jehovah shall all the seed of Israel be justified, and shall glory.

Verse 25. By the "seed of Israel" are signified the things which belong to the church, or charity and faith; for these make the church with man. Arcana Coelestia 10248.

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Isaiah Chapter 45

1. THUS says Jehovah to His Anointed, to Cyrus, whom I hold by the right hand, to subdue nations before Him; and I will loose the loins of kings: I will open before Him the two-leaved doors; and the gates shall not be shut:

2. I will go before You, and make the crooked places straight: the folding gates of brass will I break in pieces, and the bars of iron will I cut in sunder:

3. And I will give unto You the treasures of darkness, and the hidden riches of secret places: that You mayest know that I am Jehovah, who calls You by Your name, the God of Israel.

4. For the sake of Jacob My servant, and of Israel My chosen, I have even called You by Your name: I have surnamed You, though You have not known Me.

5. I am Jehovah, and there is none else; beside Me there is no God: I have girded You, though You have not known Me:

6. That they may know from the rising of the sun, and from the west, that there is none beside Me: I am Jehovah, and there is none else;

7. Forming light, and creating darkness; making peace, and creating evil: I, Jehovah, do all these.

8. Drop down, O you heavens, from above; and let the clouds shower down justice: let the earth open, and let them bring forth the fruit of salvation; and let justice spring up together: I, Jehovah, will create it.

9. Woe unto him that striveth with his Former! a potsherd with the potsherds of the earth. Shall the clay say to him that forms it, What makest you? or shall your work [say of you], He has no hands?

10. Woe unto him that says to his father, What begettest you? or to the woman, What dost you bring forth?

11. Thus says Jehovah, the Holy One of Israel, and his Former: Ask of Me signs concerning My sons; and concerning the work of My hands command you Me.

12. I have made the. earth, and I have created man upon it: My hands, even Mine, have stretched out the heavens; and all the host of them I have commanded,

13. I have raised Him up in justice, and I will make straight all His ways: He shall build My city, and dismiss My captives; not for price, nor for reward, says Jehovah of Hosts.

14. Thus says Jehovah, The labour of Egypt, find the merchandise of Ethiopia and of the Sabeans, men of stature, shall come over to You, and they shall be Thine: they shall come after You; in bonds shall they come over; they shall bow down unto You, and shall pray unto You, [saying] In You only is God; and there is none else; there is no God else.

15. Verily, You art a God that hides Yourself, O God of Israel, the Saviour!

16. They are ashamed, they are confounded, all of them: together shall they go in to disgrace, the makers of idols.

17. But Israel shall be saved in Jehovah with an eternal salvation: you shall not be ashamed, neither shall you be confounded, to the ages of eternity.

18. For thus says Jehovah, who created the heavens; God Himself who formed the earth and made it; He has established it, He has created it not to be empty, He has formed it to be inhabited: I am Jehovah, and there is none else.

19. I have not spoken in secret, in a dark place of the earth; I have not said to the seed of Jacob, Seek you Me in vain: I am Jehovah, who speaks justice; who declares things that are right.

20. Assemble yourselves, and come; draw near together, you that are escaped from among the nations: they know nothing that carry about the wood of their graven image, and that pray to a god which cannot save.

21. Declare it, and bring them near; and let them take counsel together: who has made this known from ancient times? who has declared it from the first? Is it not I, Jehovah? there is no other God but Me: a just God, and a Saviour; there is none beside Me!

22. Look unto Me, and be you saved, all the ends of the earth; for I am God, and there is none else.

23. By Myself have I sworn; justice is gone forth from My mouth; the word, and it shall not be revoked: that to Me every knee shall bow, every tongue shall swear:

24. Only in Jehovah, said He to me, are justice and strength! to Him they shall come; they shall be ashamed, all who were incensed against Him.

25. In Jehovah shall all the seed of Israel be justified, and shall glory.

208. Behold I have given before thee an opened door, and no one is able to shut it, signifies that they will be admitted into heaven, and that to no one of such a quality will it be refused. This is evident from the signification of "giving an opened door," as being to admit into heaven (of which presently) and from the signification of "no one is able to shut," as being that it will not be refused; for when a door is shut entrance is refused, but when it is not shut it is not refused. This refers to those who are in charity, because they are treated of in what is written to this church (See above, n. 203). From this it is clear that "I have given before thee an opened door, and no one is able to shut it," signifies that all such will be admitted into heaven, and that to none of these will entrance be refused. It is indeed plain from the common use of language, that "to give an opened door" signifies to admit into heaven; and still this is from correspondence; for a house and all things pertaining to a house correspond to the interiors of man which are of his mind, and from that correspondence they also signify in the Word the things of the mind. That this is so can be seen from representatives and appearances in heaven, where there are palaces, houses, rooms, bed-chambers, hallways, courts, and within them a variety of things for uses; these things the angels have from correspondence; and for this reason the wiser angels have palaces more magnificent than the less wise have (but respecting these, see in The work on Heaven and Hell 183-190, where The Habitations of the angels of Heaven are treated of); and as palaces, houses, and all things pertaining to a house have a correspondence, so evidently do doorways, doors, and gates, which correspond to entrance and admission; and when the doorway appears open, it is a sign that there is opportunity to enter, and when it is closed, that there is no opportunity.

[2] Moreover, when newly arrived spirits are introduced into a heavenly society, the way that leads to it is opened to them by the Lord; and when they come thither there appears a gate with a door at the side, where there are guards who admit them, and afterwards there are others who receive and introduce them. From this it can now be seen what "doorways," "doors," and "gates," signify in the Word, namely, admission into heaven: and as the church is the Lord's heaven on earth, they also signify admission into the church; and as heaven or the church is within man, "doorways," "doors," and "gates" signify approach and entrance, with man (of which presently). And because all things that signify heaven and the church signify also the things of heaven and the church, and here the things that introduce, which are truths out of good from the Lord, and because these truths are from the Lord, and are therefore His, yea, are Himself in them, therefore "doorway," "door," and "gate" to heaven and the church, mean in the highest sense the Lord. From this is clear the signification of what the Lord says in John:

Jesus said, Verily I say unto you, he that entereth not through the door into the sheepfold, but climbeth up another way, the same is a thief and a robber. But he that entereth in through the door is the shepherd of the sheep; to him the porter openeth. I am the door of the sheep, through Me if anyone enter in, he shall be saved, and shall go in and go out, and find pasture (John 10:1-3, 7, 9).

Here "to enter in through the door" is evidently to enter in through the Lord, for it is said, "I am the door of the sheep." To enter in through the Lord is to approach Him, acknowledge Him, believe in Him, and love Him, as He teaches in many passages; thus is man admitted into heaven, and in no other way; consequently the Lord says, "Through Me if anyone enter in, he shall be saved;" also "he that climbeth up another way, the same is a thief and a robber."

[3] Therefore he that approaches the Lord, acknowledges Him, and believes in Him, is said to open the door to the Lord, that he may enter in. In Revelation:

Behold I stand at the door and knock; if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me (Revelation 3:20).

What this means will be told in what follows where this part of the chapter will be explained. Here something shall merely be said about doors or gates, in respect to man, since it is said, "I stand at the door and knock." To man's rational two ways lead, one from heaven, the other from the world. By the way from heaven good is introduced, by the way from the world truth is introduced. So far as the way from heaven is opened with man, so far he is affected by truth and becomes rational, that is, sees truth from the light of truth. But if the way from heaven is shut, man does not become rational; for he does not see truth, and yet it is truth from the light of truth that makes the rational; he can, indeed, reason about truth, and from reasoning or from memory can talk about it; but he is not able to see whether truth is truth.

To think well about the Lord and about the neighbor opens the way from heaven; while to think not well about the Lord and to think evil about the neighbor shuts that way. As there are two ways that lead into man, so there are two doorways or gates through which entrance is effected. Through the gate or doorway that is opened from heaven the spiritual affection of truth from the Lord enters, because through that door (as was said above), good enters, and all spiritual affection of truth is from good; but by the gate or doorway that is open from the world all knowledge from the Word and from preaching from the Word enters, since by this way truth enters (as was also said above), for the knowledges from the Word and from preaching therefrom are truths. The spiritual affection of truth joined with such knowledges constitutes man's rational, and enlightens it according to the quality of the truth conjoined to good, and according to the quality of the conjunction. Let these few words suffice respecting the two doorways or gates pertaining to man.

[4] As "doorways," "doors," and "gates," signify admission into heaven and into the church, they therefore also signify truths from good which are from the Lord, because by them admission is effected; as in the following passages.

In Isaiah:

Open ye the gates, that the righteous nations keeping faithfulness may enter in (Isaiah 26:2).

This means, in the sense of the letter, that they will admit those who are righteous and faithful into the cities; but in the internal sense, that they will admit them into the church; for "gates" signify admission; "a righteous nation" signifies those who are in good; "keeping faithfulness" signifies those who are in truths from good.

[5] In the same:

Thy gates shall be open continually; they shall not be shut day nor night, that the army of the nations may be brought unto Thee, and their kings shall be led; for the nation and kingdom that will not serve Thee shall perish. Thou shalt call thy walls Salvation, and thy gates Praise (Isaiah 60:11-12, 18).

This treats of the Lord and of the church about to be established by Him, and these words describe the continual admission of those who are in good and in truths therefrom. "The gates shall be opened continually, and shall not be shut day nor night," signifies perpetual admission; "the army of the nations" signifies those who are in good, and "kings" those who are in truths; and that all shall serve the Lord is meant by "the nation and kingdom that will not serve thee shall perish." That "nation" or "nations" signify those who are in good, may be seen above n. 175, and that "kings" signify those who are in truths n. 31.

[6] In the same:

Thus saith Jehovah to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; that I may loose the loins of kings, to open before him the doors that the gates may not be shut. And I will give thee the treasures of dark places, and hidden riches of secret places (Isaiah 45:1, 3).

This likewise treats of the Lord and of the church to be established by Him. "To open the doors that the gates may not be shut" signifies perpetual admission; "nations and kings" signify those who are in goods and truths, and in the abstract, goods and truths (as above); "treasures of dark places and hidden riches of secret places" signifies interior intelligence and wisdom from heaven, for the things that enter by the gate that is open from heaven (of which above) come in secretly and affect all things that are with man; from this comes the spiritual affection of truth, through which things before unknown are revealed.

[7] In Jeremiah:

If ye bring in no burden through the gates of this city on the Sabbath day, but hallow the Sabbath day, then shall there enter in by the gates of this city kings and princes, sitting upon the throne of David, riding upon the chariot and on horses, and the city shall be inhabited to eternity (Jeremiah 17:24-25).

Anyone can see what is meant by these things in the sense of the letter; but that something more holy is contained in them may be known, for this is the Word, and everything in the Word contains things that are of heaven and the church and these alone are holy; the holy thing meant is known from the internal sense. "The Sabbath day" in that sense means the conjunction of the Lord's Divine Human with heaven and the church; "the city" which here is Jerusalem, means the church; "to bring in no burden through the gates of this city" means not to admit that which is from man's own [proprium], but that which is from the Lord. "Kings and princes that shall enter in by the gates of the city" mean Divine truths which they should then have; "sitting upon the throne of David" means truths from the Lord; "riding upon the chariot and on horses" means that from these they should be in the doctrine of truth and in intelligence; "to be inhabited to eternity" means life and eternal salvation. (That "Sabbath" signifies the conjunction of the Lord's Divine Human with heaven and the church, see Arcana Coelestia 8494, 8495, 8510, 10356, 10360, 10367, 10370, 10374, 10668, 10730. That "Jerusalem" signifies the church, see n. 402, 3654, 9166. That "burden" or "work" on the Sabbath day signifies not to be led by the Lord but by one's own [proprium], n. 7893, 8495, 10360, 10362, 10365. That "kings and princes" signify those who are in Divine truths, and in the abstract, Divine truths, see above 29, 31. That "chariot" signifies the doctrine of truth, and "horses" the intellectual, see in the small work concerning The White Horse 1-5.)

[8] In Revelation:

The New Jerusalem, having a wall great and high, and twelve gates, and upon the gates twelve angels, and names inscribed, which are the names of the twelve tribes of Israel. The twelve gates were twelve pearls. The gates shall not be shut (Revelation 21:12, 21, 25).

That "gates" signify Divine truths introducing into the New Church, thus those who are in truths from good from the Lord, can be seen from the explanation of these words in the small work on The New Jerusalem 1 seq.). It is clear also from its being said that there were "twelve gates," "twelve angels upon the gates," and "the names of the twelve tribes written thereon," and that the "twelve gates were twelve pearls." (For "twelve" signifies all, and is predicated of truths from good, Arcana Coelestia 577, 2089, 2129, 2130, 3272, 3858, 3913; in like manner "angels," see above, n. 130, 200; likewise the "twelve tribes of Israel," n. 3858, 3926, 4060, 6335; and likewise "pearls.")

[9] In Jeremiah:

Out of the north an evil shall be opened, that they may come and set every man his throne at the entrance of the gates of Jerusalem, and against all its walls round about, because they have forsaken Me (Jeremiah 1:14-16).

This treats of the destruction of the church; the "north," signifies falsity from which is evil; "to come and set every man his throne at the entrance of the gates of Jerusalem" is to destroy truths introductory to the church by means of falsities; "and against all the walls" means to destroy all protecting truths.

[10] In Isaiah:

Howl, O gate; cry, O city; thou whole Philistia art dissolved, for from the north cometh smoke (Isaiah 14:31).

In the same:

The choicest of thy valleys are full of chariots, and the horsemen setting have set themselves even to the gate; he hath uncovered the covering of Judah (Isaiah 22:7-8).

In these passages also the destruction of the church is treated of; and "gates" here signify introductory truths which are destroyed; these truths are called "the covering of Judah," because "Judah" signifies celestial love (See above, n. 119), and these truths cover and protect that love.

[11] In the same:

The remnant in the city is a waste, and the gate is beaten ¹ even to devastation (Isaiah 24:12).

In Jeremiah:

Judah hath mourned, and the gates thereof have been made to languish (Jeremiah 14:2).

In the book of Judges:

The villages have ceased in Israel; he hath chosen new gods; there was fighting at the gates (Judges 5:7-8).

In Ezekiel:

Tyre hath said about Jerusalem, Aha, she is broken, the doors of the peoples; she is brought around unto me (Ezekiel 26:2).

Here also the destruction of the church is treated of; "Tyre" signifies the knowledges of truth and good, which are introductory truths; and "Jerusalem" the church in respect to the doctrine of truth; this shows why Jerusalem is here called the "doors of the people;" also what this signifies, "Tyre says, Aha, Jerusalem is broken, the doors of the people; she is brought around unto me, I shall be filled."

[12] Since, as was said above, "doors" and "gates" signify admission, and in particular, introductory truths, which are truths from good from the Lord, it is clear what "doors" and "gates" signify in the following passage. In David:

Lift up your heads, O ye gates; and be ye lifted up, ye everlasting portals, that the King of glory may come in (Psalms 24:7, 9).

In the same:

Recount the praises of Jehovah in the gates of the daughter of Zion (Psalms 9:14).

In the same:

Jehovah loveth the gates of Zion more than all the dwellings of Jacob (Psalms 87:2).

By "Zion" and "the daughter of Zion" the celestial church is meant.

In Isaiah:

Thy Redeemer, the Holy One of Israel; the God of the whole earth He is called. I will make thy windows ² of rubies, and thy gates of carbuncles (Isaiah 54:5, 12).

In Matthew:

The five prudent virgins went into the marriage feast, and the door was shut; and the five foolish virgins came and knocked, but the door was not opened to them (Matthew 25:10-12).

In Luke:

Jesus said, strive to enter in through the narrow gate; for many shall seek to enter in, and shall not be able. When once the Master of the house is risen up and hath shut to the door, then shall ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and He shall answer and say, I know you not whence you are (Luke 13:24-25).

These two passages treat of the state of man after death, showing that those who are in faith and not in love cannot then be admitted into heaven, although they may wish to be admitted because they have so believed; this is meant by the "door's being shut," and they knocked but were rejected.

[13] Because "gates" signify introductory truths, therefore it was among the statutes:

That the elders should sit at the gates and judge (Deuteronomy 21:19; 22:15, 21; Amos 5:12, 15; Zechariah 8:16);

therefore it was also commanded:

That they should write the commandments upon the posts and gates (Deuteronomy 6:8-9);

and therefore it was likewise among the statutes:

That the ear of the servant who was not willing to go out free in the seventh year should be bored through at the door (Exodus 21:6; Deuteronomy 15:17).

"Servants" from the sons of Israel signified those who were in truths and not in good; and "freemen" those who are in good and in truths therefrom. That "the ear should be bored through at the door" signified perpetual obedience and servitude, since he was not willing to be introduced by means of truths into good; for those who are in truths and this not from good, are perpetually in a servile state, because they are not in the spiritual affection of truth; and yet it is the affection which is of the love that makes man free (See in The Doctrine of the New Jerusalem 141-149). Moreover introductory truths in respect to their quality are described by the covering of the entrance of the tent, and by the covering of the entrance of the tabernacle (Exodus 26:14, 36, 37; 38:18, 19); also by the measurements in numbers of the entrances and gates of the house of God and of the temple (in Ezekiel 40:6, 8-11, 40:13-15, 18-20, 24, 27, 28, 32, 35, 37; 41:1-3, 11, 17-20, 23-25; 42:2, 12, 15; 43:1-4; 44:1-3, 17; 46:1-3, 8, 12, 19; 47:1, 2; 48:31-34). He who knows what these particular numbers signify, may know many arcana respecting these truths. The gates of the house of Jehovah towards the north and towards the east are also spoken of in the same prophet (Ezekiel 8:3-4, 10:19).

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