455. And peoples and tongues, signifies all who are in falsities from ignorance and from various religions. This is evident from the signification of "peoples," as being those who are in the truths of doctrine, and in a contrary sense those who are in the falsities of doctrine (of which above, n. 175; but here, those who are in the falsities of doctrine from ignorance; for here are treated of those who are saved, although from the doctrine of their religion they have been in falsities. All those who are in the good of life in accordance with the dogmas of their religion, which they have believed to be true although they are not true, are saved, for falsity is not imputed to anyone who lives well according to the dogmas of his religion, because it is not his fault that he is ignorant of truths. For the good of life in accordance with a religion contains within itself the affection of knowing truths, and these truths are learned and accepted when such persons come into the other life, for every affection remains with man after death, and especially the affection of knowing truths, because this is a spiritual affection; and when man becomes a spirit, he is his affection; consequently the truths that are then desired are imbibed and thus received deeply in the heart. (That when a man lives well falsities of religion are accepted by the Lord as truths, see above, n. 452.) The above is evident from the signification of "tongues," as meaning their confessions from religion, for "tongues" mean speech, and "speech" signifies confession and religion, because the tongue utters and confesses the things that pertain to religion.

[2] There is frequent mention in the Word of the "lip," the "mouth," and the "tongue;" and the "lip" signifies doctrine, the "mouth" thought, and the "tongue" confession. "Lip," "mouth," and "tongue," have this signification because these are the externals of man, by means of which things internal find expression, and it is things internal that are signified in the internal or spiritual sense. For the Word in the letter consists of external things that are manifest before the eyes and are perceived by the senses, therefore the Word in the letter is natural, and this in order that the Divine truth that it contains may be there in what is ultimate and thus in fullness. But these external things, which are natural, include in themselves things internal that are spiritual, and these therefore are the things that are signified.

[3] That "tongues" signify confessions from religion, and according to the dogmas of religion, can be seen from the following passages. In Isaiah:

The time shall come for bringing together all nations and tongues, that they may come and see My glory (Isaiah 66:18).

This is said of the Lord's coming; "nations and tongues" signify all who are in the good of life according to their religions; "tongues" signify religions from confessions; it is therefore said "that they may come and see My glory," "glory" signifying Divine truth, by which the church exists.

[4] In Daniel:

Behold, with the clouds of the heavens one like the Son of man. And there was given Him dominion and glory and a kingdom, that all peoples, tongues, and nations might worship Him (Daniel 7:13, 14).

"The Son of man who was to come in the clouds of the heavens," evidently means the Lord, and "the clouds of the heavens" mean the Word in the letter, in which it is said that the Lord is to come, for the Word treats of Him, and in the inmost sense of Him alone. Therefore it is said "Son of man," because the Lord is called "the Son of man" from Divine truth, which is the Word. But respecting this see more above n. 36 where these words are explained:

Behold, He cometh with the clouds; and every eye shall see Him (Revelation 1:7).

The Lord's power from Divine good is meant by "dominion," and from Divine truth by "glory," and heaven and the church are meant by "kingdom." "Peoples, tongues, and nations," signify all those who are in doctrine and in a life according to their religions; those who are in doctrine are called "peoples," those who are in life "nations," and "tongues" mean religions.

[5] In Zechariah:

In those days ten men out of all tongues of the nations shall take hold of the skirt of a man that is a Jew, saying, We will go with you, for we have heard that God is with you (Zechariah 8:23).

The spiritual sense of these words may be seen above n. 433; namely, that a "Jew" means those who are in love to the Lord and in the truths of doctrine from Him; and that "all tongues of the nations" mean those who are of various religions.

[6] "Tongues" have a like signification in the following passages.

In Moses:

From these were the islands of the nations separated in their lands, every man according to his tongue, according to their families, in their nations. The habitations of the sons of Shem, according to their families, after their tongues, in their lands, after their nations (Genesis 10:5, 31).

In Revelation:

Thou must prophesy again over many peoples and nations and tongues and kings (Revelation 10:11).

Again:

And they of the peoples and tribes and tongues and nations shall see their bodies three days and a half (Revelation 11:9).

Again:

And it was given unto the beast to make war with the saints and to overcome them; and there was given him power over every tribe and tongue and nation (Revelation 13:7).

Again:

I saw an angel flying in the midst of heaven, having the everlasting Gospel to proclaim unto those that dwell on the earth, and unto every nation and tribe and tongue and people (Revelation 14:6).

And again:

The waters which thou sawest, where the harlot sitteth, are peoples and multitudes and nations and tongues (Revelation 17:15).

"Waters" here signify the truths of the Word, for "waters" in the Word signify truths, and in the contrary sense falsities; therefore here "peoples, multitudes, nations, and tongues," mean those who are in truths falsified, which in themselves are falsities, and are consequently in evils of life.

[7] In Luke:

The rich man said to Abraham, Have mercy on me, and send Lazarus that he may dip the tip of his finger in water and may cool my tongue, for I am tortured in this flame (Luke 16:24).

In this parable, as in others, the Lord spake by correspondences, as can be seen by this, that the "rich man" does not mean the rich, nor does "Abraham" mean Abraham, nor by "the water with which Lazarus might cool the tongue" are water and tongue meant, nor does the "flame" mean flame, for in hell no one is tortured by flames; but a "rich man" means those who are of the church where the Word is, from which they have spiritual riches, which are truths of doctrine; so the "rich man" here means the Jews, with whom was the Word at that time; "Abraham" means the Lord; the "water into which Lazarus might dip the tip of his finger" signifies truth from the Word; and "tongue" signifies a thirst and eagerness to pervert the truths that are in the Word; and the "flame" the punishment of that eagerness, which is various and manifold. This makes evident what these things signify in the series, and that "to cool the tongue with water" signifies to allay the thirst and the eagerness to pervert truths, and to confirm falsities thereby. Who cannot see that it does not mean that Lazarus should dip the tip of his finger in water to cool the tongue?

[8] In Zechariah:

This shall be the plague wherewith Jehovah will strike all the peoples that shall fight against Jerusalem; his flesh shall waste away as he stands upon his feet, and his eyes shall waste away in their sockets and his tongue shall waste away in his mouth (Zechariah 14:12).

This is said of those who endeavor to destroy the truths of doctrine by means of falsities; and this is signified by "fighting against Jerusalem," "Jerusalem" signifying the church in respect to doctrine, and thence the truths of the doctrine of the church; "the flesh shall waste away" signifies that all good of love and of life will perish, for this is what "flesh" signifies; "standing upon his feet" means upon bones without flesh, which signifies that they will be wholly corporeal-natural, "feet" signifying the things that belong to the natural man, here its lowest things; "his eyes shall waste away in their sockets" signifies that all the understanding of truth will perish, "eyes" signifying the understanding; "his tongue shall waste away in his mouth" signifies that all the perception of truth and all the affection of good will perish; "tongue" signifying also the perception of truth and the affection of good, the perception of truth from its speaking, and the affection of good from its power of tasting, for "taste" signifies appetite, desire, and affection.

[9] In the book of Judges:

Jehovah said unto Gideon, Everyone that lappeth the waters with his tongue as a dog lappeth, him shalt thou set by himself; and everyone that boweth down upon his knees to drink. And the number of them that lapped in their hand were three hundred men; and these were led against Midian and smote him (Judges 7:5-7).

"Midian" here means those who do not care for truth, because they are merely natural and external; therefore Midian was smitten by those who "lapped the waters in the hand with the tongue like a dog;" these mean such as have an appetite for truths, thus they who from some natural affection seek to know truths, a "dog" signifying appetite and eagerness, "waters" truths, and "lapping them with the tongue" to have an appetite for and eagerly seek. So it was by these that Midian was smitten. Anyone can see that such things would not have been commanded unless they had been significative.

[10] In David:

Thou hidest them in the hiding place of Thy faces from the pride of man; Thou concealest them in a pavilion from the strife of tongues (Psalms 31:20).

"A hiding place of faces in which Jehovah hides them," signifies the Divine good of the Divine love, for "the face of Jehovah" signifies the good of love, and "the hiding place" signifies inwardly in man; "the pride of man" signifies the pride of self-intelligence; the "pavilion in which He hides them" signifies Divine truth; and "the strife of tongues" signifies the falsity of religion from which they reason against truths. This makes clear what these things signify in series.

[11] In Jeremiah:

Lo, I will bring upon you a nation, a nation whose tongue thou shalt not know nor shall thou understand what they speak. It shall eat up thy harvest and thy bread (Jeremiah 5:15, 17).

This does not mean that a nation of an unknown tongue or of an unintelligible speech should be brought; but an evil nation of an utterly different religion is meant, whose dogmas they shall not know nor understand the reasonings therefrom; and in an abstract sense the falsities of evil which are altogether contrary to the truths of good are signified; for "nation" in an abstract sense means evil, and "tongue" here means the falsity of religion, and "to speak" means to reason therefrom; therefore it is added, "it shall eat up thy harvest and thy bread," for "harvest" signifies truths by which there is good, "bread" the good therefrom, and "to eat up" to consume and deprive.

[12] In Ezekiel:

Thou art not sent to a people of deep lip and heavy of tongue, but to the house of Israel; not to great peoples of deep lip and heavy of tongue, whose words thou shalt not hear. If I should send thee to them, will they not hearken unto thee? (Ezekiel 3:5, 6).

"Peoples of deep lip and heavy of tongue, whose words are not heard," signify those who are in an unintelligible doctrine, and thus in an abstruse religion, whose dogmas cannot be comprehended, "lip" signifying doctrine, "tongue" religion, and "words" its dogmas; therefore these peoples mean the nations that do not have the Word, by which Jehovah, that is, the Lord, is known. That these will receive Divine truths when they are instructed is signified by "these would hearken if he should be sent unto them."

[13] In Isaiah:

Thou wilt not see an obstinate people, a people of depths of lip that thou canst not hear; barbarous in tongue, without intelligence (Isaiah 33:19).

"A people of depths of lip and barbarous in tongue" has a similar signification here as "peoples of deep lip and heavy of tongue" above. Evidently a people with a speech that cannot be understood is not meant; for it is added, "barbarous in tongue, without intelligence," for there may be intelligence in the tongue or speech of such, but not in their religion.

[14] In the same:

I have sworn that unto Me every knee shall bow, every tongue shall swear (Isaiah 45:23).

This is said of the coming of the Lord; and "every knee shall bow" signifies that all who are in natural good from spiritual good will worship Him, the "knee" signifying the conjunction of natural good with spiritual. This shows that bending the knees signifies acknowledgment, thanksgiving, and adoration from spiritual good and delight in the natural; "every tongue shall swear" signifies that all will confess the Lord who are in good from religion, "to swear" signifying to confess, and "tongue" religion according to which one lives.

[15] In David:

And my tongue shall meditate of Thy righteousness and of Thy praise all the day (Psalms 35:28).

Here, too, "tongue" signifies confession from the doctrine of the church, for it is said "to meditate of;" "righteousness" is predicated of the good of the church, and "praise" of its truth, as also elsewhere in the Word. So again in the same:

My tongue shall meditate of Thy righteousness all the day (Psalms 71:24).

[16] In the same:

With gall the wicked compass me, the mischief of their lips doth cover them; burning coals overwhelm them; with fire let them be cast into pits, that they rise not again; a man of tongue shall not be established in the earth (Psalms 140:9-11).

"Gall" signifies truth falsified, which in itself is falsity; "the mischief of their lips" signifies the falsity of doctrine therefrom, for "lips" signify doctrine; "burning coal by which they are overwhelmed," and the "fire with which they are to be cast into pits," signify the pride from self-intelligence and the love of self, through which they fall into mere falsities, "burning coals" signifying the pride of self-intelligence, "fire" the love of self, and "pits" falsities. Moreover all falsities of doctrine in the church and all falsifications of the Word spring from the pride of self-intelligence and from the love of self. This makes evident what is signified by "a man of tongue shall not be established in the earth," namely, a false religion.

[17] In the same:

My soul, I lie in the midst of lions, the sons of man are set on fire, their teeth are spear and arrows, and their tongue a sharp sword (Psalms 57:4).

"Lions" signify those who plunder the church of truths, and thus destroy it; the "sons of man who are set on fire," signify those who are in the truths of the church, and in an abstract sense the truths themselves, which are said to be "set on fire" by the pride of self-intelligence, whence come falsities; "their teeth are spear and arrows" signifies reasonings from external sensuals and thus from the fallacies and falsities of religion, by which truths are destroyed, "teeth" signifying the ultimates of man's life, which are external sensual things, and here reasoning from these, and "tongue" signifying the falsities of religion; therefore it is said "their tongue a sharp sword," "sword" signifying the destruction of truth by falsities.

[18] In Job:

Wilt thou draw out leviathan with a fish-hook, and overwhelm his tongue with a cord? (Job 41:1)

In this and the preceding chapter the Behemoth and the leviathan are treated of, and both signify the natural man, the "Behemoth" the natural man in respect to goods which are called the delights of natural love, and the "leviathan" the natural man in respect to truths which are called knowledges and cognitions, from which is natural light. These are both described by pure correspondences according to the ancient style. That reasoning from the light of nature by means of knowledges [scientifica] can be restrained by God only, is described in that chapter and the subsequent one by the "leviathan," and also by these words, "Wilt thou draw out leviathan with a fish-hook, and overwhelm his tongue with a cord?;" "tongue" signifying reasoning from knowledges [scientifica]. That the "leviathan" signifies the natural man as regards knowledges [scientifica] can be seen from other passages where it is mentioned (as Isaiah 27:1; Psalms 74:14; Psalms 104:26). Also from the fact that the "whale," by which the leviathan is meant, signifies the natural man in regard to knowledges [scientifica].

[19] In Isaiah:

The heart of the hasty shall have intelligence for knowing, and the tongue of the stammerers shall be swift to speak (Isaiah 32:4).

The "hasty" mean those who readily seize upon and believe whatever is said, thus also falsities; of such it is said that "they shall be intelligent and know," that is, receive truths; "stammerers" mean those who are hardly able to apprehend the truths of the church; that they will confess them from affection is meant by "their tongue shall be swift to speak," "swiftness" is predicated of affection.

[20] In the same:

Then shall the lame leap as a hart, and the tongue of the dumb shall sing aloud; for waters shall break out in the wilderness, and brooks in the plain of the desert (Isaiah 35:6).

This is said of the coming of the Lord; the "lame" signifies those who are in good but not genuine good, because they are in ignorance of truth through which good comes; "to leap as a hart" signifies to have joy from the perception of truth; the "dumb" signifies those who on account of ignorance of truth are unable to confess the Lord and the genuine truths of the church; "he shall sing" signifies joy from the understanding of truth; "waters shall break out in the wilderness" signifies that truths shall be opened where they were not before; and "brooks in the plain of the desert" signify intelligence there, for "waters" signify truths, and "brooks" intelligence.

[21] This makes clear what is signified in the spiritual sense by "the deaf man that had an impediment in his speech" whom the Lord healed, which is thus described in Mark:

Jesus took aside the deaf man who had an impediment in his speech, and put His fingers into his ears, and spitting, touched his tongue; and looking up into heaven, He said to him, Ephphatha, that is, Be opened; and straightway his ears were opened, and the bond of his tongue was loosed, and he spake aright (Mark 7:32-35).

The Lord's miracles, because they are Divine, all involved and signified such things as pertain to heaven and the church, therefore they were healings of the diseases which signified the various healings of the spiritual life, as may be seen in the Arcana Coelestia 7337, 8364, 9031). The "deaf man" signifies those who are without the understanding of truth, and thence in no obedience; "his difficulty in speaking" signifies the difficulty of such in confessing the Lord and the truth of the church; the "ears" opened by the Lord signify the perception of truth and obedience; and the "tongue" whose bond was loosed by the Lord signifies the confession of the Lord and of the truths of the church.

[22] Again, that the apostles and others after the Lord's resurrection spoke with new tongues signifies also the confession of the Lord and of the truths of the new church. This is thus referred to in Mark:

Jesus said, These signs shall follow them that believe; in My name shall they cast out demons, and they shall speak with new tongues (Mark 16:17).

"To cast out demons" signifies to remove and reject the falsities of evil; and "to speak with new tongues" signifies to confess the Lord and the truths of the church from Him. So:

To the apostles there appeared divided tongues like as of fire, which sat on them. And being filled with the Holy Spirit they began to speak with other tongues (Acts of the Apostles 2:3, 4).

The "fire" signified the love of truth, and "filled with the Holy Spirit" signified the reception of Divine truth from the Lord; and "new tongues" signified confessions from the love of truth or zeal; for, as was said above, all Divine miracles, consequently all miracles mentioned in the Word, involved and signified things spiritual and celestial, that is, such things that pertain to heaven and the church: by this Divine miracles are distinguished from miracles not Divine. It is unnecessary to quote more passages from the Word to show that "tongues" do not mean speech in the ordinary sense, but confessions from the truths of the church, and in the contrary sense confessions from the falsities of any religion.

4288. These same verses which have been explained so far also have regard to the Jewish and Israelitish nation which is called 'Jacob' in the Word, as stated and shown above in 4279. In the sense which is being called the internal historical the words 'Let me go, for the dawn is coming up' mean that the genuine representative role would depart from the descendants of Jacob before they entered into the representatives connected with the land of Canaan. The nature of that nation has been shown above, namely that among them no internal worship existed, only external worship; that is to say, they had become cut off from the heavenly marriage, and therefore no Church could be established among that nation, only that which was a representative of the Church, see 4281.

[2] But one must know what a representative Church is and what a representative of the Church is. A representative Church exists when internal worship is present within external, but a representative of the Church when no internal worship exists even though external does so. In both cases they observe very similar external practices, that is to say, they follow similar ordinances, laws, and commands. But in the representative Church external things correspond to internal so that they make one, whereas in a representative of the Church that correspondence does not exist because external things are either devoid of internal or else at variance with them. In the representative Church celestial and spiritual love is supreme, but in a representative of the Church bodily and worldly love is supreme. Celestial and spiritual love constitutes the internal itself, but when no celestial or spiritual love exists, only bodily and worldly, that which is external devoid of what is internal exists. The Ancient Church which existed after the Flood was a representative Church, but that which was established among the descendants of Jacob was merely a representative of the Church. But to make the difference between the two quite plain, let it be illustrated by examples.

[3] In the representative Church Divine worship took place on mountains because 'mountains' meant celestial love, and in the highest sense the Lord, 795, 1430, 2722, 4210; and when they held worship on mountains they were in their own holy place because they were at the same time abiding in celestial love. In the representative Church Divine worship also took place in groves because 'groves' meant spiritual love, and in the highest sense the Lord in regard to that love, 2722; and when they held worship in groves they were in their own holy place because they were at the same time abiding in spiritual love. When they held Divine worship in the representative Church they used to turn their faces towards the rising of the sun because 'the rising sun' too meant celestial love, 101, 1529, 1530, 2441, 2495, 3636, 3643. And when they looked up at the moon they were again filled with holy reverence because 'the moon' meant spiritual love, 1529-1531, 2495, 4060. And the same applied when they looked up at the starry sky because this meant the angelic heaven or the Lord's kingdom. In the representative Church they had tents or tabernacles in which they held Divine worship, and this was holy worship because 'tents' or 'tabernacles' means the holiness of love and of worship, 414, 1102, 2145, 2152, 3312. And countless other examples could be mentioned.

[4] In the representative of the Church Divine worship did indeed take place at first on mountains and also in groves. The practice also existed then of turning to face the rising of the sun, as well as that of beholding the moon and the stars. There was likewise worship in tents or tabernacles. But because their external worship was devoid of internal - that is, they were governed by bodily and worldly love and not by celestial and spiritual, and so worshipped the actual mountains or groves, and also the sun, moon, and stars, as well as their tents or tabernacles - those practices, which had been holy in the Ancient Church, were now made idolatrous by those belonging to a representative of the Church. They were therefore restricted to the same place and practices for them all, that is to say, to the mountain on which Jerusalem and at length Zion stood, where from the temple they beheld the rising of the sun, and also to one tent for them all, called the tent of meeting, and ultimately to the ark in the temple. They were restricted to these things to the end that a representative of the Church might come into being when they practiced what was outwardly holy. Otherwise they would have rendered holy things unholy.

[5] From these examples one may see what the difference is between a representative Church and a representative of the Church. In general, one may see that members of the representative Church communicated with the three heavens, and that they did so in things of an interior kind, for which external ones could serve as the foundation on which they rested. But those who belonged to a representative of the Church did not communicate with heaven in things of an interior kind. Yet the external things to which those people were limited were nevertheless able to serve as the foundation for interior ones. The Lord's Providence in a miraculous manner enabled this to be so, for the reason that some kind of communication might be established between heaven and mankind through what was a semblance of the Church. For without any communication of heaven with mankind by means of some kind of Church the human race would perish. But what the communication is like when it takes place through external things devoid of any correspondence with internal ones cannot be stated briefly. In the Lord's Divine mercy a statement is to be made about this later on.