THE EXPLANATION of Isaiah Chapter 14

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

1. FOR Jehovah will have mercy on Jacob, and will again choose Israel; and He will place them in their own land: and the sojourner shall be joined unto them, and they shall cleave unto the house of Jacob.

VERSE 1. Jehovah will have mercy on Jacob, etc. - The Lord's love is pure rnercy towards the whole human race, which is of such a nature as to be desirous to save all, to make them eternally happy, and to bestow on them all things appertaining to itself; thus out of pure mercy to draw all, who are willing to follow, to heaven, - that is, to itself, by the powerful attraction of love. Arcana Coelestia 1735.

And will again choose Israel. - The chosen or the elect are those who are in the life of Good and Truth. (A. O. 3755.) It is surprising that anyone should at all believe that the Jewish nation was chosen [for salvation] in preference to others. Hence also it comes to pass that many confirm themselves in this belief, that the life is of no account, but that election is everything, and that consequently reception into heaven is of mercy alone, without any regard to the life, when yet everyone from sound reason is enabled to see that to think so is to think against the Divine Being, for He is Mercy itself; wherefore if heaven was of mercy, without regard to the life, all would be received into heaven, whatsoever might be their numbers; to cast down anyone in to hell, when yet he might be received into heaven, would be unmercifulness and not mercy, and to choose one in preference to another, would be injustice and not justice. Wherefore they who have believed, and who have confirmed themselves in the belief, that some are chosen and the rest not chosen, and that admission into heaven is merely out of mercy, without any regard to the life, are told, as I have also occasionally heard and seen, that heaven is in no case denied by the Lord to any one, and that if they desire it, they may know it from experience. Wherefore they are elevated into some society of heaven inhabited by those who have spent their life in the affection of good or in charity; but when they come thither, inasmuch as they are evil, they begin to be tormented and inwardly tortured, because their life is contrary, and when heavenly light appears, they appear in that light as devils, almost without the human form. Arcana Coelestia 5057.

[The Jews were said to be "chosen" or " elect", because they were chosen by the Lord to represent a church, not that they were chosen above all others for salvation, but to be types of a church established to represent the means and the process by which salvation is attained. It is chiefly from not making this distinction that the great error of predestination and of unconditional election has been so extensively believed.]

The sojourner shall be joined unto them, "Sojourners" denote those who are instructed in the Truth and Good of the church, and who receive those principles and live according to them. Arcana Coelestia 8007, 8013, 9196.

They shall cleave unto the house of Jacob. - That to "cleave to" or to adhere, signifies, in the proximate interior sense, conj unction, is evident without explanation. That to "cleave to", in the internal sense, is charity, is evident from this, that charity, or what is the same thing, mutual love, is spiritual conjunction; for it is a conjunction of affections which are of the will, and hence an agreement of thoughts which are of the understanding, thus a conjunction of minds as to both parts. Thus to "cleave unto the house of Jacob", signifies to bein the good of charity, in which those are who are signified by the "house of Jacob." Arcana Coelestia 3875.

Verses 1 - 25. Jehovah will have mercy on Jacob, etc. - All these things are said concerning Babel, and not concerning any devil who was created an angel of light, and from his primaeval state was called "the son of the morning", but becoming a devil was cast into hell. That Babel is here described appears from verses 4 and 22 of this chapter, where "Babel" and "the king of Babel" are mentioned, for it is said, "You shalt declare this parable concerning the king of Babel"; and afterwards, "I will cut off from Babel the name and the remnant." It is to be observed that by a "king", in the Word, is signified the same as by his "kingdom." The reason why Babel is called "Lucifer, the son of the morning", is, because, as was said above, "Babel" in the beginning is the church, which is in zeal for the Lord, for the good of love, and for the truths of faith, although inwardly in the zeal of her pastors there lies concealed a fire of the love of ruling, by the holy things of the church, over all whom they can subject to themselves; hence it is that Babel is called "Lucifer, the son of the morning"; for the same reason he is also called "the king of kings, into whose hand are given all things; and also the head of the statue which was gold"; (Dan. 2:37, 38) likewise, also, "the tree in the midst of the earth, great in height." (Dan. 4:10, 20)

Babel in its beginning is also understood by "the lion which had the wings of an eagle, and which afterwards appeared as a man, and a man's heart was given unto it"; (Dan. 7:4) and is called "the ornament of the kingdoms, and the glory of the magnificence of the Chaldeans"; (Isaiah Isaiah 13:19) it is also mentioned amongst "those that know Jehovah." (Psalm 87:4)

Now whereas by "Babel", in its beginning, is signified such a church, therefore the king of Babel is here called "Lucifer, the son of the rnorning"; "Lucifer", from the light of truth in which that church then is, and "son of the morning" [aurora], from the first beginning of light or of day, for the aurora or "morning dawn" is the church in its beginning. But still in that chapter is described that church as to its state in the end, when "Babylon became a harlot", (Apoc, xvii.] which is the state thereof when there is no longer any Good of love nor any Truth of faith remaining; this its state is what is understood by the destruction and condemnation thereof to hell. Their destruction, spoken of in the Word, is no other than that after death those are cast down into hell who have arrogated to themselves a divine power, and have exercised it, and for that end have held the people of the earth in dense darkness or blindness, and in idolatrous worship, especially those who have led men away from the worship of the Lord.

Inasmuch as these are the things which are described in that chapter, the passages which have been thence- adduced shall be briefly explained. "Jehovah shall have mercy upon Jacob, and shall yet choose Israel, to place them in their own land", signifies the New Church to be established by the Lord: after the end of "Babylon." "In that day you shalt declare this parable concerning the king of Babel, and shalt say, How has the oppressor ceased! the lust [or exactress] of gold ceased!" signifies liberation from the spiritual captivity and servitude, in which they were who were under the dominion of that church. "Jehovah has broken the staff of the wicked, the sceptre of the rulers", signifies that they have no longer any power by truths from good, because they are in mere falsities from evil; such is their impotence in the spiritual world. "The whole earth is at rest, it is quiet; they burst forth into singing; even the fir-trees rejoice over you, the cedars of Lebanon, saying, Since you art fallen, no feller has come up against us", signifies that they who are in the knowledges of good and truth, will no longer be infested by them; the "land or earth" is the New Church, which will be "quiet" from them; the "fir-trees and the cedars of Lebanon" are the knowledges of good and truth in the external and in the internal sense; "the feller not coming upon them" denotes no more infestation. "Hell from beneath is moved because of you to meet you at your coming : he rouseth for you the Rephaim, all the powerful ones of the earth; he makes to rise up from their thrones all the kings of the nations", signifies the delight of revenge of those who are in hell. "All of them shall answer and shall say unto you, Art you, even you become weak as we? art you made like unto us? Is then your magnificence brought down to hell; the sound of your viols?" signifies that the delight is from the consideration that it is become like to them, and in like manner in the falsities of evil. "How art you fallen from heaven, 0 Lucifer, son of the morning! how art you cut down to the earth, you that didst weaken the nations!" signifies scorning or mockery on account of its being such, although in the beginning it was in heaven, because in the good of love and in the truths of faith; these things are said by those who are in hell, because nothing is more delightful to those who are there than to draw any one down from heaven, and to destroy him by the falsities of evil. "For you didst say in your heart, I will ascend the heavens; above the stars of God I will exalt my throne: and I will sit upon the mount of the assembly, all the sides of the north: I will ascend above the heights of the clouds; I will be like the Most High", are also words of scorn or mockery upon the pride of their dominion, that still they reach to heaven and arrogate to themselves divine power, and thereby subject all things of heaven and all things of the church to their own will, in order that they may be worshipped and adored as gods; the "mount of the assembly, on the sides of the north", denotes where there is ascent into the heavens; "above the stars, and above the heights of the clouds", denotes over divine Truth; "stars" denoting the knowledges of good and truth, and the "heights of the clouds", the interior truths of the Word.

"But you shalt be brought down to hell, to the sides of the pit; those that see you shall look attentively at you; they shall consider you, [saying] Is this the man that made the earth to tremble, that shook the kingdoms; that made the world like a desert; that destroyed the cities thereof?" is a continuation of the scorning of those who are in hell, and also of the glorying thence tbat it is east down from heaven; the "sides of the pit" are the places in hell where are mere falsities of evil; by "the earth, the kingdoms, and the world", is signified the church, and by " cities" are signified doctrinals. "You art cast out of the sepulchre like an abominable shoot, like the raiment of those that are slain, thrust through with the sword; like them that go down to the stones of the pit; like a trodden carcass", signifies the state of their condemnation; the garment of those that are slain, thrust through with the sword, and the trodden carcass", signify the condemnation of the profanation of truth. "You shalt not be joined unto them in the sepulchre, because you have destroyed your land, you have slain your people; the seed of evil-doers shall not be named for ever", signifies more grievous condemnation than of the rest, on account of having extinguished all things of the church. "Prepare you slaughter for his sons, for the iniquity of their fathers; that they may not rise, and possess the land, and fill the face of the world with cities", signifies the destruction of them for ever, "I will cut off from Babel the name and the remnant, and the son and the nephew", signifies total destruction, because they have no longer anything of Good and of Truth. "I will make it an inheritance for the bittern, and stagnant pools of waters: and I will sweep it with the besom of destruction", signifies the infernal false by the destruction of truth. To "break Ashur or the Assyrian in My land, and to trample him on My mountains", signifies that in the New Ohurch there shall not exist any ratiocinations from falsities against truths and goods. Besides what has been here adduced, the things contained in this chapter may be seen more particularly explained in other parts of this work [adduced below], as Apocalypse Explained 215, 223, 304, 331, 386, 405, 539, 589, 594, 608, 659, 687, 697, 724, 727, 730, 741, 768, 811. Apocalypse Explained 1029.

BABYLON BABEL LUCIFER, A DESCRIPTION OF MODERN BABYLON.

As to Babylon in modern times, or as manifested in the Christian church at the present day, the merely natural man confirms himself against the Divine Providence, because in many kingdoms where the Christian religion is received, there are some who claim to themselves Divine power, and desire to be worshipped as gods; and because they invoke dead men. They say, indeed, that they have not arrogated to themselves divine power, and that they do not desire to be worshipped as gods; but yet they say that they can open and shut heaven, and remit and retain sins, consequently can save and condemn men, which is the prerogative of Divinity itself; for the Divine Providence has nothing for its end but the reformation and thereby the salvation of mankind. This is its continual operation with everyone; and salvation cannot be effected except by an acknowledgement of the Lord's Divinity, and confidence that it is wrought by Him, when a man lives according to His commandments. Who cannot see that this is the "Babylon" described in the Revelation, and the "Babel" treated of in many parts of the Prophets? That this also is meant by "Lucifer" in Isaiah xiv., is evident from the 4th and 22nd verses of that chapter, in which are the following words :

"You shalt take up this proverb against the king of Babel"; (verse 4.) and afterwards, " I will cut off from Babel the name and remnant"; (verse 22.) from which it is evident that Babel is there signified by "Lucifer", of whom it is said "How art you fallen from heaven, O Lucifer, son of the morning! For you didst say in your heart, I will ascend the heavens; above the stars of God I will exalt my throne: and I will sit upon the mount of the assembly, on the sides of the north: I will ascend above the heights of the clouds; I will be like the Most High. (Isaiah 14:12-14)

That they invoke dead men, and pray to them for succour, is well known. It is affirmed that they invoke them, because the invocation of them is established by a papal, bull, confirming the decree of the Council of Trent, in which it is openly said that, they are to be invoked: yet who does not know that God alone ought to be invoked, and not any dead man? But it shall now be stated why the Lord has permitted such things. That He has permitted them for a certain end, which is salvation, cannot be denied; for it is well known that without the Lord there is no salvation. This being the case, there was a necessity that the Lord should be preached from the Word, and the Christian church; thereby established; but this could not be effected except by leaders who should act with zeal; and there were no others qualified, than such as were heated, as it were, with zeal, from the fire of self-love. This fire first excited them to preach the Lord and teach the Word;, and from this their primitive state it is, that Lucifer is called "the son of the morning." (verse 12.) But as they came to see that they should be able to obtain dominion by means of the holy things of the Word and the church, self-love, by which they were first excited to preach the Lord, broke out from within, and at length exalted itself to such a height, that they transferred all the divine power of the Lord to themselves, not leaving Him any. This could not be prevented by the Divine Providence of the Lord; for had it been prevented, they would have proclaimed the Lord not to be God, and the Word not to be sacred, and would have become Socinians or Arians, and thus have destroyed the whole church; which, whatever may be the character of its rulers, still remains among the people who are under them. For all those of that religion also, who approach the Lord, and shun evils as sins, are saved; for which reason there are many heavenly societies from them in the spiritual world; and it is also provided that there should be among them a nation which has not submitted to the yoke of such a dominion, and which considers the Word as sacred. This is the noble French nation. [In Swedenborg's time the Jansenists, who advocated the reading of the Word, and who resisted the Bull Unigenitus, prevailed in France; but now the Jesuits are predominant in that country.] But what was the consequence? When self-love which is "Lucifer", had exalted its dominion even unto the throne of the Lord, had removed Him thence, and placed itself upon it, it could not do otherwise" than profane all things appertaining to the Word and the church; and to prevent this, the Lord so ordered it of His Divine Providence, that those who were under its influence should depart from the worship of Him, invoke dead men, pray to their images, kiss their bones, prostrate themselves at their sepulchres, forbid the Word to be read, place the sanctity of divine worship in masses not understood by the vulgar, and sell salvation for money; because, if they had not done these things, they would have profaned the holy things of the Word and the church; for, as was shown in the preceding paragraph, none can profane things sacred but those who are acquainted with them. Therefore, that they may not profane the most Holy Supper, it is of the Divine Providence of the Lord that they should divide it, giving the bread to the people, and drinking the wine themselves; for the "wine" in the Holy Supper signifies holy Truth, and the "bread", holy Good; but when they are divided, the "wine" signifies Truth profaned, and the "bread", Good adulterated. It is provided, also, that they should [by the dogma of transubstantiation] make it corporeal and material, and account this doctrine to be a primary tenet of religion. He, who attends to these particulars, and considers them in some illumination of mind, may see the wonderful operation of the Divine Providence, in guarding the holy things of the church, and saving all who are capable of being saved, snatching as it were out of the fire those who will suffer themselves to be snatched away. Divine Providence 257.

2. And the peoples shall take them, and bring them into their own place; and the house of Israel shall possess them in the land of Jehovah, as servants, and as handmaids: and they shall take them captive, whose captives they were; and they shall rule over their oppressors.

3. And it shall be in that day, when Jehovah shall have given you rest from thine affliction, and from your fear, and from the hard bondage with which you wast made to serve,

4. That you shalt give utterance to this parable upon the king of Babel, and shalt say, How has the oppressor ceased! the exactress of gold ceased!

Verse 2. The peoples shall take them, and shall bring them into their own place, etc. Treating of the bringing back of the sons of Israel, by whom are understood the nations. That they who secluded others from truths and seduced them by falsities, are secluded from truths and seduced by falsities themselves, is signified by "they shall take them captive, whose captives they were; and they shall rule over their exactors or oppressors." Apocalypse Explained 811.

As servants, and as handmaids. - When the intellectual principle is a "mistress", the affection of sciences and of knowledges, which is of the exterior man, is a "handmaid." (Arcana Coelestia 1895)

Things rational and scientific are " men-servants"; and their affections are" handmaids." Arcana Coelestia 2567.

5. Jehovah has broken the staff of the wicked, the sceptre of the rulers.

Verse 5. Jehovah has broken the staff of the wicked, the rod [or sceptre]of the rulers. - Whereas a "rod" and a "staff" signify the power of divine Truth, and thence divine Truth as to power; therefore they also signify, in the opposite sense, the power of the infernal false, and thence the infernal false as to power; in this sense they are mentioned in the above words.

By "breaking the staff of the wicked" is signified to destroy the power of the false from evil; and by "breaking the rod [or sceptre] of the rulers" is signified the rule of the false. And in David "The staff of the wicked shall not rest upon the lot of the just; that the just may not put forth their hands to iniquity." (Psalm 125:3)

The "staff of the wicked" signifies the power of the false from evil; "upon the lot of the just", signifies over truths from good, which are with the faithful, and especially with those who are in love to the Lord, for these, in the Word, are called the "just"; "lest the just put forth their hands to iniquity", signifies lest they falsify truths. Apocalypse Explained 727.

6. He that smote the peoples in wrath, with a stroke not curable; he that ruled the nations in anger, is persecuted, and none hindereth.

Verse 6. He smote the peoples with a stroke not curable, etc. - In this passage "peoples" denote those who are against the truths of the spiritual church, thus who are ill falsities; and "nations", those who are against the goods of the celestial church, thus who are in evils. These things are also signified by the "peoples" and "nations" who were driven out of the land of Canaan. Apocalypse Explained 331.

7. The whole earth is at rest, it is quiet: they burst forth into singing.

8. Even the fir-trees rejoice over you, the cedars of Lebanon, [saying] Since you art fallen, no feller has come up against us.

9. Hell from beneath is moved because of you to meet you at your coming: he rouseth for you the Rephaim, all the powerful ones of the earth: he makes to rise up from their thrones all the kings of the nations.

10. All of them shall answer and shall say unto you, Art you, even you, become weak as we? art you made like unto us ?

11. Is then your magnificence brought down to hell; the sound of your viols? is the worm become your couch, and the earth-worm your covering?

Verses 7, 9, 16, 17, 20, 21, 25. The whole earth is at rest, it is quiet; - hell rouseth for you the Rephaim, all-the powerful ones of the earth, etc. - These things are said concerning the "king of Babel", by whom is signified the destruction of Truth through the love of ruling over heaven and earth, to which love of rule the truths of the Word, or the things appertaining to the church, are made subservient as means. In this passage the condemnation of such is treated of. "The Rephaim whom hell rouseth", are those who are in a direful persuasion of the false, and are thence called "tho powerful ones of the earth." "To make the earth tremble, to shake kingdoms, to make the world a desert, and to destroy the cities thereof", signifies to pervert all things appertaining to the church; the "land" and the "world" denoting the church, the "kingdoms", the truths which constitute it, and the "cities", all things of doctrine. Hence it is evident what is signified by "you have destroyed your land, you have slain your people."

By "Ashur who shall be broken in the land, and be trampled upon the mountains", is signified ratiocinations from falsities against truths; to be "broken" is to be dissipated, and to be "trampled" is to be altogether destroyed; the "mountains " upon which this is done, signify where the Good of love and charity reigns, for there, or with those who are there, all ratiocination from falsities is dissipated or destroyed. Apocalypse Explained 304.

12. How art you fallen from heaven, O Lucifer, son of the morning! how art you cut down to the earth, you that didst weaken the nations!

Verses 12, 17, 21. How art you fallen from heaven, O Lucifer! that made the world like a desert, etc. - By "Lucifer" is here understood Babel, where all the truth of the doctrine appertaining to the church was either falsified or annihilated; by "the world which he made like a desert, and the cities thereof which he destroyed", are signified the church and its doctrinals. "Prepare you slaughter for his sons, that they may not rise", signifies that its falsities may be destroyed; and "lest they possess the land, and fill the face of the world with cities", signifies that they may not establish a church [such as Babel] and its doctrines. Apocalypse Explained 223. See also 607, 741.

Son of the morning [dawn]. - For the signification of the "dawn" or the aurora, see Chapter 8:20, the Exposition.

13. For you didst say in your heart, I will ascend the heavens; above the stars of God I will exalt my throne: and I will sit upon the mount of the assembly, on the sides of the north:

Verse 13. For you [Lucifer] didst say in your heart, I will ascend the heavens, above the stars, etc.. By "Lucifer" is understood Babel, as is evident from what precedes and from what follows in that chapter. His love of ruling over heaven and the church is described by his saying, "I will ascend the heavens; above the stars of God I will exalt my throne"; whereby is understood the affectation of dominion over those heavens which constitute the spiritual kingdom of the Lord, for truths and the knowledges of truth with them appear as "stars."

By " I will sit upon the mount of the assembly, on the sides of the north", is signified the affectation of dominion over the heavens which constitute the celestial kingdom of the Lord; for "the mount of the assembly" and "the sides of the north" denote the goods and truths in those heavens, as was said above. Inasmuch as the mountain of Zion and of Jerusalem was built as much as possible according to the form of heaven, it may appear what is signified by the words adduced from David, "The mountain of Zion, the sides of the north, the city of the great King." (Psalm 48:2) Apocalypse Explained 405. See also Arcana Coelestia 3387.

4. I will ascend above the heights of the clouds; I will be like the Most High.

15. But you shalt be brought down to hell, to the sides of the pit.

16. Those that see you shall look attentively at you; they shall consider you, [saying] Is this the man that made the earth to tremble, that shook the kingdoms;

17. That made the world like a desert; that destroyed the cities thereof; that dismissed not his captives to their home?

18. All the kings of the nations, all of them, lie down in glory, each in his own house:

19. But you art cast out of the sepulchre, like an abominable shoot; like the raiment of those that are slain, thrust through with the sword; like them that go down to the stones of the pit; like a trodden carcase.

Verses 14, 15. I will ascend above the heights of the clouds; but you shalt be brought down to hell, etc. - By "Babel " are understood those who in externals are holy but in internals profane, thus those who employ the holy things of the church as means by which they may be adored as gods. All those do this who endeavour, by means of the holy things of the church, to procure dignities and wealth above others as the ends and objects of their life. With such persons it is similar in the other life; they there also in their hearts deny the Divine Being, and by wicked arts strive to make themselves gods. They place themselves [in the world of spirits] high up on the mountains, and proclaim a certain one from amongst them as a god, and also worship him. But when they are in that profane worship, the mountain opens itself into a gulf, and they are swallowed up, and are thus cast down into hell. That this is the case, it has sometimes been given me to see. Arcana Coelestia 10412.

20. You shalt not be joined unto them in the sepulchre, because you have destroyed your land, you have slain your people: the seed of evil-doers shall not be named for ever.

Verses 19, 20. You art cast out of the sepulchre, like an abominable shoot, etc. - Those things are said concerning the "king of Babel", by whom is signified the profanation of divine Truth; wherefore by "you art cast out of the sepulchre", is signified condemnation to hell; "like an abominable shoot, like the raiment of the slain, thrust through with the sword", signifies the falsification of Truth, and the profanation thereof; an "abominable shoot" denoting Truth falsified, and "the raiment of the slain, thrust through with the sword", Truth adulterated and altogether destroyed by dire falsities; "like them that go down to the stones of the pit, like a trodden carcase", signifies to the hell where are the falsities of evil; a "trodden carcase" denoting the infernal spirit with whom everything is spiritually dead, by reason of Good being altogether destroyed. "You shalt not be joined unto them in the sepulchre", signifies no consociation with those who rise again to life, for to be "laid in the sepulchre", or to be "buried", signifies that resurrection, and, on the other hand, to be "cast out of the sepulchre", signifies condemnation. Since "to be buried" and "burial" signify resurrection to life and also regeneration, therefore by "not being buried", and by "being cast out of the graves" (Jeremiah 8:1, 2), is signified non-resurrection to heaven, and non-regeneration, but resurrection to hell and consequent damnation, as may be proved from many passages in the Word, "You have destroyed your land, you have slain your people", signifies the destruction of the church, and of those therein who were in truths from good, by the falsities of evil:

"the seed of evil-doers shall not be named for ever", signifies eternal dissociation and separation. Apocalypse Explained 659. See also Arcana Coelestia 6767, 8902.

"The seed of evil-doers shall not be named for ever", signifies that the dire false of evil [signified by Babel] shall not rise again. Apocalypse Explained 768.

21. Prepare you slaughter for his sons, for the iniquity of their fathers; that they may not rise, and possess the land, and fill the face of the world with cities.

22. For I will rise up against them, says Jehovah of Hosts: and I will cut off from Babel the name, and the remnant; and the son, and the nephew, says Jehovah.

23. And I will make it an inheritance for the bittern, and stagnant pools of water: and I will sweep it with the besom of destruction, says Jehovah of Hosts.

Verses 21-23. Prepare you slaughter for his sons; - 1 will cut off from Babel the name and the remnant, and I will sweep it with the besom of destruction, etc. - The subject here treated of is concerning the total devastation of Truth amongst those who are understood by Babel. That truths are entirely destroyed amongst them by the adulteration of the Word, is signified by "Prepare you slaughter for his sons that they may not rise and possess the land, and fill the face of the world with cities"; by "land" is understood the church in which are truths, and by "cities" are understood doctrinals from mere falsities. That all truths from first principles to ultimates will perish, is signified by "the name and the remnant, the son and the nephew, being cut off from Babel"; and nothing whatever of Truth will remain, is signified by its being "swept with the besom of destruction. It is to be observed that by "sons", in the passage above adduced, are signified those who are in truths, or those who are in falsities; but whereas-the spiritual sense of the Word has not anything In common with persons, therefore in that sense by "sons" are signified truths and falsities abstracted from the idea of person. The reason why the spiritual sense is of such a quality, is because the idea of person confines the thought and the extension thereof into heaven in every direction; for all thought which proceeds from the affection of truth, makes its way through heaven on all sides, nor is it terminated except as light into shade; but when person is at the same time thought of, then the idea is terminated where the person is, and therewith also intelligence. This is the reason why by "sons", in the spiritual sense, are signified truths or falsities abstractedly. Apocalypse Explained 724.

24. Jehovah of Hosts has sworn, saying, Surely as I have thought, so shall it be; and what I have purposed, that shall stand:

Verse. 24. Jehovah God or the Lord never swears, 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, in its descent to the natural sphere, falls into an oath, or into the form of an oath, as used in the world. Hence it is evident that although God never swears, yet in the literal sense: of the Word, which is the natural sense, it may be said that He swears. This therefore is what is signified by "swearing", when predicated of Jehovah or the Lord, in this and in other passages. Apocalypse Explained 608.

25. To break the Assyrian in My land, and to trample him on My mountains: then shall his yoke depart from off them, and his burden shall depart from off their shoulder.

26. This is the purpose which is determined on the whole earth: and this the hand which is stretched out over, all the nations.

27. For Jehovah of Hosts has purposed, and who shall disannul it? and it is His hand that is stretched out, and who shall turn it back?

28. In the year in which Ahaz the king died was this burden [or prophecy].

Verse 25. To break the Assyrian in My land, etc. - See above, Chapter 10:24, 26, the Exposition.

Verses 26, 27. The hand stretched out, etc. - See above, Chapter 5:25, the Exposition.

Verse 28. The burden [or prophecy] concerning Philistia. - . Those who are in Faith separated from Charity, are represented in the Word by the "Philistines." In the Word, by the names of nations and people, also of persons and places, are signified things relating to the church; the church itself by "Israel" and "Judah", because it was established among them, and various religious persuasions are signified by the nations and people round about them; the religious persuasions which accord with the Truth, are signified by the good nations, and those which do not accord with the Truth, by the wicked nations. There are two evil religious persuasions into which every church degenerates in process of time: the one consists in adulterating its Goods, and the other in falsifying its Truths. That which adulterates the Goods of the church, derives its origin from the love of rule; and the other, which falsifies the Truths of the church, derives its origin from the pride of self-derived intelligence. The religious persuasion which takes its origin from the love of rule, is meant in the Word by "Babylon"; and that which takes its origin from the pride of self-derived intelligence, is meant in the Word by "Philistia." It is well known who those of Babylon are at this day; but it is not known who those of Pliilistia are. Those are of "Philistia" [in a bad sense], who are in faith and not in charity.

That those are of "Philistia" who are in faith and not in charity, may appear from various things which are said of them in the Word, when understood in the spiritual sense; as well from their disputes with the servants of Abraham and Isaac, as recorded in Genesis xxi. and xxvi., as from their wars with the children of Israel, related in the book of Judges, and in the books of Samuel and of Kings; for all the "wars" described in the Word, involve and signify, in the spiritual sense, spiritual wars. And because this religious persuasion, which consists in faith separated from charity, continually desires to invade the church, therefore the Philistines remained in the land of Canaan, and frequently infested the children of Israel.

Because the "Philistines" represented those who are in faith separated from charity, therefore they were called the uncircumcised, and by the "uncircumcised" are meant those who are without spiritual love, and thence are only in natural love. Spiritual love is charity. The reason why these are called the uncircumcised, is, because by the "circumcised" are meant those who are in spiritual love. That the "Philistines" are called the uncircumcised, may be seen, 1 Samuel 17:20, 36; 2 Samuel 1:20; and in other places.

That those who are in faith separated from charity were represented by the "Philistines", is manifest not only from their wars with the children of Israel, but also from many other circumstances which are recorded of them in the Word: as from those which are related of Dagon their idol; as of the hemorrhoids and mice with which they were smitten and infested for placing the ark in the temple of their idol; and from the other things which occurred at the same time, and are mentioned, 1 Samuel 5, 6: likewise from the history of Goliath, who was a Philistine, and was slain by David, as related, 1 Samuel 17. For "Dagon", their idol, was above like a man, and below like a fish, by which was represented their religion, which by reason of faith, was as it were spiritual, but, from having no charity, was merely natural. By the "emerods", or hemorrhoids, with which they were smitten, were signified their filthy loves. By the "mice" with which they were infested, was signified the devastation of the church by falsifications of the Truth. And by "Goliath", who was slain by David, was represented the pride of their self-derived intelligence.

That those who are in faith separated from charity were represented by the "Philistines", appears also from the prophetic parts of the Word, where they are treated of; as from these following,

In Jeremiah -

"Against the Philistines; - Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land, and all that is therein; the city, and them that dwell therein; so that the men shall cry, and every inhabitant of the land shall howl. Jehovah shall spoil [vastate] all the Philistines." (Jeremiah 47:1, 2, 4)

"Waters rising out of the north" are falsities from hell; "which shall be an overflowing flood, and shall overflow the land, and all that is therein", signifies the devastation by them of all things of the church; the city, and them that dwell therein, signifies the devastation of all its truths of doctrine; "so that the men shall cry, and every inhabitant of the earth shall howl", signifies a want of all truth and goodness in the church; "Jehovah shall spoil [vastate] all the Philistines", signifies their destruction.

In Isaiah -

"Rejoice not, you whole Philistia, that the rod of him that smites you is broken: for from the root of the serpent shall come forth a basilisk, and his fruit shall be a fiery flying serpent." (Isaiah 14:29)

"Rejoice not, you whole Philistia", signifies, let not them who are in faith separated from charity rejoice that they still remain; "for from the root of the serpent shall come forth a basilisk", signifies that from the pride of self-derived, intelligence will proceed the destruction of all truth among them; "and his fruit shall be a a fiery flying serpent, signifies reasonings from false principles originating in evil, against the truths and goods of the church.

That by "circumcision" is represented purification from the evils of love merely natural, appears from these passages:

"Circumcise yourselves to Jehovah, and take away the foreskins. of your heart, lest My fury come forth, because of the evil of your doings, (Jeremiah 4:4)

"Circumcise the foreskin of your heart, and be no more stiff necked." (Deuteronomy 10:16)

To "circumcise the heart", or the "foreskin of the heart", is to purify themselves from evils. Hence, on the contrary, by the "uncircumcised" are meant those who are not purified from the evils of love merely natural, thus who are not in charity. And because the unclean at heart is meant by the "uncircumcised", it is said "No stranger that is uncircumcised in heart, or uncircumcised in flesh, shall enter into My sanctuary." (Ezekiel 44:9)

"None that is uncircumcised shall eat the passover." (Exodus 12:48)

And that such are condemned, is declared in Ezekiel 28:10; 31:18; 32:19. Divine Providence 49-54.

29. Rejoice not, you whole Philistia, that the rod of him that smites you is broken: for from the root of the serpent shall come forth a basilisk, and his fruit shall be a fiery flying serpent.

30. And the first-born of the poor shall feed, and the needy shall lie down in safety: but I will kill your root with famine; and your remnant he will slay.

Verses 29, 30. The subject here treated of is concerning those who believe the interior sight alone, appertaining to the natural man, to be faith, and that by such sight or faith they are justified and saved, thus denying that the good of charity is of any efficacy: such persons are understood by the "Philistines", and a company of them by "Philistia", as may be seen, Arcana Coelestia 3412, 3413. That this false principle, which is faith alone, or faith separated from charity, destroys all the Good and Truth of the church, is understood by its being said, "from the root of the serpent shall come forth a basilisk"; the "root of the serpent" denoting that false principle, and the "basilisk" denoting the destruction of the Good and Truth of the church thereby; that hence there arises ratiocination from mere falsities, is understood by "his fruit shall be a fiery flying serpent"; a "fiery flying serpent" denoting ratiocination from falsities. The deprivation of all Truth, and thence of all Good, is understood by "I will kill your root with famine, and your remnant he will slay"; "famine" denoting deprivation of Truth and Good, and "remains" things which are hatched from that principle. That such things are here signified, has also been made evident to me from much experience; they who have confirmed themselves in the doctrine concerning faith alone, both in doctrine and in life, appear in the spiritual world as "basilisks", and their reasonings as "fiery flying serpents." Apocalypse Explained 386.

From the root of the serpent shall come forth a basilisk, and his fruit shall be a fiery flying serpent. - By a "fiery flying serpent" is meant evil shining from infernal fire: the same as is meant by the "fiery flying serpent" in Isaiah 14:29. Such an evil flies in the church when there is faith in momentaneous salvation from immediate mercy; for thereby:

1. Religion is abolished;

2. Security is induced; and

3. Condemnation is imputed to the Lord.

As to what concerns the First, that thereby religion is abolished; there are two essentials and at the same time universals of religion, an acknowledgement of a God, and repentance. These two essentials are useless to those who think to be saved barely from mercy, without regard to their lives; for what need have they of anything more than to say "God have mercy upon me "? As to everything else appertaining to religion, they are in the dark, indeed they love darkness. Of the first essential of the church, which is an acknowledgement of God, they only think, "What is God? Who ever saw Him ?" If it is affirmed that there is a God, and that He is one, they assent that He is one; if it is affirmed that there are three, they also say that there are three, but that these three are to be called one. This is their acknowledgement of God. Of the other essential of the church, which is repentance, they think nothing at all, and consequently. nothing of sin, and at length do not know that there is such a thing as sin. They then hear, and imbibe it with pleasure, that the law does not condemn, because, a Christian is not under its yoke. If you only say, "God have mercy upon me for Your Son's sake", you will be saved. This is repentance of life with them, But remove repentance, or what amounts to the same, separate life from religion, and what remains but the words, "Have mercy upon me "? Hence it is that they cannot conceive otherwise but that salvation is effected in a moment by means of those words, if not before, yet at the hour of death. In such case, what is the Word to them but like an obscure and enigmatic voice uttered from a tripod in a cave? or like an unintelligible response from the oracle of an idol? In a word, if you remove repentance, that is, separate life from religion, what else is a man but evil shining from infernal fire, or a "fiery flying serpent" - in the church? for without repentance, a man is in evil and evil is hell.

Secondly, That by faith in momentaneous salvation from pure mercy alone, security of life is induced. Security of life arises either from the belief of the impious that there is no life after death, or from the belief of those who separate life from salvation. A person of the latter description, although he believe in eternal life, still thinks, "Whether I live well, or live ill, I can be saved, because salvation is pure mercy, and the mercy of God is universal, and He wills not the death of anyone." If haply a thought occurs that mercy is to be implored by a form of words agreeable to the commonly received faith, he may think that this, if not before, can be done at the hour of death. Every man that is in such a state of security, makes light of adulteries, frauds, injustice, violence, blasphemies, and revenge; and gives a loose to his flesh and his spirit in the commission of all these evils. Nor does he know what spiritual evil is, and its concupiscences. If he hears anything thereof out of the Word, may be compared to something falling upon ebony and rebounding, or to something which falls into a ditch and is swallowed up.

Thirdly, That by such a faith. condemnation is imputed to the Lord. Who but must conclude, that if he is not saved, it is not the man's fault, but the Lord's, when everyone can be saved from pure mercy? If it be affirmed that faith is the means of salvation, he will urge, "What man is there to whom such faith may not be given, as it only consists in thought, which can be infused in every state of the spirit abstracted from worldly things, even with confidence?" He may further urge, "I cannot take it of myself; if therefore it is not given, and a man is condemned, what else can the condemned think, but that it is the Lord's fault, who could save him and would not?" And would not this be to call the Lord unmerciful ? Besides, in the warmth of his faith, he may ask, "Why can the Lord see so many condemned in hell, when He is nevertheless able to save all in a moment from a principle of pure mercy ?"-not to mention other suggestions of a similar nature, which can be called nothing but impious impeachments of the Divinity. Hence then it may appear that faith in momentaneous salvation from pure mercy, is the "fiery flying serpent" in the church. Divine Providence 340.

Verses 29-32. Rejoice not, you whole Philistia, etc. - "Philistia" is here described, which signifies the church, or those in the church, who are indeed in truths from the literal sense of the Word, or from revelation, and yet in filthy loves; whence their truths do not live, and the truths which do not live are turned into falsities, when they are brought from the exterior thought, which is the thought next to the speech, into the interior thought, which is of the understanding, and are there considered as to their origin, which they who are understood by the "Philistines" cannot see. The reason why they cannot see, is; because every man, even a wicked man, has the faculty of understanding, but not good of will, which is good of life, for this arises from love to God, and from love towards the neighbour, and these loves are what cause that faculty to communicate with heaven and thence to receive illustration. In these verses, therefore, are described those who are In truths without good, and that all the truths with them are turned into falsities. The spiritual sense therefore is as follows:

"Rejoice not, you whole Philistia, that the rod of him that smites you is broken", signifies that they should not rejoice on account of its being permitted them to remain in their heresy by reason of the fewness of those who are in truths from good. "For from the root of the serpent shall come forth a basilisk", signifies that from the sensual man will arise a dogma destructive of all truth; the "Root of the serpent" denoting the sensual principle, which is the ultimate of the life of man, and the "basilisk" denoting the destruction of all truth;. "and his fruit shall be a fiery flying serpent", signifies, from which is produced a faith separate from charity; this is understood by a "fiery flying serpent", because by reasonings and by confirmations derived from things revealed, but not understood, it flies upwards, and thereby kills the things which are living. The same is therefore signified by the "basilisk" as by the "dragon", which is also called a "serpent", and the same by the "fiery flying serpent" as by the "beasts ascending out of the sea and out of the earth" which are treated of in the 13th chapter of the Apocalypse. Then "the first-born of the poor shall feed, and the needy shall lie down in safety", signifies that when that dogma is received by those who are natural and sensual men, and believe themselves to be more wise than others, then truths derived from good with those who desire truth and who will good, shall live; the "first-born " in the Word denoting truths born from good, the "poor" those who are not in truths but still desire them, and the "needy" those who are not in goods, but who still in heart will them. "But I will kill your root with famine, signifies that all truths, from first to last, with those who are in faith alone, will perish by falsities. "Howl, O gate! cry out, O city! signifies that neither will entrance be given to any truth, and that the doctrine will be composed of mere falsities; "gate" denoting entrance to the truths of doctrine, and "city" denotIng doctrine. "O Philistia, you art altogether dissolved, "signifies the destruction of that church by mere falsities; "for from the north cometh a smoke" signifies that all the false from evil will break in from hell; the "north" denoting hell, and "smoke" the false of evil, "and there is not a solitary one among his assemblies", signifies that there shall not be one truth remaining amongst their knowledges. "What answer dhall be given to the messengers of the nation?" signifies the illustration of those who are in the good of life from love to the Lord. "That Jehovah has founded Zion", signifies that a church shall be established from them; "and that in her the miserable of His people shall find refuge", signifies that they who are not in self-wisdom, and who overcome in temptations against those falsities, shall have intelligence and salvation. Apocalypse Explained 817. See also Arcana Coelestia 5897.

31. Howl, O gate! cry out, O city! O Philistia, you art altogether dissolved: for from the north cometh a smoke; and there is not a solitary one among his assemblies.

32. And what answer shall be given to the messengers of the nation? That Jehovah has founded Zion; and that in her the miserable of His people shall find refuge.

Verse 31. Howl, O gate! cry out, O city! O Philistia, you art altogether dissolved; for from the north cometh a smoke, etc. - By "gate" is signified the introductory truth of the church; by "city", doctrine; by "Philistia", faith. Hence by "Howl, O gate! cry out, O city! O Philistia, you art altogether dissolved", is signified the devastation of the church as to the truth of doctrine, and thence as to faith; by the "north" is signified the hell where and whence are the falsities of doctrine, and the falsities of faith; and by the "smoke", those falsities; hence by the "smoke coming out of the north", is signified the false devastating from the hells. Apocalypse Explained 539.

---

Isaiah Chapter 14

1. FOR Jehovah will have mercy on Jacob, and will again choose Israel; and He will place them in their own land: and the sojourner shall be joined unto them, and they shall cleave unto the house of Jacob.

2. And the peoples shall take them, and bring them into their own place; and the house of Israel shall possess them in the land of Jehovah, as servants, and as handmaids: and they shall take them captive, whose captives they were; and they shall rule over their oppressors.

3. And it shall be in that day, when Jehovah shall have given you rest from thine affliction, and from your fear, and from the hard bondage with which you wast made to serve,

4. That you shalt give utterance to this parable upon the king of Babel, and shalt say, How has the oppressor ceased! the exactress of gold ceased!

5. Jehovah has broken the staff of the wicked, the sceptre of the rulers.

6. He that smote the peoples in wrath, with a stroke not curable; he that ruled the nations in anger, is persecuted, and none hindereth.

7. The whole earth is at rest, it is quiet: they burst forth into singing.

8. Even the fir-trees rejoice over you, the cedars of Lebanon, [saying] Since you art fallen, no feller has come up against us.

9. Hell from beneath is moved because of you to meet you at your coming: he rouseth for you the Rephaim, all the powerful ones of the earth: he makes to rise up from their thrones all the kings of the nations.

10. All of them shall answer and shall say unto you, Art you, even you, become weak as we? art you made like unto us ?

11. Is then your magnificence brought down to hell; the sound of your viols? is the worm become your couch, and the earth-worm your covering?

12. How art you fallen from heaven, O Lucifer, son of the morning! how art you cut down to the earth, you that didst weaken the nations!

13. For you didst say in your heart, I will ascend the heavens; above the stars of God I will exalt my throne: and I will sit upon the mount of the assembly, on the sides of the north:

14. I will ascend above the heights of the clouds; I will be like the Most High.

15. But you shalt be brought down to hell, to the sides of the pit.

16. Those that see you shall look attentively at you; they shall consider you, [saying] Is this the man that made the earth to tremble, that shook the kingdoms;

17. That made the world like a desert; that destroyed the cities thereof; that dismissed not his captives to their home?

18. All the kings of the nations, all of them, lie down in glory, each in his own house:

19. But you art cast out of the sepulchre, like an abominable shoot; like the raiment of those that are slain, thrust through with the sword; like them that go down to the stones of the pit; like a trodden carcase.

20. You shalt not be joined unto them in the sepulchre, because you have destroyed your land, you have slain your people: the seed of evil-doers shall not be named for ever.

21. Prepare you slaughter for his sons, for the iniquity of their fathers; that they may not rise, and possess the land, and fill the face of the world with cities.

22. For I will rise up against them, says Jehovah of Hosts: and I will cut off from Babel the name, and the remnant; and the son, and the nephew, says Jehovah.

23. And I will make it an inheritance for the bittern, and stagnant pools of water: and I will sweep it with the besom of destruction, says Jehovah of Hosts.

24. Jehovah of Hosts has sworn, saying, Surely as I have thought, so shall it be; and what I have purposed, that shall stand:

25. To break the Assyrian in My land, and to trample him on My mountains: then shall his yoke depart from off them, and his burden shall depart from off their shoulder.

26. This is the purpose which is determined on the whole earth: and this the hand which is stretched out over, all the nations.

27. For Jehovah of Hosts has purposed, and who shall disannul it? and it is His hand that is stretched out, and who shall turn it back?

28. In the year in which Ahaz the king died was this burden [or prophecy].

29. Rejoice not, you whole Philistia, that the rod of him that smites you is broken: for from the root of the serpent shall come forth a basilisk, and his fruit shall be a fiery flying serpent.

30. And the first-born of the poor shall feed, and the needy shall lie down in safety: but I will kill your root with famine; and your remnant he will slay.

31. Howl, O gate! cry out, O city! O Philistia, you art altogether dissolved: for from the north cometh a smoke; and there is not a solitary one among his assemblies.

32. And what answer shall be given to the messengers of the nation? That Jehovah has founded Zion; and that in her the miserable of His people shall find refuge.

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.)

Poznámky pod čarou: