THE EXPLANATION of Isaiah Chapter 26

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

1. In that day shall this song be sung in the land of Judah: We have a strong city; salvation shall He establish for walls and bulwarks.

Verse 1. In the Word. the things relating to the spiritual church are compared to a city, which has a wall, bulwarks, gates and bolts; and by the assaults of that city are described the assault of Truth by falsities on which account also a city signifies doctrinals, (see Arcana Coelestia 402, 2268) and a wall the truths of faith which, defend; and in the opposite sense, the falsities which are destroyed. That a wall signifies the truths of faith which defend, is evident from Isaiah 26:1:

"We have a strong city", etc.

Again,

"You shall call your walls Salvation, and your gates Praise. (Isaiah 60:18; see also (Jeremiah 20:5; Lamentations 2:8, 9)

That a wall, in the opposite sense, signifies the falsities which are destroyed, see a above, Chapter 25:12, the Exposition. Arcana Coelestia 6419.

In that day shall this song be sung. etc. - As to singing, when mentioned in the Word, see Chapter 12:2, the Exposition.

Verses 1, 2. We have a strong city; salvation shall He establish for walls and bulwarks. Open you the gates, that the just nation keeping fidelities may enter. - A "strong city" here signifies the doctrine of genuine Truth, which falsities cannot destroy; "walls and bulwarks" signify truths for defence; "gates" signify admission, as may be seen above, Apocalypse Explained 208; a "just nation keeping fidelities" denotes those who are in goods, and thence in truths. Apocalypse Explained 223.

2. Open you the gates, that the just nation keeping fidelities may enter.

3. [Him] whose mind is staid [on You], You will keep in perfect peace: because he trusts in You.

Verse 2. According to the sense of the letter, it is here understood that they who are "just and faithful" should be admitted into those cities; but according to the internal sense, that such should be admitted into the church. For" gates" signify admission; a "just nation", those who are in good; "keeping fidelities", those who are thence in truths. Apocalypse Explained 208.

4. Trust you in Jehovah for ever: for in Jah Jehovah is the rock of eternity:

Verse 4. Here "Jehovah" and "Rock" are mentioned, because by "Jehovah" is understood the Lord as to Divine Good, and by "Rock" the Lord as to Divine Truth. Apocalypse Explained 411.

In Jah, Jehovah, etc. - As to the specific meaning of "Jah", see above, Chapter 12:2, the Exposition.

The Rock of eternity. - For the signification of "Rock", as applied to the Lord, see above, Chapter 16:1, the Exposition.

5. For He has humbled those that dwell on high; the lofty city, He has brought her down: He has brought her down to the ground; He has levelled her with the dust.

Verse 5. For He has humbled those that dwell on high, etc.

- See Chapter 2:12-17; 14:13, the Exposition. To "bring down to the ground and to level with the dust", denotes a state of condemnation, [or an entire separation from heaven.] Arcana Coelestia 258.

"Dust" denotes what is damned; and the reason is, because [in the spiritual world] the places where evil spirits are, appear as earth, and indeed as uncultivated and dry ground, under which are certain hells. That earth is what is called "damned earth", and the "dust" there signifies what is damned.

Occasionally it has been given me to see, that the evil spirits there shook off the dust from their feet when they were desirous to damn anyone. Hence then it is, that by "dust" is signified what is damned; and by "shaking off dust", damnation. It was in consequence of this signification that the disciples were commanded by the Lord to "shake off the dust from their feet", if they were not received. Arcana Coelestia 7418.

6. The foot shall trample upon her; the feet of the afflicted, the steps of the needy.

7. The way of the just is uprightness: the path of the just is straight; You make it level.

Verse 6. Your are called "poor" who have not the Word, and thus know nothing concerning the Lord, and yet desire to be instructed. Arcana Coelestia 9209.

[Their "trampling upon the lofty city", signifies that such as are in simple good, and desire to be instructed in truths, will rise above false doctrines which originate in self-intelligence.]

8. Yea, as to the way of Your judgments, O Jehovah, we have waited for You; to Your name, and to the remembrance of You is the desire of our soul.

Verse 8. In many passages in the Word it is said, "For the sake of the name of Jehovah", "for 'the sake of the name of the Lord", "for the sake of the name of Jesus Christ", "that the name of God should be sanctified", and such like. They who do not think beyond the sense of the letter, are of opinion that name alone is understood, whereas name is not understood, but all that by which the Lord is worshipped, all which has relation to love and faith; hence by the "name" of the Lord, in the Word, are understood all things of love and of faith by which He is worshipped, but in this case the acknowledgement of the Lord, and of the knowledges of truth which respect Him, because this is said to those who only study knowledges. The reason why by the "name" of Jehovah, or of the Lord, is not understood the name itself, but all things of love and faith, originates in the spiritual world. In that world the names used on earth are not pronounced, but the names of the persons spoken of are formed from the idea of all things which are known concerning them, which things are summed up into one expression. Such is the pronunciation of names in the spiritual world; whence it is, that names in that world, as well as all other things, are spiritual; nor are the names of the Lord and of Jesus Christ pronounced there as on earth, but instead of these names, a "name" is formed from the idea of all things which are known and believed concerning Him, which idea is from all things of love and of faith in Him. The reason is, because these things in the complex are the Lord with them; for the Lord is with everyone in the goods of love and of faith which are from Him; this being the case, the quality of every one is there immediately known, as to his love and faith in the Lord, only from pronouncing in a spiritual expression, or a spiritual name the Lord or Jesus Christ. Hence also it is, that they who are not in any love or in any faith towards Him, cannot name Him, that is, form any spiritual "name" concerning Him. From these considerations it is now manifest whence it is that by the "name" of Jehovah, of the Lord, or of Jesus Christ, in the Word, is not understood the name, but all of love and of faith by which He is worshipped. Lest, therefore, the opinion should prevail which obtains among many, that the name alone of Jesus Christ, without love and faith in Him, thus without knowledges by which love and faith exist, contributes somewhat to salvation, I am desirous to adduce a few passages from the Word, where it is said "For the sake of His name", and "in His name", from which they who think more deeply may see that name alone is not understood, as in the following:

"Jesus said, You shall be hated by all for My name's sake." (Matthew 7:22; 24:9, 10) "'Where two or three are gathered together in My name, there I am in the midst of them." (Matthew 18:20) "As many as received Him, to them He gave power, that they might be the sons of God, believing on His name", (John 1:12) "When Jesus was in Jerusalem, many believed on His name", (John 2:23). Apocalypse Explained 102.

9. With my soul have I desired You in the night; yea, with my spirit within me in the morn have I sought You: for when Your judgments are in the earth, the inhabitants of the world learn justice.

10. Though mercy be shown to the wicked, he will not learn justice: in the land of uprightness he will act perversely, and will not regard the majesty of Jehovah.

11. O Jehovah, Your hand is lifted up, but they will not see: they shall see, and be ashamed at the envy of the people; yea, the fire of Thine, adversaries shall devour them,

Verse 9. By "night" is signified a state when there is no light of Truth, (see above, Chapter 15:1, the Exposition), and by "morning" a state in which there is the light of Truth. This state is from love, but that, when there is not yet love; wherefore by "the soul which desired Jehovah in the night" is signified a life which is not yet in the light of Truth; and by "my spirit within me have I sought Jehovah in the morn", a life which is in the light of Truth. Hence it follows "When Your judgments are in the earth, the inhabitants of the world learn justice", by which is signified that the church from the Lord is in Truths, and by truths in Good; the "earth" signifies the church as to Truths, and the "world" the church as to Good; for "judgment", in the Word, is said of Truth, and "justice" of Good; and also "inhabitants" signify the men of the church who are in the goods of doctrine, and thence of life. That "judgment", in the Word, is said of Truth, and "justice" of Good, see Arcana Coelestia 2235, 9857; and that to "inhabit" signifies to live, and hence "inhabitants" those who are in the good of doctrine, and thence of life, see Apocalypse Explained 133, 479, 662. Apocalypse Explained 741.

"Soul", in this passage, stands for the affection of Truth and "spirit" for the affection of Good. Arcana Coelestia 2930.

Verse 11. They shall see, and be ashamed at the envy [or hatred] of the people; yea, the fire of Thine adversaries shall devour them.

The destruction of the evil, who are here understood by the "people" and by "adversaries", is described by "fire" and by "hatred" [or envy]. Apocalypse Explained 504.

12. O Jehovah. You will ordain peace for us: for all our works You have wrought in us.

Verse 12. Inasmuch as peace is from Jehovah, that is, from the Lord, and in doing good from Him, therefore it is said:

"Jehovah will ordain peace for us, for You have wrought all our works in us." Apocalypse Explained 365.

13. O Jehovah, our God! other lords besides You, have had dominion over us: by You only will we celebrate Your name.

Verse 13. To "celebrate" and to "call upon the name of Jehovah", is to worship Him from the goods of Love, and from the truths of Faith. Arcana Coelestia 2009.

["Other lords" are various kinds of evils, such as those represented by the Babylonians, which have the dominion over man when he is not in love to the Lord and his neighbour, or when he does not in his life celebrate the Lord's name,]

14. They are dead, they shall not live; the Rephaim shall not arise: therefore have You visited and. destroyed them, and made all remembrance of them to perish.

Verse 14. The Rephaim stand for the posterity of the most ancient church, which was before the flood, who were also called "Nephelim" and "Enakim." (See Arcana Coelestia 567, 581, 1673) "You have visited and, destroyed or extinguished the Rephaim", means the last time of that church, and also their being cast into hell; concerning which, see Arcana Coelestia 1265-1272. Arcana Coelestia 6588.

The Rephaim shall not arise, etc.

- As to the "Rephaim", see above, Chapter 14:9; 17:5, notes.

15. You have added to the nation, O Jehovah; You have added to the nation; You art glorified: You have far removed all the extremities of the earth.

Verse 15. The "nation" to which Jehovah has added, signifies, those who are in the good of love, whom He has addicted to Himself; the "extremities of the earth" which He has removed, signify falsities and evils which infest the church, from which He has purified them. Apocalypse Explained 304.

16. O Jehovah, in distress have they sought You; they poured out supplication when Your chastisement was upon them.

17. As a woman that is pregnant, when her delivery approaches, is in pain and cries out in her pangs; thus have we been before You, O Jehovah.

18. We have been pregnant; we have been in pain; we have, as it were, brought forth wind: we have not wrought deliverance for the land; neither have, the inhabitants of the world fallen.

19. Your dead shall live; My dead body; they shall arise. Awake and sing, you that dwell in the dust! for your dew is as the dew of herbs; and the earth shall cast forth the Rephaim.

Verses 16-19. These things are said of the last times of the church, when falsities and evils so far increase, that men cannot be reformed and regenerated; this state is understood by the "chastisement of Jehovah" upon them. That then the perception and acquisition of any degree of Truth is effected with difficulty, is signified by "a pregnant woman, who draws near to her delivery, crying out in her pangs." That in the place of truths they imbibe vanities, in which there are no truths, is signified by "We have been pregnant; we have been in pain; we have, as it 'were, brought forth wind"; "wind" denoting such vanities. That no uses of life are from them, is signified by "We have not wrought deliverance for the land." That still, when the Lord should come, they should be taught and regenerated by truths from Him, is signified by "Your dead shall live", and by the things which follow. Apocalypse Explained 721.

Verse 19. [We have given the exact rendering of this verse from the Hebrew, without any interpolation in italics, as in the Bible version. The passage does not teach as demonstrated in the note, that the dead bodies of men will rise again; but by these words is meant that at the Lord's coming, all, though dead as to the real principles of the church, in whom there are any "remains" of Goodness and Truth, will be raised up at the time of Judgment. They are called Your dead, that, is the Lord's dead, because they are amongst the dead of a consummated church, in which, nevertheless, there is always a remnant that can be saved; and they are called the Lord's dead body, (for the pronouns "Your", and "My" evidently relate to the Lord), To indicate, that a consummated church is, as it were, a "dead body"; (Matthew 24:28) and it is called "My dead body", to intimate that though the church, which is called "the Body of Christ, is dead or consummated, there are, nevertheless, some amongst them who have "remains" of Goodness, which can be restored, when instructed in Truths to spiritual life. These "remains" are meant by "they shall arise", which being in the plural involves those of the consummated church, or of the "dead body", who can thus be saved.

The "dead" in the first clause of the verse, are those who, although in falsities, can have them dispersed, and receive Truths", which is to "live"; and those of the "dead body who shall arise, are such as have been in the evils of false principles or doctrines, but not in evil intentions, and who are, therefore, reclaimable by vastations. (See above, Chapter 24:22, the Exposition.) A fulfilment of this divine prophecy may be seen at the Lord's resurrection, when He arose with his whole natural Body complete, but which was then "no longer material but Divine-Substantial." (Doctrine of the Lord 35, ) "having rejected by burial the residue of the Human from the mother", (Doctrine of the Lord 16, at the end), and consequently everything that was material, infirm, and finite. In this Glorious Body "He ascended far above all heavens, that He might fill all things."

The Lord clearly points out the difference between His own resurrection in a Divine-Natural Body, and the resurrection of all other men in a spiritual body only, when He says, "Behold My hands and My feet, , that it is. I Myself; handle Me, and see; for a spirit [who is a man, risen from, the dead] has not flesh and bones [that is, a natural body] as you see Me have." (Luke 24:39)

Those, then, who think that because the Lord arose as to His natural Body, therefore, all others will also arise as to their natural bodies, are much mistaken, and do not think according to the Truth. All others arise like Lazarus and the Rich Man in the Parable, immediately after death, in their spiritual bodies; and not, as is commonly supposed, at some future period, in their natural bodies. Now, as a consequence of the Lord's resurrection, "many bodies of the saints who slept arose, and came out of the graves, and went into the holy CIty. (Matthew 27:52, 53).

This was an event which took place not in the natural world, but in the world of spirits; and the "graves" out of which they came were the places of vastation in the lower earth of that world; for the places where such spirits are detained until they are finally delivered from vastations appear, from correspondences, like pits, graves, and prisons. (See the Exposition of Isaiah Chapter 24:22.)

Their coming forth out of these places by the power of the Lord's resurrection, would appear in that world like coming forth out of graves, - as from a state of spiritual death to a life of righteousness in heaven. These were "the spirits to whom the Lord went after His crucifixion to preach", (1 Peter 3:19), and who, by the power of His Resurrection, through the full glorification of His Humanity, were raised up by Him from these places of vastation, and received up into heaven. See Apocalypse Explained 659, 89; Arcana Coelestia 2915, 8018, 9229; also Apocalypse Revealed 845.]

Your dead shall live, etc.

- Here the resurrection of the dead is treated of, namely; of those who arise in the life of the body, and at the same time concerning those who arise after the life of the body; for it is a law that he who, in the life of the body, arises [to spiritual life], will also arise after the life of the body [to spiritual or heavenly life]. The resurrection, like the kingdom of God Messiah; begins in man whilst he lives in the body, for he is [then] prepared for life, and he enters into it whilst he lives in the world; the death of the body is only a continuation of the heavenly life. (Swedenborg's Notes on Isaiah, p. 70.)

The earth shall cast forth the Rephaim [or giants]. - What is meant by being "cast out of the sepulchre", see above, Chapter 14:10; 20, the Exposition.

20. Come, O My people; enter into your chambers, and shut your doors after you: hide yourself for a little while, for a moment, until the indignation be overpast.

Verse 20. It was a customary form of speech amongst the ancients to talk of "entering into a bedchamber", and also of "shutting the door" on the occasion, when they meant to do anything which should not appear. This form of speech was derived from significatives in the ancient church, for by "house", in the spiritual sense, they understood a man, (Arcana Coelestia 3128); by the "closets" and the "bedchambers" they understood the interiors of man; hence to "come or enter into the bedchamber" was significative; therefore mention is made of it in the Word throughout, as in Isaiah:

"Come, O My people! enter into your chambers, and shut your doors after you", etc.

That to "enter into the chambers", in this passage, does hot denote entering into chambers, is very manifest, but to keep themselves in secret and in themselves.

And in Ezekiel:

"He said unto me, Have you seen, O son of man what the elders of the House of Israel are doing in the darkness, a man [vir] in the chambers of his imagery? for they say, Jehovah doth not see us." (Ezekiel 8:12)

To "do in darkness, a man in the chambers of his imagery"; denotes inwardly in themselves in the thoughts; the interiors of their thought and affection were represented to the prophet by chambers, and were called "the chambers of imagery."

And in Moses:

"Abroad the sword shall bereave, and from the chambers terror, both the youth and the virgin, the suckling with the man of old age." (Deuteronomy 32:25)

The "sword" denotes vastation of truth, and the punishment of the false, Arcana Coelestia 2799; "terror from the chambers" denotes the interiors of man; that "chambers"; in this passage, do not mean merely chambers, is also evident.

So in David:

"Who waters the mountains from His chambers", (Psalm 104:13)

To "water the mountains", in the spiritual sense, is to bless those who are principled in love to the Lord and in love towards the neighbour: that "mountain" denotes the celestial principle of love, see Arcana Coelestia 795, 1430, 4210; hence "from His chambers" denotes from the interiors of heaven.

So in Luke:

"Whatsoever things you have said in darkness, shall be heard in light; and what you have spoken into the ear in chambers, shall be preached on the tops of houses"; (Luke 12:3)

where "chambers" also denote the interiors of man, that is, what he had thought, what he had intended, and what he had attempted.

And in Matthew:

"When you prayest, enter into your chamber, and shut your door; and pray in secret." (Matthew 6:6)

To "enter into the chamber, and pray", denotes not apparently; for this was said from what is representative. Arcana Coelestia 5694. See also 7353.

Shut your doors after you, etc.

To "shut the door after you, until the indignation be overpast", signifies to have no communication with evils, which are denoted by "indignation" or anger, as may be seen, Arcana Coelestia 3614, 5034, and in many other places. Arcana Coelestia 8989. See also Chapter 9:12, 17, 21, the Exposition.

21. For, behold, Jehovah cometh forth from His place to visit, for his iniquity, the inhabitant of the earth: and the earth shall disclose her bloods, and shall no longer cover her slain.

Verse 21. Speaking of the day of visitation or of judgment, when the iniquities of all shall be discovered, which is understood by "Then the earth. shall disclose her bloods, and shall no longer cover her slain." The "earth" signifies the church, in this case, the evil therein; "bloods" denote evils which have destroyed the goods thereof; and the "slain" denote falsities which have destroyed the truths thereof. Whether it be said that the "slain" signify falsities, or those who are in falsities, it amounts to the same, inasmuch as they are in falsities, and falsities in them; and the falsities in them are what destroy. Apocalypse Explained 315.

The earth shall disclose her bloods, and shall no longer cover her slain.

- By the "bloods" which the earth shall disclose, are signified all the falsities and evils which have destroyed the truths and goods of the church; the "earth denoting the church where those things are; by the "slain" are signified those who perish by them. That the "slain" signify those who have perished by falsities and evils, may be seen above, Apocalypse Explained 315. Apocalypse Explained 329.

Temptation is here treated of, which appears like "indignation"; for the Lord, in temptation, visits the iniquity of a man, that it may be taken away, for all [evils] are then manifested, and they come forth [to the perception of man], which is here expressed by "disclosing or revealing bloods", and by " not concealing the slain." (Swedenborg's Notes on Isaiah, p. 71.)

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Isaiah Chapter 26

1. In that day shall this song be sung in the land of Judah: We have a strong city; salvation shall He establish for walls and bulwarks.

2. Open you the gates, that the just nation keeping fidelities may enter.

3. [Him] whose mind is staid [on You], You will keep in perfect peace: because he trusts in You.

4. Trust you in Jehovah for ever: for in Jah Jehovah is the rock of eternity:

5. For He has humbled those that dwell on high; the lofty city, He has brought her down: He has brought her down to the ground; He has levelled her with the dust.

6. The foot shall trample upon her; the feet of the afflicted, the steps of the needy.

7. The way of the just is uprightness: the path of the just is straight; You make it level.

8. Yea, as to the way of Your judgments, O Jehovah, we have waited for You; to Your name, and to the remembrance of You is the desire of our soul.

9. With my soul have I desired You in the night; yea, with my spirit within me in the morn have I sought You: for when Your judgments are in the earth, the inhabitants of the world learn justice.

10. Though mercy be shown to the wicked, he will not learn justice: in the land of uprightness he will act perversely, and will not regard the majesty of Jehovah.

11. O Jehovah, Your hand is lifted up, but they will not see: they shall see, and be ashamed at the envy of the people; yea, the fire of Thine, adversaries shall devour them,

12. O Jehovah. You will ordain peace for us: for all our works You have wrought in us.

13. O Jehovah, our God! other lords besides You, have had dominion over us: by You only will we celebrate Your name.

14. They are dead, they shall not live; the Rephaim shall not arise: therefore have You visited and. destroyed them, and made all remembrance of them to perish.

15. You have added to the nation, O Jehovah; You have added to the nation; You art glorified: You have far removed all the extremities of the earth.

16. O Jehovah, in distress have they sought You; they poured out supplication when Your chastisement was upon them.

17. As a woman that is pregnant, when her delivery approaches, is in pain and cries out in her pangs; thus have we been before You, O Jehovah.

18. We have been pregnant; we have been in pain; we have, as it were, brought forth wind: we have not wrought deliverance for the land; neither have, the inhabitants of the world fallen.

19. Your dead shall live; My dead body; they shall arise. Awake and sing, you that dwell in the dust! for your dew is as the dew of herbs; and the earth shall cast forth the Rephaim.

20. Come, O My people; enter into your chambers, and shut your doors after you: hide yourself for a little while, for a moment, until the indignation be overpast.

21. For, behold, Jehovah cometh forth from His place to visit, for his iniquity, the inhabitant of the earth: and the earth shall disclose her bloods, and shall no longer cover her slain.

741. That seduceth the whole world, signifies that pervert all things of the church. This is evident from the signification of "the whole world," as being all things of the church (of which presently); and as all things of the church are signified by "the whole world," so "to seduce it" signifies to pervert those things; for all things of the church are perverted when the good of charity, which is the good of life, is separated and removed from faith as not contributing and effecting anything to salvation. Thereby all things of the Word and thence all things of the church are falsified, for the Lord says that the law and the prophets ¹ hang on these two commandments, "To love God above all things, and the neighbor as thyself." These two commandments signify to live and act according to the commandments of the Word; for to love is to will and to do, since what a man interiorly loves, that he wills, and what he wills that he does. "The law and the prophets" signify all things of the Word.

[2] There are two principles of evil and falsity into which the church successively falls. One is dominion over all things of the church and of heaven, which dominion is meant in the Word by "Babel" or "Babylonia;" into this the church falls by reason of evil; the other is the separation of faith from charity, in consequence of which separation all the good of life perishes; this is meant in the Word by "Philistia," and is signified by "the he-goat" in Daniel, and by "the dragon" in Revelation; into this the church falls by reason of falsity. But since this chapter treats of "the dragon," which especially signifies the religion of faith separate from charity, I will mention in passing some things whereby the defenders of faith separate seduce the world. They especially seduce by teaching that as from oneself no one can do good that is in itself good, or can do good without placing merit in it, so good works can contribute nothing to salvation; nevertheless, goods should be done on account of use for the public good; and these are the goods that are meant in the Word and thence in preachings, and in some of the prayers of the church. How great an error this is shall now be told. When a man does good from the Word, that is, because it is commanded by the Lord in the Word, he does it not from himself but from the Lord, for the Lord is the Word (John 1:1, 14), and the Lord is in those things that man has from the Word, as He teaches in these words in John:

He that keepeth My word, I will come unto him and will make My abode with him (John 14:23).

This is why the Lord so often commands that His words and commandments must be done; and that those who do them shall have eternal life; so also that everyone will be judged according to his works. From this it then follows that those who do good from the Word do good from the Lord, and good from the Lord is truly good, and so far as it is from the Lord there is no merit in it.

[3] That good from the Word, thus from the Lord, is truly good, is evident also from these words in Revelation:

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

This shows that the Lord is always and continually present and bestows the effort to do good, but that man must open the door, that is, must receive the Lord; and he receives Him when he does good from His Word. Although this appears to man to be done as of himself, yet it is not of man but of the Lord in him. It so appears to man because he has no other feeling than that he thinks from himself and acts from himself; and yet when he thinks and acts from the Word he does it as if of himself, therefore he then also believes that he does it of the Lord.

[4] From this it can be seen that the good that a man does from the Word is spiritual good, and that this conjoins man to the Lord and to heaven. But the good that a man does for the world's sake and for the sake of the communities in the world, which is called civil and moral good, conjoins him to the world and not to heaven. Moreover, the conjunction of the truth of faith is with spiritual good, which is the good of charity towards the neighbor, because faith in itself is spiritual, and what is spiritual cannot be conjoined with any other good than what is equally spiritual. But civil and moral good, separate from spiritual good, is not good in itself, because it is from man; yea, so far as self and the world lie concealed in it, it is evil; this good, therefore, cannot be conjoined with faith, yea, if it were to be conjoined faith would be dissipated.

[5] "To seduce the whole world" signifies to pervert all things of the church, because "the world" signifies in general the church as to all things of it, both goods and truths; but in particular it signifies the church in respect to good; this is the signification of "world" when "the earth" also is mentioned. That "the earth" in the Word signifies the church has been shown above (n. 304, 697); but when "the world" is also mentioned "the earth" signifies the church in respect to truth. For there are two things that constitute the church, namely, truth and good, and these two are signified by "earth" and "world" in the following passages.

[6] In Isaiah:

With my soul have I desired Thee in the night; yea, with my spirit in the midst of me have I early waited for Thee; for when Thou teachest the earth Thy judgments, the inhabitants of the world learn righteousness (Isaiah 26:9).

"Night" signifies a state in which there is no light of truth, and "morning" a state in which there is the light of truth; the latter state is from love, but the former is when there is as yet no love. So "the soul that desired Jehovah in the night" signifies a life that is not yet in the light of truth; and "the spirit in the midst of him with which he waited for Jehovah in the morning" signifies a life that is in the light of truth; so it is added, "for when Thou teachest the earth Thy judgments, the inhabitants of the world learn righteousness," which signifies that the church is in truths from the Lord, and by means of truths is in good; "earth" signifying the church in respect to truths, and "world," the church in respect to good; for "judgment" in the Word is predicated of truth, and "righteousness" of good, and "inhabitants" signifying the men of the church who are in the goods of doctrine and thence of life. (That "judgment" in the Word is predicated of truth, and "righteousness" of good, may be seen in the Arcana Coelestia 2235, 9857; and that "to inhabit" signifies to live, and thence "inhabitants" those who are in the good of doctrine and thus of life, may be seen above, n. 133, 479, 662)

[7] In Lamentations:

The kings of the earth believed not, and all the inhabitants of the world, that the enemy and the adversary would come into the gates of Jerusalem (Lamentations 4:12).

"The kings of the earth" signify the men of the church who are in truths, and "the inhabitants of the world" the men of the church who are in good; that "kings" signify those who are in truths may be seen above (n. 31, 553, 625); and that "the inhabitants" signify those who are in good has been shown just above. Thence it is clear that the "earth" signifies the church in respect to truths, and the "world" the church in respect to good. And as all things of the doctrine of the church were destroyed by falsities and evils, it is said that "they believed not that the enemy and the adversary would come into the gates of Jerusalem;" "enemy" signifying the falsities that destroyed the truths of the church, which are meant by "the kings of the earth," and "adversary" signifying the evils that destroyed the goods of the church, which are meant by "the inhabitants of the world;" "Jerusalem" meaning the church in respect to doctrine.

[8] In David:

Let all the earth fear Jehovah, let all the inhabitants of the world stand in awe of Him (Psalms 33:8).

Here, too, the "earth" signifies those who are in the truths of the church, and "the inhabitants of the world" those who are in the goods of the church. In the same:

The earth is Jehovah's and the fullness thereof, the world and they that dwell therein; He hath founded it upon the seas, and established it upon the rivers (Psalms 24:1, 2).

Here, also, the "earth" signifies the church in respect to truth, and "the fullness thereof" signifies all truths in the complex; and the "world" signifies the church in respect to good, and "they that dwell" signify goods in the complex. What is signified by "founding it upon the seas and establishing it upon the rivers" may be seen above (n. 275, 518).

[9] In Isaiah:

We have conceived, we have travailed, we have as it were brought forth wind; we have not wrought salvation in the earth, and the inhabitants of the world ² have fallen ³ (Isaiah 26:18).

Here, again, the "earth" stands for the church in respect to truths, and the "world" for the church in respect to goods. (The rest may be seen explained above, n. 721.) In the same:

Come near, ye nations, to hear, and attend ye people; let the earth hear and the fullness thereof, the world and all its offspring (Isaiah 34:1).

That "nations" mean those who are in goods, and "peoples" those who are in truths, may be seen above (n. 175, 331, 625); therefore it is added, "let the earth hear and the fullness thereof, the world and all its offspring," "the earth and the fullness thereof" signifying the church in respect to all truths, and "the world and all its offspring" the church in respect to all goods.

[10] In the same:

All ye inhabitants of the world and ye dwellers on the earth, when the ensign of the mountains shall be lifted up, see ye, and when the trumpet shall be sounded, hear ye (Isaiah 18:3).

"The inhabitants of the world and the dwellers on the earth" signify all in the church who are in goods and truths, as above; the Lord's coming is signified by "when the ensign of the mountains shall be lifted up, see ye, and when the trumpet shall be sounded, hear ye;" "the ensign upon the mountains," as well as "the sounding of the trumpet," signify a calling together to the church.

[11] In David:

Before Jehovah, for He cometh, for He cometh to judge the earth; He shall judge the world in righteousness and the peoples in truth (Psalms 96:13; 98:9).

This treats of the Lord's coming, and the last judgment at that time. Because the "world" signifies those of the church who are in good, and "peoples" those who are in truths, it is said that "He shall judge the world in righteousness and the peoples in truth;" "righteousness" as well as the "world" refers to good. In the same:

Before the mountains were brought forth, and before the earth and the world were formed, from everlasting and even to everlasting Thou art God (Psalms 90:2).

"Mountains" signify those who dwell upon mountains in the heavens, who are those that are in celestial good, while "the earth and the world" signify the church consisting of those who are in truths and in goods.

[12] In the same:

Jehovah reigneth, He is clothed with majesty, Jehovah is clothed with strength, He girdeth Himself; the world also shall be established, nor shall it be moved; Thy throne is established from then, Thou art from eternity (Psalms 93:1, 2).

This is said of the Lord when about to come into the world; and as He has glory and power from the Human that He united to His Divine, it is said that "He is clothed with majesty and strength," and that "He girdeth Himself;" for the Lord assumed the Human that He might have power to subjugate the hells. The church that He was about to establish and protect forever is signified by "the world that shall be established and shall not be moved," and "the throne that shall be established;" for the "world" signifies heaven and the church as to the reception of Divine good, and "throne" heaven and the church as to the reception of Divine truth.

[13] In the same:

Say among the nations, Jehovah reigneth; the world also shall be established, neither shall it be moved; He shall judge the peoples in uprightness; the heavens shall be glad and the earth shall rejoice (Psalms 96:10, 11).

This, too, is said of the Lord about to come, and of the church to be established by Him and protected to eternity, which is signified by "the world that shall be established and not moved," as above; and as the "world" signifies the church in respect to good it is added that "He shall judge the peoples in uprightness;" the "peoples," like "earth," signify those who are in the truths of the church, therefore it is said "the peoples of the earth," but "the inhabitants of the world;" "uprightness" also means truths. The joy of those who are in the church in the heavens and in the church on earth is signified by "the heavens shall be glad and the earth shall rejoice."

[14] In the same:

Jehovah shall judge the world in righteousness, He shall judge the peoples in uprightness (Psalms 9:8).

Because the "world" means the church in respect to good, and "righteousness" is predicated of good, it is said "Jehovah shall judge the world in righteousness;" and as those are called "peoples" who are in truths, and "uprightness" means truths, as above, it is said, "He shall judge the peoples in uprightness." In Jeremiah:

Jehovah maketh the earth by His power, and prepareth the world by His wisdom, and by His intelligence He stretcheth out the heavens (Jeremiah 10:12; 51:15).

"Jehovah maketh the earth by His power" signifies that the Lord establishes the church by the power of Divine truth; "He prepareth the world by His wisdom" signifies that He forms the church that is in good from Divine good by means of Divine truth; "by His intelligence He stretcheth out the heavens" signifies that thus He enlarges the heavens.

[15] In David:

The heavens are Thine and the earth is Thine, the world and the fullness thereof Thou hast founded (Psalms 89:11).

"The heavens and the earth" signify the church in the heavens and in the earths, both in respect to truths, and "the world and the fullness thereof" signifies the church in the heavens and in the earths, both in respect to goods, "fullness" meaning goods and truths in the whole complex. In the same:

If I were hungry I would not tell thee, for the world is Mine and the fullness thereof (Psalms 50:12).

This is said of sacrifices, that the Lord does not delight in them, but in confession and works, for it is added:

Should I eat the flesh of the stout ones, or drink the blood of he-goats? Sacrifice unto God confession, and pay thy vows to the Most High (Psalms 50:13-14).

So "if I should be hungry" signifies if I should desire sacrifices; but as the Lord desires worship from goods and truths it is said "for the world is Mine and the fullness thereof;" "fullness" signifying goods and truths in the whole complex, as above. This is said of the beasts that were sacrificed, but these signify in the spiritual sense various kinds of good and truth.

[16] In Matthew:

These good tidings of the kingdom shall be preached in all the world, for a witness unto all, and then shall the end come (Matthew 24:14).

Because the "world" signifies the church in respect to good it is said that "these good tidings shall be preached unto all nations," for the "nations" who are to hear and receive signify all who are in good. Moreover, "nations" signify all who are in evils, who also will hear; but then the "world" signifies the whole church when it is already in evils; therefore it is said that "then shall the end come."

[17] In the first book of Samuel:

Jehovah raiseth up the depressed out of the dust, He exalteth the needy from the dunghill, to make them sit with princes, and He shall make them to inherit the throne of glory; for the bases of the earth are Jehovah's, and He hath set the world upon them (1 Samuel 2:8).

This is the prophecy of Hannah the mother of Samuel. "To raise up the depressed out of the dust and the needy from the dunghill" signifies the instruction of the Gentiles, and the enlightenment in interior truths which would be revealed by the Lord, and thus the removal from evils and falsities. "The bases of the earth" signify exterior truths, such as those of the sense of the letter of the Word, for on those truths interior truths have their foundation; therefore the "world" which He hath set upon them signifies the church in respect to all its goods and truths. (But as to this see above, n. 253, 304)

[18] In Isaiah:

Jacob shall cause them that are to come to take root, Israel shall blossom and bud, so that the faces of the world shall be filled with the increase (Isaiah 27:6).

"Jacob" means the external church, and "Israel" the internal church; and as the internal of the church is founded upon its externals, and internals are thereby multiplied and made fruitful, it is said that "Jacob shall cause them that are to come to take root, and Israel shall blossom and bud;" the consequent fructification of the church is signified by "the faces of the world shall be filled with the increase."

[19] In the same:

Is this the man that maketh the earth to tremble, that maketh the kingdoms to quake, that hath made the world a wilderness, and thrown down the cities thereof? Prepare slaughter for his sons for the iniquity of their fathers, that they rise not up and possess the earth and the faces of the world be filled with cities (Isaiah 14:16, 17, 21).

This is said of Lucifer, by whom "Babylon" is meant, that is, the love of ruling over heaven and over the earth; therefore "to make the earth to tremble, to make the kingdoms to quake, to make the world a wilderness and throw down the cities thereof," signifies to destroy all things of the church; the "earth" meaning the church in respect to truth; "kingdoms," churches distinguished according to truths; the "world" the church in respect to good, and "cities" doctrinals. "To prepare slaughter for the sons for the iniquity of their fathers" signifies the destruction of the falsities that arise from their evils; "that they possess not the earth and fill the faces of the world with cities" signifies lest falsities and evils, and doctrinals from them, take possession of the whole church.

[20] In the same:

The earth shall mourn and be confounded, the world shall languish and be confounded, the exaltation of the people of the earth shall languish, and the earth itself shall be profaned under its inhabitants (Isaiah 24:4, 5).

This describes the desolation of the church in respect to its truths and goods by reason of the pride of self-intelligence, and the profanation of truths that are from good. The desolation is described by "mourning, being confounded, and languishing;" the church in respect to truths and goods is signified by "the earth and the world;" the pride of self-intelligence by "the exaltation of the people of the earth," and the profanation of truths that are from good by "the earth shall be profaned under its inhabitants."

[21] In Nahum:

The mountains shall quake before Him, and the hills shall melt; the earth shall be burnt up before Him, and the world and all that dwell therein (Nahum 1:5).

What is signified by the "mountains" that shall quake, and the "hills" that shall melt, may be seen above (n. 400, 405). But "the earth and the world and they that dwell therein shall be burnt up" signifies that the church in respect to all its truths and goods will be destroyed by infernal love.

[22] In David:

The channels of waters appeared and the foundations of the world were revealed at Thy rebuke, O Jehovah, at the breath of the spirit of Thy nostrils (Psalms 18:15; 2 Samuel 22:16).

That all things of the church in respect to its truths and goods were overturned from the foundation is signified by "the channels of waters appeared and the foundations of the world were revealed;" "the channels of waters" meaning the truths, and "the foundations of the world" its goods, and "to appear" and "to be revealed" meaning to be overturned from the foundation. That this destruction is from the hatred and fury of the evil against Divine things is signified by "at Thy rebuke, O Jehovah, at the breath of the spirit of Thy nostrils;" the "rebuke" and "the spirit of Jehovah's nostrils" have a similar signification as "His anger and wrath" mentioned elsewhere in the Word. But since the Lord has no anger or wrath against the evil, while the evil have against the Lord, and as anger and wrath appear to the evil when they perish to be from the Lord, therefore this is so said according to that appearance. "The breath of the spirit of Jehovah's nostrils" means also the east wind, which destroys by drought, and overturns by its penetrating power.

[23] In the same:

The voice of Thy thunder is in the world, the lightnings enlightened the world, the earth trembled and quaked (Psalms 77:18).

His lightnings shall enlighten the world; the earth shall see and fear, the mountains shall melt like wax before Jehovah, before the Lord of the whole earth (Psalms 97:4, 5).

This describes the state of the wicked because of the Lord's presence in His Divine truth, which state is like that of the sons of Israel when the Lord appeared to them upon Mount Sinai. That they then heard thunders, saw lightnings, and that the mountain appeared to be in a consuming fire as of a furnace, and they feared exceedingly, is known from the Word. This was because they were evil in heart; for the Lord appears to everyone according to what is his quality, to the good as a recreating fire, and to the evil as a consuming fire. From this it is clear what is signified by "the voice of Thy thunder is in the world, the lightnings enlightened the world, the earth trembled and quaked;" and "the mountains shall melt before Jehovah, the Lord of the whole earth;" "the world" meaning all that are of the church who are in goods, but here who are in evils, and the "earth" all that are of the church who are in truths, but here who are in falsities.

[24] In Isaiah:

I will visit malice upon the world, and upon the wicked their iniquity (Isaiah 13:11).

Here, too, the "world" means those that are of the church who are in evils, and the "wicked" those who are in falsities, therefore it is said "I will visit malice upon the world, and upon the wicked their iniquity;" "malice" means evil, and "iniquity" is predicated of falsities.

[25] In Job:

They shall thrust him away from light unto darkness, and chase him out of the world (Job 18:18).

Because "light" signifies the truth, and the "world" the good of the church, and when the wicked man casts himself from truth into falsity he also casts himself from good into evil, it is said "they shall thrust him away from light into darkness, and chase him out of the world," "darkness" meaning falsities, and "to chase out of the world" meaning to cast out from the good of the church.

[26] In Luke:

Men will faint for fear and for expectation of the things coming upon the whole world; for the powers of the heavens shall be shaken; and then shall they see the Son of man coming in a cloud of the heavens with power and much glory (Luke 21:26, 27).

This is said of the consummation of the age, which is the last time of the church, when there is no longer any truth because there is no good; the state of heaven at that time is described by these words, that "men will faint for fear and for expectation of the things coming upon the whole world;" this describes the fear of those who are in the heavens, that everything of the church in respect to its good and therefore in respect to its truths would perish, and the expectation of help from the Lord. That the power of Divine truth is weakened is signified by "the shaking of the powers of the heavens;" "the powers of the heavens" meaning Divine truths in respect to power; that the Lord will then make evident Divine truth, which has power and from which is intelligence, is signified by "then shall they see the Son of man coming in a cloud of the heavens, with power and much glory."

[27] "The earth and the world" have a like signification in the following passage in Revelation:

They are the spirits of demons doing signs to go forth unto the kings of the earth and of the whole world, to gather them together unto the war (Revelation 16:14).

It is said "unto the kings of the earth and of the whole world," because one thing of the church is signified by "earth," and another by "world." As the "world" signifies the church in respect to good it also signifies all things of the church, for good is the essential of the church; therefore where there is good there is also truth, for every good desires truth and wishes to be conjoined to truth and to be spiritually nourished by it, thus also reciprocally.

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