THE EXPLANATION of Isaiah Chapter 49

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

1. ATTEND, O islands, unto Me; and hearken, you peoples, from afar: Jehovah has called me from the womb; from the bowels of my mother has He made mention of my name.

VERSE 1. "Islands" signify those who are in Truths, and "peoples from afar" those who are in Goods, and, abstractedly, Truths and Goods, both in the natural man; "from afar" is predicated of Goods which are in the natural man, but what is "near" of Goods in the spiritual man. "Peoples" here signify Goods, because in the original it is a different term from that by which Truths are signified. Apocalypse Explained 406. See also Arcana Coelestia 1158, 2709.

Verses 1, 12. By the "islands", and by the "peoples from afar", and "from the north and from the sea", are understood the Gentiles or nations with whom the church was to be established. Hence it is evident that externals are distant from internals, and stand, as it were, afar off; hence it is that, in the Word, by "afar off" is signified the external, or what is removed from the internal, as in the above passage, and in the following:

"Hear, O you that are afar off, what I have done; and acknowledge, O you that are near, My power." (Isaiah 33:13)

By those who are "afar off" are there understood the nations or Gentiles, because remote from internal Truths; and by the "near" are understood those who are of the church, and in Truths from the Word. Apocalypse Explained 1133.

As to "islands", see Chapter 41:5, the Exposition.

Verses 1, 5. The Lord, in many parts of the Word, is called "Creator", "Maker", and " Former from the womb", and also "Redeemer", by reason that He creates man anew, reforms, regenerates; and redeems. It may be supposed that the Lord is so called because He created man, and forms him in the womb, but still it is a spiritual creation and formation which is here understood; for the Word is not only natural, but also spiritual, - natural for men, who are natural, and spiritual for the angels, who are spiritual, as may also appear from this consideration, that the things here said are said concerning Israel, and, in the supreme sense, concerning the Lord.

By "Israel" is understood the church, thus every man of the church; and inasmuch as the Lord knows the quality of every one as to the Good of love and the Truth of faith, therefore it is said "Jehovah has called me from the womb; from the bowels of my mother has He made mention of my name."

By "calling and knowing the name" of anyone, is signified to know his quality; "from the womb" denotes as to the Good of love, and "from the bowels of my mother", as to Truths from that Good. By "Jacob", who shall be brought back unto Him, and "Israel", who shall be gathered unto Him, is signified the church; by "Jacob" the external church, and by "Israel" the internal, - the latter being in the spiritual man, the former in the natural. Apocalypse Explained 710.

These words also treat of the Lord. To "make mention of His name" is to instruct as to His quality. Arcana Coelestia 2009.

2. And He has set my mouth like a sharp sword; in the shadow of His hand has He concealed me, and He has made me a polished shaft; in His quiver has He hid me;

Verse 2. Where by the "mouth" of the prophet is signified Divine Truth, wherefore it is compared to a "sharp sword", whereby is understood its penetrating power, and dispersing and destroying the false. Apocalypse Explained 908.

In the shadow of His hand has He concealed me, etc. - Treating also concerning the Lord. By the "sharp sword" is signified Truth dispersing the false; by the "polished shaft" is denoted Truth dispersing the evil; and by the "quiver" is signified the Word. Hence it is evident what is meant by "He has set my mouth like a sharp sword, and has made me a polished shaft, and in His quiver has He hid me", that is, that in Him and from Him is Divine Truth, by which falsities and evils are dispersed, and that in Him and from Him is the Word, where and whence those Truths are. Apocalypse Explained 357.

The "sharp sword" is Truth fighting; and the "polished shaft" is the Truth of doctrine. Arcana Coelestia 2799.

3. And He has said unto me, You art My servant, O Israel, in whom I will be glorified.

Verses 3, 6. Israel, in whom I will be glorified. - Meaning the Divine Human of the Lord. Arcana Coelestia 3441.

4. And I said, I have laboured in vain; for nought, and for vanity, I have spent my strength: nevertheless my judgment is with Jehovah, and the recompense of my work with my God.

5. And now [thus] says Jehovah, my Former from the womb to be His servant, to bring back Jacob unto Him, and that Israel unto Him may be gathered: then shall I be glorious in the eyes of Jehovah, and my God will be my strength:

Verse 4. Speaking of the establishment of the New Church from the Lord. That it could not be established with the Jewish nation, because Truths could not be received by that nation from any spiritual affection, is understood by "I said, I have laboured in vain; for nought [or emptiness], and for vanity, I have spent my strength." That still a spiritual church is provided by the Lord, that is, with the Gentiles, is signified by "My judgment is with Jehovah, and the recompense of my work with my God."

By "recompense" is here signified the church, which is in the spiritual affection of Truth; by "labour" and 'by "work" is understood the combat of the Lord against the hells; and the subjugation of them, whereby the Lord restored the equilibrium between heaven and hell, in which man can receive Truth and become spiritual; concerning which equilibrium, see the work on Heaven and Hell 589-603, and in the small work on the Last Judgrnent, n. 33, 34, 73, 74. Apocalypse Explained 695.

6. And He said, It is a light thing that You should be My Servant, to raise up the tribes of Jacob, and to restore the preserved of Israel: [but] I will also give You for a light to the nations, to be My salvation to the end of the earth.

7. Thus says Jehovah, the Redeemer of Israel, his Holy One; to Him who is despised in soul, whom the nation abhors; to the Servant of rulers: Kings shall see Him, and shall rise up; princes also, and they shall bow themselves down; for the sake of Jehovah, who is faithful; of the Holy One of Israel, for He has chosen You.

Verse 6. [These words seem to imply that the Lord, or Jehovah in His Humanity, would not only" raise up the tribes of Israel", etc., that is, establish the true church, but that from Him should come the "light" and "salvation" for all nations and peoples, and for the entire universe. That the tribes of Israel and the Jews will not again, in a literal sense, be gathered to their own land, as is supposed by many from not knowing the spiritual sense of the Word, can be abundantly proved. See the Exposition of Isaiah Chapter 66:20.]

My salvation to the end of the earth. - See above, Chapter 42:10-12, the Exposition.

8. Thus says Jehovah, In the time of acceptance have I answered You, and in the day of salvation have I helped You; and I will preserve You, and give You for a covenant of the people; to restore the land, to give possession of the desolate heritages:

Verse 8. I will give You for a covenant of the people, etc. - To "give for a covenant of the people", signifies that conjunction may be with the Lord and by Him; to "restore the land", is to restore the church; and to "give possession of the desolate heritages", signifies to restore the Goods and Truths of the church which were destroyed. Apocalypse Explained 701.

As to the "Covenant", see above, Chapter 42:6, the Exposition.

Verses 8, 13. I will give You for a covenant of the people, to restore the land. Sing, O you heavens; and rejoice, O earth; you mountains, break forth into song, etc.

- Treating of the Lord and of His advent. The establishment of the church by Him is signified by "I will give You for a covenant of the people, to restore the land"; to "restore the land" denoting to re-establish the church. It is well known that the Lord did not restore the land to the Jewish people, but that He established the church amongst the Gentiles. The joy in consequence thereof is described by "Sing, O you heavens; rejoice, O earth; you mountains, break forth into song." By the "heavens" are understood the heavens where are the angels who are in the interior Truths of the church; by the "earth" is understood the church with men; and by the "mountains", those who are in the Good of love to the Lord. Apocalypse Explained 304.

9. Saying to the prisoners, Go forth; to those that are in darkness, Show yourselves. They shall feed in the ways, and on all the eminences shall be their pasture.

Verse 9. These words treat manifestly of the Lord. The "prisoners" [or the bound] are, in particular, those who were detained in the lower earth until the advent of the Lord, and who were then elevated into heaven; and, in general, those who are in Good, and kept, as it were, bound by falsities, from which, however, they endeavour to come forth. To "feed in the ways" is to be instructed in Truths; that "ways" are Truths, see Arcana Coelestia 627, 2333; and that to "feed" is to be instructed, n. 5201. "On all eminences shall be their pasture", signifies to be nourished in Good; for "eminences", like mountains, are the Goods of love. Arcana Coelestia 6854. See also 6078.

By "the bound [or prisoners], to whom He shall say, Go forth", and by "those that are in darkness, to whom He shall say, Show yourselves", are signified the Gentiles who have lived in Good according to their religion, and yet were in falsities from ignorance, who are called "bound" when they are in temptations; "darkness" denotes falsities from ignorance. Apocalypse Explained 481.

As to the "lower earth" in the world of spirits, and the "prisoners", or the "bound", who are detained there until they are devastated of their false principles, see Chapter 24:22, the Exposition.

10. They shall not hunger, neither shall they thirst; neither shall, the heat nor the sun smite them: for He that has mercy on them shall lead them, and, shall guide them to springs of water.

Verse 10. Any one who thinks deeply may see that hunger and thirst for natural meat and drink are not here meant, neither the natural sun and heat which shall not smite them, nor natural springs of water to which they shall be led; by "hunger" and "thirst", therefore, is signified to hunger and thirst for such things as belong to eternal life, or which communicate that life, which, in general, have reference to the Good of love and the Truth of faith", hunger" relating to the former, and "thirst" to the latter. The "heat" and the "sun" signify the heat derived from false principles and the love of evil; for these take away all spiritual hunger and thirst. The "springs of water, to which the Lord will lead them", signify illustration in all Truth; a "spring" or "fountain" denoting the Word and doctrine from the Word; "water" denoting Truth; and to "lead", when predicated of the Lord, denoting to illustrate. From these considerations it may appear what is signified by the words of the Lord in John:

"I am the Bread of Life: He who cometh to Me shall never hunger; and he who believes on Me shall never thirst"; (John 6:35) where that to "hunger" is to come to the Lord; and that to "thirst" is to believe on Him, is evident; to "come to the Lord" is to do His commandments, Apocalypse Explained 386.

That "the heat shall not smite them", signifies that the false originating in concupiscence shall not affect them. Apocalypse Explained 481.

11. And I will make all My mountains a way, and My highways shall be exalted.

Verse 11, 13. By "mountains", in the plural number, are understood both mountains and hills, thus both the Good of love and the Good of charity. The "mountains and hills being made into a way, and the highways being exalted", signifies that they who are in those Goods shall be in genuine Truths, - to be "made or set into a way" signifying to be in Truths; and for "the highways to be exalted", is meant to be in genuine Truths, for "ways" and "highways" signify Truths, which are said to be "exalted" by Good; and Truths derived from Good are genuine Truths. Their joy of heart in consequence thereof is signified by "Sing, O you heavens; and rejoice, O earth; "internal joy by "Sing, O you heavens", and external joy by "Rejoice, O earth." Confessions from joy originating in the Good of love, are signified by "You mountains, break forth into song." That this was on account of reformation and regeneration, is signified by "for Jehovah has comforted His people." That the mountains in the world are not here understood, is evident, for to what purpose would it be for "mountains to be made into a way", for "the highways to be exalted", and likewise for" the mountains to break forth into singing"? Apocalypse Explained 405.

12. Lo! these shall come from afar; and lo! these from the north and from the sea; and these from the land of Sinim.

Verse 12. The "north" signifies those who are in obscurity as to Truth; the "west" [or the sea], those who are in obscurity as to Good; and they are said to "come from afar" who are remote from the light which is from the Lord. Arcana Coelestia 3708 Arcana Coelestia 3708[1-23].

As to the "east", "west", "north", and "south", see Chapter 43:5, 6, the Exposition.

From the land of Sinim. - [It is not known what country "Sinim" designated, but it is probable that it was adopted as an appellation for the south, as the "sea" in this verse, and frequently elsewhere, is for the west. In this way the four quarters are designated, - "from afar" denoting the east, or those who are remote from the acknowledgement and love of the Lord; and "Sinim", those who are remote from the light or intelligence of Truth proceeding from that love.]

13. Sing, O you heavens; and rejoice, O earth; you mountains, break forth into song: for Jehovah has comforted His people, and will have mercy on His afflicted.

Verse 13. See the Exposition of Isaiah Chapter 44:23.

14. But Zion says, Jehovah has forsaken me, and the Lord has forgotten me,

15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, these may forget; but I will not forget you.

Verses 14, 15. Can a woman forget her sucking child, that she should not have compassion. on the son of her womb?-This is said because in the spiritual sense regeneration is understood, wherefore comparison is made with a "woman" and "her love towards her infant." The case is the same with those who are regenerated by the Lord. Apocalypse Explained 710.

16. Behold, on the palms of My hands have I graven you; your walls are continually before Me.

Verse 16. To "engrave" or to "write on stone", also on the "palms of the hands", signifies perpetual remembrance. "Your walls are continually before Me;"-"walls" are the Truths of faith. (Arcana Coelestia 6419, 9841)

See, as to the meaning of a "city", "walls", "bulwarks", etc., Chapter 26:1, the Exposition.

17. They shall hasten your sons; your destroyers and your devastators shall depart from you.

Verses 17, 18. These things are said of "Zion", by which is signified the celestial church. By "the sons who shall make haste" are understood the Truths of that church. That "sons" are Truths has been frequently shown above; hence it is said that "she [Zion] should clothe herself with them all, as with an ornament; and should bind them about her, as a bride [her jewels]", -which words can be said of, the Truths of the church, but not of the "sons" of Zion. Arcana Coelestia 10540.

Verses 17, 22. They shall hasten your sons; your destroyers and your devastators shall depart from you, etc. - The establishment of a New Church by the Lord is treated of in these words. By "the sons whom they shall hasten, and whom they shall bring in their bosom", and by "the daughters whom they shall carry upon their shoulder", are understood all who are in Truths and in the affection thereof and abstractedly from persons, Truths themselves, and their affections, with those who will be of the New Church. "Your destroyers and your devastators" signify the falsities of evil; that these will be removed is signified: by "they shall depart from you." Apocalypse Explained 724.

18. Lift up thine eyes round about, and see: all these gather themselves together, they come to you. As I live, says Jehovah, surely you shalt clothe yourself with them all, as with an ornament; and shalt bind them on you, as a bride [her jewels],

19. For your wastes and your desolate places, and the land of your destruction, shall even now be too narrow for the inhabitants; and they that swallowed you up shall be far away.

20. The sons, of whom you wast bereaved, shall yet say in thine ears, This place is too narrow for me; make room for me that I may dwell.

21. And you shalt say in thine heart, Who has begotten me these? I was bereaved [of my sons], and solitary; an exile, and an outcast; and these, who has nourished them up? Lo! I was forsaken, and alone; these, where were they?

Verses 18, 20, 21. These words treat of "Zion", or of the celestial church and of its fructification after vastation. The "sons of bereavement." stand for Truths, of which in vastation she was deprived, but which were afterwards restored and immensely increased. (Arcana Coelestia 5536 Arcana Coelestia 5536[1-5])

In the whole of this chapter the desolation of those who are regenerated is treated of, and of their regeneration and fructification after desolation and at length, [in verse 26] of the punishment of those who desolate or oppress. Arcana Coelestia 5376.

22. Thus says the Lord Jehovih, Behold, I will lift up My hand to the nations, and to the peoples will I exalt My standard: and they shall bring your sons in their bosom, and your daughters shall be borne on their shoulder.

Verses 22, 23. These words treat of the Lord, and of those who worship and adore Him. To "lift up the hand to the nations and to the peoples a standard", is to bring to Himself all who are in the Goods of love and in Truths hence derived; of them it is said that "they should bring their sons in the bosom, and their daughters on the shoulder"; "sons" are the affections of Truth, and "daughters" are affections of Good; of them it is also said that "kings should be their nursing fathers [or nourishers], and their queens [or princesses]their nursing mothers"; "kings" are the veriest Truths and "queens" their Goods; and because man is regenerated and also nourished by these Truths and Goods, it is said they shall be your nourishers and your nurses [giving suck]. This is the internal sense of these words; who, without that sense, could understand them? That man is regenerated by Truths, and by a life according to them, see Chapter 1:2; 8:3, the Exposition. Apocalypse Explained 175.

The whole of this chapter treats of the advent of the Lord and of the salvation of those who receive Him, as is evident from verses 6-9; consequently it is not the salvation of the Jews which is here treated of much less their restoration to the land of Canaan. That the Jewish nation was not understood in the passages here adduced, may also appear from this circumstance, that it was the worst, of all nations, and idolatrous in heart; and that they were not introduced into the land of Canaan on account of any goodness and justice of heart, but on account of the promise made to their fathers; likewise that there were no Truths and Goods of the church with them, but falsities and evils; and that they were therefore rejected and expelled from the land of Canaan, as may appear from all those passages in the Word wherever that nation is described. Apocalypse Explained 433. See Chapter 66:20, 22, the Exposition.

Verse 22. For the meaning of a "standard", see Chapter 13:2, the Exposition.

23. And kings shall be your nursing fathers, and their queens your nursing mothers: with their faces to the earth they shall bow down unto you, and shall lick the dust of your feet; and you shalt know that I am Jehovah, and that they who trust in Me shall not be ashamed.

Verse 23. Because "kings" signify those who are in Truths derived from the Good of love to the Lord, therefore it became a custom from ancient times that "kings", when they were crowned; should be distinguished by certain insignia, which signify Truths derived from Good, as that a "king" should be anointed with oil, that he should wear a crown of gold, that he should hold a sceptre in his right hand, that he should be clothed with a purple robe, that he should sit upon a throne of silver, and that he should ride with his insignia upon a white horse; for "oil" signifies Good, from which is Truth, see Arcana Coelestia 886 Arcana Coelestia 886[1-2], 4638; a "crown of gold" upon the head [is wisdom, and] has a similar signification, n. 9930; a "sceptre", which is a staff, is the power of Truth from Good, Arcana Coelestia 4581, 4876; the "robe", divine Truths in the spiritual kingdom, 9825; and "purple", the spiritual love of Good, 9467 ; a "throne", the kingdom of Truth derived from Good, 5315, 6397; "silver", that Truth itself, 1551, 1552; and a "white horse", the understanding illustrated therefrom, as may be seen in the work concerning the White Horse 1-5. (See also above, Chapter 31:1, the Exposition.) That rituals about the coronation of "kings" involve such things, but that the knowledge thereof is at this day lost, see also Arcana Coelestia 4581, 4966. Apocalypse Explained 31.

24. Shall the prey be taken away from the mighty? or shall the captivity of the just be delivered?

25. Yea, thus says Jehovah, Even the captivity of the mighty shall be taken away, and the spoil of the terrible shall be delivered: for with him that contends with you I will contend, and your sons I will save.

Verses 24, 25. These words treat of the Lord, and of the bringing back of the sons of Zion from captivity, but by the "sons of Zion" are meant those who are in love to the Lord, and thence in Truths. That they were secluded from Truths by those who strenuously confirmed falsities, and that still they were liberated by the Lord, is signified by " Shall the prey be taken away from the mighty? or shall the captivity of the just be delivered? Yea, thus says Jehovah, Even the captivity of the mighty shall be taken away, and the spoil of the terrible shall be delivered: for with him that contends with you I will contend, and your sons I will save." Apocalypse Explained 811.

[The "prey of the mighty", the "captivity of the just", and the "spoil of the terrible", would seem specifically to denote those who are held captive in the lower earth of the spiritual world, or in vastations, to whom the Lord, after His resurrection, "went to preach"; (1 Peter 3:19) and whom He delivered from those who are here called the "mighty" and the "terrible", that is, the evils and falsities by which they had been held captive. The "captivity of the just" denotes those who, although in false principles, were nevertheless in good intentions, of which "justice" is here predicated. See, as to the further meaning of "vastations", and the nature of those who undergo them, Chapter 24:22, the Exposition.]

26. And I will feed thine oppressors with their own flesh; and with their own blood, as with new wine, shall they be drunken: and all flesh shall know that I Jehovah am your Saviour, and your Redeemer, the Mighty One of Jacob.

Verse 26. That by "flesh", in a bad sense, is signified the proprium of man's will which, viewed in itself, is evil, may appear from the above and from the following passages:

"A man shall eat the flesh of his own arm." (Isaiah 9:20)

And in Jeremiah:

"I will feed you with the flesh of their sons, and with the flesh of their daughters; and they shall devour every man the flesh of his companion." (Jeremiah 19:9)

And in Zechariah: "The rest shall eat everyone the flesh of another." (Zechariah 11:9) Apocalypse Explained 1082. See Chapter 9:19-21, the Exposition.

To "feed oppressors with their own flesh" is to feed thrm with their own evil. Arcana Coelestia 8409.

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Isaiah Chapter 49.

1. ATTEND, O islands, unto Me; and hearken, you peoples, from afar: Jehovah has called me from the womb; from the bowels of my mother has He made mention of my name.

2. And He has set my mouth like a sharp sword; in the shadow of His hand has He concealed me, and He has made me a polished shaft; in His quiver has He hid me;

3. And He has said unto me, You art My servant, O Israel, in whom I will be glorified.

4. And I said, I have laboured in vain; for nought, and for vanity, I have spent my strength: nevertheless my judgment is with Jehovah, and the recompense of my work with my God.

5. And now [thus] says Jehovah, my Former from the womb to be His servant, to bring back Jacob unto Him, and that Israel unto Him may be gathered: then shall I be glorious in the eyes of Jehovah, and my God will be my strength:

6. And He said, It is a light thing that You should be My Servant, to raise up the tribes of Jacob, and to restore the preserved of Israel: [but] I will also give You for a light to the nations, to be My salvation to the end of the earth.

7. Thus says Jehovah, the Redeemer of Israel, his Holy One; to Him who is despised in soul, whom the nation abhorreth; to the Servant of rulers: Kings shall see Him, and shall rise up; princes also, and they shall bow themselves down; for the sake of Jehovah, who is faithful; of the Holy One of Israel, for He has chosen You.

8. Thus says Jehovah, In the time of acceptance have I answered You, and in the day of salvation have I helped You; and I will preserve You, and give You for a covenant of the people; to restore the land, to give possession of the desolate heritages:

9. Saying to the prisoners, Go forth; to those that are in darkness, Show yourselves. They shall feed in the ways, and on all the eminences shall be their pasture.

10. They shall not hunger, neither shall they thirst; neither shall, the heat nor the sun smite them: for He that has mercy on them shall lead them, and, shall guide them to springs of water.

11. And I will make all My mountains a way, and My highways shall be exalted.

12. Lo! these shall come from afar; and lo! these from the north and from the sea; and these from the land of Sinim.

13. Sing, O you heavens; and rejoice, O earth; you mountains, break forth into song: for Jehovah has comforted His people, and will have mercy on His afflicted.

14. But Zion says, Jehovah has forsaken me, and the Lord has forgotten me,

15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, these may forget; but I will not forget you.

16. Behold, on the palms of My hands have I graven you; your walls are continually before Me.

17. They shall hasten your sons; your destroyers and your devastators shall depart from you.

18. Lift up thine eyes round about, and see: all these gather themselves together, they come to you. As I live, says Jehovah, surely you shalt clothe yourself with them all, as with an ornament; and shalt bind them on you, as a bride [her jewels],

19. For your wastes and your desolate places, and the land of your destruction, shall even now be too narrow for the inhabitants; and they that swallowed you up shall be far away.

20. The sons, of whom you wast bereaved, shall yet say in thine ears, This place is too narrow for me; make room for me that I may dwell.

21. And you shalt say in thine heart, Who has begotten me these? I was bereaved [of my sons], and solitary; an exile, and an outcast; and these, who has nourished them up? Lo! I was forsaken, and alone; these, where were they?

22. Thus says the Lord Jehovih, Behold, I will lift up My hand to the nations, and to the peoples will I exalt My standard: and they shall bring your sons in their bosom, and your daughters shall be borne on their shoulder.

23. And kings shall be your nursing fathers, and their queens your nursing mothers: with their faces to the earth they shall bow down unto you, and shall lick the dust of your feet; and you shalt know that I am Jehovah, and that they who trust in Me shall not be ashamed.

24. Shall the prey be taken away from the mighty? or shall the captivity of the just be delivered?

25. Yea, thus says Jehovah, Even the captivity of the mighty shall be taken away, and the spoil of the terrible shall be delivered: for with him that contends with you I will contend, and your sons I will save.

26. And I will feed thine oppressors with their own flesh; and with their own blood, as with new wine, shall they be drunken: and all flesh shall know that I Jehovah am your Saviour, and your Redeemer, the Mighty One of Jacob.

242. To buy of Me gold tried by fire, that thou mayest be enriched, signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive the truths of faith. This is evident from the signification of "buying," as being to acquire and appropriate to oneself (See Arcana Coelestia 4397, 5374, 5397, 5406, 5410, 5426); also from the signification of "gold tried by fire," as being genuine good, thus good from the Lord (of which presently); also from the signification of "that thou mayest be enriched," as being to be enabled to receive the truths of faith. This is the signification of being "enriched," because "riches" and "wealth" signify the knowledges of truth and good, and "the rich" are those who are in intelligence by means of knowledges, here, those who are in faith by means of them, since those who are in the doctrine of faith alone are here treated of. From this it is clear that "to buy of Me gold tried by fire, that thou mayest be enriched," signifies that they must acquire for themselves genuine good from the Lord so that they may receive the truths of faith.

[2] It shall first be told how this is to be understood. It has often been said before, that there is no truth which is truth in itself unless it be from good, thus no faith that is faith in itself unless it be from charity: for there is no truth that is truth in itself unless there is spiritual life within it, and spiritual life is within it when it is formed out of the good of charity; for truth is the form of good, and good is the esse of truth, thus also its life; and good is from no other source than from the Lord. When there is good from the Lord, the truth that is from the good looks primarily to the Lord and also to the neighbor and his good, for the Lord flows in with good and by it forms truth, which is the truth of faith, and causes man's spiritual sight to look to him and to the neighbor. (That this is so, may be seen in the work on Heaven and Hell 145, 251, namely, that the Lord looks at angels and men in the forehead, and these look to the Lord through the eyes; for the reason that the forehead corresponds to the good of love, and the eyes to the understanding illustrated thereby, consequently to the truths of faith. Also in the same work, n. Heaven and Hell 17, 123, 124, 142-144, 510, it is shown that in the spiritual world all are turned to their own loves, and those who have acknowledged the Lord and believed in Him are turned to Him, and thereby have good, and through good, illustration in respect to truths.) From this it can be seen what the genuine good is that is signified by "gold tried by fire," namely, that it is good from the Lord alone.

[3] As what is written to the angel of this church treats of those who live according to the doctrine of faith alone, and as those who had confirmed themselves in that doctrine, and were on that account called learned in the world, were able to join falsities with truths and make the doctrine appear as if it were true, therefore, it was granted me to talk with some of them in the other life; and as the things that were then said on either side may serve for illustration I will present them. These learned ones, from their belief while in the world, supposed that there might be faith without charity, and that man may be justified by that alone. Their talk was very ingenious; they said that there is faith without charity, because it is prior to charity, and because by it man is in good. "Who," they said, "is not able to believe that there is a God, that the Word is Divine, and other like truths, which unless believed could not be received and thought of by man?"

From this they concluded that as faith precedes, or is prior to, charity, there can be faith without charity; and if there can be, that it must be saving, since man cannot do good from himself; unless, therefore, that faith were saving all would perish: moreover, without faith there could be no presence of God with man; and without the presence of God evil would reign, and no one would have any good. This, they said, is what is meant by justification by faith alone. But it was shown them that there could not be faith unless there was at the same time charity; and that what they called faith was nothing but the knowledges that are first with every man; for example, that there is a God, that the Word is Divine, and the like, and that these knowledges are not in the man before they are in his will, but are in the entrance to him, which is his memory; but so far as they are in his will so far they are in the man himself, for the will is the man himself; and so far as they are in the will so far they are in his sight, which is faith. The knowledges themselves that precede, and that appear to the natural sight as if believed, do not until then come to be of faith; consequently this seeing the knowledges, that is thought to be of faith, recedes step by step from man as he begins from willing evil to think evil, and also recedes from him after death when man becomes a spirit, if the knowledges have not been rooted in his life, that is, in his will or love.

[4] This may be illustrated by a comparison with the stomachs of birds and beasts of the earth that are called ruminating stomachs. Into these they first collect their food, and afterwards by degrees take it out and eat it, and thus nourish the blood; food thus becomes a part of their life. With man the memory corresponds to these stomachs; and man is endowed with memory instead of these because he is spiritual; into this he first gathers spiritual foods, which are knowledges, and afterwards he takes them out by a sort of ruminating, that is, by thinking and willing, and appropriates them, and thus makes them a part of his life.

From this comparison, although trifling, it can be seen that knowledges, unless implanted in the life by thinking and willing them and then doing them, are like food that remains unconsumed in ruminating stomachs, where it either becomes putrid or is vomited out. Moreover, the circle of man's life is to know, ¹ to understand, to will, and to do; for man's spiritual life begins with knowing, passes next to understanding, then to willing, and finally to doing. From this it is clear that so long as knowledges are in the memory they are merely in the entrance to the life, and that they are not fully in man until they are in acts, and the more fully they are in acts the more fully they are in the understanding and will.

[5] It was further shown that the faith of knowledges before it becomes the faith of life is historical faith, the nature of which is well known, namely, that it is believed because another has said it; until this has been made man's own it is an alien thing, or something with ourself belonging to someone else. Historical faith, moreover, is like a belief in things unknown, for it is said that things must be believed though not understood, yea, that they must not be searched into by the understanding; and yet spiritual faith is such that in it truths themselves are seen and are consequently believed. In heaven no one believes any truth unless he sees it or has seen it; for they say, "Who can believe that a thing is so unless he sees it? It may possibly be false." And only the evil can believe what is false; for the evil from evil see falsities, but the good from good see truths; and as good is from the Lord, so also seeing truth from good is from the Lord. Angels see truths because the light of heaven, in which they are, is Divine truth proceeding from the Lord; all, therefore, even those in the world, who are in that light are able to see truth. (Of the light of heaven, and that it is such, see in the work on Heaven and Hell 126-140.)

[6] It was then shown that charity and faith act as one and enter together into man, thus that man is so far in faith as he is in charity, since faith as to its essence is charity, just as truth as to its essence is good; for good, when it exists in shape or in form is truth; in like manner charity is faith, for good is of charity and truth is of faith; moreover, the one loves the other and conjoins itself to the other, therefore one is not given unless the other be with it. This was illustrated by man's thought, which is of his understanding, and his affection, which is of his will; to think apart from affection is impossible, for the very essence of thought is affection or love. Man is able, to be sure, to think all things that he knows from the doctrine of the church, but only from a natural affection, which is the affection or love of glory, fame, honor or gain; but such an affection does not make thought to be spiritual; this requires charity, which is spiritual affection itself. When this is conjoined with knowledges there is faith, and then so far as man is in that affection he sees in thought the things that are of his faith, which are called truths, and acknowledges them, because they are from his very spirit, thus from his very spiritual life. This also is what is called illustration; and this is why no one can be illustrated from the Word unless he is in the spiritual affection of truth. Something like illustration there is, indeed, with those who have confirmed themselves in such things as are of the doctrine of faith alone and justification by faith; but that illustration is a fatuous illustration, since falsities as well as truths can be confirmed, like all those heresies that prevail both among the Jews and among Papists. With those who are called naturalists, and who deny God, the Divinity of the Word, and all other things belonging to the church, there is a similar light after confirmations; like that with those who have confirmed themselves in faith alone and justification by faith. (That the light of confirmation is natural, not spiritual, and exists also with the evil, see Arcana Coelestia 8780.)

[7] But let us return to the faith that in its essence is charity. That faith is continually perfected by such things as confirm; for from spiritual light more truths are constantly being seen, and all these join themselves to the good of charity, and perfect it. From this man has intelligence and wisdom, which at length become angelic. Moreover, those who are merely in the knowledges of faith, and not in a life according to them, believe that man can easily receive faith, if not in the world yet in another life, saying within themselves, "When I hear and see that a thing is so can I not believe it?" But they are greatly mistaken; for those who have not received spiritual faith in the world can never afterwards receive it, even if they were to hear of it and see it a thousand times; and for the reason that such a faith is not in man, but outside of him. That this is so can be clearly seen from this, that all who come from the world are first received by angels and good spirits, and instructed in every way, yea, many things are shown them to the life and before their very eyes, and yet they do not receive; thus they alienate themselves from angels and good spirits, and join those who are in no faith.

[8] Again, it was also told them, that if faith could be received by merely knowing and thinking it would be received by all, ² the evil and the good alike, and thus no one would be damned. That charity, which is spiritual affection, can never be given to anyone unless he knows truths, examines himself by means of them, accepts them, and leads a new life in accordance with them, may be seen above n. 239. From this it follows that charity is the life of faith, and that there is nothing of life in faith except in the measure of the charity that is in it; and also that in the measure that charity is in faith man is led by the Lord, but in the measure that charity is not in faith man is led by himself; and he who is led by himself and not by the Lord is unable to think of good, still less to will and do good which is good in itself; for from what is man's own [ex proprio] nothing proceeds except evil; for when a man thinks of good, and wills and does good and ³ what is his own [ex propio], it is only for his own sake and for the sake of the world, which are the ends of what he does, and the ends are the loves that lead him; and man cannot be withdrawn from his selfhood [a suo proprio] or elevated unless he looks to the Lord in regard to the things that are of life; by this looking he is conjoined with heaven, and from heaven a spiritual affection is given him by the Lord. When this had been said, it was granted to those with whom I was talking on this subject to be in spiritual light, which light is such that in it truths can be seen as clearly as objects in the world are seen in its light; and then those who were in the doctrine of faith alone and justification by faith could not but affirm that this was true; but as soon as that light was taken away from them, and they were let back into their own light, which was natural, they were unable to see otherwise than that the sight of knowledges is saving faith, and therefore that the falsities that they had made part of their faith were truths. Falsities come to be of the faith when evils are of the life.

[9] But to return to the explanation of the words of this passage, "I counsel thee to buy of Me gold tried by fire, that thou mayest be enriched," which signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive truths. It now remains to be shown that "gold" in the Word signifies the good of love. This can be seen from the following passages.

In Malachi:

Behold, I send My angel [messenger] who shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel [messenger] of the covenant whom ye desire; He shall sit refining and purifying silver, and shall purify the sons of Levi, and shall purge them as gold and silver, that they may bring to Jehovah an offering in righteousness (Malachi 3:1-3).

These things are said of the Lord's coming. It is said that Jehovah is to send a messenger [an angel] who will prepare the way before Him; and the messenger [angel] meant is John the Baptist, as is known. "Before Me," or before Jehovah, means before the Lord's Divine Itself; "the temple to which He is to come" means His Divine Human; this is also called "the messenger [angel] of the covenant," because through it there is a conjunction of men and angels with the Divine Itself, for covenant means conjunction. "The silver that He shall sit refining and purifying" means truth from good; "the sons of Levi" mean all those who are in the good of charity and in the truths of faith therefrom; it is therefore said, "He shall purge them as gold and silver." This is said because "gold" signifies good, and "silver" the truth therefrom. "Bringing to Jehovah an offering in righteousness" means worship of the Lord from the good of charity. (That "temple" signifies the Lord's Divine Human, see above, n. 220; that "covenant" signifies conjunction, see Arcana Coelestia 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632; that "silver" signifies truth from good, n. 1551, 1552, 2954, 5658; that "an offering" signifies the good of love and charity, n. 4581, 9992-9994, 10079, 10137; that "righteousness" is predicated of good, n. 2235, 9857.) Therefore "to bring an offering in righteousness" signifies worship from the good of love.

[10] In Zechariah:

Two parts in all the land shall be cut off, shall expire, but the third shall be left therein. Yet I will lead the third part through the fire, and will refine them as silver is refined, and I will try them as gold is tried. (Zechariah 13:8-9)

"All the land" does not mean all the land, but the whole church; nor does "the third part" mean a third part, but some in the church. "To lead it through the fire, and refine as silver is refined, and to try as gold is tried," signifies to so purify them from falsities and evils that good and truth may be implanted. (That "earth" [land] in the Word signifies the church, see Arcana Coelestia 662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 6516, 9325, 9643; that "a third part" signifies some, n. 2788.) In these passages there are comparisons of "silver" and "gold" with truth and good; but in the Word all things that serve as comparisons also correspond, and thence signify (See Arcana Coelestia 3579, 8989). Because "gold tried by fire" signifies the good of love purified from evils, it was commanded:

That the gold and silver taken from the Midianites should be passed through the fire, and thus be purified (Numbers 31:22-23).

[11] That "gold" signifies the good of love and of charity is shown further in the following passages.

In Hosea:

Israel hath forsaken good; the enemy pursueth him; they have made their silver and their gold into idols for themselves (Hosea 8:3-4).

"Making their silver and their gold into idols for themselves" signifies that they have turned truth and good into falsities and evils, as is evident from its being said, "Israel hath forsaken good, and the enemy pursueth him;" "the enemy" is falsity from evil, and evil from falsity.

[12] In Joel:

What are ye to Me, O Tyre and Zidon? My silver and My gold ye have taken, and the desirable things of My goods have ye brought into your temples, and the sons of Judah, and the sons of Jerusalem ye have sold to the sons of the Grecians, that ye might remove them far from their borders (Joel 3:4-6).

"Tyre and Zidon" mean those within the church who are in the knowledges of truth and good; here those who have perverted these, and applied them to falsities and to the evils of falsities; this is signified by "Ye have taken My silver and My gold, and the desirable things of My goods have ye brought into your temples;" "silver" signifying truth, "gold" good, and "the desirable things of goods" signifying derived truths and goods, which are knowledges from the sense of the letter of the Word; "to bring them into their temples" signifies to turn them into profane worship; that "they sold the sons of Judah and the sons of Jerusalem to the sons of the Grecians" means that they changed all the truths of good into the falsities of evil; "removing them far from their borders" means far from truths themselves. (That "Tyre and Zidon" mean those within the church who are in the knowledges of truth and good, see Arcana Coelestia 1201; that "sons of Judah and sons of Jerusalem" mean all truths of good, because "sons" signify truths, n. 1729, 1733, 2159, 2623, 2803, 2813, 3373, 3704, 7499, 8897, 9807; "Judah" the celestial church, n. 3654, 6364; "Jerusalem" the church where there is genuine doctrine, n. 3654, 9166; that "sons of the Grecians" mean falsities, because "Grecians" signify the nations that are in falsities, see above, n. 50.)

[13] In Ezekiel:

The traders of Sheba and Raamah, by the chief of all spices, and by every precious stone and gold, they gave for thy tradings (Ezekiel 27:22).

In the same:

In thy wisdom and thine intelligence thou hadst made to thyself wealth, and hast gotten gold and silver in thy treasures. Thou wast in Eden, the garden of God; every precious stone was thy covering, and gold (Ezekiel 28:4, 13).

In these two passages also Tyre is treated of, and by it, as was said above, those within the church who are in the knowledges of truth and good are meant. (By "her tradings" those knowledges themselves are meant. "Sheba and Raamah" also mean those who are in these knowledges, see Arcana Coelestia 1171, 3240; "spices" signify truths which are pleasing because from good, see n. 4748, 5621, 9474, 9475, 10199, 10254; "precious stones" signify truths, which are beautiful because from good, n. 9863, 9865, 9868, 9873, 9905; "the garden of Eden" signifies intelligence and wisdom therefrom, n. 100, 108, 1588, 2702, 3220.) Now because these things signify the knowledges of truth and of good, and "gold and silver" the goods and truths themselves, and because through these all intelligence and wisdom are acquired, it is said, "In thine intelligence and thy wisdom thou hast gotten gold and silver in thy treasures."

[14] In Lamentations:

How is the gold become dim! How is the most pure gold changed! The stones of holiness are poured out at the head of every street. The sons of Zion are esteemed equal to pure gold; how are they reputed as earthen bottles, the work of the hands of the potter! (Lamentations 4:1-2).

Here the vastation of the church is treated of; "the gold that is become dim, and the most pure gold that is changed," signify the goods of the church; "the stones of holiness that are poured out at the head of every street," signify the truths therefrom that are falsified; "the sons of Zion, who were esteemed equal to pure gold," signify the truths of the former church; "earthen bottles, the work of the hands of the potter," signify evils of life from falsities of doctrine, which are from self-intelligence.

[15] In Ezekiel:

I decked thee with ornaments, and I gave bracelets upon thy hands, and a chain on thy neck. Thus wast thou decked with gold and silver; and thy garments of fine linen and silk and broidered work. Thou didst also take the vessels of thine adorning of My gold and My silver, which I had given thee, and madest for thee images with which thou couldst commit whoredom (Ezekiel 16:11, 13, 17-18).

Here Jerusalem is treated of, which signifies the church in respect to doctrine (as above). "The ornaments with which she was decked" signify in general all truths from good and intelligence therefrom (Arcana Coelestia 10536, 10540); "bracelets upon the hands" signify in particular, truths from good (3103, 3105); "the chain upon the neck" signifies the conjunction of interior truths and goods with exterior, or things spiritual with things natural (5320); "fine linen" signifies genuine truth, and "silk" the same, resplendent from interior good (5319, 9469); "broidered work" signifies knowledge [scientificum] pertaining to the natural man (n. 9688); "the images with which she committed whoredom" are the fallacies of the senses, that appear as truths to those who are in falsities; "to commit whoredom with them" is to establish falsities by fallacies (that "to commit whoredom" signifies to imbue with falsities, see above, n. 141. From this it is clear that the contents of this chapter describe the church as it was when first established by the Lord, and as it afterwards became.

[16] In Isaiah:

Behold, I stir up against them the Medes, who shall not value silver, and shall not delight in gold; their bows shall dash to pieces the young men, their eye shall not spare the sons (Isaiah 13:17-18).

The "Medes" mean those who are against the truths and goods of the church; it is therefore said of them, "they shall not value silver nor delight in gold;" "silver" is the truth of the church, and "gold" its good. Their "bows" signify the doctrinals of falsity fighting against truths and goods (Arcana Coelestia 2686, 2709); "the young men whom they shall dash to pieces" signify those who are intelligent from truths (n. 7668); "the sons whom they shall not spare" signify the truths themselves.

[17] In the same:

The troop of camels shall cover thee; they all shall come from Sheba; they shall bring gold and frankincense; and they shall proclaim the praises of Jehovah. The isles hope in Me, and the ships of Tarshish, to bring thy sons from far, their silver and their gold with them (Isaiah 60:6, 9).

Here the coming of the Lord is treated of, and "the troop of camels" means all who are in the knowledges of truth and good (Arcana Coelestia 3048, 3071, 3143, 3145); "Sheba, from which they shall come," means where those knowledges themselves are (n. 1171, 3240); "the gold and frankincense which they shall bring" mean goods and truths from good, which are therefore pleasing, "gold" is goods, and "frankincense" truths (n. 9993, 10177, 10296); "the isles which shall hope" mean the nations that are in Divine worship, but more remote from the truths of the church (n. 1158); "the ships of Tarshish" mean the general knowledges of truth and good, which contain many knowledges in particular (n. 1977, 6385); "the sons whom they shall bring from far" mean truths more remote, "sons" meaning truths (as above), and "from far" those more remote (n. 1613, 9487); "their silver and gold with them" signify the knowledges of truth and good with them.

Like things are signified by the wise men who came from the East to the place where Christ was born, offering gifts, gold, frankincense, and myrrh (Matthew 2:11).

They offered these because these signified goods and truths, interior and exterior, which are gifts pleasing to God.

[18] In David:

All kings shall bow themselves before Him; and all nations shall serve Him. He shall save the souls of the needy. And they shall live, and He shall give them of the gold of Sheba (Psalms 72:11, 13, 15).

Here also the coming of the Lord is treated of; by "kings that shall bow themselves before Him," and "nations that shall serve Him," all who are in truths from good are meant (that "kings" signify those who are in truths, see above, n. 31; and that "nations" signify those who are in good, see also above, n. 175; "the needy whom He shall save" mean those who are not in the knowledges of good and truth but yet long for them (See also above, n. 238; "the gold of Sheba, of which He shall give them," means the good of love into which the Lord shall lead them by means of knowledges (what "Sheba" signifies see just above).

[19] In Haggai:

I will stir up all nations, that they may come, the choice of all nations, and I will fill this house with glory. The silver is Mine, and the gold. The glory of this latter house shall be greater than that of the former (Haggai 2:7-9).

This also treats of the coming of the Lord; by "nations" those who are in good and in truths therefrom are meant; by "house" the church (Arcana Coelestia 3720); "the glory with which it shall be filled" means Divine truth (n. 4809, 5922, 8267, 8427, 9429). "The silver is Mine, and the gold," means that truth and good are from the Lord alone.

[20] In Zechariah:

The wealth of all nations round about shall be gathered together, gold, silver, and garments in great abundance (Zechariah 14:14).

"The wealth of all nations" means knowledges, wheresoever they are, even with the evil; "gold, silver, and garments, in great abundance," mean goods and truths, spiritual and natural. The like was signified by the gold, silver, and garments that the sons of Israel borrowed from the Egyptians, when they went away from them (Exodus 3:22; 11:2, 3; 12:35-36).

Why this was done, and what it involves, may be seen in The Arcana Coelestia 6914, 6917, namely, to represent that the things the evil have shall be taken away from them and given to the good (according to the Lord's words in Matthew 25:28, 29; and in Luke 19:24, 26); and that they should make to themselves friends by the unrighteous mammon (according to the words of the Lord in Luke 16:9). "The unrighteous mammon" means the knowledges of truth and good with those who do not possess them justly, who are those that do not apply them to life.

[21] In David:

Kings' daughters are among thy precious ones; at Thy right hand stood the queen in the best gold of Ophir. The king's daughter is all glorious within; her vesture is inwrought with gold (Psalms 45:9, 13).

This treats of the Lord; and "a king's daughter" means the church that is in the affection of truth, which is described by "kings' daughters are among His precious ones," which means the affections of truths themselves; "at His right hand doth stand the queen in the best gold of Ophir" means the Lord's celestial kingdom, which is in the good of love; "her vesture is inwrought with gold" means that its truths are from good.

[22] In Matthew:

Jesus said to His disciples whom He sent forth to preach the gospel, that they should possess no gold, nor silver, nor brass in their purses (Matthew 10:9);

by this was represented that they should have nothing of good and truth from themselves, but only from the Lord, and that all things would be given them freely. Because "gold" signified the good of love:

The table on which the shewbread was placed was overlaid with gold (Exodus 25:23-24);

Likewise the altar of incense, which was thence called the golden altar (Exodus 30:3);

For the same reason the lampstand was made of pure gold (Exodus 25:31, 38);

Also the cherubim (Exodus 25:18);

And for the same reason the ark was overlaid within and without with gold (Exodus 25:11);

Likewise many things in the temple at Jerusalem.

For the tabernacle, in which were the ark, the cherubim, the table on which was the shewbread, the altar of incense, and the lampstand, represented heaven, and so did the temple; therefore the gold therein signified the good of love, and the silver truth from good.

[23] As what is most holy in heaven was represented by the gold in the temple:

When Belshazzar drank wine out of the vessels of gold brought out of that temple, and at the same time praised the gods of gold, silver, brass, iron, wood, and stone, there appeared written on the wall: Numbered, weighed, divided; and in that night he was slain (Daniel 5:2); for thereby was signified the profanation of good.

[24] Moreover "gold" in the Word in a contrary sense signifies the evil of self-love, and "silver" the falsity therefrom. As in Moses:

The silver and gold of the nations they shall not covet, for they are abominations, nor bring them into their houses, but they shall be accursed, because they are to be abhorred and abominated (Deuteronomy 7:25-26).

But this signification of "gold" and "silver" shall be spoken of further on.

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