411. Verse 16. And they said to the mountains and to the rocks, Fall on us, signifies to be covered over by evils and by falsities therefrom. This is evident from the signification of "mountains," as being the evils that flow from the loves of self and of the world (of which above, n. 405; also from the signification of "rocks," as being the falsities from evil (of which below); also from the signification of "fall on us," as being to be covered by them. These things, too, are to be illustrated by such things as occur in the spiritual world when the Last Judgment takes place; for they are said respecting the Last Judgment, as is evident from the following verse, where it is said, "For the great day of His anger is come, and who is able to stand?" that "day" meaning the time and state of the Last Judgment. The state of the wicked then is such that from the mountains and rocks upon which they have made their habitations they cast themselves down into the hells, more or less deeply according to the atrocity of the evils and falsities with them; and this they themselves do, because they cannot endure Divine good and Divine truth, the higher heavens then being opened, from which the light of heaven flows in, which is Divine truth united to Divine good, by which light their pretended goods and truths are constricted, and these being constricted their evils and falsities are loosened; and as evils and falsities cannot endure the light of heaven, for they are pained and tortured by it, these spirits cast themselves from the mountains and rocks into the hells, more or less deeply according to the quality of their evil and falsity; some into gaps and caves, and some into holes and rocks, which then stand open before them; but as soon as they have cast themselves in, the openings are closed up. In this way the casting out of evil spirits from the mountains and hills which they have occupied is effected (See above, n. 391-392, 392, 394); and when they are in the caves and among the rocks the pains and torments they suffered from the influx of the light of heaven cease; for they find rest in their evils and in the falsities therefrom, because these had been their delights; for the delights of his life remain with everyone after death, and the delights of life are the delights of their loves, for every delight of life is from love.

[2] From this the signification of their "calling to the mountains and the rocks to fall on them" can be seen; likewise what is signified in Hosea:

They shall say to the mountains, Cover us, and to the hills, Fall on us (Hosea 10:8).

And in Luke:

Then shall they begin to say to the mountains, Fall on us, and to the hills, Hide us (Luke 23:30).

This, too, treats of the Last Judgment. The light of heaven, which is Divine truth united to Divine good, by the influx and presence of which the evil who cast themselves down are pained and tormented, is meant by the words immediately following in this verse; "hide us from the face of Him that sitteth on the throne, and from the anger of the Lamb;" it is said "the anger O the Lamb" because they are in torment; but their torment is not from that, but from the evils of their loves and from the falsities of their faith; and because these evils and falsities have formed all the interiors of their mind (for each one's mind is formed by his love and its faith, even so as to be a likeness of these in form), and because the interiors of the mind of those who are in evils and in falsities therefrom are turned away in a contrary direction, or to a quarter opposite to Divine goods and truths, therefore when Divine truth flows in and endeavors to reverse the action of the interiors of their mind, and thereby to lead them into heaven (for this is what Divine truth proceeding from the Lord does everywhere where it flows in), and they are unwilling to abandon the delights of their loves, they suffer anguish and torment; but these cease when they come into the hells where like delights or like loves prevail.

[3] Having shown above n. 405 what "mountains and hills" signify, it shall now be shown what "rocks" signify, namely, that they signify truth from spiritual good, also the truth and good of faith, but in the contrary sense the falsity of faith. This signification of "rocks" is also from appearances in the spiritual world; for rocks and crags are seen there as mountains and hills are seen, as was shown above, and upon the rocks there those dwell who are in truths from spiritual good, and who are in the truth and good of faith. The difference between the mountains and hills, and the rocks and crags, is that the former are of soil, and the latter of stone, and "soil" corresponds to and thus signifies the good of love, and "stone" corresponds to and thus signifies the truth of faith. And as most things in the Word have also a contrary sense, so do "rocks," and in that sense they signify the falsity of faith, and this also from correspondence; for those who are in the falsities of faith dwell there within the rocks in caverns.

[4] That "rock" signifies truth from good and the truth of faith, and in the highest sense the Lord in respect to these, is evident from the following passages. In Daniel:

Thou sawest ¹ till that a stone was cut out, not by hands, and it smote the image upon his feet, that were iron and clay. And the stone that smote the image became a great rock and filled the whole earth (Daniel 2:34-35).

This was said of the image that Nebuchadnezzar saw in his dream. "The stone that became a great rock" means the Lord, as is evident from the particulars there. But first let the signification of what precedes be told; "the head of the image" which was gold, signifies the Most Ancient Church, which was a celestial church, or a church in which the good of love to the Lord reigned; this good is signified in the Word by "gold," and also by "the head;" "the breast" and "the arms" which were silver, signify the Ancient Church, which succeeded the Most Ancient, and this church was a spiritual church, or a church in which the good of charity towards the neighbor, and truth from that good, reigned; this truth and good are signified by "silver," and also by "the breast" and "the arms;" "the belly and the thighs which were brass" signify the church that succeeded the ancient spiritual church and which may be called spiritual-natural; in this church the good of faith and the truth from that good reigned; this good is signified in the Word by "brass," and also by "the belly" and "the thighs;" but "the legs and the feet, which were part iron and part clay," signify the Israelitish and Jewish Church, which was an external church without any internal, and which therefore had no truth and good, but truth falsified which in itself is falsity, and good adulterated which in itself is evil; therefore it is said respecting it in this chapter:

Whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man; but they shall not cohere one with the other, even as iron doth not mingle with clay (Daniel 2:43).

"Iron" signifies natural truth, and "miry clay" natural good; "the feet and legs" have a like meaning; but here "clay" signifies good adulterated, and "iron" such truth as there is in the external sense of the Word; for "the seed of man" means the Word where there are goods and truths, the adulterations and falsifications of which are described by "iron mixed with clay, which do not cohere one with the other." (That there have been four churches, one after another, may be seen in The Doctrine of the New Jerusalem 247, 248 .) "The stone" that smote the image means Divine truth from the Lord; that "it became a great rock and filled the whole earth" signifies that the Lord by Divine truth is to rule over heaven and the church; "the earth" here meaning the church and also heaven; therefore it is added that this kingdom "shall stand forever" (verse Daniel 2:44), "kingdom" also signifying the church and heaven, for there is the kingdom of God. That Divine truth is here meant by "stone," and the Lord in respect to Divine truth by "rock," is evident from the signification of "stone" in the Word when predicated of the Lord (as in Genesis 49:24; Psalms 118:22-23; Isaiah 28:16; Matthew 21:42, 21:44; Mark 12:10-11; Luke 20:17-18). Whether you say the Lord or Divine truth it is the same, since all Divine truth is from Him, and thence He is in it; and it is from this that the Lord is called "the Word," for the Word is Divine truth. (That "stone" in the highest sense signifies the Lord in respect to Divine truth, and thence in a lower sense truth from good, see Arcana Coelestia 643[1-4], 1298, 3720, 6426, 8609, 10376)

[5] That "rock" signifies the Lord in respect to Divine truth, is plain from:

The rock in Horeb from which waters were given to the Israelitish people (Exodus 17:5-6);

and that it was commanded:

That Moses and Aaron should speak unto the cliff, and thus should sanctify Jehovah in the eyes of the sons of Israel; but that Moses smote it with a staff two times, therefore it was declared to Moses and Aaron that they should not bring the people into the land of Canaan (Numbers 20:8-13).

It is known in the church that this "rock" signified the Lord; but it is not known that it had this signification because "rock" in the Word signifies the Divine truth that proceeds from the Lord; this was why Moses and Aaron were commanded to speak to it, and thus to sanctify Jehovah in the eyes of the sons of Israel. Also "the waters" that flowed forth signify Divine truth; and "the people drinking of them" signifies to nourish spiritually, which is done by instructing and teaching. (That "waters" signify truths, see above, n. 71; and that "to drink," and "to be given to drink," signify to be instructed and to be taught, see Arcana Coelestia, n. (Arcana Coelestia 3069, 3772, 4017-4018, 8562, 9412) The like is signified by "rock" in Isaiah:

They shall not thirst; He will lead them in desolate places; He will cause the waters to flow out of the rock for them, when He cleaveth the rock that the waters may issue (Isaiah 48:21).

In David:

He clave the rocks in the wilderness, and made them to drink of the great depths; and He brought streams out of the cliff; and they remembered that God was their Rock, and the most high God their Redeemer (Psalms 78:15-16, 20, 35).

In the same:

He opened the rock that the waters might issue out; they flowed in the dry places, a river (Psalms 105:41).

In the same:

Before the Lord thou art in travail, O earth, before the God of Jacob, who turned the rock into a pool of waters, the flint into a fountain of waters (Psalms 114:7-8).

That "rock" in these passages signifies the Lord in respect to Divine truth, or what is the same, Divine truth from the Lord, is evident from what has been said above, also from the fact that these two passages in David treat of the redemption and the regeneration of the men of the church, and this is effected by means of Divine truth from the Lord. Redemption is treated of in these words, "they remembered that God was their Rock, and the most high God their Redeemer;" regeneration in these words, "Before the Lord thou art in travail, O earth;" "to be in travail" when predicated of the church, signifying to be reformed and regenerated.

[6] In Isaiah:

Hearken unto me, ye that follow after righteousness, ye that seek Jehovah; look unto the rock out of which ye were hewn, and to the digging out of the pit out of which ye were digged (Isaiah 51:1).

The "rock" means the Lord in respect to Divine truth, and the "pit" signifies the Word, as also in other places; "to be hewn out of the rock" and "to be digged out of the pit," signify to be regenerated by Divine truths and Divine goods, thus by truths from good from the Lord; for "stones," that are cut out of a rock, signify truths from the Lord; and "soil," that is dug out of a pit, signifies good from the Lord, therefore it is called "the digging out of the pit."

[7] In Moses:

Give ye greatness unto our God; the rock, whose work is perfect, and all His ways are judgment. He made him to ride on the high places of the earth, and feedeth him with the increase of the fields; He maketh him to suck honey out of the cliff, and oil out of the flint of the rock. The rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former. Is it not because their rock hath sold them, and Jehovah hath shut them up? For their rock is not as our rock, neither are our enemies judges (Deuteronomy 32:3-4, 13, 18, 30-31).

This is said of the Ancient Church, which was a church that was in truths from good; therefore truths from good are described by various things that correspond, as "He made him to ride on the high places of the earth, He fed him with the increase of the fields; He made him to suck honey out of the cliff, and oil out of the flint of the rock." Intelligence in the spiritual things of this church is signified by "He made him to ride on the high places of the earth;" "to ride" signifying to understand; "the high places of the earth" meaning the spiritual things of the church; spiritual nourishment therefrom is signified by "He fed him with the increase of the fields;" "to feed" meaning to nourish, and "the increase of the fields" meaning all things of the church. That they had natural good and spiritual good through Divine truth from the Lord is signified by "He made him to suck honey out of the cliff, and oil out of the flint of the rock;" "honey" meaning natural good, "oil" spiritual good; "cliff" external Divine truth from the Lord which is for the natural man, and "flint of the rock" internal Divine truth from the Lord which is for the spiritual man. The Jewish Church, which was not in any Divine truth, is next treated of, and respecting this it is said, "the rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former," which signifies that the Lord, and thence Divine truth, by which the church is reformed, were rejected; "rock" meaning the Lord in respect to Divine truth, and "that begat thee," and "God the Former" signifying to be reformed by the Lord by means of Divine truth. That they were altogether deprived of truth and good is signified by "their rock hath sold them, and Jehovah hath shut them up," "rock" having reference to truth, and "Jehovah" to good; "to sell" and "to shut up" means to be deprived of. That they would be in falsity from evil is signified by "their rock is not as our rock, neither are our enemies judges" "their rock" meaning falsity, "our enemies" evils, "not judges" signifying not truths and goods. From this it can be seen that "rock" signifies the Lord in respect to Divine truth, and in the contrary sense, falsity.

[8] In the second book of Samuel:

The spirit of Jehovah spoke in me, and His speech was upon my tongue. The God of Israel said, the Rock of Israel spoke [to me]. He that ruleth over the righteous man, that ruleth over the fear of God (2 Samuel 23:2-3).

"Rock" here manifestly stands for the Lord, for in the Word "the God of Israel" means the Lord; therefore it is said "the spirit of Jehovah spoke in me, and His speech was upon my tongue," also "the God of Israel said, the Rock of Israel spoke to me." The "spirit of Jehovah" and "His speech" signify Divine truth, and the Lord is called "the God of Israel" from worship, and "the Rock of Israel" from Divine truth, from which is worship. Because it is the Lord who is meant, it is said that "the Rock of Israel spoke." His dominion over those who are in good and those who are in truth is signified by "He that ruleth over the righteous man, that ruleth over him that hath the fear of God;" righteousness" is predicated of good, and "fear of God" of truth; for this Psalm of David treats of the Lord, which makes clear that the Lord is meant by "the God of Israel," and "the Rock of Israel."

[9] In David:

O that My people may hearken unto Me, that Israel might walk in My ways! I would feed ² them with the fat of wheat; and with honey out of the rock I would satisfy them (Psalms 81:13, 16).

Here, too, "rock" means the Lord in respect to Divine truth (as may be seen above, n. 374, where this is explained). In the same:

Who is God save Jehovah, or who is a Rock besides my ³ God? Jehovah liveth: and blessed be my Rock; and the God of my salvation shall be exalted (Psalms 18:2, 31, 46; 2 Samuel 22:2-3, 32, 47).

It is said, "Who is God save Jehovah, and who is a Rock besides my God?" because where Divine good is treated of the Lord is called "Jehovah," and where Divine truth is treated of he is called "God," and also "Rock," as here; so afterwards, "Jehovah liveth, and blessed be my Rock;" "the God of my salvation shall be exalted" signifies that He must be worshiped by means of truths from good, from which is salvation; "to be exalted," in reference to God is predicated of worship from good by means of truths.

[10] In the same:

Let the sayings of my mouth and the meditation of my heart be well pleasing before Thee, O Jehovah, my Rock and my Redeemer (Psalms 19:14).

"Jehovah the Rock" has a like signification as "Jehovah God," namely, the Lord in respect to Divine good and Divine truth; and He is called "Redeemer" from regeneration, which is effected by Divine truth; "sayings of the mouth" signify the understanding of truth, and "the meditation of the heart" the perception of good. In the same:

I say unto God my Rock, Why hast Thou forgotten me? (Psalms 42:9).

"God the Rock" means the Lord in respect to Divine truth, here in respect to defense. In the same:

Unto Thee do I call, O Jehovah my Rock; be not silent from me; lest Thou be silent from me (Psalms 28:1).

Here, too, "Jehovah" and "Rock" are mentioned, because "Jehovah" means the Lord in respect to Divine good, and "Rock" the Lord in respect to Divine truth, and as both are meant it is twice said, "be not silent from me," "lest Thou be silent from me;" one having reference to Divine good, the other to Divine truth, for in the Word there is a heavenly marriage in every particular, which is the marriage of good and truth. In Habakkuk:

O Jehovah, Thou hast placed him for judgment; and thou, O Rock, hast founded him for correction (Habakkuk 1:12).

In Isaiah:

Trust ye in Jehovah forevermore; for in Jah Jehovah is the Rock of Eternity (Isaiah 26:4).

Ye shall have a song as of the night of celebrating the feast; and gladness of heart as of one going with a pipe to come into the mountain of Jehovah, to the Rock of Israel (Isaiah 30:29).

Is there a God beside me? yea, there is no Rock, I know not any (Isaiah 44:8).

In David:

We will make a joyful noise unto the Rock of our salvation; we will come before His faces with confession (Psalms 95:1-2

In the first book of Samuel:

There is none holy as Jehovah; and there is no Rock like our God (1 Samuel 2:2).

In David:

Upright is Jehovah my Rock (Psalms 92:15).

He shall call me, Thou art my Father, my God, the Rock of my salvation. I also will make Him the firstborn, high above the kings of the earth (Psalms 89:26-27).

[11] In these passages, "rock" means Divine truth from the Lord and the Lord Himself, as well as in other passages. As in the gospels:

Everyone that heareth My words and doeth them, I will liken him to a prudent man, who built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, yet it fell not, for it was founded upon a rock (Matthew 7:24-25; Luke 6:48).

"The house founded upon a rock" means the church and the man of the church who has founded his doctrine and life upon the Divine truth, which is from the Lord, thus upon those things that are in the Word, consequently one who is in truths from good from the Lord. It is said, "who is in truths from good," because Divine truth is not received by anyone who is not in good. To be in good is to be in the good of life, which is charity; therefore it is said "he that heareth My words and doeth them;" "doing the Lord's words" is the good of life, for truth, when a man does it, becomes good because it then enters the will and love, and whatever becomes of the will and love is called good. Temptations, in which such a man of the church does not fall but conquers, are signified by "the rain descended, the floods came, the winds blew, and beat upon the house, and yet it fell not, for it was founded upon a rock;" for in the Word "floods of waters" and "rains," and also "tempests of wind," signify temptations. This, to be sure, is a comparison, but it should be known that all comparisons in the Word are as much according to correspondences as are the things not said comparatively (See above, n. 69; and Arcana Coelestia 3579, 8989).

This makes plainly evident that "rock" in the Word signifies the Lord in respect to Divine truth, or Divine truth from the Lord.

[12] From this it can be seen what is signified by the Lord's words to Peter, in Matthew:

Jesus said to the disciples, But who say ye that I am? Simon Peter answered, Thou art the Christ, the Son of the living God. Jesus answering said unto him, Blessed art thou, Simon son of Jonah; for flesh and blood hath not revealed it unto thee, but My Father who is in the heavens. I say unto thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens, that whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matthew 16:15-19).

"Peter" here does not mean Peter, but Divine truth from the Lord (as in the passages cited above) for all the Lord's disciples together represented the church; and each one of them some constituent of the church; "Peter" the truth of the church, "James" its good, and "John" good in act, that is, works; the rest of the disciples represented the truths and goods that are derived from these, just as the twelve tribes of Israel. That this is so will be seen in what follows, where the tribes and the disciples are treated of. This is why these three disciples are mentioned in the Word more than the others.

[13] The Lord addressed these words to Peter because he then confessed, saying, "Thou art the Christ, the Son of the living God," which in the spiritual sense signifies that He is the Divine truth; this is signified by "Christ," also by "the Son of God." (That this is signified by "Christ" see Arcana Coelestia 3004, 3005, 3009; and by "the Son of God" above, n. 63, 151, 166.) By virtue of this confession "Peter" represented Divine truth from the Lord in the church, and for this reason he was called "a rock" [petra], and it is said "thou art a rock [petra], upon this rock [petra] I will build My church," which signifies upon Divine truth from the Lord, or what is the same, upon truths from good, for upon these the church is built. That Peter might represent this in the church he was called by the Lord "a rock [petra]." as is evident in John:

Jesus looking upon him said unto him, Thou art Simon, the son of Jonah; thou shalt be called Cephas, which is, by interpretation, a rock [petra] (John 1:42).

Cephas in the Syriac language means a rock, and so Peter in that version is everywhere called "Cephas;" moreover, the same word in the Hebrew means a rock (as is evident in Jeremiah 4:29; andJob Job 30:6, where "rocks" are mentioned in the plural number); but Peter is not called a rock [petra] in the Greek and Latin because the name was bestowed upon him as a personal name.

[14] The Lord said "Simon son of Jonah" and afterwards he was called "a rock," because "Simon son of Jonah" signifies truth from good, or faith from charity; and as truth from good or faith from charity is granted only to those who are in Divine truth from the Lord, and Peter then confessed [the Lord], so he is called "a rock," not himself as a person, but that Divine truth which was from the Lord with him in his confession. That this was from the Lord is meant by the Lord's words, "flesh and blood has not revealed it unto thee, but My Father who is in the heavens;" "the Father in the heavens" meaning the Divine in the Lord, since the Father was in Him, and He in the Father and they were one (John 14:7-11; 10:30, 38). That "Simon" signifies truth in the will, see in the following chapter; and that "dove," which is what "Jonah" means, signifies spiritual good, see Arcana Coelestia 870[1-3], 1826, 1827); consequently "Simon son of Jonah" signifies the truth of good or truth from good. Because the hells have no power against Divine truth proceeding from the Lord, or against any man in whom there is Divine truth from the Lord, therefore the Lord says that "the gates of hell shall not prevail against it."

[15] The Lord further said, "I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," which signifies that all things are possible to those who are in truths from good from the Lord, in full agreement with these words:

All things whatsoever ye ask for, praying, believe that ye are to receive, then shall it be done unto you (Mark 11:24; Matthew 7:8; Luke 11:9).

How these words are to be understood see above (n. 405i), namely, that to ask from the faith of charity is to ask not from self but from the Lord, for whatever anyone asks not from self but from the Lord he receives. That such is the signification of these words, "whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," is clear from the Lord's words to the disciples and to all who are in truths from good from the Lord, in Matthew:

Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven, and what things soever ye shall loose on earth shall be loosed in the heavens (Matthew 18:18).

[16] These words were spoken to all, thus not to Peter only, as the Lord immediately declares in that chapter in these words:

I say unto you, That if two of you shall agree on earth in My name respecting anything that they shall ask, it shall be done for them by My Father, who is in the heavens. For where two or three are gathered in My name, there am I in the midst of them (Matthew 18:19-20).

"The Lord's name" means everything by which He is worshiped; and as He is worshiped by means of truth from good, which is from Him, so this is meant by "His name." (That this is what is meant by the "Lord's name," see above, n. 102, 135.) So "every thing they shall ask on earth shall be done for them in the heavens" has a similar signification as "whatsoever ye shall bind and shall loose on earth shall be bound and shall be loosed in the heavens," for the Lord explains the former words by the latter. One who knows the spiritual sense of the Word can know also why it is said "if two agree," and afterwards, "where there are two or three," namely, because "two" is predicated of good, and "three" of truth, consequently "two and three" of all who are in truths from good. (That Divine truth from the Lord has all power in the heavens and on earth, see above, n. 209, 333; and in the work on Heaven and Hell 230-231, 539; and Arcana Coelestia 3091, 3563, 6344, 6423, 6948, 8200, 8304, 9643, 10019, 10182. "Two" is predicated of good because it signifies conjunction by love, n. 1686, 5194, 8423; "three" is predicated of truths because it signifies all truths in the complex, in like manner as "twelve," n. 577, 2089, 2129, 2130, 3272, 3858, 3913; therefore when "two" and "three" are mentioned in the spiritual world, two and three, are not meant, but all who are in truths from good. That "Peter" signifies truth from good, which is from the Lord, see in the small work on The Last Judgment 57.)

[17] Thus far it has been shown what "rock" signifies in this sense; it shall now be shown what "rock" signifies in the contrary sense. In the contrary sense "rock" signifies infernal falsity that is trusted in; as in the following passages. In Isaiah:

Hewing out ⁴ thy sepulcher in the height, graving for himself a habitation in the cliff (Isaiah 22:16).

This chapter treats of "the valley of vision," which signifies the falsity of doctrine confirmed by the sense of the letter of the Word; the love of falsity is signified by "the sepulcher in the height," and the belief of falsity by "the habitation in the cliff;" their making such things for themselves is signified by "hewing out" and "graving for themselves."

[18] In the same:

In that day they shall reject every man the idols of his silver and the idols of his gold which your hands make for you; then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him: and his cliff shall pass away for awe, and his princes shall be dismayed at the banner (Isaiah 31:7-9).

This treats of judgment upon those who from self-intelligence believe themselves to be wise in Divine things. Such are those who are in the love of self and the world, and who seek after a reputation for learning for the sake of self; these, because they are unable to see truths, seize on falsities and proclaim them as truths. The falsities that favor their principles and their loves are signified by "the idols of silver and the idols of gold;" that these are from self-intelligence is signified by "which your hands have made for you;" that they will perish by their own falsities is signified by "then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him;" "Asshur" meaning the rational perverted, and thence those who are in falsities from self-intelligence; "to fall and to be devoured by the sword" meaning to perish. This was represented also by the king of Assyria in that he was slain by his own sons (Isaiah 37:38); "his sons" there signifying his own falsities by which he perished; "his cliff, which shall pass away for awe," signifies all falsity in general, in which such have trusted; and "the princes, who shall be dismayed at the banner," signify the primary falsities; it is said "at the banner," because such falsities are dispersed not by any combat with truths, but by a mere sign of combat, which a banner is. I have seen such cast down from the rocks upon which they were by the waving of an ensign.

[19] In Jeremiah:

The whole city fleeth before the voice of the horseman and the shooter of the bow; they entered the clouds and went up into the rocks, the whole city is forsaken, not a man [vir] dwelleth therein (Jeremiah 4:29).

This describes the church desolated in respect to truths. The desolation of all the truth of doctrine by false reasonings and false doctrinals therefrom is signified by "the whole city fleeth before the voice of the horseman and of the shooter of the bow;" "the voice of the horseman" signifying false reasonings, and "the voice of the shooter of the bow" false doctrinals; "the whole city fleeth" signifies the desolation of all the truth of doctrine, "city" meaning doctrine. That no truth is acknowledged, but falsity alone, is signified by "they entered the clouds and went up into the rocks;" "to enter the clouds" signifying into the non-acknowledgment of truth, and "to go up into the rocks" signifying into mere falsity.

[20] I have also seen rocks that consisted of stones heaped together, with no level place where verdure grew as elsewhere upon rocks; upon these were spirits who while they lived in the world as men had been in faith separate from charity, which is called faith alone, and had confirmed themselves therein both in doctrine and in life. This is what is meant by "the dryness of the rock," in Ezekiel:

She set ⁵ it upon the dryness of the cliff; she poured it not upon the earth that dust might cover it (Ezekiel 24:7).

And in the same:

I will cause many nations to come up against thee; and they shall destroy the walls of Tyre and throw down her towers; and I will purge her dust from her, and make her the dryness of a cliff (Ezekiel 26:3-4, 14).

"Dust" in these two passages means the soil, which signifies the good of the church. When there is no soil on the rocks, but the rocks are dry, that is, consist of mere heaps of stones, as was said above, it is a sign that there is no good, and where there is no good there is mere falsity; so this is what is signified by "the dryness of a cliff," and "she poured it not upon the earth, that the dust might cover it," and "I will purge her dust from her." This makes evident what is signified by the Lord's words in the Gospels:

Other seed fell upon the rocky places, where they had not much soil; and straightway they sprang up because they had no depth of earth; and they dried up (Matthew 13:5-6).

This may be seen explained above n. 401.

[21] Most of those in the spiritual world who have their light from the moon there, dwell upon rocks. Those who are spiritual-natural dwell upon rocks that are covered with a thin surface of soil, where consequently there are level places, verdure, and shrubberies, but not such as are upon the mountains and hills where those dwell who receive light from the sun of heaven; while those who are not spiritual-natural, but merely natural, are not at this day upon the rocks, but in caverns in the rocks there; and those who are in falsities from evil, dwell among heaps of stones there; all these things are correspondences.

[22] In Jeremiah:

Behold, I am against thee, O mountain destroying the whole earth; and I will stretch out Mine hand against thee and roll thee down from the cliffs, and will make thee a mountain of burning (Jeremiah 51:25).

This is said of Babylon, whose damnation through falsities is signified by "I will roll thee down from the cliffs," and whose damnation through evils is signified by "I will make thee a mountain of burning" (but this may be seen more fully explained above, n. 405.

[23] In the same:

O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit (Jeremiah 48:28).

This is said of Moab, which signifies the adulteration of good and truth, and thus those who pervert the good and truth of the Word. "Forsake the cities" signifies to leave the truths of doctrine; "dwell in the cliff" signifies in falsities and the doctrine of falsities; "be like the dove that maketh her nest in the passages of the mouth of the pit" signifies looking at truth from without and not from within, for "a pit" signifies the Word where truths are; "to make a nest in the passages of its mouth" means outside of it and not within, "to make a nest" having the same signification as to dwell, namely, to live a life; but "to build a nest" is predicated of a bird, and "to dwell" of man. What it is to regard the Word from without and not from within may be seen in the Arcana Coelestia 10549-10551), namely, to look at it not from doctrine but from the mere letter; and in consequence of this men wander in every direction whither the disposition, thought, and affection may lead; they are sure of nothing, whence come the perpetual adulterations that are signified by "Moab." This is the case with those who study the Word for the sake of glory and honor; because such regard themselves in everything when studying the Word, they remain outside of the Word; while those who love truth and good from the Word are within the Word, for they look at it not from self, but from the Lord. This makes clear what is signified by "O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit."

[24] In the same:

Is not My word like as fire? and like a hammer that scattereth the cliff? (Jeremiah 23:29.)

The Word is said to be "like a fire and like a hammer" because "fire" signifies the good of love, and "hammer" the truth of faith, for "the hammer" has a similar signification as "iron," and "iron" signifies truth in ultimates, and the truth of faith. Both are mentioned, namely, "fire" and "hammer," and accordingly good and truth, because of the marriage of good and truth in every particular of the Word. "The cliff that is scattered" signifies the falsity in the whole complex and the doctrine of falsity; and these are scattered or destroyed, when man with whom they exist is judged.

[25] In Nahum:

Who shall stand before His indignation? or who shall stand up in the glowing of His anger? His wrath is poured out like fire, and the rocks shall be overturned before Him (Nahum 1:6).

That the "indignation," "wrath," and "anger" of Jehovah signify the Last Judgment, and the state of damnation of those who are in evils and in falsities therefrom will be seen in the following articles. The damnation of evils is signified by "His wrath, which is poured out like fire;" and the damnation of falsities from evils by "His anger," and "the rocks shall be overturned before Him;" "fire" also signifying the evils of the loves of self and of the world, and "rocks" the falsities therefrom, and "to be overturned" signifies to perish. Moreover, the rocks, upon which are those who are in the principles of falsity and thus in falsities of every kind, are visibly overturned, and those who are upon them are thus cast down into hell; but this occurs in the spiritual world, where all have their dwelling places according to the quality of their interiors to which their externals correspond.

[26] In Isaiah:

Ye that have heated yourselves with gods under every green tree, that slaughter the children in the brooks under the shelves of the cliffs (Isaiah 57:5).

What is meant by "heating oneself with gods under every green tree, and slaughtering the children in the brooks under the shelves of the cliffs," no one can know except from the internal sense. In that sense "to heat oneself with gods under every green tree" signifies to worship God from every falsity that occurs; "to heat oneself with gods" means ardent worship, and "every green tree" means every falsity that occurs, for "tree" signifies knowledges and perceptions, here the knowledges and perceptions of falsity; and "to slaughter the children in the brooks, under the shelves of the cliffs" signifies to extinguish truths by falsities from self-intelligence; "children" meaning truths, "brooks" self-intelligence, "shelves of the cliffs" falsities; "under the shelves of these" signifies from the sensual, in which there is the ultimate natural light, for those who are in that light only stand under precipitous rocks and do not see any truth, and if it is told them they do not perceive it. In such a position I also have seen them in the spiritual world. This makes evident that "to slaughter the children" means not to slay children, but to extinguish truths.

[27] So in David:

Happy is he who shall seize and shatter thy babes against the cliff (Psalms 137:9).

"Babes" mean here not babes but falsities springing up; for Babylon is here treated of, which signifies the falsities of evil destroying the truths of good of the church; the destruction of these is signified by "shattering them against the cliff;" "cliff" meaning the ruling falsity of evil, and "to shatter" meaning to destroy. He who abides in the mere sense of the letter of the Word and does not think beyond it, can easily be led to believe that he is called "happy" who does this with the babes of his enemies, when yet that would be an enormous crime; but he is called "happy" who disperses the falsities of evil springing up in the church, which are here signified by "the babes of Babylon. "

[28] In Jeremiah:

Who hath heard such a thing as this? The virgin of Israel hath done a horrible thing. Shall the snow of Lebanon from the rock leave My fields? Shall the strange cold waters flowing down be snatched away? My people have forgotten Me, they have burned incense to vanity (Jeremiah 18:13-15).

"The virgin of Israel" means here and elsewhere the spiritual church, for this the Israelites represented; "the horrible thing that they did" means that they turned the goods of the church into evils, and the truths of the church into falsities, and from these evils and falsities worshiped Jehovah. The evils from which is such worship are signified by "My people have forgotten Me," for he who forgets God is in evils; and the falsities from which is such worship are signified by "they have burned incense to vanity," "vanity" meaning falsity, and "to burn incense" worship; "shall the snow of Lebanon from the rock leave My fields?" signifies, have they not the truths of the church from the Word? "rock" here signifies the Word, because it signifies Divine truth (as above); "the snow of Lebanon" signifies the truths of the church therefrom. Here "snow" has a similar signification as water, namely, truths, but "snow" signifies cold truths, because a cold church is here treated of. "Lebanon" means the church from which these are, and "fields" mean all goods and truths of the church; "the strange cold waters flowing down," signify the falsities in which there is no good; "strange waters" meaning falsities, and "cold" meaning in which there is no good, for truths have all their heat from the good of love.

[29] In the same:

Behold, I am against thee, thou inhabitant of the valley, thou rock of the plain; that say, Who shall descend against us, and who shall enter into our abodes? (Jeremiah 21:13).

"The inhabitant of the valley" and "the rock of the plain" signify those who are in the ultimates of the Word, and do not permit themselves to be illustrated from the interior; and such do not see truths, but falsities instead; for all the light of truth, because it is out of heaven from the Lord, comes from the interior and descends. Such are meant by "the inhabitant of the valley" and "the rock of the plain;" "valley" and "plain" meaning the ultimates of the Word in which they are; and "inhabitant" and "rock" signifying falsities, "inhabitant" the falsity of life, and "rock" the falsity of doctrine. The belief in falsity and evil in which such are firmly fixed, believing falsity and evil to be truths and goods, is signified by their saying, "Who shall descend against us, and who shall enter into our abodes?"

[30] In Isaiah:

Enter into the rock, and hide thee in the dust, for the dread of Jehovah (Isaiah 2:10).

"To enter into the rock" means into falsity, and "to hide themselves in the dust" means in evil. This treats of the Last Judgment, when those who are in the falsities of evil and in the evils of falsity cast themselves into the hells which are in the rocks and under the lands in the spiritual world. (But these things may be seen more fully brought out and explained in the preceding article.) In Job:

The mountain falling passeth away, and the rock is removed out of its place (Job 14:18).

"Mountain" signifies the love of evil; and "rock" the belief of falsity; and "to melt away" and "be removed out of its place" signifies to perish.

[31] In David:

Let their judges be cast down by the sides of the cliff (Psalms 141:6).

"Judges" signify those who are in falsities, and in an abstract sense, the falsities of thought and of doctrine. "Judges" in the Word have a similar signification as "judgments," and "judgments" signify the truths from which judgments are formed and in the contrary sense falsities. Because those who are in falsities dwell in the spiritual world in cliffs it is said, "let them be cast down by the sides of the cliff," which signifies that they should be let into their falsities and dwell in the hells corresponding to their falsities. In Job:

To dwell in the cleft of the valleys, in holes of the earth, and in the rocks (Job 30:6).

This treats of those who are in the hells, because they are in evils and in falsities therefrom; the hells of those who are in evils in respect to life are under valleys and in caves there; and the hells of those who are in falsities from evil are in rocks. This makes clear what is signified by "dwelling in the cleft of the valleys, in holes of the earth, and in rocks." (But respecting the caverns and caves in which those dwell who are in the hells, and the clefts and holes by which these are entered, see the article just preceding, n. 410.)

[32] These things have been adduced to make known that "rock" in the contrary sense signifies falsity in general; and this signification of "rock" is from correspondence, as can be seen from the appearances and phenomena in the spiritual world, where all dwell according to the correspondences of the interiors of their mind and life. Consequently those who are in wisdom and intelligence, because they are in love to the Lord and in charity towards the neighbor, and thence in the spiritual affection of truth, dwell upon mountains and hills of earth, where there are paradises, gardens, rose-beds, and lawns; but those who are in the belief in the doctrinals of their church and in some degree of charity, dwell upon rocks where there are level places upon which are some groves and some trees and grassy places; while those who have been in faith alone, as it is called, in respect to doctrine and life, and thence in falsities of faith and evils of life, dwell within the rocks, in caverns and cells there.

[33] This signification of "rock" is from the correspondence spoken of. But there is a signification of "rock" from its hardness, as in the following passages.

In Jeremiah:

They have made their faces harder than a rock (Jeremiah 5:3).

In Ezekiel:

As an adamant stronger than rock have I made thy forehead; fear not (Ezekiel 3:9).

In Job:

They shall be graven with an iron pen and with lead in the rock forevermore (Job 19:24).

In Isaiah:

The hoofs of the horses are accounted as rock (Isaiah 5:28).

Hardness is expressed by "rock" from the correspondence of rock with truth from good, for truth from good has all power, as has been said above; but when truth acts against falsity from evil then good is blunted, and truth then remaining acts with hardness, according to the above words in Ezekiel, "As an adamant stronger than rock have I made thy forehead." Truth without good is also hard, but still is easily broken. But what has been here adduced respecting rocks will be more fully elucidated by what will be said hereafter respecting the signification of stones.

Poznámky pod čarou:

374. Verse 6. A measure of wheat for a denarius, and three measures of barley for a denarius, signifies that the genuine good of the church, as also the genuine truth of the church, is of no account to them. This is evident from the signification of "measure" [choenix] (which was the Greek measure for wheat and barley), as being the quality of estimation, for "measures" in the Word (as was said in the article above), signify the quality of a thing in respect to good and in respect to truth. It is evident also from the signification of "wheat," as being the good of the church in general (of which presently); also from the signification of "barley," as being the truth of that good (of which presently); and from the signification of "a denarius," the standard of estimation, as being as of no account. Because this was the smallest coin, it signifies the least worth, but here as of no account. The reason for this is that "the red horse" (mentioned above), signifies the understanding of the Word destroyed in respect to good, and "the black horse" the understanding of the Word destroyed in respect to truth (See above, n. 364, 372); and when the understanding of the Word in respect to good and in respect to truth has been destroyed, then the genuine good and the genuine truth of the church are estimated as of no account. The "denarius" is here taken as the standard of estimation, because some piece of money must be taken that some price may be expressed in the sense of the letter, since it is said that "a balance was in the hand of him that sat upon the horse," and that "the wheat and the barley were measured;" consequently the smallest coin of all was taken as the standard of the estimation of the price; and as there was no longer any understanding of the Word in respect to good and in respect to truth, a "denarius" in the spiritual sense here signifies as of no account.

[2] It is said, "a measure of wheat and three measures of barley," because "one" is predicated of good, and "three" of truths; and "one," when predicated of good, signifies what is perfect, thus also what is genuine; and "three," when predicated of truths, signifies what is full, thus also what is genuine; consequently "a measure of wheat and three measures of barley" signify the genuine good and the genuine truth of the church. "Wheat" signifies good, and "barley" its truth, because all things belonging to the field signify the things that belong to the church; and things belonging to the field, as crops of various kinds, serve for food; and things for food and for the nourishment of the body signify in the spiritual sense such things as nourish the soul or mind, all of which have relation to the good of love and the truth of faith; thus especially wheat and barley, because bread is made from them. (That foods of every kind signify spiritual food, thus the things of knowledge, intelligence, and wisdom, consequently the good and truth from which these are, see Arcana Coelestia 3114, 4459, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 5915, 8408, 8562, 9003. Of "bread" in general, see the work on The New Jerusalem, n. 218; that "field" signifies the church, seeArcana Coelestia 2971, 3766, 9139.)

That "wheat" and "barley" have such a signification is from correspondence, as is evident from the things that appear in the spiritual world, where all appearances are correspondences. There plains, fields, crops of various kinds, and also bread appear; from this is the knowledge that they are correspondences, and consequently that they have significations according to correspondences.

[3] That "wheat" and "barley" signify the good and truth of the church, "wheat" its good, and "barley" its truth, can be seen also from the passages in the Word where they are mentioned, as from the following. In Jeremiah:

Jehovah, who hath dispersed Israel, will bring him together and will keep him as a shepherd doth his drove; for Jehovah hath ransomed Jacob, and hath redeemed him out of the hand of him that was stronger than he. Therefore shall they come and sing aloud in the height of Zion, and shall flow together unto the good of Jehovah, to the wheat, to the new wine, and to the oil, and to the sons of the flock, and of the herd; and their soul shall become as a watered garden (Jeremiah 31:10-12).

This treats of the establishment of a new church; "Israel" and "Jacob" signify that church, "Israel" the internal spiritual church, and "Jacob" the external; for every church is internal and external. Its establishment is described by "Jehovah will bring him together and will keep him as a shepherd doth his drove, for He hath ransomed Jacob, and hath redeemed him out of the hand of him that was stronger than he;" "to redeem" signifies to reform (See above, n. 328; "out of the hand of him that was stronger than he" signifies out of evil and falsity, which before had possession; the internal joy or joy of heart arising from celestial good and truths therefrom that such have, is signified by "therefore shall they come and sing aloud in the height of Zion, and shall flow together unto the good of Jehovah, to the wheat, to the new wine, and to the oil, and to the sons of the flock and of the herd," "to sing in the height of Zion" signifying internal celestial joy, or such as is in the Lord's celestial kingdom, "to sing aloud" meaning that joy (See above, n. 326, "height" what is internal, and "Zion" the celestial kingdom; "wheat" signifies the good of the natural man, "new wine" its truth; "oil" the good of the spiritual man, "the sons of the flock" spiritual truths, and "the sons of the herd" natural truths; because these are what are signified they are called "the good of Jehovah." That such have intelligence and wisdom from this source is signified by "their soul shall become as a watered garden," for "garden" in the Word signifies intelligence, and "watered" continual growth. "Wheat," "new wine," "oil," "the sons of a flock and of the herd," are plainly not here meant, for it is said, "Jehovah hath ransomed Jacob, and their soul shall become as a watered garden. "

[4] In Joel:

The field was devastated, the ground mourned; for the corn was devastated, the new wine was dried up, the oil languished. The husbandmen were ashamed, the vine-dressers howled for the wheat and for the barley, because the harvest of the field hath perished (Joel 1:10, 11).

This is not said of a field and its barrenness, but of the church and its vastation; therefore "field," "ground," "corn," "new wine," and "oil" do not mean these things themselves, but "field" and "ground" mean the church, "field" the church in relation to the reception and bringing forth of truth and good, and "ground" the church in respect to the nation that is in it; "corn" means good of every kind in the external man; "new wine" the truth also therein; "oil" the good in the internal man; "the husbandmen that were ashamed," and "the vine-dressers that howled for the wheat and for the barley" signify those who are of the church, "wheat" and "barley" signifying the good and truth of the church; and "the harvest of the field that thus perished" signifying all worship from good and truth.

[5] In Jeremiah:

Upon all the heights in the wilderness the devastators have come; because the sword of Jehovah devoureth from the end of the land even to the end of the land; no flesh hath peace. They have sown wheat and have reaped thorns (Jeremiah 12:12-13).

This, too is said of the church and its vastation; "the heights in the wilderness upon which the devastators have come" signify that every good of charity has perished through evils and falsities, "heights" in the Word signifying where there is the good of charity, and in an abstract sense that good itself, "wilderness" signifies where there is no good because no truth, and "devastators" signify the evils and falsities through which good and truth perish; "the sword of Jehovah devoureth from the end of the land even to the end of the land" signifies falsity destroying all things of the church, "the sword devouring" meaning falsity destroying, and "from the end of the land even to the end of the land" signifying all things of the church; "no flesh hath peace" signifies that there is no longer internal rest, because of the dominion of evil and falsity; "they have sown wheat and have reaped thorns" signifies that instead of the goods of truth there are the evils of falsity, "wheat" meaning the goods of truth, and "thorns" the evils of falsity.

[6] In the same:

Ishmael, who was of the seed of the kingdom, slew Gedaliah, whom the king of Babylon had appointed over the land, and all the Jews who were with him, and the Chaldeans, also the men from Shechem, from Shiloh, and from Samaria; but ten men were found among them who said unto Ishmael, Put us not to death, for we have things hid in the field, wheat and barley, and oil and honey. So he forbare, and put them not to death (Jeremiah 41:1-8).

These historical statements describe, in the internal sense, the damnation of those who profane holy things; for "Gedaliah, whom the king of Babylon appointed over the land," and "the Jews who were with him," and "the Chaldeans," and "the men from Shechem, from Shiloh, and from Samaria," mean those who profane, and in the abstract sense, profanations of every kind, "the king of Babylon" signifying the profanation of good and truth. Their damnation is signified by their being put to death, for "to be put to death" signifies to be slain spiritually (See n. 315; but "the ten men who said to Ishmael, put us not to death for we have things hid in the field, wheat and barley, and oil and honey," mean those who have not profaned the holy things of the church, because inwardly they have good and truth; for those who profane have nothing of good and truth inwardly, but only outwardly when they speak and preach, while those who do not profane have good and truth inwardly; this is meant by their saying that "they have things hid in the field, wheat, barley, oil, and honey," "wheat and barley" signifying the goods and truths of the external man, "oil" the good of the internal man, and "honey" the delight thereof; "ten men" signify all who are such, "ten" signifying all persons and all things; that "he forbare and put them not to death" signifies that they were not profane, thus not damned; "Ishmael" represents those who are in the genuine truths of the church, which is also signified by "the seed of the kingdom," of which he was. Such are the things involved in this history, the histories in the Word equally with the prophecies having an internal sense.

[7] In Moses:

Jehovah thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths going forth in valley and mountain; a land of wheat and barley, and of vine, and fig-tree, and pomegranate; a land of oil olive and honey (Deuteronomy 8:7-8

In the sense of the letter this is a description of the land of Canaan, but in the spiritual sense the Lord's church is described, since this is meant in that sense by "the land of Canaan;" and all kinds of good and truth pertaining to the church are enumerated. The land is called "a land of brooks of water," because "brooks of water" signify the doctrinals of truth; "fountains and depths going forth in valley and mountain" signify interior and exterior truths from the Word, "fountains," interior truths therefrom, and "depths" exterior truths. The latter are said to go forth "out of the valley," because "a valley" signifies what is lower and exterior, where such truths are; and the former are said "to go forth out of the mountain," because a "mountain" signifies what is higher and interior, where truths of that kind are; "a land of wheat and barley, and of vine and fig-tree, and pomegranate," signifies the church in respect to good and truth of every kind, "wheat and barley" signifying good and truth from a celestial origin, "vine and fig-tree" good and truth from a spiritual origin, and "pomegranate" knowledges of good and truth; and "a land of oil olive and honey" signifies the church in respect to the good of love and its enjoyment. One who does not know the spiritual sense of the Word believes no otherwise than that this merely describes the land of Canaan; but in that case the Word would be merely natural, and not spiritual, and yet the Word everywhere is in its bosom spiritual, and it is spiritual when by these words are understood the spiritual things they signify, namely, goods and truths of every kind. (But what "brooks," "fountains," "depths," "valley," "mountain," "vine," "fig-tree," "pomegranate," "olive," "oil" and "honey" signify is shown in Arcana Coelestia, all of which would be too extended to cite here; but many of these things have been shown and will be shown in this explanation of Revelation, and these may be consulted in their places.)

[8] In Job:

If I have eaten the strength (of the earth) without silver, and have made the soul of its [masters] to expire, let the thorn come forth instead of wheat, and the wild vine instead of barley (Job 31:39-40).

"To eat the strength of the earth without silver" signifies to appropriate to oneself the good of the church without the truth, "earth" meaning the church, and "silver" truth; and "to make the soul of its [masters] to expire" signifies thus to empty out the spiritual life; "let the thorn come forth instead of wheat, and the wild vine instead of barley" signifies that evil will be held for good, and falsity for truth, "wheat" meaning good, "thorn" evil, "barley" truth, and "wild vine" falsity; for good can be acquired only by means of truths.

[9] In Isaiah:

I have heard a consummation and decision from the Lord Jehovih of Hosts upon the whole earth. Will the ploughman plough all day for sowing? will he open and harrow his ground? when he hath made plain the faces thereof doth he not scatter the fennel? and doth he not put in the measured wheat and the appointed barley and the appointed spelt? Thus doth he chasten him for judgment, his God doth instruct him (Isaiah 28:22, 24-26).

This in the spiritual sense describes the total destruction of the church with the Jewish and Israelitish nation, and teaches that it is of no avail to learn and know the Word except for the purpose of applying its good and truth to the use of life; from this source and no other is intelligence from the Lord. That the church with that nation was wholly destroyed is meant by "I have heard a consummation and decision from the Lord Jehovih of Hosts upon the whole earth," "consummation and decision" meaning the complete destruction, and "the whole earth," the whole church, that is, every thing of it; that it is of no avail to learn and know the Word is signified by "will the ploughman plough all day for sowing? Will he open and harrow his ground?" "to plough for sowing" meaning to learn, and "to harrow the ground" meaning to deposit in the memory. That the good and truth of the Word should be applied to the use of life is signified by "when he hath made plain the faces thereof, doth he not scatter the fennel, and put in the measured wheat and the appointed barley and the appointed spelt?" "When he hath made plain the faces of the ground he scattereth the fennel" signifies when there is preparation by the Word; "the measured wheat and the appointed barley and the appointed spelt" signify the application of good and truth to the use of life, "wheat" meaning good, "barley" truth, and "spelt" knowledges; and that from this source and no other is intelligence from the Lord is signified by "thus doth he chasten for judgment, his God doth instruct him," "judgment" signifying intelligence, and "his God doth instruct him" signifying that it is from the Lord.

[10] In Moses:

Jehovah made him ride upon the high places of the earth, and fed him with the increase of the fields; He made him to suck honey out of the cliff, and oil out of the flint of the rock; butter of the herd and milk of the flock, with the fat of lambs, and of rams, the sons of Bashan, and of he-goats, with the fat of the kidneys of wheat; and thou drinkest the blood of grapes, unmixed wine (Deuteronomy 32:13-14).

This is said of the Ancient Church established by the Lord after the flood, which was in intelligence and wisdom, because it was in the good of charity and in the faith therefrom. This intelligence and wisdom from the Lord is signified by "Jehovah made him to ride upon the high places of the earth, and fed him with the increase of the fields;" the celestial and spiritual goods that they received through truths are described by "He made him to suck honey out of the cliff, and oil out of the flint of the rock; butter of the herd and milk of the flock, with the fat of lambs, and of rams, the sons of Bashan, and of he-goats, with the fat of the kidneys of wheat; and thou drinkest the blood of grapes, unmixed wine," "wheat" signifying here in a general sense all good, and "blood of grapes" and "unmixed wine" all truth therefrom.

[11] In David:

O that My people would hearken unto Me, and Israel would walk in My ways! I would feed ¹ them with the fat of wheat; and with honey out of the rock I would satisfy them (Psalms 81:13, 16).

"Fat of wheat," and "honey out of the rock with which they would be fed and satisfied" signify good of every kind from celestial good and enjoyment thereof from the Lord; for "fat" signifies celestial good, "wheat" good of every kind, "honey" the enjoyment of good, and "rock" the Lord. That those who live according to the Lord's commandments will possess these things is meant by "O that My people would hearken unto me, and Israel would walk in My ways!" "Ways" in the Word signifying truths and also commandments, and "to walk" signifying to live.

[12] In the same:

Celebrate Jehovah, O Jerusalem; praise thy God, O Zion. For He strengtheneth the bars of thy gates, He blesseth thy sons in the midst of thee. He maketh thy border peace, and satisfieth thee with the fat of wheat (Psalms 147:12-14).

"Jerusalem" and "Zion" mean the church; "Jerusalem" the church in respect to the truths of doctrine, and "Zion" the church in respect to the goods of love; "He maketh thy border peace" signifies all things of heaven and the church, for "border" signifies all these things; "He satisfieth thee with the fat of wheat" signifies with every good of love and with wisdom, "fat" signifying the good of love, and "wheat" all things from it, which are goods because they are from good; these things being signified, it is said, "the fat of wheat."

[13] In Hosea:

Jehovah said to the prophet, Go yet, love a woman beloved of her companion, and an adulteress, even as the love of Jehovah to the sons of Israel, who regard other gods, and love flagons of grapes. And I bought her to me for fifteen pieces of silver, and for a homer of barley, and a half homer of barley (Hosea 3:1-2).

This represented what the Jewish and Israelitish church was in respect to doctrine and worship, namely that by vain traditions it had falsified all things of the Word, though worshiping it as holy; "a woman beloved of her companion, and an adulteress whom the prophet should love" signifies such a church, "a woman" signifying the church, and "beloved of her companion and an adulteress" the falsification of truth and the adulteration of good; "even as the love of Jehovah to the sons of Israel, who regard other gods" signifies the falsities of doctrine and the evils of worship; these are signified by "regarding other gods;" "loving flagons of grapes" signifies the Word in the sense of the letter alone, for "wine" signifies the truths of doctrine from the Word, "grapes" its goods from which are truths, and "a flagon" signifies that which contains, thus the ultimate sense of the Word, which is the sense of the letter, and which they apply to their falsities and evils. "He bought her to him for fifteen pieces of silver" signifies for a small price, "fifteen" meaning very little; "a homer of barley" and "half a homer of barley" signifying so little of good and truths as to be scarcely any.

[14] In Matthew:

John said of Jesus, He shall baptize you with the Holy Spirit and with fire; whose fan is in His hand, and He will thoroughly purge His floor; and will gather the wheat into the garner; but the chaff He will burn with unquenchable fire (Matthew 3:11-12).

"To baptize with the Holy Spirit and with fire" signifies to reform the church and to regenerate the man of the church by means of Divine truth and Divine good; "to baptize" signifying to reform and to regenerate, "the Holy Spirit" Divine truth proceeding from the Lord, and "fire" the Divine good of His Divine love. "The wheat that He will gather into the garner" signifies good of every kind that is of heavenly origin, which He is to preserve to eternity, thus those who are in good; and "the chaff that He will burn with unquenchable fire" signifies falsity of every kind that is of infernal origin, which He is to destroy, thus those who are in falsity; and because "wheat," "garner," and "chaff" are mentioned, "fan" and "floor" are also mentioned, "fan" signifying separation, and "floor" signifying where separation is effected.

[15] In the same:

Jesus said, The kingdom of the heavens is like unto a man that sowed good seed in his field; but while men slept, his enemy came and sowed tares, and went away. But when the blade sprang up, and brought forth fruit, then appeared the tares also. And the servants of the householder coming said unto him, Lord, didst thou not sow good seed in thy field? whence then hath it tares? Then he said unto them, A man, an enemy hath done this. But the servants said, wilt thou then that we going out gather them up? But he said, Nay; lest haply while ye gather up the tares, ye root up at the same time the wheat with them. Let both grow together until the harvest; and in the season of harvest I will say to the reapers, Gather ye first the tares and bind them in bundles to burn them, but gather the wheat into my barn (Matthew 13:24-30).

What these words involve is very clear from the spiritual sense, for the particulars here are correspondences. For when the Lord was in the world, He spoke by pure correspondences, because He spoke from the Divine. Here the Last Judgment is treated of when there must be a separation of the good from the evil, and the good are to come into heaven, and the evil into hell. "The good seed in the field that the man sowed" signifies the truths of the church that are from good, "field" signifying the church where these are, and "sowing" signifying influx and reception, thus also instruction; "the man who sowed" means the Lord through the Word, in which are all the truths of the church; "while men slept his enemy came and sowed tares, and went away," signifies that with natural men the falsities of evil flow in from hell, and are received; for "to sleep" signifies to live a natural life separated from the spiritual life (See above 187), and "enemy" signifies hell, and "tares" signify the evils of falsity. What the remainder to the end signifies, can be seen from what is presented in the small work on The Last Judgment 70); for it involves arcana that are there explained; here it need only be said that "wheat" signifies the good of truth, and therefore those who are in good through truths; and that "tares" signify the evil of falsity, and therefore those who are in evil through falsities. That these things are said of the Last Judgment is evident from what follows in the same chapter, where it is said:

He that soweth the good seed is the Son of man; the field is the world; the seed are the sons of the kingdom; the tares are the sons of the evil one; the enemy is the devil; the harvest is the consummation of the age (Matthew 13:37-39).

"The consummation of the age" is the last time of the church when judgment takes place. From these passages quoted from the Word it can be seen that "wheat" signifies the good of the church in general, and "barley" its truth.

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