734. Verse 7. And there was war in heaven, signifies the combat of falsity against truth and of truth against falsity. This is evident from the signification [of "war," as being spiritual war, that is, ¹ ] of falsity against truth and of truth against falsity (of which presently). The falsity here meant is falsity from evil, and the truth truth from good; for there exist many kinds of falsities, but those falsities only that are from evil fight against truths from good, since evil is opposed to good, and all truth is of good. All those are in the falsities of evil who in their life have given no thought to heaven and the Lord, but have thought only of self and the world. To think of heaven and the Lord in the life is to think that this or that must be done because the Word so teaches and commands; those who do this, since they live from the Word, live from the Lord and heaven. But to think only of self and the world is to think that this or that must be done because of the laws of the country, and for the sake of reputation, honor and gain; such do not live for the Lord and heaven, but for self and the world. These in respect to life are in evil, and from evil in falsities; and those who are in falsities from this origin fight against truths. But these do not fight against the Word, for they call it holy and Divine, but they fight against the genuine truths of the Word, for they confirm their falsities from the Word, but only from the sense of its letter, which in some passages is such that it may be drawn to confirm the most heretical principles, for the reason that the Word in that sense is adapted to the apprehension of children and the simple, who for the most part are sensual, and they receive only such things as are apparent to the eyes; and as the Word is such in the letter, therefore those who are in falsities from evil of life confirm their falsities from the Word, and thus falsify the Word. Yea, they who separate faith from charity so falsify the Word that wherever mention is made of doing or of deeds and works, such passages, of which there are thousands, are explained as if nothing of doing or of deeds or works were meant, but only believing and faith; and so in other cases. This has been said to make known who are meant by those who are in falsities from evil, who "made war with Michael and his angels," as described in the following article.

[2] That "war" signifies in the Word spiritual war, which is the war of falsity from evil against truth from good, and of truth from good against falsity from evil, or what is the same, which is carried on by those who are in falsities from evil against those who are in truths from good, is evident from many passages in the Word, of which the following only need be cited. In Isaiah:

Many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob, and He will teach us of His ways that we may go in His paths; for out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem; that He may judge between the nations, and reprove peoples; and they shall beat their swords into hoes, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore. O house of Jacob, come ye, and we will go in the light of Jehovah (Isaiah 2:3-5; Micah 4:2-3).

This treats of the Lord's coming, and that those who will be of His New Church are to be instructed in truths, by which they will be led to heaven. "The mountain of Jehovah" and "the house of Jacob" signify the church in which is love to the Lord and worship from that love; a summoning to that church, and thus to the Lord, is signified by "Many peoples shall go and say, Come ye, and let us go up to that mountain;" that they will be instructed in truths by which they will be led is signified by "He will teach us of His ways that we may go in His paths," "ways" meaning truths and "paths" the precepts of life; that they will be led by the doctrine of the good of love and by the doctrine of truth from that good, which are for the church out of heaven from the Lord, is signified by "out of Zion shall go forth the law, and the Word from Jerusalem," "the law" meaning the doctrine of the good of love, and "the Word" truth from that good; that evils of life and falsities of doctrine will then be dissipated is signified by "He will judge between the nations and reprove the peoples," "nations" signifying those who are in evils, and "peoples" those who are in falsities, thus in an abstract sense evils of life and falsities of doctrine.

[3] That by the consent of all, combats will then cease is signified by "they shall beat their swords into hoes and their spears into pruning hooks," "sword" and "spear" meaning falsities from evil fighting against truths from good, and truths from good against falsities from evil; "hoes" meaning the goods of the church which are cultivated by truths, for "a field that is tilled by the hoe" means the church in respect to the good of life; and "pruning hooks" mean truths of doctrine, because trees in gardens signify the perceptions and knowledges of truths. Like things are signified by "nation shall not lift up sword against nation, neither shall they learn war anymore," "war" signifying combats in the whole complex. That they will live a life of wisdom is signified by "Come ye, and we will go in the light of Jehovah," "the light of Jehovah" meaning Divine truth, and "to go in it" meaning to live according to it, thus in a life of wisdom. That "war" here signifies spiritual war, which is that of falsities against truths and goods, and conversely, and that "swords and spears," which are arms of war, signify such things as are used in spiritual combats, is clearly evident, for the Lord and the church to be established by Him and doctrine for that church are here treated of, and it is said, "He will teach us of His ways that we may go in His paths;" also "Come ye, and we will go in the light of Jehovah."

[4] In Hosea:

In that day I will make a covenant for them with the wild beast of the field, and with the bird of the heavens, and with the creeping thing of the earth; and I will break the bow, and the sword, and the war, from the earth; and I will make them to lie down securely (Hosea 2:18).

The signification of "the wild beast of the field, the bird of the heavens, and the creeping thing of the earth," with which Jehovah in that day will make a covenant, may be seen above (n. 388, 701), also that "breaking the bow, the sword, and the war," signifies to cease from all combat between falsity and truth; therefore it is added, "and I will make them to lie down securely," which means security from the infestations from evils and falsities that are from hell.

[5] In Zechariah:

I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the bow of war shall be cut off; but he shall speak peace to the nations (Zechariah 9:10).

This, too, may be seen explained above (n. 355, 357), from which it is evident that "the bow of war" signifies the doctrine of truth fighting against falsities, for this is said of the Lord. In David:

Jehovah who setteth waste places in the earth, who maketh wars to cease even to the end of the earth; He breaketh the bow and cutteth the spear asunder, He burneth up the chariots with fire (Psalms 46:8, 9).

Here also "Jehovah maketh wars to cease even to the end of the earth" signifies that He makes combats, understood in the spiritual sense, to cease, which are the combats of falsities against the truths and goods of the church (See above, n. 357).

[6] In the same:

God breaketh the flashes of the bow, the shield, and the sword, and the war (Psalms 76:3).

This has a like signification, see above, n. 357, 365).

In Isaiah:

Before the swords shall they wander, before the drawn sword and before the bended bow, because of the grievousness of the war (Isaiah 21:15).

What this signifies may be seen above (n. 131, 357), also that the "grievousness of war" signifies because of the strong assault of falsities against the knowledges of good, which are here signified by "Arabia" or "Kedar."

In David:

Jehovah who teacheth my hands war, that a bow of brass may be let down upon his arms ² (Psalms 18:34).

"To teach the hands war" does not mean war against enemies in this world, but against enemies in hell, which is carried on by the combats of truth against falsities and against evils. The appearance is that such a war is there meant as David waged against his enemies, and thus that Jehovah taught him such war, and how to let down a bow of brass upon the arms; nevertheless spiritual war is meant, also a spiritual bow, which is the doctrine of truth, and "the bow of brass" means the doctrine of the good of life, and this because the Word regarded in its essence is spiritual. But on these words also see above n. 357.

[7] In the same:

Strive, O Jehovah, with them that strive with me, fight against them that fight against me, take hold of shield and buckler and rise up for mine help, draw out the spear, and stop the way against my pursuers; say unto my soul, I am thy salvation (Psalms 35:1-3).

Here "to fight," "to take hold of shield and buckler," and "to draw out the spear," does not mean to grasp these arms of war, since this is said of Jehovah, but it is so said because all arms of war signify such things as pertain to spiritual war. A "shield," because it protects the head, signifies protection against the falsities that destroy the understanding of truth; a "buckler," because it protects the breast, signifies protection against the falsities that destroy charity, which is the will of good; and a "spear," because it protects all parts of the body, signifies protection in general. Because such things are signified it is added, "say unto my soul, I am thy salvation. "

[8] Because Jehovah, that is, the Lord, protects man from the hells, that is, from the evils and falsities that continually rise up out of the hells, therefore He is called "Jehovah Zebaoth," that is, Jehovah of Hosts, and "hosts" signify the truths and goods of heaven, and thus of the church in the whole complex, by which the Lord removes the hells in general, and with each one individually; this is why it is attributed to Jehovah that He fights and wages war as a hero and man of war in battles, as can be seen from the following passages. In Isaiah:

Jehovah of Hosts shall come down to fight upon Mount Zion, and upon the hill thereof (Isaiah 31:4).

In Zechariah:

Jehovah shall go forth and fight against the nations, as on the day of His fighting in the day of battle (Zechariah 14:3).

In Isaiah:

Jehovah shall go forth as a hero, He shall stir up zeal like a man of wars, He shall prevail over his enemies (Isaiah 42:13).

In Moses:

Jehovah hath war against Amalek from generation to generation (Exodus 17:16).

This is said because "Amalek" signifies those falsities of evil that continually infest the truths and goods of the church.

[9] Moreover, the wars that are described in the historicals of the Word, both in the books of Moses and in the books of Joshua, Judges, Samuel, and Kings, signify spiritual wars; as the wars against the Assyrians, Syrians, Egyptians, Philistines, and, in the beginning, against the idolatrous nations in the land of Canaan beyond and on this side Jordan. What these wars signify becomes evident when it is known what and of what kind are the evil and falsity signified by "the Assyrians," "the Babylonians and the Chaldeans," also by "the Egyptians," "the Syrians," "the Philistines," and the rest; for all nations and peoples that waged war with the sons of Israel represented the hells, which were desirous of doing violence to the church represented by the sons of Israel. Nevertheless, the wars actually took place as they are described, yet they represented and thence signified spiritual wars, since nothing is said in the Word that is not inwardly spiritual, for the Word is Divine, and what proceeds from the Divine is spiritual, and is terminated in what is natural.

[10] That the ancient people also had a Word, both prophetical and historical, that is now lost, is evident from Moses (Numbers 21), where its prophecies are referred to, and are there called "Enunciations;" also the historical books, which are called "The Wars of Jehovah" (Numbers 21:14 and 27). Those historical books are called "The Wars of Jehovah" because they signify the wars of the Lord with the hells, as also do the wars in the historical books of our Word. This, then, is why "adversaries," "enemies," "assailants," "pursuers," "those that rise up," as also all the arms of war, as the spear, the buckler, the shield, the sword, the bow, arrows, the chariot, signify in the Word such things as pertain to combats with the hells and protection against them.

[11] In Moses:

When thou goest forth to war against thine enemies and seest the horse and the chariot, a people more than thou, thou shalt not be afraid of them, for Jehovah thy God is with thee. The priest shall say to them when they draw near to battle, Ye draw nigh this day unto battle against your enemies; let not your heart soften, neither fear ye, nor tremble, nor be terrified before them, for Jehovah your God goeth with you to fight for you against your enemies, to save you (Deuteronomy 20:1-4).

He who does not know that there is a spiritual sense in every particular of the Word might believe that nothing more interior is here meant than what is meant in the letter; and yet "war" here as elsewhere signifies spiritual war, and therefore "horse," "chariot," and "much people" signify the falsities of religion in which they trust, and from which they fight against the truths of the church, "horse" meaning the falsities of the understanding and reasonings therefrom, "chariot" falsities of doctrine, and "much people" falsities in general. Whether you say falsities or those who are in falsities it amounts to the same. They were not to be afraid of these nor tremble because they were in the truths of the church from the Lord and because the Lord is in these truths with man, and thus from them fights for man against the hells, which are the enemies in the spiritual sense; therefore it is said, "for Jehovah God is with you, and goeth with you to fight for you against your enemies, to save you." These two senses, the natural and the spiritual, make one by the correspondences that exist between all things of the world and all things of heaven; consequently there is a conjunction of heaven with man by means of the Word. But the spiritual sense that lies hidden in the historical books of the Word is less easily seen than that in the prophetical things, because the historical facts keep the mind fixed in themselves, and thus prevent its thinking anything except what appears in the letter; and still all the historical facts of the Word are representative of heavenly things, and the words are significative.

[12] That all those who were in the truths of doctrine, and thus had become men of the church, and not those that had not yet so become, were to fight, is signified by the following words in the same chapter:

Afterwards the officers shall speak unto the people, saying, What man is there that hath built a new house and hath not dedicated it, let him go and return unto his house, lest he die in the war and another man dedicate it. Or what man is there that hath planted a vineyard and hath not completed and gathered the fruits of it, let him go and return unto his house, lest he die in the war and another man complete and gather the fruits of it. Or what man is there that hath betrothed a wife and hath not taken her, let him go and return unto his house, lest he die in the war and another man take her. What man is fearful and soft in heart, let him go and return unto his house, lest the heart of his brethren melt as his heart (Deuteronomy 20:5-8).

That "those that had built new houses and had not yet dedicated them," and "those that had planted vineyards and had not yet gathered the fruits of them," and "those that had betrothed wives and had not yet taken them," should remain at home, lest they should die in the war and other men should dedicate their houses, gather the fruits of their vineyards, and take their wives, was commanded and sanctioned from causes in the spiritual world, which no one can see unless he knows what is signified by "building a house," "planting a vineyard," and "taking a wife," also by "dying in war." "To build a house" signifies to establish the church; the like is meant by "planting a vineyard," but a "house" signifies the church in respect to good, and a "vineyard" the church in respect to truth, for both good and truth must be implanted in man, that the church may be in him. The conjunction of these two, namely, of good and truth, is signified by "betrothing and taking a wife;" and "war" signifies spiritual war, which is combat against evils and falsities from hell; and "to die in the war" signifies to succumb before the church is implanted by these means; this is done also by means of temptations, which are also signified by "wars" in the Word.

[13] From this it can be concluded what these statutes signify in the spiritual sense, namely, that the men of the church, that is, the men in whom the church is, who are signified by "the sons of Israel going out to the war," are the ones to fight against enemies, which are the hells, and not those who have not yet become men of the church or men in whom the church is; therefore it is said that those "that have built houses and have not yet dedicated them," also those "that have planted vineyards and have not yet gathered the fruits of them," also those "that have betrothed wives and have not yet taken them," shall not go out to the war, for all these signify those in whom the church has not yet been implanted, thus who have not yet become men of the church; and it is said that such "should go and return to their house, lest they should die in the war," which means that such will not prevail over their enemies, but their enemies over them, since those only prevail over spiritual enemies who are in truths from good, or in whom truth is conjoined to good. It is also said, "lest another man dedicate the house," "gather the fruit of the vineyard," and "take the wife," which signifies lest falsities and evils conjoin themselves with good, or truth of another kind with the affection of good; for "another man" signifies falsity, and also other truth, thus truth that is not concordant. That "the fearful and soft of heart" should also return home signified such as were not yet in the truths and goods of the church and thereby in confidence in the Lord, for such fear the evil, and also cause others to fear them, which is signified by "lest they cause the heart of their brethren to melt." These then are the interior reasons, or reasons from the spiritual world, why these things were commanded.

[14] That "war" signifies spiritual war, which is against things infernal, is clearly evident from this, that the offices and ministries of the Levites about the Tent of meeting were called "military service," as is evident from these words of Moses:

It was commanded Moses that the Levites should be numbered from a son of thirty years to a son of fifty years, to do military service, to do the work in the Tent of meeting (Numbers 4:23, 35, 39, 43, 47).

And elsewhere:

This is the office of the Levites; from a son of twenty-five years and upward he shall come to do military service in the ministry of the Tent of meeting, but from a son of fifty years he shall cease from the military service of the ministry and shall minister no more (Numbers 8:24, 25).

The works and ministries of the Levites about the Tent of meeting are called "military service" because the Levites represented the truths of the church, and Aaron, to whom the Levites were given and assigned for service, represented the Lord in relation to the good of love and in reference to the work of salvation, and as the Lord from the good of love by means of truths from the Word regenerates and saves men, and also removes the evils and falsities that are from hell, against which He continually fights, therefore the functions and ministries of the Levites were called "military service." The same is evident from this also, that their ministries were called "military service" although the Levites did not war against the enemies of the land. This shows that the priesthood is a military service, but against falsities and evils. For the same reason the church at this day is called the church militant.

[15] In Isaiah:

The voice of a multitude in the mountains, like as of a great people, the voice of a tumult of the kingdoms of the nations gathered together; Jehovah of Hosts numbereth the host of war (Isaiah 13:4).

This may be seen explained above n. 453; also that "to number the host of war" signifies to arrange the truths from good against the falsities from evil, which are signified by "the kingdoms of the nations gathered together." In the same:

In that day Jehovah shall be for a spirit of judgment to him that sitteth on judgment; and for might to those who turn back the war from the gate (Isaiah 28:5, 6).

This is said in reference to those who are in the pride of self-intelligence, who are meant in verse 1 by "the crown of pride, the drunkards of Ephraim." Of those who are not in that pride this is said; that they shall have intelligence from the Lord is signified by "Jehovah shall be for a spirit of judgment to him that sitteth on judgment;" "judgment" signifying the understanding of truth, thus intelligence; "Jehovah shall be for might to those who turn back the war from the gate" signifies that the Lord gives power to those who defend the Word and doctrine from the Word, and who prevent violence being done to them; a "city" meaning doctrine, and "gate" which gives entrance to it meaning natural truths. This was why the elders sat for judging in the gates of the city.

[16] In Jeremiah:

Sanctify ye the war against the daughter of Zion; arise and let us go up at noon, arise and let us go up in the night and let us destroy her palaces. Cast up a mound against Jerusalem. Behold a people cometh from the land of the north, cruel and they have no pity; their voice resoundeth like the sea; they ride upon horses prepared as a man for war, against thee, O daughter of Zion (Jeremiah 6:3-6, 22, 23).

This treats of the falsification of the Word by those who are in self-intelligence; such are meant by "a people coming from the land of the north," for such in the spiritual world dwell in the north, because they are in falsifications from which truths are not seen; but the church that is in genuine truths is meant by "the daughter of Zion." The assault upon truth and the destruction of the church by such is signified by "Sanctify ye the war against the daughter of Zion, and cast up a mound against Jerusalem;" "Jerusalem" meaning the church in respect to doctrine, and thence the doctrine of the church. The effort to destroy truths openly is signified by "arise, let us go up at noon;" and the effort to destroy them secretly is signified by "arise, let us go up in the night;" the effort to destroy the understanding of truth is signified by "let us destroy her palaces;" that they are not at all in the love of truth, but in the love of falsity, is signified by "a cruel people, and they have no pity;" that they reason from knowledges [scientiae] and from self-intelligence is signified by "their voice resoundeth like the sea, they ride upon horses;" that they assault the truth is signified by "they are prepared as a man for war."

[17] In David:

Free me from the evil man, and preserve me from the man of violences, who think evils in the heart; all the day they gather together for war; they have sharpened their tongue like serpents (Psalms 140:1-3).

"Evil man" and "man of violences" signify those who pervert the truths of the Word; he is called "a man of violences" who from a depraved intention offers violence to the truths of the Word by perverting them. The depraved intention is further described by "thinking evils in the heart;" and perverting the truths of the Word is meant by "gathering themselves together all the day for war;" the reasonings by which they prevail are signified by "wars," and therefore it is added, "they have sharpened their tongue like serpents."

[18] In Zechariah:

They shall be as the mighty ones treading down the mire of the streets in the war, and they shall fight because Jehovah is with them, and they that ride upon horses shall be ashamed (Zechariah 10:5).

This treats of the Lord's coming and of those who are in truths from good from Him; of these it is said that "they shall be as the mighty ones treading down the mire of the streets in the war," which signifies that they will dissipate and wholly destroy the falsities of doctrine; "the mire of the streets" signifying that falsity, because a "city" signifies doctrine, "the streets of a city" its truths, and the "mire" in them falsity from truth falsified; "and they shall fight because Jehovah is with them" signifies that from the Lord they will attack and overcome those falsities; "and they that ride upon horses shall be ashamed" signifies that everything of self-intelligence will succumb; "to be ashamed" means to succumb because it is said of those who are overcome, and "to ride upon horses" signifies to trust in self-intelligence.

[19] In Hosea:

I will have pity on the house of Judah, and will save them by Jehovah their God; and I will not save them by bow, nor by sword, nor by war, nor by horses, nor by horsemen (Hosea 1:7).

"The house of Judah" signifies the celestial church; "to have pity and to save them by Jehovah their God" signifies salvation from the Lord; "I will not save them by the bow, the sword, war, horses, and horsemen," signifies not by such things as are of self-intelligence; what "bow," "sword," "horses" and "horsemen" signify has been shown above in various places; "war" signifies combat from such things.

[20] In Ezekiel:

Ye have not gone up into the breaches, neither fenced with a fence for the house of Israel, that ye might stand in the war in the day of Jehovah (Ezekiel 13:5).

This was said of "the foolish prophets," that signify the falsities of doctrine from the Word falsified; that they were not able to correct the backslidings of the church, or amend anything of it, is signified by "Ye have not gone up into the breaches, neither fenced with a fence for the house of Israel;" "the breaches of the house of Israel" meaning the backslidings of the church, and its "fence" what wards off the invasion of falsity, and thus amends; "not to stand in the war in the day of Jehovah" signifies not to fight against the falsities of evil, which are from hell, in the day of the Last Judgment.

[21] In Jeremiah:

How is the city of glory not forsaken, the city of my joy? Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day (Jeremiah 49:25, 26; 50:30).

The doctrine of truth from the Word is meant by "the city of glory," and by "the city of the joy of Jehovah;" that this is turned into the doctrine of falsity by falsifications of truth is signified by "being forsaken or deserted;" that all understanding of truth and thus all intelligence would perish is signified by "therefore her young men shall fall in her streets;" "young men" meaning the understanding of truth, and the "streets of that city" the falsities of doctrine. That there will no longer remain any truths combating against falsities is signified by "all the men of war shall be cut off;" "the men of war" meaning those who are in truths and who fight from them against falsities, and in an abstract sense truths fighting against falsities.

[22] In Isaiah:

Thy slain are not slain with the sword, neither are they killed in the war (Isaiah 22:2).

This is said of "the valley of vision," which signifies the sensual man that sees all things from the fallacies of the senses of the body; because it does not understand truths, and therefore seizes upon falsities instead, it is said "thy slain are not slain with the sword, neither are they killed in the war," which signifies that the truths have not been destroyed by reasonings from falsities, neither by any combats of falsity against truths, but from themselves, because from fallacies from which truths are not seen.

[23] In the same:

I will commingle Egypt against Egypt, that a man may fight against his brother, and a man against his companion, city against city, kingdom against kingdom (Isaiah 19:2).

This is said of the natural man separated from the spiritual; this is signified by "Egypt;" the crowd of falsities in the natural man reasoning and fighting against the truths and goods of the spiritual man is signified by "I will commingle Egypt against Egypt, that a man may fight against his brother and a man against his companion;" "man and brother" signifying truth and good, and in the contrary sense falsity and evil; and "man and companion" signifying truths among themselves, and in the contrary sense falsities among themselves; this division and combat take place when falsities prevail, since falsities continually contend with falsities, but truths do not contend with truths; that there will be like contentions of doctrines among themselves, that is, of the churches among themselves, is signified by "city shall fight against city, and kingdom against kingdom;" "city" meaning doctrine, and "kingdom" the church therefrom.

[24] From this the signification of the Lord's words in the Gospels can be seen:

Many shall come in My name, saying, I am Christ, and shall lead many astray. But ye shall hear of wars and rumors of wars; see that ye be not troubled; for nation shall be stirred up against nation and kingdom against kingdom, and there shall be famines and pestilences and earthquakes (Matthew 24:5-7; Mark 13:6-8; Luke 21:8-11).

This was said by the Lord to the disciples respecting the consummation of the age, which signifies the state of the church at its end, which is described in these chapters; so, too, it means the successive perversion and falsification of the truth and good of the Word until there is nothing but falsity and the evil thence. Those who "shall come in His name and shall call themselves Christ, and shall lead many astray," signify those who will come and say that this is divine truth, when yet it is truth falsified, which in itself is falsity; "Christ" meaning the Lord in relation to Divine truth, but here in the contrary sense Divine truth falsified. "They shall hear of wars and rumors of wars" signifies that there shall be disputes and contentions about truths, and consequent falsifications; "nation shall be stirred up against nation, and kingdom against kingdom," signifies that evil will fight with evil and falsity with falsity, for evils never agree among themselves nor falsities among themselves; this is why churches are divided, and so many heresies have arisen; "nation" signifies those who are in evils, and "kingdom" those who are in falsities, of whom the church consists. "There shall be famines and pestilences and earthquakes" signifies that there will no longer be any knowledges of truth and good, and that the state of the church will be changed on account of the falsities that will corrupt it; "famine" meaning a deprivation of the knowledges of truth and good; "pestilences" corruptions by falsities, and "earthquakes" the changes of the church.

[25] Since "wars" signify in the Word spiritual wars, which are the combats of falsity against truth and of truth against falsity, therefore these combats are described by "the war between the king of the north against the king of the south," and by "the battle of the he-goat against the ram," in Daniel; the war between the king of the north and the king of the south in chapter eleven, and the battle of the he-goat against the ram in chapter eight; and there "the king of the north" means those who are in falsities, and "the king of the south" those who are in truths; the "he-goat" signifies those who are in the falsities of doctrine because they are in the evil of life, and the "ram" those who are in the truths of doctrine because they are in the good of life.

[26] From this it is clear what is signified by "war" in other passages of Revelation, as in the following:

When the witnesses shall have finished their testimony the beast that cometh up out of the abyss shall make war with them, and overcome them and kill them (Revelation 11:7).

Again:

The spirits of demons doing signs to go forth unto the kings of the earth and of all the countries of the world, to gather them together unto the war of that great day of God Almighty (Revelation 16:14).

And elsewhere:

Satan shall go forth to lead astray the nations, Gog and Magog, to gather them together to war (Revelation 20:8).

In these passages also "war" signifies spiritual war, which is a war of falsity against truth and of truth against falsity. It is called a war of falsity against truth and of truth against falsity, but it is to be known that those who are in falsities fight against truths, but not so those who are in truths against falsities, for it is always those who are in falsities who attack, while those who are in truths only defend; but in reference to the Lord, He never even resists, but merely protects truths. But more elsewhere respecting this.

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365. And to him that sat upon him, to him it was given to take peace from the earth, signifies the Word consequently not understood, whence there are dissensions in the church. This is evident from the signification of "him that sat upon the red horse," as being the Word not understood in respect to good; for "he that sat upon the horse," signifies the Word, as was shown above (n. 355, 356), "horse" signifying the understanding of it n. 355, and the "red horse" the understanding destroyed in respect to good n. 364; therefore "he that sat upon the red horse" signifies the Word consequently not understood. It is evident also from the signification of "to take peace," as being that there are thence dissensions (of which presently); also from the signification of "earth," as being the church. (That "the earth" signifies the church, see above, n. 29, 304)

[2] Before it is explained what "peace" signifies, let something be said about dissensions arising in the church when the understanding of the Word is destroyed. By good, the good of love to the Lord and the good of love towards the neighbor are meant, since all good is of love. When these goods do not exist with the man of the church, the Word is not understood; for the conjunction of the Lord and the conjunction of heaven with the man of the church is by means of good; therefore if there is no good with him no illustration can be given; for all illustration when the Word is being read is out of heaven from the Lord; and when there is no illustration the truths that are in the Word are in obscurity, thence dissensions spring up. That the Word is not understood if man is not in good can also be seen from this, that in the particulars of the Word there is a heavenly marriage, that is, a conjunction of good and truth; therefore if good is not present with man when he is reading the Word, truth does not appear, for truth is seen from good, and good by means of truth. (That in the particulars of the Word there is a conjunction of good and truth, see above, n. 238 at the end, 288.)

[3] The state of the case is this: so far as man is in good the Lord flows in and gives the affection of truth, and thus understanding; for the interior human mind is formed entirely in the image of heaven, and the whole heaven is formed according to the affections of good and of truth from good; therefore unless there is good with man, that mind cannot be opened, still less can it be formed for heaven; it is formed by the conjunction of good and truth. From this it can also be seen that unless man is in good, truths have no ground in which to be received, nor any heat by which to grow; for truths with the man who is in good are like seeds in the ground in the time of spring; while truths with the man who is not in good are like seeds in ground bound by frost in the time of winter, when there is no grass, nor flower, nor tree, still less fruit.

[4] In the Word are all truths of heaven and the church, yea, all the secrets of wisdom that the angels of heaven possess; but no one sees these unless he is in the good of love to the Lord and in the good of love towards the neighbor; those who are not, see truths here and there, but do not understand them; they have a perception and idea of them wholly different from that which pertains to these same truths in themselves; although, therefore, they see or know truths, still truths are not truths with them, but falsities; for truths are not truths from their sound or utterance, but from an idea and perception of them. When truths are implanted in good it is different; then truths appear in their own form, for truth is the form of good. From this it may be concluded what the nature of the understanding of the Word is with those who make faith alone the sole means of salvation, and cast behind the back the good of life, or the good of charity. It has been found that those who have confirmed themselves in this, both in doctrine and life, have not even a single right idea of truth; this, moreover, is why they do not know what good is, what charity and love are, what the neighbor is, what heaven and hell are, that they are to live after death as men, nor, indeed, what regeneration is, what baptism is, and many other things; yea, they are in such blindness respecting God Himself that they worship three in thought, and not one except merely with the mouth, not knowing that the Father of the Lord is the Divine in Him, and that the Holy Spirit is the Divine from Him. These things are said to make known that there is no understanding of the Word where there is no good. It is here said that to him that sat upon a red horse, it was given "to take peace from the earth," because "peace" signifies a peaceful state of the mind [mens] and tranquillity of the disposition [animus] from the conjunction of good and truth; therefore "to take away peace" signifies an unpeaceful and untranquil state from the disjunction of good and truth, which is the cause of internal dissensions; for when good is separated from truth evil takes its place; and evil loves not truth but falsity; because every falsity belongs to evil, as every truth to good; when, therefore, such a person sees a truth in the Word or hears it from another, the evil of his love, and thus of his will, strives against the truth, and then he either rejects or perverts it, or by ideas from the evil so obscures it that at length he sees nothing of truth in the truth, however much it may sound like truth when he utters it. This is the origin of all dissensions, controversies, and heresies in the church. From this it can be seen what is here signified by "to take peace from the earth."

[5] But what peace is in its first origin is amply shown in the work on Heaven and Hell, where the State of Peace in Heaven is treated of (n. 284-290), namely that in its first origin it is from the Lord; it is in Him from the union of the Divine Itself and the Divine Human, and it is from Him by His conjunction with heaven and the church, and in particular from the conjunction of good and truth in each individual. From this it is that "peace," in the highest sense, signifies the Lord; in a relative sense, heaven and the church in general, and also heaven and the church in particular in each individual.

[6] That these things are signified by "peace" in the Word, can be seen from many passages therein, of which I will present the following by way of confirmation. In John:

Jesus said, Peace I leave with you, My peace I give unto you, not as the world giveth give I unto you. Let not your heart be troubled, neither let it be afraid (John 14:27).

This treats of the Lord's union with the Father, that is, the union of His Divine Human with the Divine Itself which was in Him from conception, and thence of the Lord's conjunction with those who are in truths from goods; therefore "peace" means tranquility of mind from that conjunction; and as such are protected by that conjunction from the evils and falsities that are from hell, for the Lord protects those who are conjoined with Him, therefore He says, "Let not your heart be troubled, neither let it be afraid." This Divine peace is in man, and as heaven is with it, "peace" here also means heaven and in the highest sense, the Lord. But the peace of the world is from successes in the world, thus from conjunction with the world, and as this is only external and the Lord, and consequently heaven are not in it, it perishes with the life of a man in the world and is turned into what is not peace; therefore the Lord says, "My peace I give unto you; not as the world giveth give I unto you."

[7] In the same:

Jesus said, These things I have spoken unto you that in Me ye may have peace. In the world ye have affliction; but have confidence I have overcome the world (John 16:33).

Here, too, "peace" means internal delight from conjunction with the Lord, whence come heaven and eternal joy. "Peace" is here opposed to "affliction," because "affliction" signifies infestation by evils and falsities, which those have who are in Divine peace so long as they live in the world; for the flesh, which they then bear about them, lusts after the things of the world, from which comes affliction; therefore the Lord says, "that in Me ye may have peace; in the world ye have affliction;" and as the Lord in respect to His Human acquired to Himself power over the hells, thus over the evils and the falsities that with everyone rise up from the hells into the flesh and infest, He says, "have confidence, I have overcome the world."

[8] In Luke:

Jesus said to the seventy whom He sent forth, Into whatsoever house ye enter, first say, Peace be to this house. And if a son of peace be there, your peace shall rest upon it; but if not, it shall return to you again (Luke 10:5-6).

And in Matthew:

Entering into a house salute it. And if the house be worthy let your peace come upon it; but if it be not worthy let your peace return to you. And whosoever shall not receive you nor hear your words, as ye go forth out of that house or city shake off the dust of your feet (Matthew 10:12-14).

That they were to say, "Peace be to the house" signifies that they were to learn whether those who were in it would receive the Lord; they were proclaiming the good tidings respecting the Lord, and thence respecting heaven, celestial joy, and eternal life, for all these are signified by "peace;" and those who received are meant by the "sons of peace," upon whom peace would rest, but if they did not acknowledge the Lord, and consequently did not receive the things pertaining to the Lord, or to peace, that peace would be taken away from them is what is signified by "if the house or city be not worthy let your peace return to you;" that in such case they might suffer no harm from the evils and falsities that were in that house or that city, it was commanded that "going forth, they should shake off the dust of their feet," which signifies that what is cursed therefrom might not cling to them, for "dust of the feet" signifies what is cursed; for what is ultimate in man, which is the sensual-natural, corresponds to the soles of the feet; and because evil clings to this, so in the case of those who were in the representatives of the church, as most were at that time, they shook off the dust of the feet when the truths of doctrine were not received. For in the spiritual world, when any good person comes to those who are evil, evil flows in from evil and causes some disturbance, but it disturbs only the ultimates that correspond to the soles of the feet; therefore when they turn and go away it appears as if they shook the dust off their feet behind them, which is a sign that they are delivered, and that evil clings to those that are in evil. (That "the soles of the feet" correspond to the lowest natural things, and therefore signify these in the Word, see Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952; and that "dust, which should be shaken off" signifies what is damned, n. 249, 7418, 7522)

[9] In Luke:

Jesus wept over the city, saying, If thou hadst known, and indeed in this day, the things that belong to thy peace! but now it is hid from thine eyes (Luke 19:41-42).

Those who think of these words and those that follow immediately there, from the sense of the letter only, because they see no other sense, believe that these words were spoken by the Lord respecting the destruction of Jerusalem; but all things that the Lord spoke since they were from the Divine, did not relate to worldly and temporal things, but to heavenly and eternal things; therefore "Jerusalem, over which the Lord wept" signifies here as elsewhere the church, which was then entirely vastated, so that there was no longer any truth and consequently no good, and thus that they were about to perish forever; therefore He says, "if thou hadst known, and indeed in this day, the things that belong to thy peace," that is, that belong to eternal life and happiness, which are from the Lord alone; for "peace," as was said, means heaven and heavenly joy through conjunction with the Lord.

[10] In the same:

Zacharias prophesying said, The dayspring from on high appeareth to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace (Luke 1:67, 78-79).

This was said of the Lord about to come into the world, and of the illustration at that time of those who were out of the church and in ignorance of Divine truth, from not having the Word. The Lord is meant by "the dayspring from on high which appeareth;" and those who are out of the church are meant by "them that sit in darkness and in the shadow of death;" and their illustration in Divine truths through the reception of the Lord and conjunction with Him, whence are heaven and eternal happiness is meant by "the way of peace;" "guiding our feet into it" signifies instruction.

[11] In the same:

The disciples praised God, saying, Blessed is the King that cometh in the name of the Lord; peace in heaven and glory in the highest (Luke 19:37-38).

These things were said by the disciples when the Lord went to Jerusalem, that

He might there, by the passion of the cross, which was His last temptation, wholly unite His Human to His Divine, and might also entirely subjugate the hells; and as all Divine good and truth would then proceed from Him, they say, "Blessed is the King that cometh in the name of the Lord," which signified acknowledgment, glorification, and thanksgiving that these things were from Him (See above, n. 340; "peace in heaven and glory in the highest" signifies that the things meant by "peace" are from the union of the Divine Itself and the Divine Human, and that thence angels and men have them by conjunction with the Lord; for when the hells had been subjugated by the Lord, peace was established in heaven, and then those who were there had Divine truth from the Lord, which is "glory in the highest." (That "glory" signifies Divine truth proceeding from the Lord, see above, n. 33, 288, 345.)

As "peace" in the internal sense of the Word signifies the Lord and thence heaven and eternal life, and in particular, the delight of heaven arising from conjunction with the Lord, so the Lord after the resurrection, when He appeared to the disciples, said to them:

Peace be unto you (Luke 24:36, 37; John 20:19, 21, 26).

[12] Again in Moses:

Jehovah bless thee and keep thee; Jehovah make His faces to shine upon thee, and be gracious unto thee; and Jehovah lift up His faces upon thee, and give thee peace (Numbers 6:24-26).

Divine truth, from which is all intelligence and wisdom, with which the Lord flows in, is meant by "Jehovah makes His faces to shine upon thee;" and protection thereby from falsities is meant by "be gracious unto thee;" and the Divine good, from which is all love and charity, with which the Lord flows in, is meant by "Jehovah lift up His faces upon thee;" and protection thereby from evils, and thence heaven and eternal happiness, are meant by "give thee peace;" for when evils and falsities are removed and no longer infest, the Lord flows in with peace, in which and from which is heaven and the delight that fills with bliss the interiors of the mind, thus heavenly joy. (This benediction may also be seen explained above, n. 340 "Peace" has a like signification in David:

Jehovah will bless His people with peace (Psalms 29:11).

[13] And in the same:

Who will show us good? Jehovah, lift Thou up the light of Thy faces upon us. Thou givest joy in my heart more than at the time when their corn and new wine are increased. In peace I at the same time lie down and sleep; for Thou alone, O Jehovah, dost make me to dwell securely (Psalms 4:6-8);

This describes the peace that those have who are in conjunction with the Lord through the reception of Divine good and Divine truth from Him, and that it is peace in which and from which is heavenly joy. Divine good is meant by "Who will show us good?" and Divine truth by "lift Thou up the light of Thy faces upon us," "the light of the Lord's faces" is the Divine light that proceeds from Him as a sun in the angelic heaven, which light is in its essence Divine truth (as may be seen in the work on Heaven and Hell, n. 126-140). Heavenly joy therefrom is meant by "Thou givest joy in the heart;" multiplication of good and truth is meant by "their corn and new wine are increased," "corn" signifying good, and "new wine" truth. Because peace is in these and from these, it is said, "In peace I at the same time lie down and sleep; for Thou alone, O Jehovah, dost make me to dwell securely," "peace" signifying the internal delight of heaven, "security" the external delight, and "to lie down and sleep" and "to dwell" signifying to live.

[14] In Moses:

If ye walk in My statutes, and keep My commandments and do them, I will give peace in the land, so that ye may lie down securely, and none shall make afraid; and I will cause the evil wild beast to cease out of the land, and the sword shall not pass through the land (Leviticus 26:3, 6).

This describes the source of peace, that is, of heaven and heavenly joy. Peace viewed in itself is not heaven and heavenly joy, but these are in peace and from peace; for peace is like the dawn or like spring-time in the world, which dispose human minds to receive in the heart delights and pleasures from the objects that appear before the eyes, for that is what makes them delightful and pleasant; and because all things of heaven and of heavenly joy are in like manner from Divine peace, these also are meant by "peace." Since man has heaven from living according to the commandments, for thence he has conjunction with the Lord, therefore it is said, "If ye walk in My statutes, and keep My commandments, and do them, I will give peace in the land;" that then they would not be infested by evils and falsities is meant by "they would lie down securely, and none make afraid," and by "Jehovah will cause the evil wild beast to cease out of the land, and the sword shall not pass through it," "the evil wild beast" signifying evil lusts, and "the sword" falsities therefrom; both these destroy good and truth from which is peace; and "land" signifies the church. (That "the evil wild beast" signifies evil lusts, and the destruction of good by them, see Arcana Coelestia 4729, 7102, 9335; that "the sword" signifies falsities, and the destruction of truth by them, see above, n. 131; and that "land" signifies the church, see also above, n. 29, 304.) One who does not rise above the sense of the letter of the Word sees in this nothing more than that he who lives according to the statutes and commandments shall live in peace, that is, shall have no adversaries or enemies, and that thus he shall lie down securely; also that no evil wild beasts shall harm him, and that he shall not perish by the sword; but this is not the spiritual of the Word, yet the Word in every particular is spiritual, and this lies concealed in the sense of its letter, which is natural; its spiritual is what has here been explained.

[15] In David:

The miserable shall possess the land, and shall be delighted with the multitude of peace. Mark the perfect man, and see the upright, for to that man the latter end is peace (Psalms 37:11, 37).

"The miserable" mean here those who are in temptations in the world; "the multitude of peace with which they shall be delighted" signifies the delights that follow temptations; for after temptations delights are given by the Lord from the conjunction of good and truth that follows temptation, and the consequent conjunction with the Lord. That man has the delight of peace from the conjunction of good and truth is meant by "Mark the perfect man, and behold the upright, for to that man the latter end is peace." The perfection which is to be marked is predicated in the Word of good, and the uprightness which is to be seen is predicated of truth; the "latter end" means the termination when there is peace.

[16] In the same:

The mountains shall bear peace to the people, and the hills in righteousness. In His days shall the righteous flourish, and much peace until the moon be no more (Psalms 72:3, 7).

This treats of the Lord's coming and His kingdom; the "mountains which shall bear peace to the people," signify love to the Lord; and the "hills in righteousness" signify charity towards the neighbor. (That this is the signification of "mountains" in the Word, see Arcana Coelestia 795, 6435, 10438, for the reason that those who are in love to the Lord dwell in heaven upon mountains, and those who are in charity towards the neighbor upon hills there, n. Arcana Coelestia 10438; and in the work on Heaven and Hell 188.)

This makes clear that "peace" means heavenly joy which is from the conjunction with the Lord by love; "in His days shall the righteous flourish" signifies one who is in the good of love; therefore it is said, "and much peace;" for as was said above, peace is from no other source than from the Lord, and His conjunction with those who are in the good of love. It is said, "until the moon be no more," which signifies that truth must not be separated from good, but the two must be so conjoined as to be a one, that is, so that truth also is good; for all truth is of good because it is from good, and therefore in its essence is good; truth is such with those who are in the good of love to the Lord from the Lord, who are here meant by the "righteous." (That the "sun" signifies the good of love, and the "moon" truth therefrom, see Arcana Coelestia 1521, 1531, 2495, 4060, 4696, 7083.)

[17] In Isaiah:

Unto us a child is born, unto us a Son is given; upon whose shoulder is the government; he shall call His name Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. To the increase of His government and peace there shall be no end (Isaiah 9:6-7).

These things are said of the Lord's coming, of whom it is said, "Unto us a child is born, unto us a Son is given," because "child" in the Word signifies good, here Divine good, and "son" truth, here Divine truth. This is said on account of the marriage of good and truth that is in every particular of the Word; and as Divine good and Divine truth are from the Lord, He is called "Prince of Peace," and it is said, "to the increase of His government and peace there shall be no end;" "government" is predicated of Divine truth, and "peace" of Divine good conjoined to Divine truth, therefore He is called the "Prince of Peace." (That "Prince" is predicated of truths, and that it signifies the chief truth, see Arcana Coelestia 1482, 2089, 5044, and above, n. 29; and that "peace" is predicated of the conjunction of good and truth, see above in this article.)

[18] But as "peace" is mentioned in many passages of the Word, and the explanation must be adapted to the thing treated of, or to the subject of which it is predicated, and consequently its signification appears various, I will tell briefly what "peace" signifies, that the mind may not be borne hither and thither. Peace is bliss of heart and soul arising from the Lord's conjunction with heaven and with the church, and this from the conjunction of good and truth with those who are therein; consequently there is no longer combat of evil and falsity against good and truth, or no dissension or war in a spiritual sense; from this is peace, in which all the fructification of good and the multiplication of truth takes place, and thence comes all wisdom and intelligence. And as this peace is from the Lord alone, and from Him with the angels in heaven, and with men in the church, so "peace" in the highest sense means the Lord, and in a relative sense, heaven and the church, and thus good conjoined to truth with those who are there.

[19] From this an idea can be had of the signification of "peace" in the following passages. In David:

Depart from evil and do good; seek peace, and pursue it (Psalms 34:14).

"Peace" stands for all things that belong to heaven and the church, from which is the happiness of eternal life; and as only those who are in good have that peace, it is said, "depart from evil and do good; seek peace and pursue it."

[20] In the same:

Much peace have they that love thy law; and with them there is no stumbling. I have waited for Thy salvation, O Jehovah, and have done Thy commandments (Psalms 119:165-166).

"Peace" stands for heavenly blessedness, happiness, and delight, and as these are granted only with those that love to do the Lord's commandments it is said, "Much peace have they who love Thy law." "I have waited for Thy salvation, O Jehovah, and have done Thy commandments," "salvation" meaning eternal life; that such are not infested by evils and falsities is signified by "with them there is no stumbling."

[21] In Isaiah:

O Jehovah, ordain peace for us, for Thou hast wrought all our works for us (Isaiah 26:12).

As peace is from Jehovah alone, that is from the Lord and in doing good from him, it is said, "O Jehovah, ordain peace for us, for Thou hast wrought all our works for us."

[22] In the same:

The angels of peace weep bitterly; the highways are wasted, the one passing through the path hath ceased (Isaiah 33:7-8).

As peace is from the Lord, and is in heaven from Him, therefore the angels are here called "angels of peace;" and as those on the earth who are in evils and in falsities therefrom have no peace, therefore it is said that they "weep bitterly," because "the highways are wasted, the one passing through the path hath ceased;" "highways" and "a path" signifying the goods of life and the truths of faith; therefore "the highways are wasted" signifies that there are no longer goods of life, and "the one passing through the path hath ceased" signifies that there are no longer truths of faith.

[23] In the same:

O that thou hadst attended to My commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea. There is no peace, saith Jehovah, unto the wicked (Isaiah 48:18, 22).

Because those who live according to the Lord's commandments have peace, and not those who do not so live, therefore it is said, "O that thou hadst attended to My commandments! then had thy peace been as a river; there is no peace unto the wicked," "peace as a river" signifying in abundance; "righteousness as the waves of the sea" signifying the fructification of good by truths; "righteousness" in the Word is predicated of good, and "sea" of truths.

[24] In the same:

The mountains shall depart, and the hills be removed; but My mercy shall not depart from with thee, the covenant of My peace shall not be removed. All thy sons shall be taught of Jehovah; and much shall be the peace of thy sons (Isaiah 54:10, 13).

This treats of a new heaven and a new church. The former heaven and the former church that were to perish are meant by "the mountains shall depart, and the hills be removed;" that those who are in the new heaven and the new church will be in good from the Lord and possess heavenly joy to eternity through conjunction with the Lord is signified by, "My mercy shall not depart from with thee, and the covenant of My peace shall not be removed," "mercy" signifying good from the Lord, and "the covenant of peace," heavenly joy from conjunction with the Lord, "covenant" meaning conjunction; "the sons who shall be taught of Jehovah, and who shall have much peace" mean those in the new heaven and in the new church who will be in truths from good from the Lord, that they will have eternal blissfulness and happiness; "sons" in the Word signify those who are in truths from good; and that they are "taught of Jehovah" signifies that they are in truths from good from the Lord; and "much peace" signifies eternal blissfulness and happiness.

[25] In Ezekiel:

David shall be their prince forever; and I will make a covenant of peace with them; it shall be a covenant of eternity with them: and I will give them, and multiply them, and will set My sanctuary in the midst of them forever (Ezekiel 37:25-26).

This treats of the Lord and of the creation of a new heaven and a new church from him. "David who shall be their prince forever" means the Lord; "to make a covenant of peace with them" signifies heavenly joy and eternal life to those who are conjoined to the Lord; "a covenant of peace" here, as above, meaning heavenly joy and eternal life from conjunction with the Lord; the fructification of good and the multiplication of truth therefrom are signified by "I will give them, and multiply them," and as heaven and the church are therefrom, it is added "and will set My sanctuary in the midst of them forever," "sanctuary" meaning heaven and the church.

[26] In Malachi:

That My covenant may be with Levi; My covenant with him was of life and peace. The law of truth was in his mouth, and perversity was not found in his lips; he walked with Me in peace and uprightness (Malachi 2:4-6).

"Levi" signifies all who are in the good of charity towards the neighbor, and in the highest sense, the Lord Himself, because that good is from Him; here the Lord Himself is meant. "The covenant of life and peace" signifies the union of His Divine with His Divine Human, from which union is all life and peace. That Divine truth is from Him is signified by "the law of truth was in his mouth, and perversity was not found in his lips;" the unition itself which was effected in the world is meant by "he walked with Me in peace and uprightness." (That "Levi" in the Word signifies spiritual love or charity, see Arcana Coelestia 4497, 4502, 4503; and that by him in the highest sense the Lord is meant, n. 3875, 3877)

[27] In Ezekiel:

And I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell securely in the wilderness, and sleep in the woods. Then the tree of the field shall give its fruit, and the land shall give its produce, when I shall have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve (Ezekiel 34:25, 27).

This, too, treats of the Lord's coming and the establishment of a new church by Him. The conjunction of those who are of the church with the Lord is signified by the "covenant of peace," which He will then make with them; the consequent protection and security from evils and falsities is signified by, "I will cause the evil wild beast to cease out of the land, that they may dwell securely in the wilderness, and sleep in the woods," "the evil wild beast" signifying evils of every kind, "the wilderness where they shall dwell securely" signifying that the lusts of evil shall not infest, "the woods in which they shall sleep" signifying falsities therefrom which shall not infest. The fructification of good by truths and the multiplication of truth from good are signified by "then the tree shall give its fruit, and the land shall give its produce," "tree of the field" signifying the knowledges of truth, "fruit" signifying good therefrom, "land" signifying the church in relation to good, thus also the good of the church, and "its produce" signifying the consequent multiplication of truth. That these things shall come to pass with them when the Lord has removed the evils and falsities pertaining to them is signified by "when I shall have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve;" "the bonds of the yoke" meaning the delights of evil from the love of self and the world, which keep them bound, and "those who make them to serve" meaning falsities, since these make them to serve those evils.

[28] In Zechariah:

A seed of peace shall they be; the vine shall give its fruit, and the land shall give its produce, and the heavens shall give their dew. Speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; love ye truth and peace (Zechariah 8:12, 16, 19).

Those are called "a seed of peace" with whom there is the conjunction of good and truth; and because such are meant by the "seed of peace" therefore it is said, "the vine shall give its fruit, and the land its produce," "the vine shall give its fruit" signifies that truth shall bring forth good, and "the land shall give its produce" signifies that good shall bring forth truths; for "vine" signifies the church in relation to truths, that is, the truths of the church, and "land" signifies the church in relation to good, or the good of the church, and "produce" signifies the production of truth; "the heavens which shall give their dew" signify the fructification of good and the multiplication of truth. The conjunction of truth and good is further described by "Speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; and love ye truth and peace," "truth" signifying what is true, "the judgment of peace" and "peace" signifying the conjunction of truth with good.

[29] In David:

Jehovah will speak peace unto His people and to His saints, that they may not turn again to folly. Mercy and truth ¹ meet together; righteousness and peace do kiss each other (Psalms 85:8, 10).

"Jehovah will speak peace unto His people and to His saints" signifies that He will teach and give conjunction with Himself by the conjunction of good and truth with them, "peace" signifying both these conjunctions, "people" those who are in truths from good, and "saints" those who are in good by means of truths; that such thereafter will have no evil from falsity or falsity from evil is signified by "that they may not turn again to folly." Both these conjunctions are further described by "mercy and truth meet together, righteousness and peace do kiss each other," "mercy" here signifying removal from falsities, and the consequent possession of truths, [which makes clear the signification of "mercy and righteousness meet together, "] and "righteousness" signifying the removal from evils and the consequent possession of goods, which makes clear the signification of "righteousness and peace do kiss each other."

[30] In Isaiah:

How joyous upon the mountains are the feet of him that proclaimeth good tidings, that maketh peace to be heard; that proclaimeth good tidings of good, that maketh salvation to be heard; that saith unto Zion, Thy King ² reigneth (Isaiah 52:7).

This is said of the Lord, and "peace" here signifies the Lord Himself, and thus heaven to those who are conjoined to Him; "to proclaim good tidings" signifies to preach these things; and as this conjunction is effected by love it is said, "proclaim good tidings upon the mountains" and "say unto Zion;" "mountains" signifying here, as above, the good of love to the Lord, and "Zion" signifying the church that is in that good, and the Lord is meant by "thy King who reigneth." Because the conjunction of truth and good from conjunction with the Lord is signified by "peace" therefore it is said, "maketh peace to be heard, proclaimeth good tidings of good, maketh salvation to be heard;" "proclaiming good tidings of good" signifying conjunction with the Lord by good, and "making salvation to be heard" signifying conjunction with Him by truths and by a life according to them, for thereby is salvation.

[31] In the same:

But He was pierced for our transgressions, He was bruised for our iniquities; the chastisement of our peace was upon Him, and by His wound healing was given to us (Isaiah 53:5).

This is said of the Lord, of whom this chapter evidently treats, and these words describe the temptations that He underwent in the world that He might subjugate the hells, and reduce all things there and in the heavens into order. These grievous temptations are meant by "He was pierced for our transgressions, and bruised for our iniquities," and "the chastisement of our peace was upon Him;" "by His wound healing was given to us" signifies salvation by that means. Therefore "peace" here signifies heaven and eternal life to those who are conjoined with Him; for the human race could by no means be saved if the Lord had not reduced all things in the hells and in the heavens into order, and at the same time glorified His Human, and these were accomplished by temptations admitted into His Human.

[32] In Jeremiah:

Behold I will cause to go up unto them cure and healing; and I will heal them, and will reveal unto them an abundance ³ of peace and truth. All the nations of the earth, which shall hear all the good that I am about to do unto them; that they may dread and may tremble for all the good and for all the peace that I am about to do unto them (Jeremiah 33:6, 9).

This also is said of the Lord, that He will deliver from evils and falsities those who are in conjunction with Him. Deliverance from evils and falsities is signified by "I will cause to go up unto them cure and healing, and I will heal them;" for to be healed spiritually is to be delivered from evils and falsities, and as this is done by the Lord by means of truths it is said, "and I will reveal unto them the abundance of peace and truth;" "the nations of the earth" signify those who are in evils and falsities, of whom it is said that "they shall dread and shall tremble for all the good and for all the peace that I am about to do unto them."

[33] In David:

He will redeem my soul in peace, that they come not near to me (Psalms 55:18);

"to redeem my soul in peace" signifies salvation through conjunction with the Lord, and "that they come not near to me" signifies the consequent removal of evils and falsities.

[34] In Haggai:

The glory of this latter house shall be greater than of the former, for in this place will I give peace (Haggai 2:9).

"The house of God" signifies the church; "the former house" the church that was before the Lord's coming; and "the latter house" the church that was after His coming; "glory" signifies the Divine truth that was in the one and the other; and "the peace that He will give in this place," that is, in the church, means all these things that are signified by "peace" (of which above, which see).

[35] In David:

Ask for the peace of Jerusalem; let them be tranquil that love thee; peace be within thy ramparts, tranquility within thy palaces; ⁴ for the sake of my brethren and companions I will now speak, Peace be within thee; for the sake of the house of Jehovah our God I will seek good for thee (Psalms 122:6-9).

"Jerusalem" does not mean Jerusalem, but the church in relation to doctrine and worship; "peace" means everything of doctrine and worship, for when these are from a heavenly origin, that is, out of heaven from the Lord, then they are from peace and in peace, from which is evident what is meant by "ask for the peace of Jerusalem;" and as those who are in that peace are said to be "tranquil," it is also said, "let them be tranquil that love thee," that is, that love the doctrine and worship of the church; "peace be within thy rampart, and tranquillity within thy palaces" signifies in the exterior and in the interior man; for the exterior man with the things that are in it, which are natural knowledges and delights, is like a rampart or fortification to the interior man, since it is without or before it and protects it; and the interior man with the things that are in it, which are spiritual truths and goods, is like a palace or house, since it is within the exterior; therefore the exterior things of a man are signified by "a rampart," and his interior things by "palaces;" and the like is true also elsewhere in the Word; "for the sake of my brethren and companions" signifies for the sake of those who are in goods and in truths therefrom, and in a sense abstracted from persons it signifies goods and truths. (That these are meant by "brethren" and "companions" in the Word, see Arcana Coelestia 10490, and above, n. 47.) "The house of Jehovah our God" signifies the church in which these things are.

[36] In the same:

Celebrate Jehovah, O Jerusalem, praise Thy name, ⁵ O Zion who setteth 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 relation to the truths of doctrine, and "Zion" the church in relation to the good of love; "the name of Jehovah, which Zion will celebrate," signifies everything of worship from the good of love; "who setteth thy border peace," signifies all things of heaven and the church, for "border" signifies all things of these, since in the "border," that is, the outmost, are all things in the complex (See Arcana Coelestia 634, 5897, 6239, 6451, 6465, 8603, 9215, 9216, 9824, 9828, 9836, 9905, 10044, 10099, 10329, 10335, 10548). "He satisfieth thee with the fat of wheat" signifies with all the good of love and wisdom (for "fat" signifies the good of love, see Arcana Coelestia 5943, 6409, 10033, and "wheat" signifies all things that are from the good of love, in particular the truths of heaven and wisdom therefrom, n. 3941, 7605).

[37] In the same:

Jehovah shall bless thee out of Zion; that thou mayest see the good of Jerusalem all the days of thy life; that thou mayest see the sons of thy sons, peace upon Israel (Psalms 128:5-6).

"Zion" and "Jerusalem," here as above, signify the church in relation to the goods of love and in relation to the truths of doctrine; the words "Jehovah bless thee out of Zion" mean blessing that is from the good of love, for "Zion" signifies the church in relation to the good of love; and as from that good every good and truth of doctrine proceeds and exists, it is said "that thou mayest see the good of Jerusalem, and the sons of thy sons;" "sons of sons" signifying the truths of doctrine and their multiplication to eternity. As all things are from the Lord and through the peace which is from Him, the concluding words are, "that thou mayest see peace upon Israel," "Israel" meaning those with whom is the church.

[38] In the same:

In Salem is the tabernacle of God, and His abode in Zion. There broke He the fiery shafts of the bow, the shield, and the sword, and war (Psalms 76:2-3).

Jerusalem is here called Salem, because "Salem" signifies peace, from which also Jerusalem was named. It was so named because "peace" signifies all those things that have been briefly mentioned above, and which may be referred to. "The tabernacle of God that is in it" signifies the church which is from these things; "His abode in Zion," signifies the good of love, because in that the Lord dwells, and from it gives truths and makes them bear fruit and multiply; and because "peace" also signifies that there are no longer combats of evil and falsity against good and truth, that is, no dissension or war in a spiritual sense, it is said, "There broke He the fiery shafts of the bow, the shield, and the sword, and war," which signifies the dissipation of all combat of the falsities of doctrine against good and truth, and in general the dissipation of all dissension. Moreover, from "peace":

Jerusalem was called Shalomim (Jeremiah 13:19).

And on that account Melchizedek, who was the priest of God Most High, was king of Salem [peace] (Genesis 14:18);

and by him the Lord was represented; as is evident in David, where it is written:

Thou art a priest forever after the manner of Melchizedek (Psalms 110:4).

[39] In Isaiah:

Be ye glad with Jerusalem, and exult in her, all ye that love her; that ye may suck and be satisfied from the breast of her consolations, that ye may press out and be delighted from the splendor of her glory. Behold, I extend over her peace like a river, and the glory of the nations like an overflowing brook, that ye may suck; ye shall be taken up to her side, and be caressed upon her knees (Isaiah 66:10-12).

"Jerusalem," here as above, means the church in relation to doctrine, or, what is the same, the doctrine of the church; of this it is said, "Be ye glad with Jerusalem, and exult in her, all ye that love her;" and of the doctrine it is said further "that ye may suck and be satisfied from the breast of her consolations, and may press out and be delighted from the splendor of her glory," "breast of consolations" signifying Divine good, and "splendor of glory," Divine truth from which is doctrine. That there will be all these in abundance from conjunction with the Lord is signified by, "Behold, I stretch out over her peace like a river, and the glory of the nations like an overflowing brook, that ye may suck;" "peace" signifying conjunction with the Lord, "the glory of the nations" the conjunction of good and truth therefrom, "to suck" influx from the Lord, and "like a river" and "an overflowing brook" abundance. That from this are spiritual love and celestial love, by which conjunction with the Lord is effected, is signified by "ye shall be taken up to her side, and be caressed upon her knees," "the side" signifying spiritual love, and "knees" celestial love, and "to be taken up and caressed" signifying eternal happiness from conjunction. (That the "breast" signifies spiritual love, and also "the side" or "bosom," see above, n. 65; that "knees" signify conjugial love, and thence celestial love, see Arcana Coelestia 3021[1-8], 4280, 5050-5062) That "glory" signifies Divine truth, and intelligence and wisdom therefrom, may be seen above (n. 33, 288, 345); and that "nations" signify those who are in the good of love, and in a sense abstracted from persons, the goods of love, may also be seen above (n. 175, 331); therefore "the glory of the nations" signifies genuine truth which is from the good of love, thus the conjunction of these.

[40] In the same:

The work of Jehovah ⁶ is peace; and the labor of righteousness, quietness and security even forever; that My people may dwell in a habitation of peace, and in tabernacles of securities, and in tranquil resting places (Isaiah 32:17-18).

"Peace" is called "the work of Jehovah," because it is solely from the Lord; and everything that comes forth out of peace from the Lord with those who are in conjunction with the Lord is called "the work of Jehovah;" therefore it is said, "the work of Jehovah is peace." The "labor of righteousness" signifies good conjoined to truth, in which is peace; for "labor" in the Word is predicated of truth, "righteousness" of good, and "quietness" of the peace therein; "security forever" signifies that thus there will be no infestation or fear from evils and falsities. This makes clear the signification of "that My people may dwell in a habitation of peace, and in tabernacles of securities, and in tranquil resting places," namely, that they may be in heaven where the Lord is, and in the good of love and of worship therefrom, without infestation from the hells, and thus in the delights of good and the pleasantnesses of truth; "habitation of peace" meaning heaven where the Lord is; "tabernacles of securities" the goods therefrom of love and of worship without infestation by evils and falsities from hell; and "tranquil resting places" the delights of good, and the pleasantnesses of truth. (That "tents" signify the goods of love and of worship, see Arcana Coelestia 414, 1102, 2145, 2152, 3312, 4391, 10545)

[41] In the same:

For brass I will bring gold, and for iron I will bring silver, and for stones iron; I will also make thy government peace, and thine exactors righteousness. Violence shall no more be heard in thy land, devastation and breaking within thy borders (Isaiah 60:17-18).

This chapter treats of the Lord's coming and a new heaven and new church at that time; and these words mean that there are to be those who are spiritual, and not natural as before, that is, those who are conjoined with the Lord by the good of love; and that there shall no longer be a separation between the internal or spiritual man and the external or natural. That there are to be those who are spiritual, and not natural as before, is signified by "for brass I will bring gold, for iron silver, and for stones iron;" "brass," "iron," and "stones" signifying things natural, and "gold," "silver," and "iron" in place thereof, signifying things spiritual; "gold" spiritual good, "silver" the truth of that good, and "iron" spiritual-natural truth. That the Lord is to rule by the good of love is signified by, "I will make thy government peace, and thine exactors righteousness;" "government" signifying kingdom, "peace" the Lord, and "righteousness" good from Him. That there is no longer to be a separation between the spiritual and the natural man is signified by "violence shall no more be heard in thy land, devastation and breaking within thy borders," "violence" signifying separation, "land" the internal spiritual man, because there the church is, which in general is signified by "land;" "devastation and breaking shall be no more" signifies that there shall no longer be evils and falsities, and "within thy borders" signifies in the natural man, for in the things in the natural man spiritual things are terminated; "devastation and breaking" signify evils and falsities, because evils devastate the natural man, and falsities break it up.

[42] As those have peace who are in the conjunction of good and truth from the Lord, and as evil destroys good, and falsity destroys truth, so do these destroy peace. From this it follows that those who are in evils and falsities have no peace. It appears as if they had peace when they have success in the world, and they even seem to themselves at such times to be in a contented state of mind; but that apparent peace is only in their extremes, while inwardly there is no peace, for they think of honor and gain without limit, and cherish in their minds cunning, deceit, enmities, hatreds, revenge, and many like things, which unknown to themselves, rend and devour the interiors of their minds, and thence also the interiors of their bodies. That this is so with them is clearly seen after death, when they come into their interiors; these delights of their minds are then turned into their contraries (as is evident from what has been shown in Heaven and Hell 485-490).

[43] That those have peace who are in good and in truths therefrom, and that those who are in evil and in falsities therefrom have no peace, can be seen from the following passages. In Isaiah:

The wicked are like the sea driven along, when it cannot be quiet, but its waters drive along the filth and mud [;there is no peace, saith My God, to the wicked] (Isaiah 57:20-21).

In the same:

Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity; devastation and breaking are in their paths. The way of peace they know not; and there is no judgment in their courses; they have made crooked their paths for themselves; whosoever treadeth therein doth not know peace (Isaiah 59:7-8)

In David:

Too much hath My soul dwelt with the hater of peace. I am for peace; but when I speak, they are for war (Psalms 120:6-7).

In Ezekiel:

The prophets seduce My people, saying Peace, when there is no peace; and when one buildeth a wall, lo, they daub it with untempered mortar. The prophets of Israel see a vision of peace, when there is no peace (Ezekiel 13:10, 16).

In Jeremiah:

All, from the least unto the greatest, pursue gain; from the prophet even unto the priest everyone doeth a lie. And they heal the breach of the daughter of My people by a word of no weight, saying, Peace, peace, when there is no peace (Jeremiah 8:10-11).

A voice of the cry of the shepherds, and a wailing of the powerful of the flock, for Jehovah devastateth their ⁷ pasture, therefore the folds of peace are laid waste because of the glowing of Jehovah's anger (Jeremiah 25:36-37).

In David:

There is no soundness in my flesh because of Thine indignation; there is no peace in my bones because of my sin (Psalms 38:3).

In Lamentations:

He hath filled me with bitterness, he hath made me drunken with wormwood; and my soul is removed from peace; I forgot good (Lamentations 3:15, 17);

besides other passages.

[44] Since peace in its first origin is from the union in the Lord of the Divine Itself and the Divine Human, and is therefore from the Lord in His conjunction with heaven and with the church, and in the conjunction of good and truth with everyone therein, so the sabbath, which was the most holy representative of the church, was so called from rest or peace; and so also the sacrifices which were called "peace-offerings" were commanded (respecting which see Exodus 24:5; 32:6; Leviticus 3:3; 4:20, 26, 31, 35; 6:12; 7:11; 14:20, 21, 33; 17:5; 19:5; Numbers 6:17; Ezekiel 45:15; Amos 5:22, and elsewhere); and therefore Jehovah is said:

To have smelled an odor of rest from the burnt-offering (Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 2:2, 9; 6:15, 21; 23:12, 13, 18; Numbers 15:3, 7, 13; 28:6, 8, 13; 29:2, 6, 8, 13, 36);

"odor of rest" signifying the perception of peace.

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