9325. There shall not be one miscarrying, or barren, in thy land. That this signifies that goods and truths will proceed in their order in continual progression, is evident from the signification of “not miscarrying, or being barren,” as being the progress of regeneration in its order, consequently that goods and truths will proceed in their order in continual progression (of which below); and from the signification of “in the land,” as being in the church (That “land” in the Word denotes the church, see n. 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2571, 2928, 3355, 3368, 3379, 4447, 4535, 5577, 8011, 8732.) The reason why “the land” signifies the church, is that the land of Canaan is meant, where the church was, and where it had been from the most ancient times (n. 3686, 4447, 4454, 4516, 4517, 5136, 6516, 8317); and in the spiritual world when a land is mentioned, no land is perceived, but the quality of the nation therein in respect to religion. Therefore when “land” is mentioned in the Word, and the land of Canaan is meant, the church is perceived. From all this it can be seen what is meant in the prophetical parts of the Word by “a new heaven and a new land,” namely, the church internal and external (n. 1850, 3355, 4535); for there are internal men and external men.

[2] That by “there shall not be one miscarrying, or barren, in the land” is signified that goods and truths proceed in their order in continual progression, is because by all things belonging to birth are meant in the internal sense of the Word such things as belong to spiritual birth, thus to regeneration (n. 2584, 3860, 3905, 3915). The things that belong to spiritual birth or regeneration are the truths of faith and the goods of charity, for by means of these a man is conceived and born anew. That such things are signified by “births,” is plain from many passages in the Word, and openly from the words of the Lord to Nicodemus:

Jesus said to him, Verily, verily, I say unto thee, Except a man be born anew, he cannot see the kingdom of God. Nicodemus saith, How can a man be born when he is old? Can he enter a second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the spirit is spirit. Nicodemus said, How can these things be? Jesus answered, Art thou a teacher in Israel, and knowest not these things? (John 3:3-6, 9-10);

“to be born of water and the spirit” denotes through the truths of faith and the good of love (see t he passages cited in n. 9274).

[3] That such things are signified in the Word by “births,” is from the correspondence of marriages on earth with the heavenly marriage, which is the marriage of good and truth (of which correspondence see above, n. 2727-2759). But at the present day scarcely anyone knows, and perhaps scarcely anyone is willing to acknowledge, that love truly conjugial descends from thence, for the reason that earthly and bodily things are before the eyes, and these extinguish and suffocate all thought about such a correspondence. As love truly conjugial is from this source, therefore in the internal sense of the Word “births,” and “generations,” signify the things of the new birth and generation from the Lord. Hence also it is that “father,” “mother,” “sons,” “daughters,” “sons-in-law,” “daughters-in-law,” “grandsons,” and many other relations derived from marriages, signify goods and truths and their derivations, as frequently shown in these explications. From all this it can now be seen that by “there shall not be one miscarrying, or barren, in the land” is signified that goods and truths shall proceed in their order in continual progression.

[4] That “one miscarrying,” and “one barren,” signify what belongs to miscarriage and barrenness in a spiritual sense, namely, perversions of good and truth, and also vastations and denials of good and truth, is evident from the following passages:

Ephraim, when I have seen it even to Tyre, was planted in beauty; but Ephraim shall bring forth his sons to the slayer. Give them, O Jehovah, a miscarrying womb and dry breasts. Because of the wickedness of their doings I will drive them out of My house (Hos. 9:13-15);

unless it is known what is signified in the internal sense by “Ephraim,” “Tyre,” “a slayer,” “sons,” “a miscarrying womb,” and “dry breasts,” it cannot in the least be known what these prophetic words involve. That “Ephraim” denotes the intellect of the church, which is an intellect enlightened in respect to the goods and truths of faith derived from the Word, may be seen above (n. 3969, 5354, 6222, 6234, 6238, 6267); and also that “Tyre” denotes the knowledges of truth and good (n. 1201). From this it is plain what is signified by “Ephraim, when I have seen it even to Tyre, was planted in beauty.” That “a slayer” denotes one who deprives of spiritual life, that is, of the life from truth and good, may also be seen above (n. 3607, 6767, 8902); and that “sons” denote the truths of faith (n. 489, 491, 533, 1147, 2623, 2813, 3373, 3704, 4257). From this it is plain what is signified by “Ephraim bringing forth his sons to the slayer.” That “the breasts” denote the affections of good and truth, may also be seen (n. 6432); consequently “breasts that are dry” denote no affections; but in their place evil desires to pervert. From this it is plain what is meant by “a miscarrying womb,” namely, the perversion of good and truth. That all these expressions signify things of spiritual life is evident, for it is declared, “because of the wickedness of their doings I will drive them out of My house.” “Out of the house of Jehovah” denotes out of the church and of heaven (n. 2233, 2234, 3720, 5640).

[5] In Malachi:

I will rebuke the devourer for you, that he may not spoil for you the fruit of the land; neither shall the vine in the field miscarry for you. All nations shall proclaim you blessed; and ye shall be a well-pleasing land (Malachi 3:11-12);

by “the vine in the field not miscarrying” is signified that the truths and goods of faith with those who are in the church shall proceed in their order; for “the vine” denotes the truth and good of the spiritual church (n. 1069, 6375, 6376, 9277); and “the field” denotes the church (n. 2971, 3766, 7502, 9139, 9295). “A well-pleasing land” denotes a church that is pleasing to the Lord; for everyone within the church who has been regenerated through truth and good is a church; which shows what is meant by “ye shall be a well-pleasing land.” (That “land” denotes the church, may be seen above.)

[6] In Moses:

If ye hearken to My judgments to keep and do them, thou shalt be blessed above every people; there shall not be in thee, nor in thy beast, any male unfruitful, or any female barren. Jehovah will take away from thee all sickness, and all the evil diseases of Egypt (Deuteronomy 7:12, 14-15).

That “there shall not be any male unfruitful, or any female barren” denotes not any without life from truth and good; thus that they shall be spiritually alive. As “barren” had this signification, the women in the ancient churches deemed themselves devoid of life when they were barren; as did Rachel, who thus spoke of herself to Jacob:

Rachel saw that she did not bear to Jacob, and she said to Jacob, Give me sons, and if not, I am dead (Genesis 30:1. 3908).

[7] By “the barren” are also signified those who are not in good because not in truths, and yet long for truths that they may be in good; as is the case with upright nations outside the church; as in Isaiah:

Sing, O barren, that didst not bear; break forth into singing and shout for joy, that didst not bring forth; for more are the sons of her that is desolate than the sons of her that is married (Isaiah 54:1).

Jehovah raiseth up the worn one out of the dust, He exalteth the needy one from the dunghill; to place him with the prince of his people. He maketh her that is barren to keep house, a glad mother of sons (Psalms 113:7-9).

[8] In the prophecy of Hannah after she had borne Samuel:

The full have hired themselves out, and the hungry have ceased; until the barren one hath borne seven, and she that hath many children hath failed (1 Samuel 2:5).

In the above passages by “the barren” are meant the Gentiles who are summoned to the church, and to whom the church is transferred when the old church ceases, that is, when those who before had been of the church are no longer in faith, because in no charity. This church is what is meant by “her that hath many children and hath failed,” and also by “her that is married,” in the passage from Isaiah. But the other church, that is, the new church of the Gentiles, is meant by the “barren one” and “her that is desolate” who shall have many sons, and also by “her that is barren keeping house, a glad mother of sons.” “To bear seven” denotes to be regenerated to the full; for “seven” there does not mean seven, but to the full (see n. 9228). From all this it is evident what is meant by the following words of the Lord:

The days come in which they shall say, Blessed are the barren, and the wombs that have not brought forth, and the breasts that have not given suck (Luke 23:29); where the subject treated of is the consummation of the age, which is the last time of the church.

[9] In the second book of Kings:

The men of Jericho said unto Elisha, Behold the situation of this city is good; but the waters are evil, and the land is barren. Then Elisha said that they should put salt in a new cruse, and should cast the salt therefrom at the outlet of the waters; and the waters were healed, neither came there any more death or barrenness (2 Kings 2:19-21).

No one can know what these words infold within them except from the internal sense; for all the miracles related in the Word infold within them such things as are in the Lord’s kingdom, or in the church (n. 7337, 7465, 8364, 9086); and therefore it is necessary to know what was represented by Elisha, what was signified by the city of Jericho, what by the evil waters and the barren land, what by a new cruse and the salt in it, and also what by the outlet of the waters into which they were to cast the salt. That Elisha represented the Lord as to the Word, see n. 2762; that “waters” signify the truths of faith, n. 28, 2702, 3058, 3424, 4976, 5668, 6346, 7307, 8137, 8138, 8568; thus “evil waters” signify truths without good, and “a barren land” signifies the good of the church consequently not alive; “a new cruse,” that is, a new vessel, signifies knowledges of good and truth (n. 3068, 3079, 3316, 3318); “salt” signifies the longing of truth for good (n. 9207); “the outlet of the waters” signifies the natural of man which receives the knowledges of truth and good, and which is amended by the longing of truth for good.

[10] From all this it is evident that this miracle infolded within it the amendment of the church and of the life by the Lord through the Word, and through the consequent longing of truth for good; which amendment is effected when from such a longing the man’s natural receives truths from the Word. That this took place near the city of Jericho, was because this city was situated not far from the Jordan; and by “the Jordan” is signified that in the man of the church which first receives truths, thus the natural (n. 1585, 4255). That it is man’s natural which first receives truths out of the Word from the Lord, and that it is the last to be regenerated, and that when it has been regenerated, the whole man is regenerated, was signified by the Lord’s words to Peter, when He washed the disciples’ feet:

Jesus said, He that is washed needeth not save to have his feet washed, and is clean every whit (John 13:10);

(that the “feet” denote the things of the natural man, and in general the natural itself, see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328). (That for a man to be regenerated, the natural or external man must be in correspondence with the spiritual or internal man; thus that he is not regenerate until the natural has been regenerated, see n. 2850, 3167, 3286, 3321, 3470, 3493, 3508, 3509, 3518, 3573, 3576, 3579, 3620, 3623, 3671, 3882, 3969, 4353, 4588, 4612, 4618, 5168, 5326, 5373, 5651, 6299, 6454, 7442, 7443, 8742-8747, 9043, 9046, 9061)

9207. And your sons shall be orphans. That this signifies that then at the same time truths will perish, is evident from the signification of “orphans,” as being those who are in truth and not yet in good, and nevertheless long for good (see n. 9199), here those who are in truth but do not long for good, thus those with whom truths are perishing; for it is said of the evil, whose sons shall become orphans. That truths perish with those who do not long for good, is plain from what was said just above (n. 9206) about the conjunction of good and truth. With regard to this conjunction it is to be said further, that truths which are conjoined with good always have within them a longing to do what is good, and at the same time, to thereby conjoin themselves more closely with good; or, what is the same, those who are in truths always long to do what is good, and thus to conjoin good with their truths; and therefore those who believe themselves to be in truths and do not long to do what is good, are not in truths; that is, they are not in the faith of these truths, howsoever they may suppose themselves to be so.

[2] This is described by the Lord by “salt,” where He says in Matthew:

Ye are the salt of the earth; but if the salt has lost its savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out and trodden under foot of men (Matthew 5:13).

These words the Lord says to the disciples and to the people. By “the salt of the earth” is meant the truth of the church which longs for good; by “the salt that has lost its savor” is meant truth without any longing for good; that such truth is profitable for nothing is described by “the salt that has lost its savor being thenceforth good for nothing, but to be cast out and trodden under foot.” To long for good is to long to do what is good, and in this way to be conjoined with good.

[3] So in Mark:

Everyone shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good; but if the salt have lost its saltiness, wherewith will ye season it? Have salt in yourselves, and cherish peace one with another (Mark 9:49-50);

“to be salted with fire” denotes the longing of good for truth; and “to be salted with salt” denotes the longing of truth for good; “salt that has lost its saltiness” denotes truth without any longing for good; “to have salt in oneself” denotes to have this longing.

[4] So in Luke:

Every one of you who does not renounce all that he has cannot be My disciple. Salt is good; but if the salt have lost its savor, wherewith shall it be seasoned? It is fit neither for the land, nor for the dunghill: they cast it out (Luke 14:33-35);

here in like manner “salt” denotes truth longing for good; and “salt that has lost its savor,” truth which is without any longing for good; “it is fit neither for the land nor for the dunghill” denotes that it does not conduce to any use, either good or evil. Those who are in such truth are those who are called “lukewarm,” as is plain from the words which precede, that “no one can be a disciple of the Lord who does not renounce all that he has,” that is, who does not love the Lord above all things; for those who love the Lord, and likewise themselves, in an equal degree, are those who are called “lukewarm,” and who are not fit for either a good use or an evil use.

[5] In Moses:

Every offering of thy meat-offering shall be salted with salt; neither shalt thou suffer the salt of the covenant of thy God to cease upon thy meat-offering; upon every offering thou shalt offer salt (Leviticus 2:13).

That “in every offering there should be salt” signified that the longing of truth for good, and of good for truth, should be in all worship. Consequently this “salt” is called “the salt of the covenant of God,” for “a covenant” denotes conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037, 6804, 8767, 8778), and “salt” the longing for conjunction.

[6] When the one longs to be reciprocally conjoined with the other, that is, good with truth and truth with good, they then mutually regard each other; but when truth sunders itself from good, then each turns away from the other, and looks backward, or behind itself. This is signified by Lot’s wife becoming a pillar of salt, as in Luke:

Whosoever shall be upon the house, and his vessels in the house, let him not go down to take them away; and whosoever is in the field, let him likewise not turn back to the things behind him. Remember Lot’s wife (Luke 17:31-32).

(That this is “to look behind” one’s self, or “backward,” see n. 3652, 5895, 5897, 7857, 7923, 8505, 8506, 8510, 8516).

[7] That “salt” signifies the longing of truth, is because salt renders the earth fertile, and makes food palatable, and because there is in salt something both fiery and at the same time conjunctive; as there is in truth an ardent longing for good and at the same time for conjunction. A “pillar of salt” denotes disjunction from truth; for in the opposite sense “salt” signifies the destruction and vastation of truth (Zeph. 2:9; Ezekiel 47:11; Jeremiah 17:6; Psalms 107:33-34; Deuteronomy 29:23; Judges 9:45; an. 2 Kings 2:19-22). These things have been adduced in order that it may be known what is meant by the longing of truth for good, and the longing of good for truth, which are signified by “an orphan,” and “a widow.”

8568. And the people thirsted there for the waters. That this signifies an increase of longing for truth, is evident from the signification of “thirsting,” as being to strive after and long for, and as being predicated of truth, as “hungering” is predicated of good; and from the signification of “water,” as being the truth of faith (see n. 8562). That “to thirst” denotes to strive after and long for the truth which is signified by “water,” is very plain from many passages in the Word, as in Amos:

Behold the days come wherein I will send a famine into the land, not a famine for bread, nor a thirst for waters, but for hearing the words of Jehovah; and they shall wander from sea to sea, and from the north even to the east; they shall run to and fro to seek the word of Jehovah, and shall not find it; in that day shall the beautiful virgins and the young men faint with thirst (Amos 8:11-13).

A longing to know truth is here described by “thirsting;” the longing for truth is signified by “I will not send a thirst for waters, but for hearing the words of Jehovah;” the lack of truth and the consequent privation of spiritual life are described by, “in that day shall the beautiful virgins and the young men faint with thirst;” “beautiful virgins” denote those who are in affections of good, and “young men” those who are in affections of truth.

[2] In Isaiah:

Ho, everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy, eat, come ye and buy wine and milk without silver and without price (Isaiah 55:1).

“Everyone that thirsteth, come ye to the waters,” manifestly denotes one who longs for the truths of faith; “to buy wine and milk without price” denotes to procure the truth and good of faith for themselves from the Lord, thus gratuitously (that “waters” denote the truth of faith, see n. 8562; that “wine” denotes the good of faith, n. 6377, and also “milk,” n. 2184). Everyone can see that by “coming to the waters and buying wine and milk,” is not here meant wine and milk, but such things as are of heaven and the church.

[3] In like manner in John:

I will give to him that is athirst of the fountain of the water of life free (Revelation 21:6); where “the fountain of the water of life” denotes the truth and good of faith; “he that is athirst” denotes one who longs from affection, according to the Lord’s words in John:

Jesus said to the woman of Samaria, Everyone that drinketh of this water shall thirst again: but he that drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a fountain of water springing up into eternal life (John 4:13-14).

Here “water” plainly denotes the truth of faith from the Word, thus from the Lord; “never thirsting” here denotes that truth shall no longer fail him.

[4] In like manner elsewhere in John:

Jesus said, I am the bread of life; he that cometh to Me shall never hunger, and he that believeth in Me shall never thirst (John 6:35).

Jesus cried, saying, If anyone thirst, let him come unto Me, and drink; whosoever believeth in Me, as the Scripture hath said, Out of his belly shall flow streams of living water (John 7:37-38).

In these passages “to thirst” denotes to long for truth; “to drink” denotes to be instructed; “streams of living water” denote Divine truth, which is from the Lord alone.

[5] In Isaiah:

Bring ye waters to meet him that is thirsty; O ye inhabitants of the land of Tema, come before the wanderer with his bread (Isaiah 21:14); where “bringing waters to meet him that is thirsty” denotes instructing in truths him who longs for them, and thus refreshing the life of his soul. In the same:

The fool will speak folly, and his heart will do iniquity, to do hypocrisy, and to utter error against Jehovah, to make empty the soul of the hungry one, and he will make the drink of the thirsty one to fail (Isa 32);

“the hungry one” denotes him who longs for good; and “he that thirsteth for drink,” him who longs for truth.

[6] Again:

The poor and needy seek water but there is none, and their tongue faileth for thirst; I will open rivers upon the hillsides, and I will put fountains in the midst of the valleys, the wilderness for a pool of waters, and the dry land for springs of waters (Isaiah 41:17-18);

everyone can plainly see that “seeking water” denotes seeking truth; that “failing for thirst” denotes being deprived of spiritual life from a lack of truth; that “rivers,” “fountains,” “a pool,” and “springs of waters” denote the truths of faith in which they were to be instructed.

[7] Again:

Say ye, Jehovah hath redeemed his servant Jacob; then shall they not thirst, He shall lead them in the wastes; He shall cause the waters to flow out of the rock for them, and He will cleave the rock that the waters may flow out (Isaiah 48:20-21);

“they shall not thirst” denotes that truths shall not fail them; “waters” here manifestly denote the truths of faith. Again:

They shall not hunger nor thirst; neither shall the heat nor the sun smite them; for He that hath mercy on them shall lead them, so that even upon the springs of waters He will lead them (Isaiah 49:10);

“they shall not hunger” denotes that good shall not fail them; “they shall not thirst” denotes that truth shall not fail them; “springs of waters” denote the knowledges of truth from the Word.

[8] In like manner in Moses:

Jehovah leadeth thee through the great and fearful wilderness, of the serpent, of the fire-serpent, and of the scorpion, and of thirst, where are no waters; who bringeth forth for thee waters out of the stone of the crag (Deuteronomy 8:15). Again in Isaiah:

Behold your God will come; then in the wilderness shall waters break out, and rivers in the plain of the desert; and the dry place shall become a pool, and the thirsty one for springs of waters (Isaiah 35:4, 6-7);

“the waters in the wilderness that shall break out,” “rivers,” “a pool,” “springs of waters,” plainly denote the truths of faith and the knowledges of them, which would be given from the Lord when He should come into the world.

[9] In David:

O God, my God, in the morning do I seek Thee; my soul thirsteth for Thee, my flesh longeth for Thee, in a land of drought, and weary without waters (Psalms 68:1); where “thirsting” is predicated of truth; “weary without waters” denotes that there are no truths. “Thirst” denotes a lack of truth and the consequent privation of spiritual life, in Isaiah:

Therefore My people will go into exile, for not acknowledging, and their glory are men of famine, and their multitude are parched with thirst (Isaiah 5:13).

I make the rivers a wilderness: their fish stinketh because there is no water, and dieth for thirst (Isaiah 50:2).

[10] From these passages it can now be seen what is signified in this chapter by there being “no water for the people to drink” (verse 1); by their saying, “Give us water and we will drink” (verse 2); by “the people thirsting there for waters” (verse 3); by that “there shall come waters out of the rock” (verse 6). Consequently by their murmuring on account of the lack of water is signified temptation from the lack of truth; for when a man comes into temptation from the lack of truth, he is kept in a vehement longing for it, and at the same time in despair of eternal salvation on this account: these things then cause suffering, and complaint.