THE EXPLANATION of Isaiah Chapter 25

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

1. O JEHOVAH, You art my God; I will exalt You, I will praise Your name; for You have done wonderful [things]; Your counsels of old are faithfulness and truth.

2. For You have made of a city a heap; of a fortified city a ruin: a palace of strangers be no city; it shall never be built.

VERSES 1-12. The glorification of God Messiah, or the Lord, and the thanksgiving of those who are in heaven, on account of deliverance from their enemies, is here described. The "enemies" are also described, namely, those to whom a revelation has been made, and who, from self-love, are therefore proud. This glorification is referred to the elders or ancients in Jerusalem, concerning whom we read at the end of the former chapter, - they shall now see "wonderful things and counsels from antiquity", that is, truths and goods, which are signified by "Truth and Fidelity."

Verse 2. The "devastated city" is in allusion to the judgment in the former chapter; "strangers are the impious; their "palace" is pride and the love of self; this "palace" will be utterly cast down.

Verse 3. The "strong or brave people are those who have acquired faith, hence their strength and bravery; the "formidable nations" are also those who have faith, for they are formidable to their enemies.

Verse 4. A faith in the Lord involves what is here said, namely that they know and believe that their "defence or fortress is the Lord", for He is a defence to those who are "poor and needy", that is, who believe that they have, by no means, any strength from themselves. The more a man believes that he has no strength in himself, and that all power belongs to the Lord, he is the more strong and formidable [to his spiritual enemies]. Hence it follows that the Lord is "a refuge from the inundation, a shadow from the heat", etc., for so long as a man lives, he is liable to perpetual assaults from evil spirits; a "wall" is mentioned, because they desire to take possession of his intellectual mind, wherefore their assaults are compared to a "blast against a wall."

Verse 5. "From their heat, or their love, in a dry place, arises a tumult or noise [or opposition against divine Truth]; the Lord represses that heat by "the shadow of a cloud", which is called "the branch of the violent ones", namely, by their darkness, for it is their darkness which is called "branch."

Verse 6. The "feasts" thus described signify spiritual and celestial joys; the "eatables" from which everything impure is removed, are those joys in spiritual things when they are imbued with the Lord's justice or righteousness, hence His holiness. The impure or feculent things do not then appear, because they are not excited; they still, however, remain at the roots, but they are changed into that form in which they can be imbued with the Lord's holiness, for they are no longer excited by the diabolical crew, which is, then expelled.

Verse 7 describes the intellectual light which will then arise, or the understanding of Truth; for then will be seen "the counsels from afar", namely, Truth and Goodness. The shade which is described is compared to a "veil", and to the "face of a covering"; these things are said of the understanding but the "feasts" of love. This is to take place on Mount Zion for all peoples, that is, for those who are in the faith; for these are called "the people of Mount Zion."

Verse 8. "He shall swallow up death for ever", etc. - "Death" is damnation, which Adonai Jehovih, that is, !he Lord, will destroy when all "tears", that is, grief and pain, "will be wiped away", and likewise all", reproach or ignominy, because during their lifetime they had been affected with ignominy.

Verse 9. Faith is here described by a confession of faith in God Messiah, or the Lord; to "rejoice in His salvation", is to rejoice in Himself, for He is Salvation.

Verse 10. By "Moab" the impious are understood. By " Moab", who was born of Lot and of his elder daughter, are understood those who mix holy things with profane thus those to whom a revelation has been made, and who then can adulterate holy things, which is signified by the adultery of Lot with his own daughter. This is also the case with those who confide in their own powers, and not in the Lord, as in the following verse.

Verse 11. Because a revelation has been given to them, they are proud and trust in themselves; wherefore they are compared to those who "swim" and who continually desire to cast themselves on high, and who wish to betake themselves to the other bank, but by "the devices or obstacles [obices] of their hands, which are their own powers in which they trust, their pride is subdued.

Verse 12. "The fortress of the high fort", etc. - Their pride is here treated of and its imaginary defences, which are dejected and laid prostrate in the dust; for such is the representation of the depression of the proud. (Swedenborg's Notes on Isaiah, p. 64.)

Verses 1-3. Your counsels of old are faithfulness and truth, etc.

- The devastation of the former church and the establishment of a new one are here treated of. The devastation of the church as to doctrine is understood by "making of a city a heap, a fortified city a ruin, a palace of strangers to be no city; and the establishment of a New Church as to doctrine, is understood by the words which follow, "Therefore shall the powerful people honour You; the city of the strong nations shall fear You." Apocalypse Explained 223.

Verse 2. Strangers. - See Chap, Isaiah 1:7, the Exposition.

3. Therefore shall the powerful people honour You; the city of the formidable nations shall fear You:

Verse 3.The powerful people shall honour You, the city of the formidable nations shall fear You. Here worship from Good is signified by "honouring", for "honouring" is predicated of the good of love; and worship from Truths is signified by "fearing You", as was said above; powerful people signify the men of the church who are in truths from Good, for from them comes all power; "the city of the formidable nations" signifies those who are in the truths of doctrine, and thereby in the good of love; and inasmuch as all spiritual power is thence derived, therefore they are called "the formidable nations."

From these words also it manifestly appears that there is a marriage of Good and Truth in every part of the Word; for to "honour" is predicated of Good to "fear" of Truth; both of them in worship. "People" also is predicated of those who are in Truths, and thereby in good; and "nations", those who are in Good, and thence in truths; and whereas all power in the spiritual world is from the conjunction of Good and Truth, therefore people are called "powerful", and nations are called "formidable." Apocalypse Explained 696. See also Arcana Coelestia 2826.

Verses 3, 7, 8. The powerful people shall honour You, etc.

- A distinction is here made between people and nations, because "people" signify those who are of the spiritual kingdom of the Lord, and "nations" those of His celestial kingdom, thus those who are in spiritual good, and those who are in celestial good; spiritual good is the Good of charity towards our neighbour, and the good of faith thence derived; and celestial good is the Good of love to the Lord, and the good of mutual love thence derived. The truth of this latter good is what is understood by "the city of formidable nations", for "city" signifies the doctrine of Truth, or truths of doctrine.

By "swallowing up the covering which is upon all peoples, and the veil that is spread over all nations", is signified to dissipate the shade which covers the understanding, and prevents it seeing the truths and perceiving the goods which appertain to heaven and the church. Apocalypse Explained 331.

4. For You have been a fortress to the poor, a fortress to the needy in his distress: a refuge from; the inundation, a shadow from the heat; when the blast of the violent ones was like an inundation [against] a wall.

5. As the heat in a dry place, the tumult of strangers shalt You subdue; as the heat by, the shadow of a cloud, the branch of the violent ones shall He bring low.

Verses 4, 5. By the "poor" and "needy" are signified those who are in a defect of Good from ignorance of Truth, and yet are in the desire of Good and Truth. It is called. "inundation and heat ", when evils and falsities rise up and flow in from the proprium, and also from others who are in evil; the "spirit [or blast] of the violent" signifies their opposition to the goods and truths of the church; they are called "violent" "who endeavour to destroy goods and truths, and their "spirit" signifies their lust of destroying. "The tumult of strangers shall You bring low", signifies that the Lord will allay and take away the irruption of falsities from evil; "tumult" signifying irruptions, "strangers" falsities from evil, and to "humble and bring low" signifies to allay and take away. To "repress the heat by the shadow of a cloud", signifies to defend from the concupiscence of the false; "heat" denoting the concupiscence of the false, and the "shadow of a cloud" defence from it; for the shadow of a cloud tempers the heat of the, sun, and assuages its burning. Apocalypse Explained 481.

Verse 4. A refuge, etc. - See the Exposition of Isaiah Chapter 4:6.

6. And Jehovah of Hosts shall make, for all; peoples on this mountain a feast of fat things, a feast of wines on the lees of fat things full of' marrow, of wines on the lees well refined.

Verse 6. These things are said concerning the state of those who should acknowledge and adore the Lord. By "this mountain" is signified the New Church from the them; by the "feast of fat things, of fat things full things full of marrow", is signified good both natural and' spiritual, with joy of heart and by "wine", and "wine on the lees well refined", are signified truths from that good, with the felicity thence derived. Apocalypse Explained 1159.

The words also treat of the Lord's advent. By "the feast of fat things" is signified the appropriation and communication of goods; and by "the feast of wines on the lees well refined", or of the best wine, is signified the appropriation of truths. That" fat things" signified the goods of love, may be seen in Arcana Coelestia 353, 5943, 10053; and also the delights of love, 6409; and that "wine" signifies the good of charity, which in its essence is Truth 1071, 1798, 6377.

Similar things are signified by the "marriage [feast]", to which the ten virgins were invited. (Matthew 25:1-12)

This "feast of fat things", etc. was spoken of the sacrament of the Holy Supper, "which was to be instituted by the Lord. True Christian Religion 708.

The "feasts" which were anciently made among those who were in significatives and representatives, signified no other than initiation into mutual love and charity. The "nuptial feasts", too, signified initiation into conjugial love; and the "holy feasts" into spiritual and celestial love; and this by reason that "feasting", or eating and drinking, signified appropriation and conjunction. Arcana Coelestia 3832.

"Feasts of Charity" were instituted among the primitive Christians that they might meet together in cordial joy and friendly union. The spiritual sphere which prevailed on those occasions was the sphere of love to the Lord and towards the neighbour, which exhilarated every mind, softened, the tone of every expression and communicated to all the senses a festivity from the heart; for from every man there emanates a spiritual sphere, derived from the affection of his love and corresponding thought, which inwardly affects those in his company, particularly at the time of convivial recreations. This sphere emanates both by the face and the respiration.

It is because "dinners" and "suppers", or "feasts", were significative of such consociation of mind that they are so often mentioned in the Word. True Christian Religion 433, 459, 727.

7. And in this mountain He will swallow up the face of the covering cast over all peoples, and the veil that is spread over all nations.

Verse 7. He will swallow up the face of the covering, etc. - [By these words is meant that the Lord will, when this spiritual " feast" comes to be enjoyed, remove all obscurity respecting the true meaning of His Word, and will open the understandings of His people to perceive its internal Truths and the genuine doctrines of His church.]

8. He shall swallow up death for ever; and the Lord Jehovih shall wipe away the tear from off all faces; and the reproach of His people shall He remove from off the whole earth: for Jehovah has spoken it.

Verse. 8. By which is signified that the Lord, by His coming, shall remove evils and falsities with those who live from Him, so that there shall be no grief of mind on account of them, or from them, "Death" signifies evil, because this is the case of spiritual death; and "tear" is predicated of the false. It is to be observed that "the shedding of tears" and "weeping" signify grief on account of falsities and from falsities, but "shedding of tears" grief of mind, and "weeping" grief of heart, on account of falsities; grief of mind is grief of the thought and understanding, which are of truth, and grief of heart is grief of the affection or will, which are of good; and as everywhere in the Word there is the marriage of Truth and Good, therefore both "weeping" and "tears" are mentioned in the Word when grief is expressed on account of the falsities of doctrine or of religion. That "weeping" is grief of heart, may appear from this consideration, that it bursts forth from the heart and breaks out into lamentation through the mouth; and that "shedding of tears" is grief of mind, may appear from this consideration, that it issues forth from the thought through the eyes. In the act both of weeping, and shedding of tears comes forth water, but bitter and astringent, and this is occasioned by the influx from the spiritual world into the grief of man, where "bitter water" corresponds to the defect of truth by reason of falsities, and to grief on account thereof; wherefore grief on account of falsities has place with those who are in truths. From these considerations it may appear whence it is that in the Word, where "tears" are mentioned, "weeping" is mentioned also, namely, that it is on account of the marriage of Good and Truth in every part of the Word. The following passages may serve for confirmation, thus in Isaiah:

"I will weep, as with the weeping of Jazer, for the vine of Sibmah: I will water you with my tears, O Heshbon and Elealeh!" (Isaiah 16:9)

In Jeremiah:

"My soul shall weep in secret places, and mine eyes shall run down with tears:" (Jeremiah 13:17) Apocalypse Explained 484.

The Lord Jehovih shall wipe away the tear from all faces, etc. These words signify that they will no longer be in combats against evils and their false principles, and thus not in pain or grief, but in goods and truths, and hence in heavenly joys from the Lord. The same thing is also signified in the Apocalypse by "the Lamb wiping away all tears from their eyes." Apocalypse Revealed 385.

As to the specific meaning of "Jehovih", see Chapter 3:15, the Exposition.

9. In that day shall, they say, Behold, this is our God! we have waited for Him, and, He will save us: this is Jehovah; we have waited for Him; we will be glad and rejoice in His salvation.

Verse 9. From this and many other passages it is evident that it was JEHOVAH HIMSELF who should come into the world to redeem and save mankind, and not, as is commonly supposed, "a Son from eternity." (See Isaiah 43:11, 12; 45:14, 15, 21; Hosea 13:4)

Brief Exposition 120. See also Conjugial Love 81; True Christian Religion 82, 188, 294.

10. For the hand of Jehovah shall rest upon this mountain; and Moab shall be trodden under Him, as the, straw is trodden on the dunghill.

Verse 10. The hand of Jehovah shall rest upon this mountain; and Moab shall be threshed [or trodden down], etc.

- That "Moab" signifies those in the church who are in external good without an internal principle, and whose good is consequently defiled with falsities, is signified by being "threshed or trodden down as straw for the dunghill", see above, Chapter 15:1, the Exposition.

11. And he shall spread forth his hands in the midst! thereof, as he that swims spreads forth to swim: but He shall bring down his pride together with the devices of his hands.

Verse 11. And he [Moab] shall spread forth his hands, etc. - That the "hand" signifies power and authority, and hence confidence, is evident from many passages in the Word, as in Isaiah:

"Moab spreads forth his hands", etc.; where "hand" stands for self-power [or power from the proprium], from the love of being pre-eminent over others, thus from pride.

Again,

"Their inhabitants were short of hand"; (Isaiah 37:27) "short of hand" means of no power, Hence it appears what was the nature of representatives which were the externals of the Jewish church; hence it appears too what the nature of the Word is, as containing things which, in their external sense, do not seem to be representative of the Lord and of His kingdom, like what is said here concerning "stretching out the hand", and all other things of a similar kind, whose true meaning cannot be comprehended whilst the mind dwells only in the historical relations of the letter. It appears likewise from hence how far the Jews departed from the true understanding of the Word and of the rites of the church, whilst they placed all worship in externals; even to the attributing of ability to the "rod of Moses" and to the "spear of Joshua", when yet there was in them no more ability than in any other piece of wood: but whereas they signified the Lord's Omnipotence, and as this was understood in heaven when, by command, they "stretched out the hand" or the "rod", therefore signs and miracles were done by them. The like is true concerning what is written of Moses when he was on the top of the hill, and when he lifted up his hands, Joshua prevailed; but when he let them down, the enemy prevailed: and therefore they supported his hands. (Exodus 17:9-13)

The like is true concerning the "laying on of hands", when anyone was to be consecrated, as when the people were to "lay their hands on the Levites," (Numbers 8:9, 10, 12) and when Moses "laid his hands on Joshua", in appointing him to be his successor, (Numbers 27:18, 23), that thus ability might be conferred; hence the ceremony at this day of inauguration and benediction by the "laying on of hands."

How far the "hand" signified and represented ability, may appear from what is written in the Word concerning Uzzah and Jeroboam; concerning Uzzah, that he "put forth [his hand] to the ark of God, and took hold of it; on which account he died. (2 Samuel 6:6, 7)

The "ark" represented the Lord, consequently all that is holy and celestial; Uzzah's "putting forth to the ark" represented self-ability, or man's proprium, which being profane, the word "hand" is not mentioned, but still it is understood; the reason thereof is, lest it should be perceived by the angels that what was so profane had touched what was holy.

Concerning Jeroboam it is thus written:

"It came to pass, when he heard the word of the man of God, which cried against the altar, that Jeroboam put forth his hand from off the altar, saying, Lay hold of him. And his hand; which he put forth against him, dried up, so that he could not pull it in again to him, And he said to the man of God, Entreat I pray you, the, faces of Jehovah your God, that my hand may be restored me again. And the man of God entreated the faces of Jehovah God; and his hand was restored to him, and became as before. (1 Kings 13:4, 6)

Here, in like manner, by "putting forth the hand is signified self-ability, or proprium, which is profane in that it was desirous to violate what was holy by "putting forth the hand against the man of God", wherefore "the hand was dried up"; but inasmuch, as he was an idolator and incapable of profanation as was before said, "his hand was restored to him." That the "hand " signifies and represents ability, may appear from representatives in the world of spirits, where a kind of bare arm sometimes is presented to view, which has such strength in it, that it appears able to break bones to pieces, and bruise, as it were, to nothing the inmost marrow contained therein; and hence so great terror is excited, that all who see it are ready to melt at heart; nay, such strength is actually in it. Arcana Coelestia 878.

12. And the fortress of the high fort of your walls shall He bring down, lay low, bring to the ground, [even] to the dust.

Verse 12. The fortress of the high fort, etc. - [These words imply that all the false principles of doctrine and of evil confirmed by Moab will, at the time of judgment, be destroyed, howsoever he may "spread forth his hands", or put forth all his powers to save himself from destruction, that is, from being drowned in the falsities of his own persuasion.]

As to the signification of "fortress", "walls", "bulwarks", etc., see Chapter 26:1, the Exposition; but, in this passage, these terms are used in a bad sense.

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Isaiah Chapter 25

1. O JEHOVAH, You art my God; I will exalt You, I will praise Your name; for You have done wonderful [things]; Your counsels of old are faithfulness and truth.

2. For You have made of a city a heap; of a fortified city a ruin: a palace of strangers be no city; it shall never be built.

3. Therefore shall the powerful people honour You; the city of the formidable nations shall fear You:

4. For You have been a fortress to the poor, a fortress to the needy in his distress: a refuge from; the inundation, a shadow from the heat; when the blast of the violent ones was like an inundation [against] a wall.

5. As the heat in a dry place, the tumult of strangers shalt You subdue; as the heat by, the shadow of a cloud, the branch of the violent ones shall He bring low.

6. And Jehovah of Hosts shall make, for all; peoples on this mountain a feast of fat things, a feast of wines on the lees of fat things full of' marrow, of wines on the lees well refined.

7. And in this mountain He will swallow up the face of the covering cast over all peoples, and the veil that is spread over all nations.

8. He shall swallow up death for ever; and the Lord Jehovih shall wipe away the tear from off all faces; and the reproach of His people shall He remove from off the whole earth: for Jehovah has spoken it.

9. In that day shall, they say, Behold, this is our God! we have waited for Him, and, He will save us: this is Jehovah; we have waited for Him; we will be glad and rejoice in His salvation.

10. For the hand of Jehovah shall rest upon this mountain; and Moab shall be trodden under Him, as the, straw is trodden on the dunghill.

11. And he shall spread forth his hands in the midst! thereof, as he that swimms spreads forth to swim: but He shall bring down his pride together with the devices of his hands.

12. And the fortress of the high fort of your walls shall He bring down, lay low, bring to the ground, [even] to the dust.

459. I will add here the following accounts of experiences, of which this is the first.

I saw at a distance five schools, which were bathed in light of different colours, the first in flame-coloured light, the second in yellow, the third in brilliant white, the fourth in light mid-way between that of midday and that of evening, the fifth hardly visible at all, since it was as if placed in the shades of evening. On the roads I saw some people riding horses, some in carriages, and some on foot. Some of them were running or hurrying, and these were bound for the first school, the one surrounded by flame-coloured light. On seeing them I was seized and driven by a desire to go there and listen to the discussion. So I quickly prepared myself and joined the group which was hurrying to the first school, and I went in together with them. There was a large gathering to be seen there, some moving to the right and some to the left, to sit down on the benches round the walls. In front I saw a low platform, on which stood the person who had the duty of presiding; he had a staff in his hand, a hat on his head, and clothing tinged with the flame-coloured light of the school.

[2] When they were assembled, he raised his voice and said, 'Brethren, to-day's subject for discussion is: "What is charity?" Anyone of you may know that charity in its essence is spiritual, and in its exercise natural.'

At once someone on the first bench to the left, where those who had a reputation for wisdom were seated, got up and began to speak as follows. 'My opinion is that charity is morality with faith breathed into it.' He supported his opinion like this. 'Is there anyone who does not know that charity follows faith, as an attendant does her mistress? And that a person, if he has faith, carries out the law, and so charity, so spontaneously that he is unaware that it is the law and charity which he lives by. For if he did know and so acted, thinking at the same time of obtaining salvation on this account, he would sully his holy faith with his self (proprium) and thus maim its efficacy. Surely this is in accordance with the dogma of people in our country?' Here he looked at those sitting beside him, who included some clergy, and they nodded assent.

[3] 'Yet what is spontaneous charity but morality, something we are all taught from childhood? This is therefore essentially natural, but it becomes spiritual when faith is breathed into it. Can anyone tell by looking at the morality of their lives whether people have faith or not? Everyone lives a moral life, but only God, who puts in and seals faith, knows and can tell the difference. I hold therefore that charity is morality with faith breathed in, and this morality coming from faith is in its inmost productive of salvation; all other is not productive of salvation, because it aims at merit. So it is a waste of effort to mix charity and faith together, at least if they are linked from within and not attached from without. Mixing and linking them would be like putting the footman who stands at the back into the carriage with the bishop, or like bringing the door-keeper into the dining-room to sit at table with the lord.'

[4] Next someone on the first bench to the right got up and said: 'My opinion is that charity is piety with pity breathed into it, and I support this view by the consideration that nothing else but piety coming from humility of heart could propitiate God. Piety prays continually that God may grant faith and charity; and the Lord says:

Ask and it shall be granted you, Matthew 7:7.

And since it is granted, both faith and charity are contained in it. I say that charity is piety with pity breathed into it, because all devout piety is pitying. Piety moves a person's heart to groan, and what is this but pitying? Admittedly this goes once the prayer is said, but it returns when the prayer is repeated, and when it returns piety is in it and so piety is in charity. Our priests ascribe everything conducive to salvation to faith, and nothing to charity; what then remains except piety pityingly praying for both? When I read the Word, I could not help seeing that faith and charity were the two means to salvation; but when I consulted the ministers of the church, I was told that faith was the sole means, and charity was no use. Then it seemed to me as if I was at sea in a ship being tossed about between two reefs; so fearing shipwreck, I climbed into the lifeboat and sailed away. My lifeboat is piety; and what is more, piety is useful for all purposes.'

[5] He was followed by someone from the second bench on the right, who said: 'My opinion is that charity is doing good both to the upright and to the criminal. I support this view like this. What is charity but goodness of heart? A good heart wishes well to all, upright as well as criminal. The Lord said too that we should do kindnesses to our enemies. If therefore you take your charity away from anyone, does not charity then become to that extent non-existent, and thus you become like a man who has lost one leg and walks by hopping on the other? The criminal is just as much a human being as the upright man; charity looks on everyone as human, so if he is a criminal, what has that to do with me? Charity behaves like the heat of the sun, which gives life to both harmful as well as harmless animals, to wolves as much as to sheep. And it makes bad trees grow just as much as good ones, and thorns as much as vines.' On saying this he took in his hand a fresh grape, and said: 'Charity behaves like this grape; cut it open and all that is in it is lost.' Then he cut it open, and its contents were lost.

[6] After this speech someone else got up from the second bench on the left and said: 'My opinion is that charity means looking after one's relatives and friends in every way, and this is how I support it. Is there anyone who does not know that charity begins with oneself? Everyone is one's own neighbour. Charity therefore advances from itself through degrees of nearness, first to brothers and sisters, from them to nearer and more distant relatives, and so the advance of charity is limited by itself. Those outside the group are strangers, and strangers are not inwardly acknowledged, so they are estranged from the internal man. But blood-relations and other relatives are naturally linked to one; and habit, which is second nature, does the same for friends, so that they become the neighbour. Charity joins another person to oneself from within, and so from without. Those who are not joined from within should merely be termed companions.

'Surely all birds recognise their kindred, not by their plumage, but by their call; and when they are close, by the vital sphere spreading from their bodies. This affection for their kin which brings them together is called instinct in the case of birds, but the same affection in the case of human beings, when directed towards one's family and people, is the instinct of truly human nature. What is it that makes us kin but blood? This is what a person's mind, which is also his spirit, feels and, so to speak, scents. The essence of charity consists in this kindred feeling and the sympathy it induces. On the other hand, however, absence of kinship, which also gives rise to antipathy, is as it were the absence of blood and so of charity. Because habit is second nature, and this too makes a sort of kinship, it follows that charity includes doing good to friends. Does not anyone who has been at sea and puts in to a port and is told that it is a foreign country, where he does not recognise the languages and customs of its inhabitants, find himself as it were out of place and feel no pleasure in love towards them? But if he is told that it is his native land, and recognises the languages and customs of the inhabitants, he feels as it were at home, and then he feels pleasure from love, a pleasure which is also that of charity.'

[7] Next someone on the third bench to the right got up, and speaking in a loud voice said: 'My opinion is that charity is giving alms to the poor and helping the needy. There is no doubt that this is charity, because this is what the Divine Word teaches, and its dictates admit no rebuttal. Giving to the rich and those with ample resources is nothing but boastful vanity, devoid of charity but motivated by imagining a reward. In this there can be no real affection of love towards the neighbour, but only a spurious affection which is acceptable on earth, but not in the heavens. It is need and want therefore which call for assistance, since here the idea of reward is excluded. In the city where I live, where I know who are upright and who are wicked, I have observed that on seeing a poor man in the street all the upright stop and give him alms; but the wicked, catching sight of the poor man to one side, go past as if blind to the sight of him, and as if deaf to his voice. Does not everyone know that the upright have charity and the wicked do not? A person who gives to the poor and helps the needy is like a shepherd who leads his hungry and thirsty sheep to pasture and to water; but a person who only gives to the rich and affluent is like a person who worships tin gods, and presses food and drink on those who are suffering from overindulgence.'

[8] Next someone got up from the third bench on the left and said: 'My opinion is that charity is building hospices, hospitals, orphanages and hostels, and supporting them with donations. I support this view by the fact that such acts of kindness and assistance are public, and surpass by miles private acts. Charity as a result becomes richer and more full of goodness, because the good deeds are numerous, and the reward to be hoped for according to the promises contained in the Word becomes larger. For as anyone prepares the ground and sows, so shall he reap. Is not this giving to the poor and helping the needy on a larger scale? Is there anyone who does not by this aim at approval by the world, and at the same time hope for praise and humble, grateful thanks expressed by those who are so supported? Does not this lift up the heart, together with the affection which is called charity, right to its peak? Rich people who do not walk in the streets, but ride, cannot notice the beggars sitting by the walls on either side, and hand out small coins to them; but they make contributions to enterprises which are of advantage to many people at once. Lesser folk, however, who walk in the streets and do not possess such resources, do the other thing.'

[9] On hearing this another on the same bench suddenly shouted him down and said: 'Still the rich ought not to rate the munificence and excellence of their charity higher than the pittance one poor man gives another. For we know that everyone acts in a manner appropriate to his station, the king to his, the judge to his, the officer to his, the courtier to his. Charity regarded in essence does not depend upon the rank of the person and thus on the gift he can confer, but on the depth of affection which motivates the charitable act. Thus the footman who gives a small coin may bestow his gift in fuller charity than the lord who gives or bequeaths a fortune. This too is in accordance with this passage:

Jesus watched the rich throwing their offerings into the treasury, and saw too a poor widow throwing in two pennies. He said, Truly I tell you that this poor widow has contributed more than all the others, Luke 21:1-3.'

[10] After these someone got up from the fourth bench to the left, and spoke. 'My opinion,' he said, 'is that charity is endowing places of worship, and doing kindnesses to their ministers. I support this view by the fact that a person who does so has a holy purpose in mind and that is what motivates his acts; in addition he sanctifies his gifts. Charity demands this, because it is essentially holy. Is not all worship in churches holy? For the Lord says:

Where two or three are gathered together in my name, there I am in their midst. [Matthew 18:20.]

Priests who are His servants conduct that worship. I deduce from this, that gifts which are given to priests and to churches are superior to those which are handed out to other people and for other purposes. Moreover, a minister has been given the authority to bless, by which he sanctifies the gifts. And afterwards nothing so much broadens and cheers the mind as seeing one's offerings as so many sanctuaries.'

[11] Then someone got up from the fourth bench to the right and said: 'My opinion is that charity is the Christian brotherhood of old; and I support that view by the fact that every church which worships the true God begins with charity, as did the Christian church of old. So since charity joins minds, and makes one out of many, they called themselves brethren, in Jesus Christ their God. Since they were then surrounded by barbarous nations who made them afraid, they held their property in common. In this they rejoiced together and with one mind, and at their meetings every day talked about the Lord God their Saviour, Jesus Christ; and at their lunches and dinners they discussed charity, and this was the source of their brotherhood. But after their time, when schisms began to arise, culminating in the heinous Arian heresy, which for many people did away with the idea of the divinity of the Lord's Human, charity went out of fashion and the brotherhood fell apart. It is true that all who in truth worship the Lord and keep His commandments are brothers (Matthew 23:8), but brothers in spirit. Since at the present time no one is recognisable for what he is in the spirit, there is no need for them to call one another brothers. A brotherhood based on faith alone, much less on faith in any other God than the Lord God the Saviour, is no brotherhood, because charity, which makes it a brotherhood, is lacking in that faith. So I deduce that charity was the Christian brotherhood of old, but this in time past, not now. Yet I prophesy that it will come again.' When he said this a flame-coloured light showed through an east window, and tinged his cheeks. The gathering was astonished to see this.

[12] Lastly someone got up from the fifth bench on the left and asked permission to add a contribution to what the last speaker had said. When this was granted, he said: 'My opinion is that charity is forgiving everyone his faults. I got this opinion from the way people are accustomed to speak on going to the Holy Supper; for some then say to their friends, "Forgive me any wrong I have done," thinking that by this they have fulfilled all the requirements of charity. But I thought to myself that this is merely a painted picture of charity, and not the real form of its essence. For this saying is uttered as much by those who do not forgive as by those who make no effort to acquire charity; and such people are not included among those mentioned in the prayer which the Lord Himself taught: "Father, forgive us our faults, just as we forgive those who wrong us." For faults are like ulcers, which, if they are not lanced and healed, form a collection of pus; and this infects the adjacent areas, and creeps around like a snake, turning blood everywhere into pus. It is much the same with faults against the neighbour; unless they are removed by repentance and by living in accordance with the Lord's commandments, they linger and become embedded. Those who without repenting only pray to God to forgive them their sins, are like the citizens of a city smitten with plague, who go to the governor and say, "Sir, heal us." The governor will tell them, "What do you mean, heal you? Go to the physician and find out the remedies, buy them from the chemist, use them, and you will be cured." So the Lord will say [to those] who beg for their sins to be forgiven without really repenting, "Open the Word, and read what I said in Isaiah:

Woe to the nation that sins, weighed down with iniquity. When you spread out your hands, I hide my eyes from you; even though you pray time and again, I do not hear. Wash yourselves, put away the wickedness of your deeds from before my eyes; cease to do evil, learn to do good. And then your sins will be taken away and forgiven, Isaiah 1:4, 15-18."'

[13] When the speeches were over, I held up my hand and asked permission, although I was a stranger, to give my opinion. The presiding officer put this to the meeting, and when it was agreed, I spoke as follows: 'My opinion is that charity is acting in every deed and employment from a love of justice combined with judgment; but from love that has no other source than the Lord God the Saviour. All that I have heard from those sitting on the benches on the right and the left are well-known examples of charity. But as the presiding officer of this gathering said in his introductory remarks, charity is in its origin spiritual, but in what is derived from this it is natural. Natural charity, if inwardly it is spiritual, appears to the sight of angels transparent, like a diamond. But if inwardly it is not spiritual, but purely natural, it appears to the sight of angels pearly, like the eye of a boiled fish.

[14] 'It is not for me to say whether the well-known examples of charity, which you have brought forward one after another, are inspired by spiritual charity or not. But I can say what the spirituality in it must be, for them to be natural expressions of spiritual charity. Their spirituality consists in their being done from a love of justice combined with judgment, that is, in a person looking to see, when he does something charitable, whether he acts from justice; and it is judgment which allows him to see this. For a person can do harm by kindnesses, and do good by things that look like doing harm. For example, harm is done by kindnesses if anyone supplies a hard-up highwayman with the money to buy himself a sword, although in asking he will not say this is his intention. Or if anyone helps him break out of prison and shows him the way to the woods, saying to himself, "It is not my fault that he robs travellers; I helped a fellow human being." To take another example: if someone feeds an idler, and takes care he is not compelled to work, saying, "Come into a room in my house and lie in bed; why tire yourself out?" anyone doing this is fostering idleness, Or again, if anyone promotes relations and friends of bad character to high office, in which they can set on foot many kinds of mischief. Can anyone fail to see that charitable deeds of this sort are not motivated by any love of justice combined with judgment?

[15] 'On the other hand, a person may do a kindness by acts which look like wrong-doing; for instance, a judge who acquits a wrong-doer because he weeps, utters pious expressions and begs to have his offence overlooked, on the grounds that he is his neighbour. Yet the judge in fact acts charitably, when he imposes the sentence prescribed by law, for by so doing he prevents him from doing further wrong and harming the community, which is the neighbour in a superior degree; and he sees to it that such a judgment is not a cause of scandal. Is anyone unaware that it is for their own good that servants are chastised by their masters, and children by their parents, for doing wrong? It is much the same with those in hell, all of whom love to do wrong, being kept shut up in prison and punished when they act wickedly, a punishment permitted by the Lord to reform them. This happens because the Lord is justice itself, and does whatever He does as the result of judgment itself.

[16] 'These facts allow us to see clearly why it is that, as I said before, spiritual charity arises from a love of justice combined with judgment, but from love from no other source than the Lord God the Saviour. The reason is that all the good of charity is from the Lord; for He says:

He who remains in me and I in him brings forth much fruit, because without me you can do nothing, John 15:5.

also:

He has all power in heaven and on earth, Matthew 28:18.

All love of justice combined with judgment has no other origin than the God of heaven, who is justice itself, and the source of all human powers of judgment (Jeremiah 23:5; 33:15).

[17] 'This leads to the conclusion that everything said about charity from the seats to right or left - that it is morality with faith breathed into it, piety with pity breathed into it, doing good to the upright and to the wicked, looking after one's relatives and friends in every way, giving to the poor and helping the needy, building hospitals and supporting them with gifts, endowing places of worship and doing kindnesses to their ministers, that it is the Christian brotherhood of old, or forgiving everyone his faults - all of these are splendid examples of charity, when they are done out of a love of justice combined with judgment. Otherwise they are not charity, but only like watercourses cut off from the spring that feeds them, and like branches torn from a tree. True charity consists in believing in the Lord, and acting fairly and righteously in every deed and employment. Anyone therefore who at the Lord's bidding loves justice and executes it with judgment is an image and likeness of charity.'

[18] This speech was greeted with the sort of silence typically kept by those who are led by the internal man to see and acknowledge that something is so, but do not yet do so in their external man; I could observe this from their faces. But I was then suddenly carried up out of their sight, for from being in the spirit I re-entered my material body. A natural person, being clothed in a material body, is invisible to any spiritual person, that is, any spirit or angel, and so are they to him.