Explanation of Isaiah 44
Par Rev. John H. Smithson
THE EXPLANATION of Isaiah Chapter 44
(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation.)
1. BUT hear now, O Jacob, My servant; and Israel, whom I have chosen:
VERSES 1-6. These words imply that GOD MESSIAH gives to the regenerate man spiritual and celestial gifts.
By "Jacob My servant, and Israel My chosen", are understood all the regenerate. "Fear you not, O My servant Jacob", etc., are words of exhortation that man may not despair in temptations, and that he may thus be supported, wherefore he is here called "Jeshurun", [see note, p 451.] and not Israel. "Waters upon the thirsty" are spiritual gifts and comforts; the "thirsty" and the "dry" are predicated of him who is in temptation; "your seed" is everything which is sown, as in a field, in the man who is about to be regenerated; the "blessing" is the increase, and the "offspring" are the things which are hence horn; hence the "grass" or the "new creature", as he is then called; the regenerate are compared to " trees by the water-brooks." Verse 5 treats of the quality of the new man, that is, when he has put on the new man, namely, that he shall be called by the name of "Jacob", who in the supreme sense is the MESSIAH, as shown above, and "written in the book of life"; he "writes with his own hand to be Jehovah's, and surnames himself by the name of Israel", because by the divine Mercy of GOD MESSIAH he has sustained temptations, (Swedenborg's Notes on Isaiah, p. 110.)
Verse 1. Israel, whom I have chosen. - That the Jews were chosen to form a representative or a typical church, and were not chosen, in the sense of salvation, above other nations, see above, Chapter 14:1, the Exposition.
2. Thus says Jehovah, your Maker, and your Former from the womb, who will help you: Fear you not, O My servant Jacob; and you, O Jeshurun, whom I have chosen:
Verses 2, 24. The Lord, in many parts of the Word, is called "Creator", "Maker", and "Former from the womb", and also "Redeemer", by reason that He creates man anew, reforms, regenerates, and redeems. It may be supposed that the Lord is so called because He creates man and forms him in the womb, but still it is a spiritual creation and formation which is there understood; for the Word is not only natural, but also spiritual. Apocalypse Explained 710.
The Lord is called "Maker and Former from the womb", because He regenerates man, and from being natural makes him spiritual. Because regeneration is effected by Truth and Good, therefore it is said that He will "pour out waters upon the thirsty", etc.; for by "waters" is meant Truth. Arcana Coelestia 8013.
As to the process of "regeneration", see Chapter 8:3, the Exposition.
3. For I will pour out waters upon the thirsty, and streams upon the dry ground: I will pour out My spirit upon your seed, and My blessing upon thine offspring.
4. And they shall spring up among the grass; as the willows beside the water-brooks.
Verse 3. To "pour out waters upon the thirsty", signifies to instruct those in Truths who are in the affection of Truth; to "pour out streams upon the dry ground", means to give intelligence to those who, by virtue of Good, are in the desire of Truth. The like is signified by "pouring out the spirit and the blessing"; for by the "Spirit of God" is understood the Divine Truth, and by "blessing" the multiplication and fructification thereof, thus intelligence. Who does not see that in this passage, and in those above quoted, "waters" and "rivers", "desert" and "wilderness", are not understood, but such things as appertain to the church? Apocalypse Explained 518. See also in this chapter, verse 27.
Verses 3, 4. By the "Spirit of Jehovah" is signified the Divine Truth, and by "blessing" the multiplication and fructification thereof; hence intelligence by scientific Truth is understood by "springing up among the grass. Apocalypse Explained 507.
As to "grass", see Chapter 35:7; and for the signification of "willows", both in a good and in a bad sense, see Chapter 15:7, the Exposition.
5. One shall say, I am Jehovah's; and another shall call himself by the name of Jacob: and another shall write with his hand to be Jehovah's, and shall surname himself by the name of Israel.
Verse 5. These things are said concerning the Lord, and concerning His Divine Human.
By "Jacob" and by "Israel", where the Lord is treated of, is denoted His Human, and that it was also Jehovah, is understood by "One saying, I am Jehovah's", and by "writing with his hand to be Jehovah 's." In the supreme sense "Israel" and "Jacob" denote the Lord. Apocalypse Explained 222. See also
The reason why "writing" upon any one denotes to implant in the life, is, because to write is to commit anything to paper from the memory, thought, and mind, in order that it may endure or remain; wherefore, in the spiritual sense, it signifies that which is to remain in the life of man, being inscribed and implanted in him; thus the natural sense of this expression is turned into the spiritual sense, for it is natural to write upon paper or in a hook, but it is spiritual to inscribe on the life, which is done when it is imprinted in the faith and love, for love and faith make the spiritual life of man Inasmuch as to "write" signifies to implant in the life, therefore also it is said of Jehovah, or of the Lord, that "He writeth" and "has written in a book", whereby is understood what is inscribed by the Lord on the spirit of man, that is, in his heart and soul. or what is the same, in his love and faith, as in David:
"Let them be blotted out of the book of lives, and let them not be written with the just." (Psalm 69:28)
Again:
"There shall not enter any into the New Jerusalem, but those who are written in the Lamb's book of life." (Revelation 21:27)
In these and in other passages of similar import, it is not understood that they are written in a book, but that all things appertaining to faith and love are inscribed on the spirit of man. The same is also evident from Jeremiah:
"I will give My law in the midst of them, and will write it upon their heart." (Jeremiah 31:33)
To "give the law in the midst of them" denotes divine Truth in them; "in the midst" signifies within or inwardly in man; and to "write it upon the heart" is to impress it upon the love, for the "heart" signifies the love.
Again,
"They who recede from Me shall be written in the earth", etc. (Jeremiah 17:13, 14)
To be "written in the earth" is to be condemned on account of the state of life, inasmuch as by "earth" here is signified what is condemned. Hence it is evident what is meant by "the Lord's writing twice with His finger on the earth", when the Scribes and Pharisees brought to Him the woman taken in adultery, (John 8:2-11) namely, the same as in Jeremiah, - [utter condemnation of the sin of adultery; the opposite is to have "one's name written. in heaven", (Luke 10:12) which is salvation.] Apocalypse Explained 222.
6. Thus says Jehovah, the King of Israel, and his Redeemer, Jehovah of Hosts: I am the First, and I am the Last; and beside Me there is no God.
Verse 6. That the Lord, as the "First", contains all things in connection by the "Last" or Ultimate, can be evident from the Word and from Man. The Word in last principles is its literal sense, and the Word in the first is the Lord; and the Word in its interiors is its internal sense, which is perceived in the heavens, and which takes those who are there look to "one end, who is the Lord. Man in last principles is the church upon earth, - Man in first principles is the Lord; Man in interior principles is Heaven; for the church and heaven are before the
Lord as one Man, which is therefore called the greatest or Grand Man. There is a continual connection between them, and according to this connection is the influx of all things from the Lord through the heavens to the church on earth. By the "heavens" are understood the angels who are there; and by the "church" the men, that is, the true men of the church; and by "Man" in first principles, or as the "First", is the Lord as to His Divine Human. That from the "First" by the "Last" all things are kept in connection, and stand together, is understood by the Lord's words in the Apocalypse:
"These things says the First and the Last, who was dead, and is alive again." 2:8.
7. And who, as I, shall call and shall declare it, and set it in order for Me, from the time that I appointed the ancient people? the signs, and the things that shall come, let them declare unto them.
Verse 7. The signs. - See Chapter 41:23, note.
8. Fear you not, neither be you afraid: have I not told it unto you from the first, and have declared it? and you are My witnesses. Is there a God beside Me? yea, there is no Rock; I know not any.
Verse 8. Is there a God beside Me? yea, there is no Rock: I know not any. - By the "Rock" here also is understood the Lord as to Divine Truth. - Apocalypse Explained 411. See the Exposition of Isaiah Chapter 16:1.
9. The formers of a graven image are all of them vanity; and the things which they most desire shall not profit: and they are their own witnesses; they see not, they know not; so that they shall be ashamed.
Verses 9-20. By the whole of this description of the "graven image" is understood the formation of doctrine from self-derived intelligence, and all things, as to every particular of the description, signify the particular things of such formation. To what purpose else would such a prolix description of the formation alone of a "graven image " be given in the divine Word? That there is nothing but what is false, because from self derived intelligence, is understood by "'The formers of a graven image are all of them emptiness [or vanity]", and by " the things which they most desire being of no profit"; also by their having no knowledge and intelligence, and by not saying "Is there not a lie in my right hand?" The self-derived intelligence from which the false of doctrine is formed is described by "the fashioning of iron with the tongs", and by "working it in the coals with the strength of his arm"; to "fashion iron with the tongs", and to " work it in the coals", denoting to forge out falsities which favour the loves of man's proprium. The conjoining of falsities to falsities by fallacies, from which they appear as Truths, is described by "He stretches out the line; he marks it out with a rule; he makes it with tools; he marks it out with the compass; and he makes it according to the form of a man, according to the beauty of a man, that it may abide in the house."
By "the form of a man" is signified the appearance of Truth; by "the beauty of a man " the appearance of Intelligence thence derived; and by "abiding in the house" is understood the appearance of spiritual life thence derived. That there is thence no life of intelligence, or of the perception of Truth and of Good, is signified by "They know not, neither do they understand", also by "their eyes not seeing, and their hearts not understanding. "The particular exposition of everything contained in this description would be too prolix; it is sufficient that everyone may see that something more interior and more wise is signified than the formation only of a "graven image." Let it be known that such heavenly wisdom is contained in this description as is ineffable, in which wisdom are the angels when it is read by man, although man thinks of nothing else but of a graven image and its formation; for as many as are the expressions in the above passage, so many are the correspondences, and hence so many arcana of wisdom. Apocalypse Explained 587. See also Arcana Coelestia 10406.
10. Who has formed a god, and cast a graven image that is profitable for nothing?
11. Behold, all his associates shall be ashamed; and the workmen themselves are of men: they shall assemble all of them; they shall stand; they shall fear, and be ashamed together.
12. He fashions iron with the tongs; he works it in the coals, find forms it with sharp hammers; and he works it with the strength of his arm: yea, he is hungry, and has no strength; he drinks no waters, and he is faint.
13. He fashions wood, he stretches out the line; he marks it out with a rule; he makes it with tools; he marks it out with the compass; and he makes it according to the form of a man, according to the beauty of a man, that it may abide in the house.
Verses 10, 12. In this passage is described the formation of doctrine from the proprium, both in the intellect and love.
By "forming a god" is understood doctrine from the intellect, which is of the proprium; and by "casting a graven image", doctrine from the love, which is of the proprium, By" fashioning iron with the tongs, and working it in the coals", is signified the false, which he calls Truth, and the evil, which he calls Good; "iron" denoting the false, and a "fire of coals" the evil of the love of the proprium.
By "He forms it with sharp [or pointed] hammers" is signified by ingenious reasonings, grounded in falsities, which appear to cohere; by "the strength of his arm with which he so works it" is signified from the proprium; by "hungering" is understood the deprivation of Good, and by "not drinking" the deprivation of Truth; and by "his strength failing" and by being "wearied" is meant until nothing of Good and of Truth remains. Who forms any other idea, if he sees the Word merely from the sense of the letter, but that the formation of a "graven image" is here described? Nevertheless, he may see that such description of the formation of a "graven image " does not involve anything spiritual, also that it is superfluous to say that "he hungers until he has no strength, nor drinks until he is faint"; whereas not only in this, but in all passages of a similar nature in the Word, the formation of a religion and doctrine of what is false is described by "idols", "sculptured and molten images", which, that they signify the falsities of religion and of doctrine, originating in the intellect and love which are grounded in the proprium, may be seen in the Arcana Coelestia; Arcana Coelestia 8869, 8932, 8941. Apocalypse Explained 386.
Verses 12, 13. He fashions iron, etc.; - he fashions Wood, etc. - [The process of forming idols out of "iron" and out of "wood" is here minutely described. An "idol" fashioned or framed out of iron, signifies falsities, or false doctrines respecting Truth in the literal sense of the Word, to which Truth "iron" corresponds, (Apocalypse Explained 70, 131, 411, 1147)
Such false doctrines as are signified by "idols made of iron" are framed when the appearances of the literal sense of the Word are taken for genuine Truths, as that God is angry, that from vengeance He punishes, that He casts into hell, that He leads into temptation, that He does evil, etc. They who frame their doctrines out of the mere appearances of Truth in the letter of the Word, and not from the literal sense rightly understood, make idols out of iron; and the process of their formation here depicted corresponds to the cupidities and the ingenious reasonings of the merely natural mind, by which such doctrines are forged, as a smith forges iron into various forms. To "fashion wood" into an idol, signifies to frame false doctrines as to good works, to which "wood" in one sense corresponds. (Apocalypse Revealed 459) "Idols of wood", or false doctrines relating to good works, are of various kinds, originating chiefly in the false doctrine of "Salvation of Faith only." Such "idols of wood", or such falsities, endeavour to prove, amongst other false principles, that good works do not contribute to salvation, that they are necessarily meritorious, that they derogate from Christ's merits, and that they are merely moral acts, necessary for man's life in the world, but not to be considered as conducive to his eternal life in heaven. The fallacious and ingenious reasonings" by which such doctrines are framed and maintained, are denoted by the process by which the workman makes the idol, "stretching out his line, marking it out with his rule, applying his compass", etc., - so as to make such doctrines into "the form of a man", or into the appearance of Truth itself. As to the signification of "idols" of gold, of silver, of brass, of stone, and of wood, see above, Chapter 2:20, the Exposition.]
14. He hews down cedars for himself, and he takes the box and the oak; and he chooses for himself from among the trees of the forest: he plants the ash, and the rain doth nourish it.
15. That it may be to a man for fuel: and he takes thereof, and warms himself; yea, he kindles it, and baketh bread: he also forms a god, and worships it; he makes it a graven image, and bows down thereto.
Verse 14. As to the meaning of "cedars" and "oaks", both in a good and in a bad sense, see above, Chapter 2:12-17, the Exposition.
16. A part thereof he burns in the fire; and on a part thereof [he prepareth] flesh, and eats: he roasts roast, that he may be satisfied; he also warms himself, and says, Ah! I am warm; I have seen the fire.
Verses 16, 19. In the Word what is "roasted" is distinguished from what is "boiled." By what is "roasted" is signified Good, because by fire; and by what is "boiled" is understood Truth, because by water. From this it is evident what is understood in the spiritual sense by "the broiled or roasted fish"; (Luke 24:42, 43) and what by "the fish on the fire of coals", when the Lord , appeared to His disciples, concerning which we read in John :
"As soon as they were come to land, they saw a fire of coals there, and fish laid thereon, and "bread; Jesus then cometh, and takes bread, and giveth to them, and fish likewise." (John 21, 13)
By the "fish "is signified, the Truth of the natural principle; (see Arcana Coelestia 991) but by the "fire of coals", Good;thus by the "fish laid thereon" is signified. the Truth of spiritual Good in the natural principle. He who does not believe that there is an internal sense in the Word, cannot believe otherwise than that when the Lord appeared to the disciples there was no arcanum involved in the circumstance, but that a fish was on the fire of coals, and that the Lord gave it to the disciples to eat. Because by what is "roasted by fire" is signified the Good which is of celestial and spiritual love, therefore, in the opposite sense, by what is "roasted by fire" is signified the evil which is of the love of self and of the world, as in Isaiah:
"A part thereof he burns in the fire; and on a part thereof [he prepares] flesh, and eats; he roasts roast, that he may be satisfied", etc. (Isaiah 44:16, 19)
The subject here treated of is concerning the worshippers of a graven image. By a "graven image" is understood the false of evil, which is thus described; to "roast roast", and to "roast flesh", is to operate or to work out evil from filthy love.That " fire", in the opposite sense, is the evil of self-love and of worldly love, or of the cupidities which arise from those loves, may be seen, Arcana Coelestia 1297, 1861. Arcana Coelestia 7852.
Verse 16. He warms himself, and says, Ah! I am warm; I have seen the fire. - [To "warm one's self by a fire of coals", (John 18:18) as Peter and the servants of the Sanhedrin did, when Jesus was about to be crucified, signifies to warm one's self by the excited fires of self-love. "Ah! I have seen the fire", implies gladness at the ascendancy of selfish purposes either of dominion or of gain, when false doctrines, denoted by these "idols", so prevail as to secure these objects and ends of selfish and worldly love.]
17. And the residue thereof he makes a god, [even] his graven image: he bows down to it, and worships it; and he prays unto it, and says, Deliver me; for you art my god!
18. They know not, neither do they understand: for He has besmeared their eyes, that they cannot see; and their hearts, that they cannot understand:
19. Neither doth he lay it to his heart; neither has he knowledge nor understanding to say, Part of it I have burned in the fire; I have also baked bread on the coals thereof; I have roasted flesh, and I have eaten: and shall I make the residue thereof an abomination? shall I bow myself down to the stock of a tree?
Verses 17, 18. These words denote that in "idols" [or false doctrinesJ there are no Truths and Goods; for all things which proceed from self-intelligence, are inwardly not Truths and Goods, but falsities and evils, for they proceed from man's proprium, which is radically evil. Arcana Coelestia 8869.
20. He feeds on ashes: a deluded heart has caused him to err; so that he cannot deliver his own soul, nor say, Is there not a lie in my right hand?
21. Remember these things, O Jacob and Israel; for you art My servant: I have formed you; you art a servant unto Me: O Israel, you shalt not be forgotten by Me.
Verse 20. "Ashes" signify the falsities derived from the evil of lusts. The reason why "ashes" signify the falsities of lusts, is, because ashes are from combustibles, and what is combustible, as also "fire" itself in the Word, in the good sense, signifies the Good of heavenly affections; but, in the opposite sense, the evil of infernal lusts. Arcana Coelestia 7519.
[Hence it appears that when the maker of idols is said to "feed upon ashes", all those who frame false doctrines, and who believe in them, will eventually, if these "idols" are not rejected, have their minds imbued and fed with mere falsities from evil.]
A deluded heart has caused him to err, so that he cannot deliver his own soul. - "Heart" signifies the life of love, and "soul" the life of faith; to "go astray" from these things is to incline to what is evil and false. Arcana Coelestia 9050.
He cannot deliver his own soul, nor say, is there not a lie in my right hand?
And in David:
"You have exalted the right hand of his enemies." (Psalm 89:42)
Again,
"Whose mouth speaks vanity, and their right hand is a right hand of a lie." (Psalm 144:8, 11)
The reason why by the "right hand", when predicated of the evil, signifies the false, and thence ratiocination and combat against Truth, is, because the quarters with those who are in evil, are opposite to the quarters which are with those who are in Good, so that to the right of the former Truths are in dense darkness, but falsities, as it were, in the greatest light. That the quarters in the spiritual world with those who are in evil, are opposite to the quarters which are with those who are in Good, may be seen in the work concerning Heaven and Hell 151, 152; and the reason thereof, n. 122, 123. Apocalypse Explained 298.
22. I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins: return unto Me; for I have redeemed you.
Verse 22. "Transgressions" and also "sins" are here mentioned, on account of the marriage of Goodness and Truth in every minute particular of the Word; for "transgression" [praevaricatio]; signifies evil against Truth, which is a less evil, and "sin" is evil, against Good, which is a greater evil. Hence it is that both are mentioned, as in Isaiah 44:22; and in Ezekiel 18:24; 21:29; and in David:
"Blessed is the man whose transgression is forgiven, and whose sin is covered." (Psalm 32:1) Arcana Coelestia 6563.
23. Sing, O you heavens, for Jehovah has done it; shout, O you lower parts of the earth: burst forth into singing, O you mountains; you forest, and every tree therein! for Jehovah has redeemed Jacob, and has glorified Himself in Israel.
24. Thus says Jehovah, your Redeemer, and your Former from the womb: I am Jehovah, who makes all things; who stretches out the heavens alone; who spreads forth the earth by Myself;
Verse 23. The subject treated of in this passage is concerning the Lord, His advent, and salvation by Him; and because these things were about to come, therefore mention is made of a "new song." The joy thence arising is described not only by singing, playing, making a loud noise, jubilating, clapping, but also by various musical instruments, whose sounds are in agreement therewith; it is likewise said that "the rivers, the sea, the field, the forest, the trees therein, Lebanon, the wilderness, the mountains", etc., should rejoice, exult, jubilate, sing, clap the hands, and, cry aloud together. The reason why similar things are predicated of those objects is, because they signify such things as appertain to the church, and consequently such as appertain to the man of the church; the "rivers" things appertaining to intelligence, the "sea" things appertaining to science, which are in agreement with Truths and Goods, the "field" the Good of the church, "forests" the Truths of the natural man, the "trees" knowledges, "Lebanon" Truth and Good spiritual, the "wilderness " the desire of Truth that Good may be thence attained, and the "mountains" the Goods of love. All these things are said to "sing", to "make a loud noise", to "jubilate", to "cry aloud", and "clap the hands", when they are derived from heaven, for then heavenly joy is in them, and thereby in man; for man is not in heavenly joy unless the Truths and Goods which are with him, are derived from heaven, - the joy of the heart, which is truly joy, being from thence, and consequently the joy of the man with whom these things are.
From these considerations it may appear why the like is predicated concerning them as concerning man, namely, because joy is in them, and thereby in man. Such joy is in every spiritual and celestial Good, and thence in those with whom those Goods are; for heaven flows in with its joy, that is, the Lord through heaven, into the Goods, and thence into the Truths, which are from Him with man, and thereby into the man, and not into the man deprived of them, or empty. Those Goods, and the Truths thence derived, are what exult, jubilate, make a loud noise, sing, play, and thus rejoice, by virtue of influx out of heaven, and thence cause the same in the heart of man. Inasmuch as there are various affections of Good and of Truth, and as each expresses itself by a sound agreeable to its quality, therefore in the Word various kinds of "instruments" are mentioned, especially in David, by which similar affections are signified. He who knows the internal sense of the Word, and, at the same time, the sounds of the "instruments" which are there named, may know what particular affection as there signified and described. The angels know this from the mention of them alone, and, at the same time, from the thing described in the expressions made use of when man reads the Word. Apocalypse Explained 326.
Verses 23, 24. Sing, O you heavens, etc. - "Sing, O you heavens; shout, O you lower parts, of the earth: burst forth into singing, O you mountains; you forest, and every tree therein!" signify all things of heaven and of the church, as well internal as external, all which have reference to Good and to Truth. Things internal are signified by the "heavens", things external by the "lower parts of the earth"; the "mountains" denote the Goods of love, the "forest" natural Truth and the "trees" therein the knowledges of Truth. By reason of such significations. It is said "For Jehovah has redeemed Jacob, and has glorified Himself in Israel"; by "Jacob", in the Word, is signified the external church, and by "Israel" the internal. To "stretch out the heavens" and to "spread forth the earth", signifies the church on all sides, which is expanded and extended by the multiplication of Truth and by the fructification of Good with those who are of the church. Apocalypse Explained 304.
Verses 24, 26. Jehovah, your Redeemer, and your Former from the womb, etc. - These words also treat concerning the advent of the Lord, who is "Jehovah your Redeemer, and your Former from the womb." He is called "Redeemer" by virtue of His liberating from hell, and "Former from the womb" by virtue of His regenerating man. The prediction by the prophets concerning Him, and concerning the salvation of men, is understood by "establishing the word of His servant, and performing the counsel of His messengers." That they who are of His church shall be saved, and instructed in the Truths of celestial doctrine, is understood by His "saying to Jerusalem, You shalt be inhabited; and to the cities of Judah, You shall he built"; "Jerusalem" denoting the church, and the "cities of Judah" the Truths of celestial doctrine. That the falsities which destroy the church shall be shaken off, is understood by "I will raise up the waste places thereof." That Jerusalem and Judah are not here literally meant, is evident, inasmuch as the Lord said that "Jerusalem should be destroyed", which came to pass accordingly. Apocalypse Explained 433.
25. Who frustrates the tokens of the liars, and makes the diviners mad; who rejects wise men backward, and makes their knowledge foolish;
26. Who establishes the word of His servant, and performs the counsel of His messengers: who says to Jerusalem, You shalt be inhabited; and to the cities of Judah, You shall be built; and her waste places I will raise up;
Verses 25, 26. These words treat of the rejection of a church whose doctrine is from man's self-intelligence; and they also treat of the establishment of a New Church, whose doctrine is from the Lord. The doctrine from man's self-intelligence is understood by "frustrating the tokens of the liars, by rejecting wise men backward, and by making their knowledge foolish." The doctrine which is from the Lord is understood by "saying to Jerusalem, You shalt be inhabited; and to the cities of Judah, You shall be built." Apocalypse Explained 223.
Verses 26, 27. Jehovah says to Jerusalem, You shalt be inhabited; and to the cities of Judah, You shall be built, etc. - The restoration of the church and of doctrine is signified by being "inhabited" and by being "built." The dissipation of the evils and falsities which are from the hells, and protection from them, is signified by "drying up the deep", and by "making dry the rivers." Apocalypse Explained 538.
27. Who says to the deep, Be you dry; and I will dry up your rivers;
Verse 27. These words signify the dissipation of evils and falsities; for where "waters" signify Truths, "drying up" signifies a state of no Truth, or without Truth, as at verse 3 of this chapter:
"I will pour out waters upon the thirsty, and streams upon the dry ground"; "waters" and "streams" signify Truth, and "dry ground" where there is no Truth. Arcana Coelestia 8185. See also Chapter 11:15, 10, the Exposition.
28. Who says to Cyrus, My shepherd! and he shall perform all My pleasure: who to Jerusalem, You shalt be built; and to the temple, Your foundation shall be laid.
Verse 28. That "Cyrus" is a representative or type of Jehovah in His Divine Human, or of the Lord Jesus Christ, see Chapter 45:1, the Exposition.
To the temple, Your foundation shall be laid. - As to the "Temple", and its important signification, see Chapter 6:1, the Exposition.
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Isaiah Chapter 44
1. BUT hear now, O Jacob, My servant; and Israel, whom I have chosen:
2. Thus says Jehovah, your Maker, and your Former from the womb, who will help you: Fear you not, O My servant Jacob; and you, O Jeshurun, whom I have chosen:
3. For I will pour out waters upon the thirsty, and streams upon the dry ground: I will pour out My spirit upon your seed, and My blessing upon thine offspring.
4. And they shall spring up among the grass; as the willows beside the water-brooks.
5. One shall say, I am Jehovah's; and another shall call himself by the name of Jacob: and another shall write with his hand to be Jehovah's, and shall surname himself by the name of Israel.
6. Thus says Jehovah, the King of Israel, and his Redeemer, Jehovah of Hosts: I am the First, and I am the Last; and beside Me there is no God.
7. And who, as I, shall call and shall declare it, and set it in order for Me, from the time that I appointed the ancient people? the signs, and the things that shall come, let them declare unto them.
8. Fear you not, neither be you afraid: have I not told it unto you from the first, and have declared it? and you are My witnesses. Is there a God beside Me? yea, there is no Rock; I know not any.
9. The formers of a graven image are all of them vanity; and the things which they most desire shall not profit: and they are their own witnesses; they see not, they know not; so that they shall be ashamed.
10. Who has formed a god, and cast a graven image that is profitable for nothing?
11. Behold, all his associates shall be ashamed; and the workmen themselves are of men: they shall assemble all of them; they shall stand; they shall fear, and be ashamed together.
12. He fashions iron with the tongs; he works it in the coals, find forms it with sharp hammers; and he works it with the strength of his arm: yea, he is hungry, and has no strength; he drinks no waters, and he is faint.
13. He fashions wood, he stretches out the line; he marks it out with a rule; he makes it with tools; he marks it out with the compass; and he makes it according to the form of a man, according to the beauty of a man, that it may abide in the house.
14. He hews down cedars for himself, and he takes the box and the oak; and he chooses for himself from among the trees of the forest: he plants the ash, and the rain doth nourish it.
15. That it may be to a man for fuel: and he takes thereof, and warms himself; yea, he kindles it, and baketh bread: he also forms a god, and worships it; he makes it a graven image, and bows down thereto.
16. A part thereof he burns in the fire; and on a part thereof [he prepareth] flesh, and eats: he roasts roast, that he may be satisfied; he also warms himself, and says, Ah! I am warm; I have seen the fire.
17. And the residue thereof he makes a god, [even] his graven image: he bows down to it, and worships it; and he prays unto it, and says, Deliver me; for you art my god!
18. They know not, neither do they understand: for He has besmeared their eyes, that they cannot see; and their hearts, that they cannot understand:
19. Neither doth he lay it to his heart; neither has he knowledge nor understanding to say, Part of it I have burned in the fire; I have also baked bread on the coals thereof; I have roasted flesh, and I have eaten: and shall I make the residue thereof an abomination? shall I bow myself down to the stock of a tree?
20. He feeds on ashes: a deluded heart has caused him to err; so that he cannot deliver his own soul, nor say, Is there not a lie in my right hand?
21. Remember these things, O Jacob and Israel; for you art My servant: I have formed you; you art a servant unto Me: O Israel, you shalt not be forgotten by Me.
22. I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins: return unto Me; for I have redeemed you.
23. Sing, O you heavens, for Jehovah has done it; shout, O you lower parts of the earth: burst forth into singing, O you mountains; you forest, and every tree therein! for Jehovah has redeemed Jacob, and has glorified Himself in Israel.
24. Thus says Jehovah, your Redeemer, and your Former from the womb: I am Jehovah, who makes all things; who stretches out the heavens alone; who spreads forth the earth by Myself;
25. Who frustrates the tokens of the liars, and makes the diviners mad; who rejects wise men backward, and makes their knowledge foolish;
26. Who establishes the word of His servant, and performs the counsel of His messengers: who says to Jerusalem, You shalt be inhabited; and to the cities of Judah, You shall be built; and her waste places I will raise up;
27. Who says to the deep, Be you dry; and I will dry up your rivers;
28. Who says to Cyrus, My shepherd! and he shall perform all My pleasure: who to Jerusalem, You shalt be built; and to the temple, Your foundation shall be laid.
Arcana Coelestia #5113
5113. 'And behold, a vine before me' means the understanding part. This is clear from the meaning of 'a vine' as the understanding part of the mind as it exists in the spiritual Church, dealt with below. Because 'the cupbearer' means the sensory powers that are subject to the understanding part, and because the subject here is the flow of the understanding into the sensory powers subordinate to it, there appeared in the dream therefore a vine with shoots, blossom, clusters, and grapes, which are used to describe its flow into those powers and the rebirth of them. With regard to the understanding part as it exists in the spiritual Church, it should be recognized that when that Church is the subject in the Word, its understanding is in many instances dealt with too, for the reason that it is the understanding part which is regenerated and made the Church in the case of one belonging to that Church.
[2] There are in general two Churches - the celestial and the spiritual. The celestial Church exists with the person in whom the will part of the mind can be regenerated or made the Church, whereas the spiritual Church exists with one in whom, as stated, solely the understanding part can be regenerated. The Most Ancient Church before the Flood was a celestial one because there existed with those who belonged to it some degree of wholeness in the will part, whereas the Ancient Church after the Flood was a spiritual one because among those who belonged to it no degree of wholeness existed in the will part, only in the understanding part. This explains why, when the spiritual Church is dealt with in the Word, its understanding is dealt with in many instances too. Regarding these Churches, see 640, 641, 765, 863, 875, 895, 927, 928, 1023, 1043, 1044, 1555, 2124, 2256, 2669, 4328, 4493. As regards its being the understanding part that is regenerated in the case of those who belong to the spiritual Church, this may also be recognized from the fact that the member of that Church does not have any good from which he may perceive truth, as those who belonged to the celestial Church had. Rather, he must first learn the truth of faith and absorb it into his understanding, and so come to recognize with the aid of truth what good is. Once truth enables him to recognize what good is, he can think about it, then desire it, and at length put it into practice, in which case he now has a new will formed by the Lord in the understanding part of his mind. The Lord then uses this to raise the spiritual man up to heaven, though evil still remains in the will that is properly his own, which at this point is miraculously set aside. This is accomplished by a higher power which withholds him from evil and maintains him in good.
[3] In the case of the member of the celestial Church however the will part was regenerated. From earliest childhood he was absorbing the good of charity, and once he could see with perception what that good was, he was led on to perceive what love to the Lord was. Consequently all the truths of faith were seen by him in his understanding as if in a mirror. His understanding and will formed one complete mind; for those truths enabled him to perceive in his understanding that which existed as a desire in his will. This is what the wholeness of that first human being consisted in, by whom the celestial Church is meant.
[4] As regards 'the vine' meaning the understanding part in the case of the spiritual Church, this is clear from many other places in the Word, as in Jeremiah,
What have you to do with the way to Egypt, to drink the waters of Shihor? Or what have you to do with the way to Assyria, to drink the waters of the River? Yet I have planted you as a wholly choice vine, a seed of truth. How therefore have you turned from Me into the degenerate branches of a strange vine? Jeremiah 2:18, 21.
This refers to Israel, which means the spiritual Church, 3654, 4286. 'Egypt' and 'the waters of Shihor' stand for factual knowledge which leads to perversion, 1164, 1165, 1186, 1462; 'Assyria' and 'the waters of the River' stand for reasoning based on this, that is, on factual knowledge, against the good of life and the truth of faith, 119, 1186. 'A choice vine' stands for the member of the spiritual Church, who is called 'a vine' because of his understanding, while 'the degenerate branches of a strange vine' stands for someone belonging to the perverted Church.
[5] In Ezekiel,
A riddle and a parable about the house of Israel. A great eagle took some of the seed of the land and planted it in a seed field. It sprouted and became a spreading vine, low in height, so that its branches turned towards him and its roots were under him. So it became a vine which brought forth branches and sent out shoots towards the eagle. This vine directed its roots and sent its branches towards him in a good field by many waters. It was planted to produce a branch, that it might be a magnificent vine. Ezekiel 17:1, 3, 5-8.
An eagle' stands for rational thought, 3901,'the seed of the land' for truth known to the Church, 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373. Its becoming 'a spreading vine' and 'a magnificent vine' stands for becoming a spiritual Church, which is called 'a vine' because wine is obtained from it - 'wine' meaning spiritual good or the good of charity, the source of the truth of faith implanted in the understanding part.
[6] In the same prophet,
Your mother was like a vine in your likeness, planted beside the waters, fruitful, and made full of branches by reason of many waters. Consequently it had strong rods as sceptres for those who had dominion, and its stature rose up among entangled boughs, so that it was seen in its height amid the multitude of its branches. Ezekiel 19:10-11.
This too refers to Israel, by whom the spiritual Church is meant, which Church is compared to 'a vine' for a similar reason to that mentioned immediately above. It is a description of its derivatives even to the final ones in the natural man, that is to say, even to factual knowledge based on sensory impressions, meant by 'entangled boughs', 2831.
[7] In Hosea,
I will be as the dew of Israel. His branches will go out, and his beauty will be like the olive's, and his odour like that of Lebanon. Those dwelling in its shadow will turn back, they will quicken the grain and will blossom as the vine; the memory of it will be as the wine of Lebanon. O Ephraim, what have I to do any more with idols? Hosea 14:5-8.
'Israel' stands for the spiritual Church, the blossoming of which is compared to 'the vine', and the memory of it to 'the wine of Lebanon', because of the good of faith when that good has been implanted in the understanding part. 'Ephraim' means the understanding part as it exists in the spiritual Church, 3969.
[8] In Zechariah,
The remnant of the people will be the seed of peace; the vine will give its fruit, and the land will give its increase, and the heavens will give their dew. Zechariah 8:11-12.
'The remnant of the people' stands for truths stored away by the Lord within the interior man, 468, 530, 560, 561, 660, 798, 1050, 1738, 1906, 2284. 'The seed of peace' stands for good there, 'the vine' for the understanding part.
[9] In Malachi,
I will rebuke the devourer for you, so that he does not ruin for you the fruit of the land, nor will the vine in the field fail you. Malachi 3:11-12.
'The vine' stands for the understanding part. The expression 'a vine that does not fail' is used when the understanding part is not left bereft of the truths and goods of faith; on the other hand 'an empty vine' is used when falsities exist there together with derivative evils, as in Hosea,
Israel is an empty vine, it bears fruit like itself. Hosea 10:1.
[10] In Moses,
He will bind his ass's colt to the vine, and the foal of his she-ass to a choice vine, after he has washed his clothing in wine, and his garment in the blood of grapes. Genesis 49:11.
This is the prophecy of Jacob, who by then was Israel, regarding his twelve sons, in this case regarding 'Judah', who represents the Lord, 7881. 'The vine' here stands for the understanding part as it exists in the spiritual Church, and 'a choice vine' for the understanding part as it exists in the celestial Church.
[11] In David,
O Jehovah, You caused a vine to journey out of Egypt. You cast out the nations, and You planted it. You cleared the way in front of it and caused its roots to be rooted, so that it might fill the land. The mountains were covered with the shadow of it, and the cedars of God with its branches. You sent out its shoots even to the sea, and its little branches to the Euphrates. The boar out of the forest tramples on it, and the wild animal of the fields feeds on it. Psalms 80:8-11, 13.
'A vine out of Egypt' stands in the highest sense for the Lord, the glorification of His Human being described by it and its shoots. In the internal sense 'a vine' here means the spiritual Church and the member of that Church - what he is like when the understanding and will parts of him have been made new or regenerated by the Lord. 'The boar in the forest' means falsity, and 'the wild animal of the fields' evil, which destroy the Church and faith in the Lord.
[12] In John,
The angel sent his sickle into the earth and harvested the vine of the earth, and cast it into the great winepress of the wrath of God. The winepress was trodden outside the city, and the blood went out of the winepress up to the horses' bridles. Revelation 14:19-20.
'Harvesting the vine of the earth' stands for destroying the understanding part in the Church. And since 'the vine' means that understanding part it is also said that 'the blood went out of the winepress up to the horses' bridles'; for the powers of understanding are meant by 'horses', 2761, 2762, 3217. In Isaiah,
It will happen on that day, that every place in which there have been a thousand vines, worth a thousand [shekels] of silver, will be briers and brambles. Isaiah 7:23.
In the same prophet,
The inhabitants of the land will be scorched and hardly any men (homo) left. The new wine will mourn, and the vine will languish. Isaiah 14:6-7.
In the same prophet,
They beat themselves on their breasts for the fields of unmixed wine, for the fruitful vine; for over the land of My people the them, the prickle is coming up. Isaiah 32:12-14.
In these places the subject is the spiritual Church when laid waste as regards the good and truth of faith, and so as regards the understanding part, since, as stated above, the truth and the good of faith exist in the understanding part of the mind of the member of that Church. Anyone may see that in these places 'the vine' is not used to mean the vine, nor 'the land' to mean the land, but some feature of the Church.
[13] In the genuine sense 'the vine' means good present in the understanding part, and 'the fig' good present in the natural part; or what amounts to the same, 'the vine' means good present in the interior man, and 'the fig' good present in the exterior man. This being so, when the vine is mentioned in the Word, so also on many occasions is the fig, as in the following places: In Jeremiah,
I will completely devour them. There will be no grapes on the vine or figs on the fig tree; and its leaf has come down. Jeremiah 8:13.
In the same prophet,
I will bring upon you a nation from afar, O house of Israel, which will devour your vine and your fig tree. Jeremiah 5:17.
In Hosea,
I will lay waste her vine and her fig tree. Hosea 2:12.
In Joel,
A nation has come up over the land. It has turned My vine into a waste, and My fig tree into froth. It has stripped it completely bare and cast it aside; its branches have been made white. The vine has withered and the fig tree languishes. Joel 1:6-7, 12.
In the same prophet,
Fear not, you beasts of My fields, for the dwelling places of the wilderness have been made green; for the tree will bear its fruit, and the fig tree and the vine will give their full yield. Joel 2:12, 23.
In David,
He smote their vines and their fig trees, and broke to pieces the trees of their borders. Psalms 105:33.
In Habakkuk,
The fig tree will not blossom; neither will there be any yield on the vines. Habakkuk 3:17.
In Micah,
Out of Zion will go forth teaching, and the Word of Jehovah from Jerusalem. They will sit every one under his vine and under his fig tree, unafraid. Micah 4:1, 4.
In Zechariah,
On that day you will shout, each to his companion, under his vine and under his fig tree. Zechariah 3:10.
In the first Book of Kings,
In Solomon's time there was peace from all the border-crossings round about, and Judah and Israel dwelt with confidence, every one under his vine and under his fig tree. 1 Kings 4:24-25.
The fig tree' means the good of the natural or exterior man, see 217.
[14] 'The vine' may also mean an understanding part that has been made new or regenerated by means of good obtained from truth and of truth obtained from good. This is clear from the Lord's words addressed to the disciples after He instituted the Holy Supper, in Matthew,
I tell you that I shall not drink from now on of this fruit of the vine until that day when I drink it new with you in My Father's kingdom. Matthew 26:29.
The good obtained from truth and the truth obtained from good, by means of which the understanding is made new, that is, by which a person is made spiritual, is meant by 'the fruit of the vine', while making such one's own is meant by 'drinking'. For 'drinking' means making one's own, and is used in reference to truth, see 3168. The fact that this is fully accomplished only in the next life is meant by 'until that day when I drink it new with you. In My Father's kingdom'; for 'the fruit of the vine', it is quite plain, is not used to mean new wine or matured wine but something of a heavenly nature belonging to the Lord's kingdom.
[15] Because the understanding part of the spiritual man's mind is made new and regenerated by means of truth which comes solely from the Lord, the Lord therefore compares Himself to 'the vine'. He then compares those who are secure in the truth which comes from Him and consequently is His to 'the branches', and the good produced by them to 'the fruit', in John,
I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit He takes away, but every one that does bear fruit He prunes, that it may bear more fruit. Abide in Me, and I in you. As the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in Me. I am the vine, you are the branches. He who abides in Me, and I him, he it is that bears much fruit; for apart from Me you cannot do anything. This is My commandment, that you love one another as I have loved you. John 15:1-5, 12.
[16] Because in the highest sense 'the vine' means the Lord as regards Divine Truth, and from this it means, in the internal sense, a member of the spiritual Church, 'a vineyard' therefore means the spiritual Church itself, 1069, 3220.
[17] Since 'the Nazirite' represented the celestial man - who is regenerated by means of the good of love and not, like the spiritual man, by means of the truth of faith, so that, as may be seen stated above, it is not in the understanding part but in the will part of the celestial man's mind that the regeneration takes place - the Nazirite was therefore forbidden to eat anything that came from the vine and so was forbidden to drink wine, Numbers 6:3-4; Judges 13:14. From this also it is evident that 'the vine', as has been shown, means the understanding part, which belongs to the spiritual man. For details about 'the Nazirite' representing the celestial man, see 3301. From this one may also see that nobody can possibly know why the Nazirite was forbidden anything that came from the vine, and many other things besides, unless he knows what 'the vine' means in the proper sense, and also unless he knows of the existence of a celestial Church and of a spiritual Church, and that the member of the celestial Church is regenerated in a different way from a member of the spiritual Church. The former is regenerated by means of seed implanted in the will part, the latter by seed implanted in the understanding part. These are the kinds of arcana stored away in the internal sense of the Word.
