THE EXPLANATION of Isaiah Chapter 57

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

1. THE just perishes, and no man lays it to heart: and the men of holiness are taken away, and none understands; for on account of evil is the just taken away.

2. He enters into peace; they rest upon their beds, [each] walking in his uprightness.

VERSE 1. Mention is frequently made in the Word of "a just one", of "justice", and of "justifying", but what is specifically signified by these expressions is not yet known. The reason why it is not known is, because hitherto it has been unknown that by every single expression in the Word are signified such things as are of the internal church and of heaven, thus which are of the internal man; for in the internal man is the internal of the church and heayen; also that those interior things in the Word differ from its exterior things, which are of the letter, as spiritual things differ from natural, or celestial things from earthly, - the difference of which is so great that before the natural man there scarcely appears a likeness, although, there is full concordance. Inasmuch as this has been unknown, it could not be known what is signified by "just", by "justice", and by being "justified", in the spiritual and celestial sense, in the Word. It is believed by those who are considered as oracles in the church, that he is just and justified who is acquainted with the Truths of faith derived from the doctrine of the church and from the Word, and hence is in trust or confidence that he is saved by the justice of the Lord, and that the Lord had justice in consequence of fulfilling all things of the law; and that He had merit because He endured the cross, and thereby expiated and redeemed man. By this Faith alone man is believed to be justified; and it is believed further that "these" are they who in the Word are called "just." But there are no others who are called "just", in the Word, except those, who from the Lord are in the Good of charity towards the neighbour, for the Lord alone is just, because alone "Justice"; therefore man, so much as he receives of Good from the Lord, that is, so much of the Lord as he has appertaining to him, and according to its quality, so much he is just, and justified. The Lord being made "Justice'" consisted in His making His Human [principle] Divine by His own proper power of his Divine [principle], appertaining to the man who receives it, is the "justice" of the Lord appertaining to him, and is the essential Good of charity towards the neighbour; for the Lord is in the Good of love, and by it in the Truth of faith, because the Lord is Divine Love itself. The Good of charity towards the neighbour is exterior good, which is signified by "just"; and the Good of love to the Lord is interior good, which is signified by "innocence." That the Good of love towards the neighbour from the Lord is what is "just" in a proper sense, may be manifest from the passages in the Word where mention is made of "just", and of "justice", and of being "justified", as in Matthew:

"Then shall the just answer, saying, When saw we You hungry, and fed You? or thirsty, and gave You drink?" etc. (Matthew 25:37-40, 46)

In this passage they are called "just" who have performed the Goods of charity towards the neighbour, which are there recounted; and that the Goods of charity are the Lord appertaining to them, is said manifestly, "Inasmuch as you have done it to one of the least of these Myy brethren, you have done it to Me."

And in Isaiah:

"The just perishes, and no man lays it to heart", etc. (Isaiah 57:1) Arcana Coelestia 9262.

Verses 1, 2. These words signify that the faithful are separated from the evil, and thus have "peace" in themselves. (Swedenborg's Notes on Isaiah, p. 141.)

Verse 2. He enters into peace. - See Chapter 9:6; 32:17, 18, the Exposition.

They rest upon their beds, [each] walking in his uprightness. - As to the signification of a "bed", both in a good and in a bad sense, see Chapter 28:20, the Exposition.

3. But as for you, draw near hither, you sons of the sorceress, the seed of the adulterer and of her who has committed whoredom.

Verses 3 to the middle of 13 describe the unfaithful, who place hope in themselves and trust in their works. (Swedenborg's Notes on Isaiah, p. 141.)

Verse 3. For the signification of "sorcery" or witchcraft, see Chapter 47:9, 12, the Exposition.

The seed of the adulterer. - Adulteries are most profane, and from hell; but marriages are most holy, and from Heaven. Adulterers cannot come into heaven, and in their hells they live in filth and in excrements; when anyone commits adultery on earth heaven is closed against him, and he then holds in aversion the Goods and Truths of the Word and of the church, and hates the worship of the Lord; and this because the love of adultery is derived from the marriage of the evil and the false, which is infernal. To "commit adultery and whoredom", in a spiritual sense, signifies the perversion of the Truths and the adulteration of the Goods of the Word; hence it is that "adulteries" and "whoredoms" are so often mentioned in the Word, especially in the Prophets (see Hosea throughout), and the Jews were said to "commit adultery with stones and stocks",

(Jeremiah 3:9) and also "with idols", (Ezekiel 23:37) which can only be understood in a spiritual sense. Arcana Coelestia 9961, 2733-2755, 10175.

Verses 3, 4. Draw near hither, you sons of the sorceress, etc. - By "the sons of the sorceress" and "the seed of the adulterer", are signified falsities from the Word, when falsified and adulterated; by the "sons of the sorceress", falsities from the falsification of the Word, and by the "seed of the adulterer", falsities from the adulteration thereof. The Word is said to be falsified when the Truths thereof are perverted, and to be adulterated when the Goods thereof are in like manner perverted; likewise when the Truths are applied to the loves of self.

By "sons of transgression" and "the seed of falsehood", are signified falsities flowing from those former falsities; by "sporting themselves", is denoted the delight, derived from falsification; by "making wide the mouth", is meant the delight of the thoughts therein originating, and by "drawing out the tongue", the delight of teaching and propagating them. Apocalypse Explained 768.

4. Against whom do you sport yourselves? Against whom make you a wide mouth, and draw out the tongue? Are you not the sons of transgression, the seed of falsehood?

Verses 4, 5. Are you not the sons of transgression, the seed of falsehood? slaying the sons in the rivers, etc. - The "sons of transgression" denote the falsities which destroy the Truths of faith; they are therefore also called the "seed of falsehood", for "falsehood", or a lie, is the false. (Arcana Coelestia 8908)

And therefore it is said of them that "they inflame themselves with idols [gods] under every green tree", by which words, in the internal sense, is meant worship grounded in falsities; for "idols" [gods] denote falsities; (Arcana Coelestia 4402, 4544) and a "green tree" signifies the perceptivity of the false, derived from a perverse understanding; (Arcana Coelestia 2722) hence, therefore, it is also said, "You slay the sons in the rivers", by which words is meant the extinction of the Truths of faith by falsities; for to "slay" is to extinguish, and "those that are born", or the "sons", are the Truths of faith, and "rivers" denote falsities, Arcana Coelestia 9156.

5. Inflaming yourselves with idols under every green tree; slaying the sons in the rivers under the cliffs of the rocks?

Verse 5. No one can know what these things signify without the internal sense. In this sense, by being "inflamed with idols [gods] under every green tree", is signified to worship God from every false principle which occurs; to be "inflamed with idols [gods]" denotes ardent worship; "every green tree" is every false principle which occurs, for "tree" signifies knowledges and perceptions, - in the present case, knowledges and perceptions of what is false.

By "slaying the sons in the rivers under the cliffs of the rocks", is signified to extinguish Truths by falsities from self-derived intelligence; "sons" denote Truths, "rivers" self-derived intelligence, "cliffs of the rocks" denote falsities, and by the expression "under the cliffs of the rocks" is signified from the sensual principle, in which is the lowest natural lumen; for they who are in this lumen only, stand under the craggy [or broken places] of rocks, and do not see any Truth, and if it is spoken they have no perception thereof. In such a station have I seen them in the spiritual world; whence it is evident that to "slay the sons" is not here understood by those words, but to extinguish Truths. Apocalypse Explained 411.

Verses 5, 6, 9. Worship from evils and falsities which are from hell, is here treated of "Gods" [or idols], in the internal sen so, are falsities; for those who worshipped other gods, called upon them indeed by name, but, nevertheless, it was the falsities from evils which they worshipped. That "strange gods", in the Word, are falsities, may be seen, Arcana Coelestia 4402; a "green tree" is everything relating to the perception, knowledge, and confirmation of the false, Arcana Coelestia 2272, 2972; "green" is the sensitive principle; to be "inflamed" is the ardour of worship, for "fire", from which inflaming comes, is love in both senses, Arcana Coelestia 5215, 6832. To "pour forth a drink-offering is worship from the falsities of evil. To "offer a gift to the king in oil" is to worship Satan from evils; a "gift in oil" is a meat-offering, or an oblation [minchah]; to "increase perfumes" is to multiply incense, by which adoration is signified; wherefore it is also said, "You have debased yourself to hell." Arcana Coelestia 10137.

6. In the smooth [things] of the valley is your portion; these, these are your lot: even to these have you poured out, a drink-offering, you have offered a meat-offering. Can I receive comfort in these things?

Verse 6. That what is "smooth" is predicated, in a good sense, of what is True, and, in the opposite sense, of what is false, may be proved from the following passages:

"Inflaming yourselves with idols under every green tree; in the smooth [things] of the valley is your portion"; (Isaiah 57:5, 6) where to be "inflamed" is said of evil, and "the smooth [things] of the valley" of what is false. Again:

"Their throat is an open sepulchre; with their tongue they speak smooth things [flatter]"; (Psalm 5:9) "their throat an open sepulchre" is predicated of evil; "the tongue speaking smooth things" is said of the false. (See also Psalm 55:21) Arcana Coelestia 3527.

See above, Chapter 30:10:

"Speak unto us smooth things, prophesy deceits; "where it is evident that "smooth things" signify falsities. See the Exposition.

7. Upon a high and lofty mountain have you placed your bed: even thither have you gone up to offer sacrifice.

Verse 7. And in Hosea:

"They sacrifice upon the tops of the mountains, and burn incense upon the hills." (Hosea 4:13)

In these passages, by "worship upon mountains and hills", is signified worship from evils find falsities. Hence also it was that the Gentiles in Greece fixed Helicon in a high mountain, and Parnassus in a hill below it, and believed that the gods and their goddesses dwelt there; this they derived from the ancients in Asia and especially in the land of Canaan, which was not far remote, with whom all worship consisted of representatives. Apocalypse Explained 405.

8. And behind the door and the door-post have you placed your memorial: for [departing] from Me, you have discovered yourself [to another]; you have ascended, and enlarged your bed; you have made [a covenant] with them; you love their bed; you have provided a place for it.

Verse 8. [It does not appear that Swedenborg has quoted this clause of the verse, but from the correspondence of "writing on the door-posts and on the gates", as mentioned in Deuteronomy 6:9; 11:20, we may in some degree see the signification of these words. In the spiritual sense "the door" and the "door-post" signify natural Goods and Truths, by which there is an introduction to spiritual things; (Arcana Coelestia 7847) but, in a bad sense, they signify false and evil principles, which lead to idolatries, and to all kinds of perversion of what is Good and True.

To "write on the door-posts" has a similar signification to the "binding of the commandments as a sign upon the hand, and as frontlets between the eyes", (Deuteronomy 6:8) because the angels regard everything in relation to the human form, (Arcana Coelestia 7847) which was a memorial to the people of Israel that they should always keep the divine precepts both in their understanding and in their life. Thus to "place the memorial of idols behind the door and the door-post", is to have the life so immersed in idolatries, or in the perversions of what is Good and True from the Word, that is, in evils an d falsities, as to admit nothing into the mind, which is the "house", but what is in harmony with such a state of sinful depravity.]

These words signify idolatry, and worship founded in false doctrines; for all worship grounded in false doctrine is idolatry. Hence it is that a "bed", which corresponds to doctrine, is so often mentioned in these verses. See the Exposition of Isaiah Chapter 28:20.

9. You have offered a gift to the king in oil, and have increased your perfumes; and you have sent your messengers far off, and have debased yourself to hell.

10. You art wearied in the length of your way; you have not said, I despair: you have found the life of your hand; wherefore you have not become weak.

11. And whom have you dreaded and been afraid of, that you should lie, and have not remembered Me, and laid it to your heart? Is it not that I have been silent even of old, and you dost not fear Me?

12. I will declare your justice and your works, which do not profit you.

Verse 9. You have sent your messengers far off, etc. - What is meant by being "far off", see Chap, Isaiah 5:26, 28; and what by being "near", see Chapter 34:1, the Exposition.

Verse 12. Is it not that I have been silent even of old, and you dost not fear Me?-For the signification of the "fear of God", in the internal sense, when mentioned in the Word, see Isaiah 11:3, the Exposition.

13. When you cry out, let the collection [or thine idols] deliver you; but the wind shall carry them all away; vanity shall take them off: but he who trusts in Me shall possess the land, and shall inherit the mountain of, My holiness;

Verse 13. But the wind shall carry them [the idols] all away, etc. As to "winds" and "tempests" in the spiritual world, at the period of Judgment, see Chapter 17:13, the Exposition.

He who trusts in.Me shall possess the land, and shall inherit the mountain of My holiness. - For as much as a "mountain" signifies the Good of love, and, in the supreme sense, the Divine Good, and from the Divine Good proceeds the Divine Truth, therefore the "mountain of Zion" was above Jerusalem, and by the "mountain of Zion", in the Word, is signified the church which is in the Good of love to the Lord; and by "Jerusalem", the church which is in Truths from that Good, or the church as to doctrine. Hence also Jerusalem was called the "mountain of holiness", and the "hill"; for by the "mountain of holiness" is signified spiritual Good, which in its essence is Truth from Good, in like manner as by a "hill", as may appear from the above passage. Apocalypse Explained 405.

That to "possess the land", meaning Canaan, signifies heaven, see Arcana Coelestia 2658, 9338.

14. And it shall be said, Cast up, cast up; sweep the way; remove the stumbling block from the way of My people.

Verse 14. Sweep the way; remove the stumbling block from the way of My people. - The reason why to "sweep" denotes to prepare and to be filled is, because nothing else is required of man but to "sweep the house", that is, to reject the lusts of evils and the persuasions of what is false thence originating; in this case he is filled with good things, for Good from the Lord continually flows in, but into the "house", or into man, purged from such things as impede influx, that is, which either reflect, or pervert, or suffocate the inflowing Good. Hence it was a customary formula of speaking with the ancients to "sweep or purge the house", also to "sweep and prepare the way"; and by "sweeping the house" was meant to purge themselves from evil, and thus to prepare themselves for the entrance of Goods; whereas to "sweep the way" meant to prepare themselves for the reception of Truths; for by the "house" was signified Good, see Arcana Coelestia 3128, and by "way" Truth, see n. Arcana Coelestia 627, 2333; as in Isaiah:

"The voice of one proclaiming in the wilderness, Sweep you [prepare] the way of Jehovah! make straight in the desert a highway for our God!" (Isaiah 40:3)

Again, in the same Prophet:

"Cast up, cast up; sweep [prepare] the way; remove the stumbling block from the way of My people." (Isaiah 57:14)

Again:

"Pass through, pass through the gates; cast up, cast up the way, gather out the stones." (Isaiah 62:10)

So in Malachi,

"Behold, I send My angel, and he shall sweep [prepareJ the way before Me; and the Lord, whom you seek, shall suddenly come to the temple." (Malachi 3:1)

In these passages, to "sweep the way" denotes to make themselves ready, and to prepare to receive Truth. The subject here treated of is concerning the coming of the Lord, for whom they were to prepare themselves, in order to receive the Truth of faith, and thereby the Good of charity, and thus eternal salvation.

So in David:

"You have caused a vine to come forth out of Egypt; You have driven out the nations, and planted it; You have swept before it, and have caused its root to be rooted, and it has filled the land"; (Psalm 80:8, 9),

speaking, in the supreme sense, of the Lord; the "vine out of Egypt" is Truth from scientifics; to "drive out the nations" is to purge from evils; to "sweep before it" is to make ready that Goodnesses may fill.

To "sweep the house" also, in an opposite sense, is applied to man, to signify one who deprives himself of all things Good and True, and who is thereby filled with things evil and false, as in Luke:

"The unclean spirit, if he doth not find rest says I will return to my house whence I came forth. And if he cometh and finds it swept and adorned, then he departs and takes seven other spirits worse than himself; and entering in, they dwell there." (Luke 11:24-26; see also Matthew 12:43-45) Arcana Coelestia 3142.

15. For thus says the High and Lofty One, inhabiting eternity, and whose name is Holy: I dwell in the high and holy place, and with him also that is contrite and of a humble spirit; to revive the spirit of the humble, and to revive the heart of the contrite.

Verse 15. That by what is "high" is signified what is Divine, is, because by "high and lofty" is understood heaven where the Divine [Being] is; hence in the Word it is said of Jehovah, or the Lord, that He "dwells on high", and He Himself is called the "Highest", as in Isaiah:

"Jehovah is exalted; yea, He dwells on high. (Isaiah 33:5)

Again:

"Thus says the High and Lofty [One], inhabiting eternity, and whose name is holy: I dwell in the high and holy place. [Isaiah 57:15)

And In David:

"Jehovah sent from high and snatched me out." (Psalm 18:16)

Hence Jehovah is called the "Highest." (Deuteronomy 32:8; Daniel 4:17, 32, 34)

Inasmuch as "high" signified heaven, and the Divine [Being] therein, therefore divine worship, by those who were of the representative church, was instituted on mountains and high places. On that account also [it was performed] in the heights, which they likewise built for themselves, and of which mention is made in the historical and prophetical parts of the Word throughout, as in Ezekiel:

"You have built to yourself an eminence, and have made to yourself what is high in every street; upon every head of a way you have built thine eminence:" (Ezekiel 16:21, 25, 31)

The reason why the Divine [Being] was signified by "high" is, because by the "starry heaven" was understood the angelic heaven, and it was also believed that it was there; but the wiser amongst them knew that heaven was not on high, but where the Good of love is and this within in man, wherever he was. That "high things" denote the interiors, or the Goods which are there, see Arcana Coelestia 450, 1735. Arcana Coelestia 8153.

16. For I will not contend for ever, neither will I be always angry: for the spirit would fail before Me, and the souls which I have made.

Verse 16. That to "contend" [litigate], in the Word, signifies contention or litigation concernIng Truths, and, in general, for Truths against falsities, and also defence and liberation from falsities, is evident from the following passages, as in Jeremiah:

"A noise shall come even to the ends of the earth; for Jehovah has a controversy [or disputation] with the nations: He will enter into judgment with all flesh; He will deliver the impious to the sword. Behold, evil shall go forth from nation to nation, and a great tempest shall be raised up from the sides of the earth." (Jeremiah 25:31, 32)

The perverse state of the church is thus prophetically, described; the "noise" is the contention for falsities against Truths, and for evils against Goods; the "earth" is the church; the "controversy of Jehovah against the nations" is the contention of the Lord for Truths against falsities, and for Goods; against evils, thus also their defence; "nations" are falsities and evils; the "sword" is the false combating and conquering; "great tempest" is the false ruling; the "sides of the earth" are where falsities burst forth from evil.

Again, in the same Prophet:

"Jehovah shall contend for their cause, that He may give rest to the earth"; (Jeremiah 50:34) where to "contend for their cause" denotes to defend Truths against falsities, and to liberate the "earth" denotes the church, which has rest when it is in Good and thence in Truths.

Again:

"You, O Lord, have pleaded the causes of my soul; You have liberated my life"; (Lamentations 3:58) where to "plead the causes of the soul" denotes to defend and liberate from falsities. Arcana Coelestia 9024.

17. For the iniquity of his covetousness was I angry, and I smote him: hiding Myself, and I was angry; but he went on perversely in the way of his heart.

Verse 17. For the iniquity of his covetousness [or lucre] was I angry. What is meant by "lucre", see Chapter 56:11, the Exposition.

By "anger", when said of the Lord, see Chapter 9:12, 17, 21, the Exposition.

18. I have seen his ways, and I will heal him; and I will lead him, and will restore consolations to him, and to his mourners.

Verses 18, 19. That to "heal", when predicated of the Lord, signifies that He alone preserves from evils, is evident from the signification of healing, which is to cure and also to preserve from evils; for when "diseases" signify evils, to "heal" signifies healing and preservation from them, as is evident from many passages, as in Jeremiah:

"Heal me, O Jehovah, that I may be healed; save me, that I may be saved." (Jeremiah 17:14)

And in David:

"You have turned all his bed in his sickness; I said, Jehovah, be merciful unto me: heal my soul; for I have sinned against You." (Psalm 41:3, 4)

And in Isaiah:

"By His wounds we are healed." (Isaiah 53:5) Arcana Coelestia 8365.

19. I create the fruit of the lips: Peace, peace to him that is afar off, and to him that is near, says Jehovah; and I will heal him.

Verse 19. The "fruit of the lips" signifies doctrine. Arcana Coelestia 1286. As to the further signification of the "lips", see Chapter 6:5-7, the Exposition.

20. But the wicked are like the troubled sea when it cannot rest, whose waters cast up mire and dirt.

Verse 20. By the "troubled sea", which is here predicated of the wicked, are signified reasonings from falsities; and by the "waters which cast up mire and dirt", are signified the falsities themselves, from which are evils of life and falsities of doctrine. Apocalypse Explained 275. See also Arcana Coelestia 6669.

21. There is no peace, says my God, to the wicked.

Verse 21. That they have "peace" who are in Good and thence in Truths, and not those who are in evils and thence in falsities, is evident from the above passage. Apocalypse Explained 365. What the nature of true "peace" is, see Chapter 9:6; 48:18, 22, the Exposition.

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Isaiah Chapter 57.

1. THE just perishes, and no man lays it to heart: and the men of holiness are taken away, and none understands; for on account of evil is the just taken away.

2. He enters into peace; they rest upon their beds, [each] walking in his uprightness.

3. But as for you, draw near hither, you sons of the sorceress, the seed of the adulterer and of her who has committed whoredom.

4. Against whom do you sport yourselves? Against whom make you a wide mouth, and draw out the tongue? Are you not the sons of transgression, the seed of falsehood?

5. Inflaming yourselves with idols under every green tree; slaying the sons in the rivers under the cliffs of the rocks?

6. In the smooth [things] of the valley is your portion; these, these are your lot: even to these have you poured out, a drink-offering, you have offered a meat-offering. Can I receive comfort in these things?

7. Upon a high and lofty mountain have you placed your bed: even thither have you gone up to offer sacrifice.

8. And behind the door and the door-post have you placed your memorial: for [departing] from Me, you have discovered yourself [to another]; you have ascended, and enlarged your bed; you have made [a covenant] with them; you love their bed; you have provided a place for it.

9. You have offered a gift to the king in oil, and have increased your perfumes; and you have sent your messengers far off, and have debased yourself to hell.

10. You art wearied in the length of your way; you have not said, I despair: you have found the life of your hand; wherefore you have not become weak.

11. And whom have you dreaded and been afraid of, that you should lie, and have not remembered Me, and laid it to your heart? Is it not that I have been silent even of old, and you dost not fear Me?

12. I will declare your justice and your works, which do not profit you.

13. When you cry out, let the collection [or thine idols] deliver you; but the wind shall carry them all away; vanity shall take them off: but he who trusts in Me shall possess the land, and shall inherit the mountain of, My holiness;

14. And it shall be said, Cast up, cast up; sweep the way; remove the stumbling-block from the way of My people.

15. For thus says the High and Lofty One, inhabiting eternity, and whose name is Holy: I dwell in the high and holy place, and with him also that is contrite and of a humble spirit; to revive the spirit of the humble, and to revive the heart of the contrite.

16. For I will not contend for ever, neither will I be always angry: for the spirit would fail before Me, and the souls which I have made.

17. For the iniquity of his covetousness was I angry, and I smote him: hiding Myself, and I was angry; but he went on perversely in the way of his heart.

18. I have seen his ways, and I will heal him; and I will lead him, and will restore consolations to him, and to his mourners.

19. I create the fruit of the lips: Peace, peace to him that is afar off, and to him that is near, says Jehovah; and I will heal him.

20. But the wicked are like the troubled sea when it cannot rest, whose waters cast up mire and dirt.

21. There is no peace, says my God, to the wicked.

410. Hid themselves in caves and in the rocks of the mountains, signifies truths and goods destroyed by evils of life and falsities therefrom. This is evident from the signification of "hiding themselves," as meaning that they were lost, namely, internal and external goods and truths, or those in the natural and in the spiritual man, which are signified by "the kings of the earth," "the great ones," "the rich," "the commanders of thousands," "the mighty," and by "every servant and every freeman," as has been shown above. From this it follows that "they hid themselves" signifies that these were lost, the things lost being also in a hidden place. It is evident also from the signification of "caves," as meaning evils of life (of which presently); and from the signification of "the rocks of the mountains," as meaning the falsities therefrom; for "rocks" signify the truths of faith, and in the contrary sense the falsities of faith, here the falsities from evils, for "mountains" signify evils springing from the loves of self and of the world (as was shown just above, n. 405). But on the signification of "rocks" see in the article immediately following; here the signification of "caves" will be treated of.

[2] It was said above that in the spiritual world there are mountains, hills, rocks, valleys, and lands, as on our globe, and that angels and spirits dwell on them; but yet in the spiritual world they have a different appearance; upon the mountains those dwell who are in the greatest light, below these on the same mountain those dwell who are in less light, and beneath these those who are in still less, and in the lowest parts those dwell who are in darkness and thick darkness as compared to the light the higher ones have; accordingly the heavens are in the higher part of the mountains, and the hells are in the lowest parts, thus the expanses of the mountains succeed each other as strata. This is so in order that the lower may be governed by the Lord through the higher; for the Lord flows in immediately from Himself into all things of the spiritual world, and mediately through the higher heavens into the lower, and through these into the hells. The reason for this arrangement is that all may be held in connection by influx; such a coordinate and subordinate arrangement exists through the whole spiritual world. Into the hells, which are under the mountains and in the rocks, entrances lie open either in the lowest parts of their sides or through caverns from the valleys; and the entrances in the lower parts of the sides appear like entrances into caves where there are wild beasts, altogether dark; these are opened when infernal spirits are let in, but are shut when they have been let in. These entrances are called in the Word "the gates of hell." But among the rocks these entrances appear like clefts in a cliff, and in some places like holes with various openings. The darkness in these gates or doors appears densely dark to good spirits and angels, but as if luminous to evil spirits; the reason is that there is no light of heaven there, but a fatuous lumen, which is natural lumen apart from the spiritual. The light of those there is not like the light [luminosum] of the world in the daytime, but like the nocturnal light that is suitable for owls, moles, birds of night, and bats, which see nothing in the light of day, and therefore the light of day is thick darkness to them, while the darkness of the night is their light. Their sight is such because it is formed of falsities and evils, which in themselves are darkness and thick darkness; for this reason "darkness" in the Word signifies falsities of every kind, and "thick darkness" the falsities of evil. From this it can be seen what is signified by "they hid themselves in caves," that is, in evils of life, the goods in them having been destroyed. Evils of life are signified by "caves" for the same reason that "mountains" signify the goods of life, namely, because those who are in them are such; for the spiritual sense is concerned solely with evils or with goods regarded apart from places and persons, that is, with the kinds of evils or goods in the places and in the persons, as has also been several times said above.

[3] From this it can be seen what is signified in the Word by "caves," "caverns," "hollows," "holes," "clefts," and "chinks of rocks and mountains," in the following passages. In Isaiah:

Enter into the rock, and hide thee in the dust, for the dread of Jehovah and for the glory of His magnificence. For there shall be a day of Jehovah of Hosts upon everyone that is proud and exalted, and upon everyone that is lifted up, and that is brought low; and upon all the cedars of Lebanon that are exalted and lifted up, and upon all the oaks of Bashan, and upon all the exalted mountains, and upon all the hills that are lifted up, and upon every lofty tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon all images of desire; that the haughtiness of man [hominis] may be bowed down, and the loftiness of men [virorum] be brought low, and Jehovah alone be exalted in that day. And the idols shall go away into smoke. And they shall enter into the caves of the rocks, and into the clefts of the dust, for dread of Jehovah and for the glory of His magnificence when He shall arise to terrify the earth. In that day a man shall cast away his idols of silver and his idols of gold which they made for themselves to bow down to the moles and to the bats, to go into the rents of the rocks and into the clefts of the cliffs (Isaiah 2:10-21).

No one can understand all these things except from the internal sense, and unless he knows what the appearance of things is in the spiritual world; for without the internal sense who can know what is meant by "there shall be a day of Jehovah upon the cedars of Lebanon and the oaks of Bashan, upon mountains and hills, upon the tower and the wall, upon the ships of Tarshish and the images of desire;" and what is meant by "bowing down to moles and bats?" And unless the appearance of things in the spiritual world is known, who can know what is meant by "their entering into the rock and hiding themselves in the dust," "entering into the caves of the rocks and into the clefts of the dust," also "into the rents of the rocks and the clefts of the cliffs?" But from the internal sense it is known that all these things describe the state of those who are in the love of self and of the world, and thus in evils and falsities at the time of the Last Judgment.

It is therefore said "there shall be a day of Jehovah upon everyone that is proud and exalted, and upon everyone that is lifted up and that is brought low;" "day of Jehovah" meaning the Last Judgment; "everyone that is proud and exalted" meaning those who are in the love of self and the world, and "everyone that is lifted up and that is brought low" meaning those who are in the love of self-intelligence. This is further described by "there shall be a day of Jehovah upon all the cedars that are exalted and lifted up, and upon all the oaks of Bashan, and upon all the exalted mountains and hills that are lifted up, upon every lofty tower and fenced wall, and upon all the ships of Tarshish and the images of desire;" "the cedars of Lebanon" and "the oaks of Bashan" signify the pride of self-intelligence, "the cedars of Lebanon," interior pride, and "the oaks of Bashan" exterior pride; "mountains and hills" signify the loves of self and of the world, and the evils and falsities springing from them (as was shown above, n. 405); "tower" and "wall" signify the falsities of doctrine confirmed, "the ships of Tarshish" and "the images of desire" signify the knowledges and perceptions of falsity from evil; their worship from evils and falsities is signified by "the idols which they made for themselves, to bow down to the moles and the bats;" worship from such things as are from self-intelligence is signified by "the idols which they made for themselves to bow down unto;" the evils and falsities of doctrine from which such worship springs are signified by "moles and bats," because these have sight in the dark and shun the light; judgment upon such is described by "they shall enter into the caves of the rocks and into the clefts of the dust," also "into the rents of the rocks and into the clefts of the cliffs;" "to enter into the caves of the rocks and into the clefts of the dust" signifies the damnation of those who are in evils and falsities from the loves of self and of the world, and from the pride of self-intelligence; for the hells of such appear as caves in rocks, and the entrances into them as rents in rocks and clefts in cliffs; "rocks" and "cliffs" signifying the falsities of faith and doctrine, and "dust" signifying what is damned.

[4] In Jeremiah:

Thy horror hath deceived thee, the presumption of thine heart, O thou that dwellest in the holes of the cliff, that holdest the height of the hill; if thou shouldst make thy nest as high as the eagle, thence would I cast thee down (Jeremiah 49:16).

This is said of Esau and Edom; and "Esau" here signifies the love of self and the evil therefrom destroying the church, and "Edom" the pride of self-intelligence and the falsity therefrom destroying the church. That the love of self and such pride are meant is evident from its being said "the presumption of thine heart hath deceived thee; if thou shouldst make thy nest as high as the eagle, thence would I cast thee down." Those who are in falsities from self-intelligence dwell in rocks below, and the ways of approach to them appear like holes therein. These have also been seen by me. Within, however, there are rooms hollowed out and arched chambers where they sit in their fantasies. But before they are cast into these they are seen on mountains and hills, for they raise themselves into high places by fantasies, and as they are not in truths they think they are there bodily, and yet bodily they are in the caves of the rocks; this, therefore, is what is meant by "dwelling in the holes of the rocks, and holding the height of the hill." This makes clear the nature of the Word, namely, that in many places it conforms to the aspects and appearances in the spiritual world, which are unknown to man but known to spirits and angels; from which it is evident that the Word is written for them also.

[5] In Obadiah:

The presumption of thy heart hath deceived thee, thou that dwellest in the clefts of the cliff, in the height of thy seat; that saith in his heart, Who shall bring me down to the earth? Though thou shalt mount on high like the eagle, and though thou set thy nest among the stars, I will bring thee down from thence (Obadiah 1:3-4).

This, too, is said of Edom, who signifies here the pride of learning which is from self-intelligence, and falsity therefrom destroying the church. As almost similar things are said here as above, so the signification is similar; "the clefts of the rock" signify the falsities of faith and of doctrine, because those dwell there who are in such falsities; these are compared to an eagle because the eagle from its lofty flights signifies the pride of self-intelligence; so, too, "a nest for habitation" is mentioned, and "to set it among the stars" signifies in the heights where those dwell who are in the knowledges of truth, for the knowledges of truth are signified by "stars."

In Job:

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

Here, too, "clefts of the valleys," "holes of the earth," and "rocks" signify the falsities of evil, for the falsities of evil are here treated of.

[6] In Isaiah:

It shall come to pass in that day, Jehovah shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria, which shall come and shall rest, all of them, in the brooks of desolations, and in the clefts of the cliffs, and in all thickets, and in all courses (Isaiah 7:18-19).

This describes the church laid waste by knowledges [scientifica] falsely applied, and by reasonings therefrom, by which the very knowledges of truth from the Word are perverted; "the fly that is in the uttermost part of the rivers of Egypt" signifies the falsity in the outermost parts of the natural man; the outermost parts of the natural man are what are called sensual things, for the natural man is interior, middle, and exterior; the interior communicates with the spiritual man through the rational, the exterior with the world through the bodily senses, and the middle conjoins the two; the exterior is what is called the sensual, because it depends upon the bodily senses, and draws therefrom what belongs to it. The falsities that are in this and from it are signified by "the flies in the uttermost part of the rivers of Egypt;" but "the bee in the land of Assyria" signifies false reasonings therefrom, for "Assyria" signifies the rational, and "Egypt" the knowing faculty of the natural man; and because the rational derives all it has from the knowledges [scientifica] of the natural man, its reasonings are signified by "bees," for as bees suck out and derive their store from flowers, so the rational does from the knowledges [scientifica] of the natural man. Here, however, "bees" signify false reasonings, because the rational gathers what belongs to it from knowledges [scientifica] falsely applied. It is from correspondences that these are likened to flies and bees; for in the spiritual world flying things of various kinds appear, but they are appearances from the ideas of the thoughts of spirits, and the noxious flying things among them are flies and bees of such a kind; "the flies in the uttermost part of the rivers of Egypt" have their correspondence from their springing out of the filth of rivers. It is said "which shall come and shall rest in the brooks of desolations and in the clefts of the cliffs," which signifies that the falsities of knowledges [scientifica] and of reasonings therefrom have their seats where there are no truths and where there is the faith of falsity, "the brooks of desolations" meaning where there are no truths, and "the clefts of the cliffs" where there is the faith of falsity; "in all thickets and in all courses" signifies that the knowledges and perceptions of truth are falsified by such things; "thickets" meaning the knowledges of truth, and "courses" the perceptions, and these are falsified by the above-mentioned falsities when they flow in. No one can see and know that these arcana are contained in these words except from the internal sense, and at the same time from the spiritual world.

[7] In the same:

The palace shall be abandoned, the multitude of the city forsaken, the height and the watch-tower shall be over the caves even forever, a joy of wild asses and a pasture for droves (Isaiah 32:14).

This describes the total vastation of the church, where there is no longer any good of life or truth of doctrine; yet no one can know what is involved in it unless he knows the state of things in the spiritual world, and at the same time the internal sense. The devastation of the whole church is meant by "the palace shall be abandoned, and the multitude of the city forsaken;" "palace" signifying the whole church in respect to truths from good, and "abandoned" where there is no good because there is no truth; therefore "the palace shall be abandoned" signifies the church devastated; "the multitude of the city" signifies all truths of doctrine, for "city" means doctrine, and "multitude" is predicated of truths, which are said to be "forsaken" when they cease to be; "the height and the watch-tower shall be over the caves even forever" signifies that a church shall no longer exist with them, because there is nothing but the evil of life and the falsity of doctrine; "caves" signifying such things because such persons dwell in caves, as was said above; and because such persons dwell in deep places in the spiritual world, and are covered over by heights and watch-towers, thus hidden from those who abide on the lands there, therefore it is said not only that "the height and the watch-tower shall be over the caves," but also that they shall be "a joy of wild asses and a pasture for droves." Moreover, in that world there are many hells in deep places wholly hidden by the lands, rocks, and hills above, or by the heights and watch-towers, where there is grass like a pasture for flocks; for which reason these hells are unknown to those who dwell there upon the land. "A joy of wild asses" signifies also the affection or love of falsities; and "a pasture for droves" the nourishing of evils from falsities; and both of these signify the devastation of truth by falsities. From this it can be seen what an arcanum lies hidden in these words.

[8] In Jeremiah:

Is this house, upon which My name is named, become a den of robbers? (Jer. 7:11).

"A den of robbers" signifies the evil of life from the falsities of doctrine; and "the house upon which My name is named" signifies the church where there is worship from the goods of life by truths of doctrine; "house" meaning the church, and "the name of Jehovah" everything by which He is worshiped, thus good and truth, truth of doctrine and good of life. The church where there is evil of life from falsities of doctrine is called "a den of robbers" because "den" signifies that evil, and those are called "robbers" who steal truths from the Word and pervert them, and apply them to falsities and evils, and thus extinguish them. All this makes clear what is meant by the Lord's words in the Gospels:

It is written, My house shall be called a house of prayers; but ye have made it a den of robbers (Matt. 21:13; Mark 11:17; Luke 19:46).

"House" here, in the universal sense, signifies the church; and because worship was performed in the temple at Jerusalem, it is called "a house of prayers." (That the temple signifies the church, see Arcana Coelestia, n. 3720; that "prayers" signify worship, see above, n. 325; that "to be called" has a similar signification as "to name My name upon them," see above, Arcana Coelestia, n. 3421.)

[9] In Isaiah:

The suckling shall play on the hole of the adder, and the weaned child shall put his hand on the basilisk's den (Isaiah 11:8).

Neither can this be understood unless, from the things that appear in the spiritual world, it is known what is meant by "the hole of the adder" and by "the basilisk's den." It was said above that the entrances to the hells appear like holes in the rocks and like gaps opening into caves, such as wild beasts in the forests have; those who dwell in these, when they are looked at in the light of heaven appear like monsters of various kinds and like wild beasts. Those who are in the hells where those dwell who act craftily against innocence appear like adders, and those who act craftily against the good of love appear like basilisks; and as "suckling" or "sucking infant" signifies the good of innocence it is said "the suckling shall play on the hole of the adder;" and as "a weaned child," or an infant that has stopped sucking, signifies the good of love, it, is said, "and the weaned child shall put his hand on the basilisk's den," and this signifies that those who are in the good of innocence and in the good of love to the Lord have no fear whatever of evils and falsities which are from hell, because they are protected by the Lord. (That "infants," in the Word, and also "sucklings," signify the good of innocence, see Arcana Coelestia 430, 3183; and what "adders" and other poisonous serpents signify, n. 9013)

[10] In Jeremiah:

Take the girdle that thou hast bought for thyself, which is upon thy loins, and arise and go to Euphrates, and hide it in a cleft of the cliff. This he also did; and afterwards at the end of many days he went there and took it again, and behold the girdle was marred and was not profitable for anything (Jeremiah 13:4-7).

This represented the quality of the Jewish Church, namely, that it was destitute of all the good of life and the truth of doctrine. For "the girdle" upon the loins of the prophet signified the conjunction of the Lord with the church by means of the Word; "Euphrates" signifies everything of the church in respect to good, here in respect to evil; and "the cliff" everything of the church in respect to truth, here in respect to falsity, for it is said "a cleft of the cliff;" that "the girdle was marred so as not to be profitable for anything" signified that there was no conjunction whatever of the church with the Lord, consequently that there was no church.

[11] "Cave" has a like significance in the histories of the Word as in the prophesies of the Word; for the histories of the Word, the same as the prophesies of the Word, contain an internal sense. Thus it is related of Lot, that after the burning of Sodom and Gomorrah:

He dwelt in a cave of the mountain with his two daughters, who made him drunk and lay with him; whence were born Moab and Ammon (Genesis 19:30-33).

The representation and signification of this occurrence is similar to that of Moab and Ammon in the Word, for "Moab" signifies the adulteration of the good of the church, and "Ammon" the falsification of the truth of the church (See Arcana Coelestia 2468, 8315); and "adulteries" and "whoredoms" signify in general the adulterations of good and the falsifications of truth (See above, n. 141, 161); and the various kinds of adulteries and whoredoms (such as are enumerated in Leviticus 18:6-30), signify the various kinds of adulterations and falsifications of good and truth; and this is why Lot is here said to have "dwelt in a cave;" such an abomination being signified here by "the cave of the mountain." In the book of Judges it is said:

That the sons of Israel did evil in the eyes of Jehovah, and therefore were given into the hand of Midian; and because of Midian they made for themselves caves in the mountains and dens and strongholds (Judges 6:1-2).

The "evil" which the sons of Israel did means the perversion of good and truth, as can be seen from what follows there, and also from the signification of "Midian" (See Arcana Coelestia 3242), on account of whom they made for themselves caves in the mountains and dens; for the sons of Israel were possessed by the evil signified by "Midian;" "because of Midian" signifying on account of that evil. It was similar when the sons of Israel fled on account of the Philistines (1 Samuel 13:6).