THE EXPLANATION of Isaiah Chapter 14

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

1. FOR Jehovah will have mercy on Jacob, and will again choose Israel; and He will place them in their own land: and the sojourner shall be joined unto them, and they shall cleave unto the house of Jacob.

VERSE 1. Jehovah will have mercy on Jacob, etc. - The Lord's love is pure rnercy towards the whole human race, which is of such a nature as to be desirous to save all, to make them eternally happy, and to bestow on them all things appertaining to itself; thus out of pure mercy to draw all, who are willing to follow, to heaven, - that is, to itself, by the powerful attraction of love. Arcana Coelestia 1735.

And will again choose Israel. - The chosen or the elect are those who are in the life of Good and Truth. (A. O. 3755.) It is surprising that anyone should at all believe that the Jewish nation was chosen [for salvation] in preference to others. Hence also it comes to pass that many confirm themselves in this belief, that the life is of no account, but that election is everything, and that consequently reception into heaven is of mercy alone, without any regard to the life, when yet everyone from sound reason is enabled to see that to think so is to think against the Divine Being, for He is Mercy itself; wherefore if heaven was of mercy, without regard to the life, all would be received into heaven, whatsoever might be their numbers; to cast down anyone in to hell, when yet he might be received into heaven, would be unmercifulness and not mercy, and to choose one in preference to another, would be injustice and not justice. Wherefore they who have believed, and who have confirmed themselves in the belief, that some are chosen and the rest not chosen, and that admission into heaven is merely out of mercy, without any regard to the life, are told, as I have also occasionally heard and seen, that heaven is in no case denied by the Lord to any one, and that if they desire it, they may know it from experience. Wherefore they are elevated into some society of heaven inhabited by those who have spent their life in the affection of good or in charity; but when they come thither, inasmuch as they are evil, they begin to be tormented and inwardly tortured, because their life is contrary, and when heavenly light appears, they appear in that light as devils, almost without the human form. Arcana Coelestia 5057.

[The Jews were said to be "chosen" or " elect", because they were chosen by the Lord to represent a church, not that they were chosen above all others for salvation, but to be types of a church established to represent the means and the process by which salvation is attained. It is chiefly from not making this distinction that the great error of predestination and of unconditional election has been so extensively believed.]

The sojourner shall be joined unto them, "Sojourners" denote those who are instructed in the Truth and Good of the church, and who receive those principles and live according to them. Arcana Coelestia 8007, 8013, 9196.

They shall cleave unto the house of Jacob. - That to "cleave to" or to adhere, signifies, in the proximate interior sense, conj unction, is evident without explanation. That to "cleave to", in the internal sense, is charity, is evident from this, that charity, or what is the same thing, mutual love, is spiritual conjunction; for it is a conjunction of affections which are of the will, and hence an agreement of thoughts which are of the understanding, thus a conjunction of minds as to both parts. Thus to "cleave unto the house of Jacob", signifies to bein the good of charity, in which those are who are signified by the "house of Jacob." Arcana Coelestia 3875.

Verses 1 - 25. Jehovah will have mercy on Jacob, etc. - All these things are said concerning Babel, and not concerning any devil who was created an angel of light, and from his primaeval state was called "the son of the morning", but becoming a devil was cast into hell. That Babel is here described appears from verses 4 and 22 of this chapter, where "Babel" and "the king of Babel" are mentioned, for it is said, "You shalt declare this parable concerning the king of Babel"; and afterwards, "I will cut off from Babel the name and the remnant." It is to be observed that by a "king", in the Word, is signified the same as by his "kingdom." The reason why Babel is called "Lucifer, the son of the morning", is, because, as was said above, "Babel" in the beginning is the church, which is in zeal for the Lord, for the good of love, and for the truths of faith, although inwardly in the zeal of her pastors there lies concealed a fire of the love of ruling, by the holy things of the church, over all whom they can subject to themselves; hence it is that Babel is called "Lucifer, the son of the morning"; for the same reason he is also called "the king of kings, into whose hand are given all things; and also the head of the statue which was gold"; (Dan. 2:37, 38) likewise, also, "the tree in the midst of the earth, great in height." (Dan. 4:10, 20)

Babel in its beginning is also understood by "the lion which had the wings of an eagle, and which afterwards appeared as a man, and a man's heart was given unto it"; (Dan. 7:4) and is called "the ornament of the kingdoms, and the glory of the magnificence of the Chaldeans"; (Isaiah Isaiah 13:19) it is also mentioned amongst "those that know Jehovah." (Psalm 87:4)

Now whereas by "Babel", in its beginning, is signified such a church, therefore the king of Babel is here called "Lucifer, the son of the rnorning"; "Lucifer", from the light of truth in which that church then is, and "son of the morning" [aurora], from the first beginning of light or of day, for the aurora or "morning dawn" is the church in its beginning. But still in that chapter is described that church as to its state in the end, when "Babylon became a harlot", (Apoc, xvii.] which is the state thereof when there is no longer any Good of love nor any Truth of faith remaining; this its state is what is understood by the destruction and condemnation thereof to hell. Their destruction, spoken of in the Word, is no other than that after death those are cast down into hell who have arrogated to themselves a divine power, and have exercised it, and for that end have held the people of the earth in dense darkness or blindness, and in idolatrous worship, especially those who have led men away from the worship of the Lord.

Inasmuch as these are the things which are described in that chapter, the passages which have been thence- adduced shall be briefly explained. "Jehovah shall have mercy upon Jacob, and shall yet choose Israel, to place them in their own land", signifies the New Church to be established by the Lord: after the end of "Babylon." "In that day you shalt declare this parable concerning the king of Babel, and shalt say, How has the oppressor ceased! the lust [or exactress] of gold ceased!" signifies liberation from the spiritual captivity and servitude, in which they were who were under the dominion of that church. "Jehovah has broken the staff of the wicked, the sceptre of the rulers", signifies that they have no longer any power by truths from good, because they are in mere falsities from evil; such is their impotence in the spiritual world. "The whole earth is at rest, it is quiet; they burst forth into singing; even the fir-trees rejoice over you, the cedars of Lebanon, saying, Since you art fallen, no feller has come up against us", signifies that they who are in the knowledges of good and truth, will no longer be infested by them; the "land or earth" is the New Church, which will be "quiet" from them; the "fir-trees and the cedars of Lebanon" are the knowledges of good and truth in the external and in the internal sense; "the feller not coming upon them" denotes no more infestation. "Hell from beneath is moved because of you to meet you at your coming : he rouseth for you the Rephaim, all the powerful ones of the earth; he makes to rise up from their thrones all the kings of the nations", signifies the delight of revenge of those who are in hell. "All of them shall answer and shall say unto you, Art you, even you become weak as we? art you made like unto us? Is then your magnificence brought down to hell; the sound of your viols?" signifies that the delight is from the consideration that it is become like to them, and in like manner in the falsities of evil. "How art you fallen from heaven, 0 Lucifer, son of the morning! how art you cut down to the earth, you that didst weaken the nations!" signifies scorning or mockery on account of its being such, although in the beginning it was in heaven, because in the good of love and in the truths of faith; these things are said by those who are in hell, because nothing is more delightful to those who are there than to draw any one down from heaven, and to destroy him by the falsities of evil. "For you didst say in your heart, I will ascend the heavens; above the stars of God I will exalt my throne: and I will sit upon the mount of the assembly, all the sides of the north: I will ascend above the heights of the clouds; I will be like the Most High", are also words of scorn or mockery upon the pride of their dominion, that still they reach to heaven and arrogate to themselves divine power, and thereby subject all things of heaven and all things of the church to their own will, in order that they may be worshipped and adored as gods; the "mount of the assembly, on the sides of the north", denotes where there is ascent into the heavens; "above the stars, and above the heights of the clouds", denotes over divine Truth; "stars" denoting the knowledges of good and truth, and the "heights of the clouds", the interior truths of the Word.

"But you shalt be brought down to hell, to the sides of the pit; those that see you shall look attentively at you; they shall consider you, [saying] Is this the man that made the earth to tremble, that shook the kingdoms; that made the world like a desert; that destroyed the cities thereof?" is a continuation of the scorning of those who are in hell, and also of the glorying thence tbat it is east down from heaven; the "sides of the pit" are the places in hell where are mere falsities of evil; by "the earth, the kingdoms, and the world", is signified the church, and by " cities" are signified doctrinals. "You art cast out of the sepulchre like an abominable shoot, like the raiment of those that are slain, thrust through with the sword; like them that go down to the stones of the pit; like a trodden carcass", signifies the state of their condemnation; the garment of those that are slain, thrust through with the sword, and the trodden carcass", signify the condemnation of the profanation of truth. "You shalt not be joined unto them in the sepulchre, because you have destroyed your land, you have slain your people; the seed of evil-doers shall not be named for ever", signifies more grievous condemnation than of the rest, on account of having extinguished all things of the church. "Prepare you slaughter for his sons, for the iniquity of their fathers; that they may not rise, and possess the land, and fill the face of the world with cities", signifies the destruction of them for ever, "I will cut off from Babel the name and the remnant, and the son and the nephew", signifies total destruction, because they have no longer anything of Good and of Truth. "I will make it an inheritance for the bittern, and stagnant pools of waters: and I will sweep it with the besom of destruction", signifies the infernal false by the destruction of truth. To "break Ashur or the Assyrian in My land, and to trample him on My mountains", signifies that in the New Ohurch there shall not exist any ratiocinations from falsities against truths and goods. Besides what has been here adduced, the things contained in this chapter may be seen more particularly explained in other parts of this work [adduced below], as Apocalypse Explained 215, 223, 304, 331, 386, 405, 539, 589, 594, 608, 659, 687, 697, 724, 727, 730, 741, 768, 811. Apocalypse Explained 1029.

BABYLON BABEL LUCIFER, A DESCRIPTION OF MODERN BABYLON.

As to Babylon in modern times, or as manifested in the Christian church at the present day, the merely natural man confirms himself against the Divine Providence, because in many kingdoms where the Christian religion is received, there are some who claim to themselves Divine power, and desire to be worshipped as gods; and because they invoke dead men. They say, indeed, that they have not arrogated to themselves divine power, and that they do not desire to be worshipped as gods; but yet they say that they can open and shut heaven, and remit and retain sins, consequently can save and condemn men, which is the prerogative of Divinity itself; for the Divine Providence has nothing for its end but the reformation and thereby the salvation of mankind. This is its continual operation with everyone; and salvation cannot be effected except by an acknowledgement of the Lord's Divinity, and confidence that it is wrought by Him, when a man lives according to His commandments. Who cannot see that this is the "Babylon" described in the Revelation, and the "Babel" treated of in many parts of the Prophets? That this also is meant by "Lucifer" in Isaiah xiv., is evident from the 4th and 22nd verses of that chapter, in which are the following words :

"You shalt take up this proverb against the king of Babel"; (verse 4.) and afterwards, " I will cut off from Babel the name and remnant"; (verse 22.) from which it is evident that Babel is there signified by "Lucifer", of whom it is said "How art you fallen from heaven, O Lucifer, son of the morning! For you didst say in your heart, I will ascend the heavens; above the stars of God I will exalt my throne: and I will sit upon the mount of the assembly, on the sides of the north: I will ascend above the heights of the clouds; I will be like the Most High. (Isaiah 14:12-14)

That they invoke dead men, and pray to them for succour, is well known. It is affirmed that they invoke them, because the invocation of them is established by a papal, bull, confirming the decree of the Council of Trent, in which it is openly said that, they are to be invoked: yet who does not know that God alone ought to be invoked, and not any dead man? But it shall now be stated why the Lord has permitted such things. That He has permitted them for a certain end, which is salvation, cannot be denied; for it is well known that without the Lord there is no salvation. This being the case, there was a necessity that the Lord should be preached from the Word, and the Christian church; thereby established; but this could not be effected except by leaders who should act with zeal; and there were no others qualified, than such as were heated, as it were, with zeal, from the fire of self-love. This fire first excited them to preach the Lord and teach the Word;, and from this their primitive state it is, that Lucifer is called "the son of the morning." (verse 12.) But as they came to see that they should be able to obtain dominion by means of the holy things of the Word and the church, self-love, by which they were first excited to preach the Lord, broke out from within, and at length exalted itself to such a height, that they transferred all the divine power of the Lord to themselves, not leaving Him any. This could not be prevented by the Divine Providence of the Lord; for had it been prevented, they would have proclaimed the Lord not to be God, and the Word not to be sacred, and would have become Socinians or Arians, and thus have destroyed the whole church; which, whatever may be the character of its rulers, still remains among the people who are under them. For all those of that religion also, who approach the Lord, and shun evils as sins, are saved; for which reason there are many heavenly societies from them in the spiritual world; and it is also provided that there should be among them a nation which has not submitted to the yoke of such a dominion, and which considers the Word as sacred. This is the noble French nation. [In Swedenborg's time the Jansenists, who advocated the reading of the Word, and who resisted the Bull Unigenitus, prevailed in France; but now the Jesuits are predominant in that country.] But what was the consequence? When self-love which is "Lucifer", had exalted its dominion even unto the throne of the Lord, had removed Him thence, and placed itself upon it, it could not do otherwise" than profane all things appertaining to the Word and the church; and to prevent this, the Lord so ordered it of His Divine Providence, that those who were under its influence should depart from the worship of Him, invoke dead men, pray to their images, kiss their bones, prostrate themselves at their sepulchres, forbid the Word to be read, place the sanctity of divine worship in masses not understood by the vulgar, and sell salvation for money; because, if they had not done these things, they would have profaned the holy things of the Word and the church; for, as was shown in the preceding paragraph, none can profane things sacred but those who are acquainted with them. Therefore, that they may not profane the most Holy Supper, it is of the Divine Providence of the Lord that they should divide it, giving the bread to the people, and drinking the wine themselves; for the "wine" in the Holy Supper signifies holy Truth, and the "bread", holy Good; but when they are divided, the "wine" signifies Truth profaned, and the "bread", Good adulterated. It is provided, also, that they should [by the dogma of transubstantiation] make it corporeal and material, and account this doctrine to be a primary tenet of religion. He, who attends to these particulars, and considers them in some illumination of mind, may see the wonderful operation of the Divine Providence, in guarding the holy things of the church, and saving all who are capable of being saved, snatching as it were out of the fire those who will suffer themselves to be snatched away. Divine Providence 257.

2. And the peoples shall take them, and bring them into their own place; and the house of Israel shall possess them in the land of Jehovah, as servants, and as handmaids: and they shall take them captive, whose captives they were; and they shall rule over their oppressors.

3. And it shall be in that day, when Jehovah shall have given you rest from thine affliction, and from your fear, and from the hard bondage with which you wast made to serve,

4. That you shalt give utterance to this parable upon the king of Babel, and shalt say, How has the oppressor ceased! the exactress of gold ceased!

Verse 2. The peoples shall take them, and shall bring them into their own place, etc. Treating of the bringing back of the sons of Israel, by whom are understood the nations. That they who secluded others from truths and seduced them by falsities, are secluded from truths and seduced by falsities themselves, is signified by "they shall take them captive, whose captives they were; and they shall rule over their exactors or oppressors." Apocalypse Explained 811.

As servants, and as handmaids. - When the intellectual principle is a "mistress", the affection of sciences and of knowledges, which is of the exterior man, is a "handmaid." (Arcana Coelestia 1895)

Things rational and scientific are " men-servants"; and their affections are" handmaids." Arcana Coelestia 2567.

5. Jehovah has broken the staff of the wicked, the sceptre of the rulers.

Verse 5. Jehovah has broken the staff of the wicked, the rod [or sceptre]of the rulers. - Whereas a "rod" and a "staff" signify the power of divine Truth, and thence divine Truth as to power; therefore they also signify, in the opposite sense, the power of the infernal false, and thence the infernal false as to power; in this sense they are mentioned in the above words.

By "breaking the staff of the wicked" is signified to destroy the power of the false from evil; and by "breaking the rod [or sceptre] of the rulers" is signified the rule of the false. And in David "The staff of the wicked shall not rest upon the lot of the just; that the just may not put forth their hands to iniquity." (Psalm 125:3)

The "staff of the wicked" signifies the power of the false from evil; "upon the lot of the just", signifies over truths from good, which are with the faithful, and especially with those who are in love to the Lord, for these, in the Word, are called the "just"; "lest the just put forth their hands to iniquity", signifies lest they falsify truths. Apocalypse Explained 727.

6. He that smote the peoples in wrath, with a stroke not curable; he that ruled the nations in anger, is persecuted, and none hindereth.

Verse 6. He smote the peoples with a stroke not curable, etc. - In this passage "peoples" denote those who are against the truths of the spiritual church, thus who are ill falsities; and "nations", those who are against the goods of the celestial church, thus who are in evils. These things are also signified by the "peoples" and "nations" who were driven out of the land of Canaan. Apocalypse Explained 331.

7. The whole earth is at rest, it is quiet: they burst forth into singing.

8. Even the fir-trees rejoice over you, the cedars of Lebanon, [saying] Since you art fallen, no feller has come up against us.

9. Hell from beneath is moved because of you to meet you at your coming: he rouseth for you the Rephaim, all the powerful ones of the earth: he makes to rise up from their thrones all the kings of the nations.

10. All of them shall answer and shall say unto you, Art you, even you, become weak as we? art you made like unto us ?

11. Is then your magnificence brought down to hell; the sound of your viols? is the worm become your couch, and the earth-worm your covering?

Verses 7, 9, 16, 17, 20, 21, 25. The whole earth is at rest, it is quiet; - hell rouseth for you the Rephaim, all-the powerful ones of the earth, etc. - These things are said concerning the "king of Babel", by whom is signified the destruction of Truth through the love of ruling over heaven and earth, to which love of rule the truths of the Word, or the things appertaining to the church, are made subservient as means. In this passage the condemnation of such is treated of. "The Rephaim whom hell rouseth", are those who are in a direful persuasion of the false, and are thence called "tho powerful ones of the earth." "To make the earth tremble, to shake kingdoms, to make the world a desert, and to destroy the cities thereof", signifies to pervert all things appertaining to the church; the "land" and the "world" denoting the church, the "kingdoms", the truths which constitute it, and the "cities", all things of doctrine. Hence it is evident what is signified by "you have destroyed your land, you have slain your people."

By "Ashur who shall be broken in the land, and be trampled upon the mountains", is signified ratiocinations from falsities against truths; to be "broken" is to be dissipated, and to be "trampled" is to be altogether destroyed; the "mountains " upon which this is done, signify where the Good of love and charity reigns, for there, or with those who are there, all ratiocination from falsities is dissipated or destroyed. Apocalypse Explained 304.

12. How art you fallen from heaven, O Lucifer, son of the morning! how art you cut down to the earth, you that didst weaken the nations!

Verses 12, 17, 21. How art you fallen from heaven, O Lucifer! that made the world like a desert, etc. - By "Lucifer" is here understood Babel, where all the truth of the doctrine appertaining to the church was either falsified or annihilated; by "the world which he made like a desert, and the cities thereof which he destroyed", are signified the church and its doctrinals. "Prepare you slaughter for his sons, that they may not rise", signifies that its falsities may be destroyed; and "lest they possess the land, and fill the face of the world with cities", signifies that they may not establish a church [such as Babel] and its doctrines. Apocalypse Explained 223. See also 607, 741.

Son of the morning [dawn]. - For the signification of the "dawn" or the aurora, see Chapter 8:20, the Exposition.

13. For you didst say in your heart, I will ascend the heavens; above the stars of God I will exalt my throne: and I will sit upon the mount of the assembly, on the sides of the north:

Verse 13. For you [Lucifer] didst say in your heart, I will ascend the heavens, above the stars, etc.. By "Lucifer" is understood Babel, as is evident from what precedes and from what follows in that chapter. His love of ruling over heaven and the church is described by his saying, "I will ascend the heavens; above the stars of God I will exalt my throne"; whereby is understood the affectation of dominion over those heavens which constitute the spiritual kingdom of the Lord, for truths and the knowledges of truth with them appear as "stars."

By " I will sit upon the mount of the assembly, on the sides of the north", is signified the affectation of dominion over the heavens which constitute the celestial kingdom of the Lord; for "the mount of the assembly" and "the sides of the north" denote the goods and truths in those heavens, as was said above. Inasmuch as the mountain of Zion and of Jerusalem was built as much as possible according to the form of heaven, it may appear what is signified by the words adduced from David, "The mountain of Zion, the sides of the north, the city of the great King." (Psalm 48:2) Apocalypse Explained 405. See also Arcana Coelestia 3387.

4. I will ascend above the heights of the clouds; I will be like the Most High.

15. But you shalt be brought down to hell, to the sides of the pit.

16. Those that see you shall look attentively at you; they shall consider you, [saying] Is this the man that made the earth to tremble, that shook the kingdoms;

17. That made the world like a desert; that destroyed the cities thereof; that dismissed not his captives to their home?

18. All the kings of the nations, all of them, lie down in glory, each in his own house:

19. But you art cast out of the sepulchre, like an abominable shoot; like the raiment of those that are slain, thrust through with the sword; like them that go down to the stones of the pit; like a trodden carcase.

Verses 14, 15. I will ascend above the heights of the clouds; but you shalt be brought down to hell, etc. - By "Babel " are understood those who in externals are holy but in internals profane, thus those who employ the holy things of the church as means by which they may be adored as gods. All those do this who endeavour, by means of the holy things of the church, to procure dignities and wealth above others as the ends and objects of their life. With such persons it is similar in the other life; they there also in their hearts deny the Divine Being, and by wicked arts strive to make themselves gods. They place themselves [in the world of spirits] high up on the mountains, and proclaim a certain one from amongst them as a god, and also worship him. But when they are in that profane worship, the mountain opens itself into a gulf, and they are swallowed up, and are thus cast down into hell. That this is the case, it has sometimes been given me to see. Arcana Coelestia 10412.

20. You shalt not be joined unto them in the sepulchre, because you have destroyed your land, you have slain your people: the seed of evil-doers shall not be named for ever.

Verses 19, 20. You art cast out of the sepulchre, like an abominable shoot, etc. - Those things are said concerning the "king of Babel", by whom is signified the profanation of divine Truth; wherefore by "you art cast out of the sepulchre", is signified condemnation to hell; "like an abominable shoot, like the raiment of the slain, thrust through with the sword", signifies the falsification of Truth, and the profanation thereof; an "abominable shoot" denoting Truth falsified, and "the raiment of the slain, thrust through with the sword", Truth adulterated and altogether destroyed by dire falsities; "like them that go down to the stones of the pit, like a trodden carcase", signifies to the hell where are the falsities of evil; a "trodden carcase" denoting the infernal spirit with whom everything is spiritually dead, by reason of Good being altogether destroyed. "You shalt not be joined unto them in the sepulchre", signifies no consociation with those who rise again to life, for to be "laid in the sepulchre", or to be "buried", signifies that resurrection, and, on the other hand, to be "cast out of the sepulchre", signifies condemnation. Since "to be buried" and "burial" signify resurrection to life and also regeneration, therefore by "not being buried", and by "being cast out of the graves" (Jeremiah 8:1, 2), is signified non-resurrection to heaven, and non-regeneration, but resurrection to hell and consequent damnation, as may be proved from many passages in the Word, "You have destroyed your land, you have slain your people", signifies the destruction of the church, and of those therein who were in truths from good, by the falsities of evil:

"the seed of evil-doers shall not be named for ever", signifies eternal dissociation and separation. Apocalypse Explained 659. See also Arcana Coelestia 6767, 8902.

"The seed of evil-doers shall not be named for ever", signifies that the dire false of evil [signified by Babel] shall not rise again. Apocalypse Explained 768.

21. Prepare you slaughter for his sons, for the iniquity of their fathers; that they may not rise, and possess the land, and fill the face of the world with cities.

22. For I will rise up against them, says Jehovah of Hosts: and I will cut off from Babel the name, and the remnant; and the son, and the nephew, says Jehovah.

23. And I will make it an inheritance for the bittern, and stagnant pools of water: and I will sweep it with the besom of destruction, says Jehovah of Hosts.

Verses 21-23. Prepare you slaughter for his sons; - 1 will cut off from Babel the name and the remnant, and I will sweep it with the besom of destruction, etc. - The subject here treated of is concerning the total devastation of Truth amongst those who are understood by Babel. That truths are entirely destroyed amongst them by the adulteration of the Word, is signified by "Prepare you slaughter for his sons that they may not rise and possess the land, and fill the face of the world with cities"; by "land" is understood the church in which are truths, and by "cities" are understood doctrinals from mere falsities. That all truths from first principles to ultimates will perish, is signified by "the name and the remnant, the son and the nephew, being cut off from Babel"; and nothing whatever of Truth will remain, is signified by its being "swept with the besom of destruction. It is to be observed that by "sons", in the passage above adduced, are signified those who are in truths, or those who are in falsities; but whereas-the spiritual sense of the Word has not anything In common with persons, therefore in that sense by "sons" are signified truths and falsities abstracted from the idea of person. The reason why the spiritual sense is of such a quality, is because the idea of person confines the thought and the extension thereof into heaven in every direction; for all thought which proceeds from the affection of truth, makes its way through heaven on all sides, nor is it terminated except as light into shade; but when person is at the same time thought of, then the idea is terminated where the person is, and therewith also intelligence. This is the reason why by "sons", in the spiritual sense, are signified truths or falsities abstractedly. Apocalypse Explained 724.

24. Jehovah of Hosts has sworn, saying, Surely as I have thought, so shall it be; and what I have purposed, that shall stand:

Verse. 24. Jehovah God or the Lord never swears, for it is not suitable to God Himself, or the Divine Truth, to swear; but when God, or the Divine Truth, wills to have anything confirmed before men then that confirmation, in its descent to the natural sphere, falls into an oath, or into the form of an oath, as used in the world. Hence it is evident that although God never swears, yet in the literal sense: of the Word, which is the natural sense, it may be said that He swears. This therefore is what is signified by "swearing", when predicated of Jehovah or the Lord, in this and in other passages. Apocalypse Explained 608.

25. To break the Assyrian in My land, and to trample him on My mountains: then shall his yoke depart from off them, and his burden shall depart from off their shoulder.

26. This is the purpose which is determined on the whole earth: and this the hand which is stretched out over, all the nations.

27. For Jehovah of Hosts has purposed, and who shall disannul it? and it is His hand that is stretched out, and who shall turn it back?

28. In the year in which Ahaz the king died was this burden [or prophecy].

Verse 25. To break the Assyrian in My land, etc. - See above, Chapter 10:24, 26, the Exposition.

Verses 26, 27. The hand stretched out, etc. - See above, Chapter 5:25, the Exposition.

Verse 28. The burden [or prophecy] concerning Philistia. - . Those who are in Faith separated from Charity, are represented in the Word by the "Philistines." In the Word, by the names of nations and people, also of persons and places, are signified things relating to the church; the church itself by "Israel" and "Judah", because it was established among them, and various religious persuasions are signified by the nations and people round about them; the religious persuasions which accord with the Truth, are signified by the good nations, and those which do not accord with the Truth, by the wicked nations. There are two evil religious persuasions into which every church degenerates in process of time: the one consists in adulterating its Goods, and the other in falsifying its Truths. That which adulterates the Goods of the church, derives its origin from the love of rule; and the other, which falsifies the Truths of the church, derives its origin from the pride of self-derived intelligence. The religious persuasion which takes its origin from the love of rule, is meant in the Word by "Babylon"; and that which takes its origin from the pride of self-derived intelligence, is meant in the Word by "Philistia." It is well known who those of Babylon are at this day; but it is not known who those of Pliilistia are. Those are of "Philistia" [in a bad sense], who are in faith and not in charity.

That those are of "Philistia" who are in faith and not in charity, may appear from various things which are said of them in the Word, when understood in the spiritual sense; as well from their disputes with the servants of Abraham and Isaac, as recorded in Genesis xxi. and xxvi., as from their wars with the children of Israel, related in the book of Judges, and in the books of Samuel and of Kings; for all the "wars" described in the Word, involve and signify, in the spiritual sense, spiritual wars. And because this religious persuasion, which consists in faith separated from charity, continually desires to invade the church, therefore the Philistines remained in the land of Canaan, and frequently infested the children of Israel.

Because the "Philistines" represented those who are in faith separated from charity, therefore they were called the uncircumcised, and by the "uncircumcised" are meant those who are without spiritual love, and thence are only in natural love. Spiritual love is charity. The reason why these are called the uncircumcised, is, because by the "circumcised" are meant those who are in spiritual love. That the "Philistines" are called the uncircumcised, may be seen, 1 Samuel 17:20, 36; 2 Samuel 1:20; and in other places.

That those who are in faith separated from charity were represented by the "Philistines", is manifest not only from their wars with the children of Israel, but also from many other circumstances which are recorded of them in the Word: as from those which are related of Dagon their idol; as of the hemorrhoids and mice with which they were smitten and infested for placing the ark in the temple of their idol; and from the other things which occurred at the same time, and are mentioned, 1 Samuel 5, 6: likewise from the history of Goliath, who was a Philistine, and was slain by David, as related, 1 Samuel 17. For "Dagon", their idol, was above like a man, and below like a fish, by which was represented their religion, which by reason of faith, was as it were spiritual, but, from having no charity, was merely natural. By the "emerods", or hemorrhoids, with which they were smitten, were signified their filthy loves. By the "mice" with which they were infested, was signified the devastation of the church by falsifications of the Truth. And by "Goliath", who was slain by David, was represented the pride of their self-derived intelligence.

That those who are in faith separated from charity were represented by the "Philistines", appears also from the prophetic parts of the Word, where they are treated of; as from these following,

In Jeremiah -

"Against the Philistines; - Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land, and all that is therein; the city, and them that dwell therein; so that the men shall cry, and every inhabitant of the land shall howl. Jehovah shall spoil [vastate] all the Philistines." (Jeremiah 47:1, 2, 4)

"Waters rising out of the north" are falsities from hell; "which shall be an overflowing flood, and shall overflow the land, and all that is therein", signifies the devastation by them of all things of the church; the city, and them that dwell therein, signifies the devastation of all its truths of doctrine; "so that the men shall cry, and every inhabitant of the earth shall howl", signifies a want of all truth and goodness in the church; "Jehovah shall spoil [vastate] all the Philistines", signifies their destruction.

In Isaiah -

"Rejoice not, you whole Philistia, that the rod of him that smites you is broken: for from the root of the serpent shall come forth a basilisk, and his fruit shall be a fiery flying serpent." (Isaiah 14:29)

"Rejoice not, you whole Philistia", signifies, let not them who are in faith separated from charity rejoice that they still remain; "for from the root of the serpent shall come forth a basilisk", signifies that from the pride of self-derived, intelligence will proceed the destruction of all truth among them; "and his fruit shall be a a fiery flying serpent, signifies reasonings from false principles originating in evil, against the truths and goods of the church.

That by "circumcision" is represented purification from the evils of love merely natural, appears from these passages:

"Circumcise yourselves to Jehovah, and take away the foreskins. of your heart, lest My fury come forth, because of the evil of your doings, (Jeremiah 4:4)

"Circumcise the foreskin of your heart, and be no more stiff necked." (Deuteronomy 10:16)

To "circumcise the heart", or the "foreskin of the heart", is to purify themselves from evils. Hence, on the contrary, by the "uncircumcised" are meant those who are not purified from the evils of love merely natural, thus who are not in charity. And because the unclean at heart is meant by the "uncircumcised", it is said "No stranger that is uncircumcised in heart, or uncircumcised in flesh, shall enter into My sanctuary." (Ezekiel 44:9)

"None that is uncircumcised shall eat the passover." (Exodus 12:48)

And that such are condemned, is declared in Ezekiel 28:10; 31:18; 32:19. Divine Providence 49-54.

29. Rejoice not, you whole Philistia, that the rod of him that smites you is broken: for from the root of the serpent shall come forth a basilisk, and his fruit shall be a fiery flying serpent.

30. And the first-born of the poor shall feed, and the needy shall lie down in safety: but I will kill your root with famine; and your remnant he will slay.

Verses 29, 30. The subject here treated of is concerning those who believe the interior sight alone, appertaining to the natural man, to be faith, and that by such sight or faith they are justified and saved, thus denying that the good of charity is of any efficacy: such persons are understood by the "Philistines", and a company of them by "Philistia", as may be seen, Arcana Coelestia 3412, 3413. That this false principle, which is faith alone, or faith separated from charity, destroys all the Good and Truth of the church, is understood by its being said, "from the root of the serpent shall come forth a basilisk"; the "root of the serpent" denoting that false principle, and the "basilisk" denoting the destruction of the Good and Truth of the church thereby; that hence there arises ratiocination from mere falsities, is understood by "his fruit shall be a fiery flying serpent"; a "fiery flying serpent" denoting ratiocination from falsities. The deprivation of all Truth, and thence of all Good, is understood by "I will kill your root with famine, and your remnant he will slay"; "famine" denoting deprivation of Truth and Good, and "remains" things which are hatched from that principle. That such things are here signified, has also been made evident to me from much experience; they who have confirmed themselves in the doctrine concerning faith alone, both in doctrine and in life, appear in the spiritual world as "basilisks", and their reasonings as "fiery flying serpents." Apocalypse Explained 386.

From the root of the serpent shall come forth a basilisk, and his fruit shall be a fiery flying serpent. - By a "fiery flying serpent" is meant evil shining from infernal fire: the same as is meant by the "fiery flying serpent" in Isaiah 14:29. Such an evil flies in the church when there is faith in momentaneous salvation from immediate mercy; for thereby:

1. Religion is abolished;

2. Security is induced; and

3. Condemnation is imputed to the Lord.

As to what concerns the First, that thereby religion is abolished; there are two essentials and at the same time universals of religion, an acknowledgement of a God, and repentance. These two essentials are useless to those who think to be saved barely from mercy, without regard to their lives; for what need have they of anything more than to say "God have mercy upon me "? As to everything else appertaining to religion, they are in the dark, indeed they love darkness. Of the first essential of the church, which is an acknowledgement of God, they only think, "What is God? Who ever saw Him ?" If it is affirmed that there is a God, and that He is one, they assent that He is one; if it is affirmed that there are three, they also say that there are three, but that these three are to be called one. This is their acknowledgement of God. Of the other essential of the church, which is repentance, they think nothing at all, and consequently. nothing of sin, and at length do not know that there is such a thing as sin. They then hear, and imbibe it with pleasure, that the law does not condemn, because, a Christian is not under its yoke. If you only say, "God have mercy upon me for Your Son's sake", you will be saved. This is repentance of life with them, But remove repentance, or what amounts to the same, separate life from religion, and what remains but the words, "Have mercy upon me "? Hence it is that they cannot conceive otherwise but that salvation is effected in a moment by means of those words, if not before, yet at the hour of death. In such case, what is the Word to them but like an obscure and enigmatic voice uttered from a tripod in a cave? or like an unintelligible response from the oracle of an idol? In a word, if you remove repentance, that is, separate life from religion, what else is a man but evil shining from infernal fire, or a "fiery flying serpent" - in the church? for without repentance, a man is in evil and evil is hell.

Secondly, That by faith in momentaneous salvation from pure mercy alone, security of life is induced. Security of life arises either from the belief of the impious that there is no life after death, or from the belief of those who separate life from salvation. A person of the latter description, although he believe in eternal life, still thinks, "Whether I live well, or live ill, I can be saved, because salvation is pure mercy, and the mercy of God is universal, and He wills not the death of anyone." If haply a thought occurs that mercy is to be implored by a form of words agreeable to the commonly received faith, he may think that this, if not before, can be done at the hour of death. Every man that is in such a state of security, makes light of adulteries, frauds, injustice, violence, blasphemies, and revenge; and gives a loose to his flesh and his spirit in the commission of all these evils. Nor does he know what spiritual evil is, and its concupiscences. If he hears anything thereof out of the Word, may be compared to something falling upon ebony and rebounding, or to something which falls into a ditch and is swallowed up.

Thirdly, That by such a faith. condemnation is imputed to the Lord. Who but must conclude, that if he is not saved, it is not the man's fault, but the Lord's, when everyone can be saved from pure mercy? If it be affirmed that faith is the means of salvation, he will urge, "What man is there to whom such faith may not be given, as it only consists in thought, which can be infused in every state of the spirit abstracted from worldly things, even with confidence?" He may further urge, "I cannot take it of myself; if therefore it is not given, and a man is condemned, what else can the condemned think, but that it is the Lord's fault, who could save him and would not?" And would not this be to call the Lord unmerciful ? Besides, in the warmth of his faith, he may ask, "Why can the Lord see so many condemned in hell, when He is nevertheless able to save all in a moment from a principle of pure mercy ?"-not to mention other suggestions of a similar nature, which can be called nothing but impious impeachments of the Divinity. Hence then it may appear that faith in momentaneous salvation from pure mercy, is the "fiery flying serpent" in the church. Divine Providence 340.

Verses 29-32. Rejoice not, you whole Philistia, etc. - "Philistia" is here described, which signifies the church, or those in the church, who are indeed in truths from the literal sense of the Word, or from revelation, and yet in filthy loves; whence their truths do not live, and the truths which do not live are turned into falsities, when they are brought from the exterior thought, which is the thought next to the speech, into the interior thought, which is of the understanding, and are there considered as to their origin, which they who are understood by the "Philistines" cannot see. The reason why they cannot see, is; because every man, even a wicked man, has the faculty of understanding, but not good of will, which is good of life, for this arises from love to God, and from love towards the neighbour, and these loves are what cause that faculty to communicate with heaven and thence to receive illustration. In these verses, therefore, are described those who are In truths without good, and that all the truths with them are turned into falsities. The spiritual sense therefore is as follows:

"Rejoice not, you whole Philistia, that the rod of him that smites you is broken", signifies that they should not rejoice on account of its being permitted them to remain in their heresy by reason of the fewness of those who are in truths from good. "For from the root of the serpent shall come forth a basilisk", signifies that from the sensual man will arise a dogma destructive of all truth; the "Root of the serpent" denoting the sensual principle, which is the ultimate of the life of man, and the "basilisk" denoting the destruction of all truth;. "and his fruit shall be a fiery flying serpent", signifies, from which is produced a faith separate from charity; this is understood by a "fiery flying serpent", because by reasonings and by confirmations derived from things revealed, but not understood, it flies upwards, and thereby kills the things which are living. The same is therefore signified by the "basilisk" as by the "dragon", which is also called a "serpent", and the same by the "fiery flying serpent" as by the "beasts ascending out of the sea and out of the earth" which are treated of in the 13th chapter of the Apocalypse. Then "the first-born of the poor shall feed, and the needy shall lie down in safety", signifies that when that dogma is received by those who are natural and sensual men, and believe themselves to be more wise than others, then truths derived from good with those who desire truth and who will good, shall live; the "first-born " in the Word denoting truths born from good, the "poor" those who are not in truths but still desire them, and the "needy" those who are not in goods, but who still in heart will them. "But I will kill your root with famine, signifies that all truths, from first to last, with those who are in faith alone, will perish by falsities. "Howl, O gate! cry out, O city! signifies that neither will entrance be given to any truth, and that the doctrine will be composed of mere falsities; "gate" denoting entrance to the truths of doctrine, and "city" denotIng doctrine. "O Philistia, you art altogether dissolved, "signifies the destruction of that church by mere falsities; "for from the north cometh a smoke" signifies that all the false from evil will break in from hell; the "north" denoting hell, and "smoke" the false of evil, "and there is not a solitary one among his assemblies", signifies that there shall not be one truth remaining amongst their knowledges. "What answer dhall be given to the messengers of the nation?" signifies the illustration of those who are in the good of life from love to the Lord. "That Jehovah has founded Zion", signifies that a church shall be established from them; "and that in her the miserable of His people shall find refuge", signifies that they who are not in self-wisdom, and who overcome in temptations against those falsities, shall have intelligence and salvation. Apocalypse Explained 817. See also Arcana Coelestia 5897.

31. Howl, O gate! cry out, O city! O Philistia, you art altogether dissolved: for from the north cometh a smoke; and there is not a solitary one among his assemblies.

32. And what answer shall be given to the messengers of the nation? That Jehovah has founded Zion; and that in her the miserable of His people shall find refuge.

Verse 31. Howl, O gate! cry out, O city! O Philistia, you art altogether dissolved; for from the north cometh a smoke, etc. - By "gate" is signified the introductory truth of the church; by "city", doctrine; by "Philistia", faith. Hence by "Howl, O gate! cry out, O city! O Philistia, you art altogether dissolved", is signified the devastation of the church as to the truth of doctrine, and thence as to faith; by the "north" is signified the hell where and whence are the falsities of doctrine, and the falsities of faith; and by the "smoke", those falsities; hence by the "smoke coming out of the north", is signified the false devastating from the hells. Apocalypse Explained 539.

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Isaiah Chapter 14

1. FOR Jehovah will have mercy on Jacob, and will again choose Israel; and He will place them in their own land: and the sojourner shall be joined unto them, and they shall cleave unto the house of Jacob.

2. And the peoples shall take them, and bring them into their own place; and the house of Israel shall possess them in the land of Jehovah, as servants, and as handmaids: and they shall take them captive, whose captives they were; and they shall rule over their oppressors.

3. And it shall be in that day, when Jehovah shall have given you rest from thine affliction, and from your fear, and from the hard bondage with which you wast made to serve,

4. That you shalt give utterance to this parable upon the king of Babel, and shalt say, How has the oppressor ceased! the exactress of gold ceased!

5. Jehovah has broken the staff of the wicked, the sceptre of the rulers.

6. He that smote the peoples in wrath, with a stroke not curable; he that ruled the nations in anger, is persecuted, and none hindereth.

7. The whole earth is at rest, it is quiet: they burst forth into singing.

8. Even the fir-trees rejoice over you, the cedars of Lebanon, [saying] Since you art fallen, no feller has come up against us.

9. Hell from beneath is moved because of you to meet you at your coming: he rouseth for you the Rephaim, all the powerful ones of the earth: he makes to rise up from their thrones all the kings of the nations.

10. All of them shall answer and shall say unto you, Art you, even you, become weak as we? art you made like unto us ?

11. Is then your magnificence brought down to hell; the sound of your viols? is the worm become your couch, and the earth-worm your covering?

12. How art you fallen from heaven, O Lucifer, son of the morning! how art you cut down to the earth, you that didst weaken the nations!

13. For you didst say in your heart, I will ascend the heavens; above the stars of God I will exalt my throne: and I will sit upon the mount of the assembly, on the sides of the north:

14. I will ascend above the heights of the clouds; I will be like the Most High.

15. But you shalt be brought down to hell, to the sides of the pit.

16. Those that see you shall look attentively at you; they shall consider you, [saying] Is this the man that made the earth to tremble, that shook the kingdoms;

17. That made the world like a desert; that destroyed the cities thereof; that dismissed not his captives to their home?

18. All the kings of the nations, all of them, lie down in glory, each in his own house:

19. But you art cast out of the sepulchre, like an abominable shoot; like the raiment of those that are slain, thrust through with the sword; like them that go down to the stones of the pit; like a trodden carcase.

20. You shalt not be joined unto them in the sepulchre, because you have destroyed your land, you have slain your people: the seed of evil-doers shall not be named for ever.

21. Prepare you slaughter for his sons, for the iniquity of their fathers; that they may not rise, and possess the land, and fill the face of the world with cities.

22. For I will rise up against them, says Jehovah of Hosts: and I will cut off from Babel the name, and the remnant; and the son, and the nephew, says Jehovah.

23. And I will make it an inheritance for the bittern, and stagnant pools of water: and I will sweep it with the besom of destruction, says Jehovah of Hosts.

24. Jehovah of Hosts has sworn, saying, Surely as I have thought, so shall it be; and what I have purposed, that shall stand:

25. To break the Assyrian in My land, and to trample him on My mountains: then shall his yoke depart from off them, and his burden shall depart from off their shoulder.

26. This is the purpose which is determined on the whole earth: and this the hand which is stretched out over, all the nations.

27. For Jehovah of Hosts has purposed, and who shall disannul it? and it is His hand that is stretched out, and who shall turn it back?

28. In the year in which Ahaz the king died was this burden [or prophecy].

29. Rejoice not, you whole Philistia, that the rod of him that smites you is broken: for from the root of the serpent shall come forth a basilisk, and his fruit shall be a fiery flying serpent.

30. And the first-born of the poor shall feed, and the needy shall lie down in safety: but I will kill your root with famine; and your remnant he will slay.

31. Howl, O gate! cry out, O city! O Philistia, you art altogether dissolved: for from the north cometh a smoke; and there is not a solitary one among his assemblies.

32. And what answer shall be given to the messengers of the nation? That Jehovah has founded Zion; and that in her the miserable of His people shall find refuge.

304. Verse 3. And no one was able, in heaven nor upon the earth, nor under the earth, to open the book, neither to look thereon, signifies manifestation that no one knows and perceives of himself anything whatever of the state of life of all in general, and of each one in particular. This is evident from the signification of "And no one was able to open the book, neither to look thereon," as being that no one of himself knows and perceives the states of the life of all in general and of each one in particular (of which see just above, n. 303); also from the signification of "in heaven nor upon the earth nor under the earth," being that no one anywhere has such knowledge, not even in the slightest degree; for "in heaven, upon the earth, and under the earth," means the three heavens; and by all who are there heaven in its entire complex is meant. And as heaven is heaven from the Divine truth that flows in from the Lord and is received by the angels, and not at all from any self-intelligence of the angels, for this is no intelligence, so the same words signify that no one has any knowledge or perception whatever from himself. That angels in heaven as well as men in the world have a selfhood [proprium], which regarded in itself is nothing but evil, see in the work on Heaven and Hell 592), and as evil receives nothing of intelligence and wisdom, it follows that angels equally with men understand nothing at all of truth from themselves, but solely from the Lord. Angels are such for the reason that all angels are from the human race, and every man retains after death what is his own [suum proprium], and angels are withheld from the evils that pertain to what is their own [proprii eorum] and are kept in goods by the Lord. (That all angels are from the human race, and not one is created such from the beginning, see in the small work on The Last Judgment 14-22; and that they are all withheld from evil, and kept in good by the Lord, see in The Doctrine of the New Jerusalem 166.)

[2] "In heaven," "upon the earth," and "under the earth," signify the three heavens, because the angels that are in the third or highest heaven dwell upon mountains; and those that are in the second or middle, upon hills; and those that are in the first or lowest, in plains and valleys below these. For in the spiritual world, where the spirits and angels are, it is just as it is in the natural world where men are, that is, there are lands, hills, and mountains; and in appearance the resemblance is such that there is no difference at all; therefore men after death scarcely know otherwise than that they are still living on the earth, and when the privilege is granted them to look into our world, they see nothing dissimilar. Moreover, the angels who are in the lowest heaven call that heaven where the angels of the third heaven dwell, because it is high above them, and where they themselves dwell they call earth; moreover, the third or highest heaven, which is upon the mountains, does not appear, to those who are below or upon that earth, otherwise than as the highest region of the atmosphere covered with a thin bright cloud appears before us, thus as the sky appears to us. From this it can be seen what is here meant, specifically, by "in heaven," "upon the earth," and "under the earth." (But more can be seen on this subject in the work on Heaven and Hell, where Appearances in Heaven are treated of, n 170-176; and The Habitations and Dwelling Places of Angels, n. 183-189)

[3] As men have not known that there is a like surface of the earth in both worlds, the natural and the spiritual, therefore they have not perceived otherwise when they have read the Word than that "heaven" and "earth" there mean the heaven visible before our eyes, and the earth inhabited by men; from this arose the belief in the destruction of heaven and earth, and the creation of a new heaven and a new earth at the day of the Last Judgment; when yet "heaven" and "earth" there mean the heaven and the earth where spirits and angels dwell, and in the spiritual sense the church with angels and with men (for there is a church with angels equally as with men, as may be seen in the work on Heaven and Hell 221-227). It is said, in the spiritual sense, for an angel is not an angel, nor is a man a man, from the human form, which both have, but because of heaven and the church with them. This is why "heaven" and "earth," where angels and men dwell, signify the church; "heaven" the internal church and also the church with angels, and "earth" the external church and also the church with men. But since it can only with difficulty be believed that "earth" in the Word means the church, because it is not yet known that in every particular of the Word there is a spiritual sense, whence a material idea adheres and keeps the thought fixed in the nearest meaning of the expression, I wish to illustrate and confirm it by a number of quotations.

[4] In Isaiah:

Behold, Jehovah maketh the earth empty and maketh it void, and He shall disfigure the faces thereof; in emptying the earth shall be emptied, and in spoiling it shall be spoiled; the habitable earth shall mourn and be confounded; the world shall be confounded; the earth shall be profaned under its inhabitants; therefore a malediction shall devour the earth, and the inhabitants of the earth shall be burnt up, and a man shall be rare. A shout over the wine in the streets; the gladness of the earth shall be banished; it shall be in the midst of the earth as the shaking of an olive tree, as the gleanings when the vintage is ended. From the uttermost part of the earth we have heard songs, Glory to the righteous. The floodgates from on high are opened, and the foundations of the earth quake; in breaking the earth is broken, in rending the earth is rent asunder, in moving the earth is moved; in tottering the earth shall totter as one drunken; and it shall be moved to and fro as a veil; but it shall be in that day that Jehovah will visit upon the host of the height in the height, and upon the kings of the earth who are upon the earth (Isaiah 24:1, 3-6, 11, 13, 16, 18-21).

Here it is very clear that "earth" does not mean the earth, but the church. Let the particulars be run over and considered. One who is in a spiritual idea does not think, when "earth" is mentioned, of the earth itself, but of the people on it and their quality; still more is this true of those who are in heaven; who, since they are spiritual, perceive that the church is meant. Here the church destroyed is treated of; its destruction in respect to the good of love and the truth of faith, which constitute it, is described by "Jehovah maketh the earth empty and maketh it void," "in emptying the earth shall be emptied, in spoiling it shall be spoiled," "it shall mourn and be confounded," "it shall be profaned," and "a malediction shall devour it;" "the floodgates from on high are opened, and the foundations of it quake;" "it is broken," "it is rent asunder," "it is moved," "it shall totter as one drunken." These things can be said neither of the earth, nor of any nation, but only of the church.

[5] In the same:

Behold, the day of Jehovah cometh, to lay the earth waste; and He shall destroy the sinners out of it. For the stars of the heavens and the constellations thereof do not cause their light to shine, the sun hath been darkened in its rising, and the moon maketh not bright her light. I will make a man more rare than fine gold; wherefore I will cause the heavens to tremble and the earth shall quake out of its place (Isaiah 13:9-10, 12-13).

It is clear from the particulars understood in the spiritual sense, that "earth" here means the church. The end of the church is here treated of, when truth and good, or faith and charity, are no more. For "the stars and constellations that do not cause their light to shine," signify the knowledges of truth and good; the "sun that has been darkened in its rising," signifies love; the "moon that maketh not bright her light," signifies faith; a "man made more rare than fine gold," signifies intelligence and wisdom: this makes clear what is signified by "Behold, the day of Jehovah cometh to lay the earth waste. I will cause the heavens to tremble and the earth shall quake out of its place;" "the day of Jehovah" is the last end of the church, when there is the judgment; the "earth" is the church. It can be seen that the earth itself does not quake out of its place, but that the church is removed when love and faith are not. "To quake out of its place" signifies to be removed from its former state.

[6] In the same:

Behold, the Lord, as a deluge of hail, a storm of slaughter, as a deluge of mighty waters. He shall cast down to the earth with the hand. A consummation and decision I have heard from the Lord Jehovih of hosts upon the whole earth (Isaiah 28:2, 22).

This is said of the day of judgment upon those who are of the church. The day of judgment, when the church is at an end is meant by "a consummation and decision I have heard from the Lord Jehovih of Hosts upon the whole earth;" it is therefore said "as a deluge of hail, a storm of slaughter, as a deluge of mighty waters. He shall cast down to the earth with the hand;" by "hail" and "a deluge of it" falsities that destroy the truths of the church are signified; by "slaughter," and "a storm of it," evils that destroy the goods of the church are signified; by "mighty waters" falsities of evil are signified. (That a "deluge" or "flood" signifies immersion into evils and falsities, and the consequent destruction of the church) see Arcana Coelestia (Arcana Coelestia 660, 705, 739, 756, 790, 5725, 6853 the like is meant by "casting down to the earth," or a violent rain.

[7] In the same:

The land shall become burning pitch; from generation to generation it shall be desolate (Isaiah 34:9-10).

"Burning pitch" signifies every evil springing from love of self, through which the church entirely perishes and is desolated; it is therefore said, "the land shall become burning pitch; from generation to generation it shall be desolate." Who does not see that such things are not said of the land itself?

[8] In the same:

The land mourneth and languisheth; Lebanon blusheth, and hath withered away (Isaiah 33:9).

Here also the "land" means the church, which is said "to mourn" and "to languish" when falsities begin to be accepted and acknowledged in place of truths; it is therefore said, "Lebanon blusheth and hath withered away;" "Lebanon" signifying the like as "cedar," namely, the truth of the church.

[9] In Jeremiah:

The lion is gone up from his thicket, and the destroyer of the nations hath gone forth from his place to make thy land a waste; thy cities shall be destroyed. I saw the earth, when lo, it was void and empty; and towards the heavens, and lo, they had no light. I saw the mountains, and lo, they quaked and all the hills are overturned. Jehovah said, The whole earth shall be a waste. For this shall the land mourn, and the heavens above be black (Jeremiah 4:7, 4:23-24, 27-28).

Here also the vastation of the church is treated of, which takes place when there are no longer truth and good, but falsity and evil in place of them. This vastation is described by "the lion going up from his thicket, and the destroyer of the nations going forth from his place;" "the lion" and "the destroyer of the nations" signifying falsity and evil, laying waste. The "mountains that quake," and the "hills that are overturned," signify love to the Lord and charity towards the neighbor. This is the signification of "mountains" and "hills," because those who are in love to the Lord dwell upon mountains in heaven, and those who are in charity towards the neighbor, upon hills (See what has been said above, also in the work on Heaven and Hell, 188, and in the notes there, letter c, original edition). "The heavens where there was no light, and that were black" signify the interiors of the men of the church, which, when closed by evils and falsities, do not admit light from heaven, but darkness from hell instead. From this it can be seen what is signified by "the lion and the destroyer of the nations making the land a waste;" so likewise by "I saw the earth, and lo, it was void and empty;" also by "the whole earth shall be a waste; for this shall the land mourn," namely, that the earth is not meant, but the church.

[10] In the same:

How long shall the land mourn, and the herb of every field [wither]? for the evil of them that dwell therein the beasts shall be carried off, and the fowl. The whole land is made waste because no man layeth it to heart. Wasters are come upon all the bare heights in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land. They have sown wheat and have reaped thorns (Jeremiah 12:4, 11-13).

That the "land" here signifies the church is evident, from its being said that "the land shall mourn, and the herb of every field [wither]," and that "the beasts and the birds shall be carried off for the evil of them that dwell therein, and because no man layeth it to heart." "The herb of every field" signifies every truth and good of the church, and the "beasts and the fowl" signify the affections of good and truth; and since the church is signified by the "land," and it is here treated of as being vastated, it is said "wasters are come upon all the bare heights in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land. They have sown wheat, and have reaped thorns." "The bare heights in the wilderness upon which the wasters came" signify the things that are of charity, "wilderness" meaning where there is no good because no truth; "the sword of Jehovah" signifies falsity destroying truth; "from one end of the land to the other end of the land" signifies all things of the church; "to sow wheat and reap thorns" signifies to take from the Word the truths of good and to turn them into the falsities of evil, "wheat" meaning the truths of good, and "thorns" the falsities of evil.

[11] In Isaiah:

Upon the ground of my people shall come up the thorn and briar; the palace shall be deserted; the multitude of the city shall be forsaken (Isaiah 32:13-14).

The "thorn and briar that shall come up upon the ground" signify falsity and evil; the "palace that shall be deserted" signifies where good dwells; and the "multitude of the city that shall be forsaken" signifies where there are truths; for "city" signifies the doctrine of truth.

[12] In the same:

All the land shall be a place of briars and brambles; but as to all the mountains that shall be hoed with the hoe, there shall not come thither the fear of the briar and bramble; but there shall be the sending-forth of the ox and the trampling of the sheep (Isaiah 7:24-25).

"Briars and brambles" signify falsity and evil; which makes evident what is signified by "all the land shall be a place of briars and brambles." "The mountains that shall be hoed with the hoe" signify those who from the love of good do goods, that with them there shall be no falsity and evil, but good, natural as well as spiritual, is signified by "there shall not come thither the fear of the briar and bramble, but there shall be the sending forth of the ox, and the trampling of sheep;" that is, thither shall oxen be sent, and there the sheep shall trample, "ox" signifying natural good, and "sheep" spiritual good.

[13] In Ezekiel:

Thy mother is a lioness; she couched among lions; one of her whelps went up; he desolated the cities; the land and the fullness thereof was made waste by the voice of his roaring (Ezekiel 19:2-3, 7).

"Mother" signifies the church; a "lioness" and "lions" signify the power of evil and falsity against good and truth; the "roaring of the lion" signifies the lust of destroying and desolating; the "cities that he desolated" signify doctrine with its truths, which makes evident what is signified by "the land and the fullness thereof was laid waste," namely, the whole church.

[14] In the same:

They shall eat their bread with carefulness, and drink their waters with astonishment, that the land may be laid waste from the fullness thereof, because of the violence of all them that dwell therein; and the cities that are inhabited shall be desolated, and the land shall be a waste (Ezekiel 12:19-20).

Here "the land and the cities that shall be desolated and shall be a waste" have the same signification as above, namely, "the land" signifies the church, and "cities" doctrine with its truths; it is therefore said, "because of the violence of all them that dwell therein." Since this is what is meant, it is first said that "they shall eat their bread with carefulness, and drink their waters with astonishment," "bread" and "water" in the Word signifying all the good of love and truth of faith (See Arcana Coelestia 9323), and "eating" and "drinking" signifying instruction and appropriation (n. 3168, 3513, 3832, 9412).

[15] In David:

I called upon Jehovah, and cried unto my God. Then the earth tottered and quaked, and the foundations of the mountains trembled and tottered when He was wroth (Psalms 18:6-7).

Here the "earth" stands for the church, which is said to "totter and quake" when it is perverted by the falsification of truths; and then "the foundations of the mountains" are said "to tremble and totter," for the goods of love, which are founded upon the truths of faith, vanish; "mountains" meaning the goods of love (as above), and their "foundations" the truths of faith; which also shows that the "earth" is the church.

[16] In the same:

The earth is Jehovah's and the fullness thereof, the world and they that dwell therein; and He hath founded it upon the seas, He hath established it upon the rivers (Psalms 24:1, 2).

The "earth" and the "world" stand for the church, and "fullness" for all things thereof; the "seas upon which He hath founded it," mean the knowledges of truth in general; the "rivers" doctrinals; because the church is founded on both of these, it is said that "He hath founded it upon the seas, and established it upon the rivers." That this cannot be said of the earth and the world is clear to anyone.

[17] In the same:

We will not fear, when the earth shall be changed, and when the mountains shall be moved in the heart of the seas, when the waters thereof are in tumult and do foam. The nations are in tumult, the kingdoms are moved, when He giveth forth His voice the earth shall dissolve (Psalms 46:2-3, 6).

The "earth" evidently means the church, since it is said "to be changed" and "to dissolve," also that "the mountains shall be moved in the heart of the seas, and the waters thereof shall be in tumult," and "the nations are in tumult and the kingdoms are moved." "Mountains" signify (as above) the goods of love, which are said "to be moved in the heart of the seas" when the essential knowledges of truth are perverted; "waters" signify the truths of the church, which are said "to foam" when they are falsified; "nations" signify the goods of the church, and in a contrary sense, its evils; and "kingdoms" the truths of the church, and in a contrary sense, its falsities; and also those who are in the one and the other."

[18] In the same:

O God, Thou hast cast us off; Thou hast been angry; bring back rest to us. Thou hast made the earth to quake, Thou hast broken it up; heal the breaches thereof, for it is moved (Psalms 60:1-2).

It can be seen that these things are said of the church, and not of the earth, for it is said, "Thou hast made the earth to quake, Thou hast broken it up; heal the breaches thereof, for it is moved;" and as "the earth" signifies the church, and here the church vastated, it is said, "O God, Thou hast cast us off, Thou hast been angry; bring back rest to us."

[19] In the same:

When I shall receive the set time, I shall judge with uprightness. The earth and all the inhabitants thereof shall be dissolved; I will make firm the pillars of it (Psalms 75:2-3).

Here, likewise, the "earth" stands for the church, which is said to "dissolve" when the truths by which there is good fail; truths, because they support the church, are called its "pillars," which God will make firm; it is not the pillars of the earth evidently that are made firm. As the restoration of the church is here described, it is said, "When I shall receive the set time, I shall judge with uprightness." The truths of the church, here called the "pillars of the earth," are also called the "bases of the earth" (1 Samuel 2:8); and the "foundations of the earth," in Isaiah:

Do ye not understand the foundations of the earth? It is He that dwelleth upon the circle of the earth, that bringeth the princes to nothing; and maketh the judges of the earth as emptiness (Isaiah 40:21-23).

The "princes who will be brought to nothing," and the "judges of the earth, whom He will make as emptiness," signify the things that are from self-intelligence and from one's own judgment.

[20] In Jeremiah:

A tumult cometh even to the end of the earth. Thus said Jehovah, Behold, evil shall go forth from nation to nation, and a great tempest shall be stirred up from the sides of the earth. And the slain of Jehovah shall be in that day from the end of the earth even unto the end thereof (Jeremiah 25:31-33).

The "end of the earth" and the "sides of the earth" signify where the ultimates of the church are, and where evils and falsities begin; and "from the end of the earth to the end thereof" signifies all things of the church; from this it can be known what is signified by "a tumult shall come to the end of the earth," and "a great tempest shall be stirred up from the sides of the earth," also by "the slain of Jehovah in that day shall be from the end of the earth to the end thereof." The "slain" signify those in whom the truths and goods of the church are extinguished (See Arcana Coelestia 4503[1-11]).

[21] In Isaiah:

The isles saw, they feared; the ends of the earth trembled, they drew near, and came. I will make the wilderness into a pool of waters, and the dry land into a spring of waters (Isaiah 41:5, 18).

The establishment of the church among the Gentiles is thus described; they are signified by the "isles" and the "ends of the earth;" for "isles" and "the ends of the earth" in the Word signify those who are far removed from the truths and goods of the church because they do not have the Word, and consequently, are in ignorance. That a church is to be established with such is signified by "I will make the wilderness into a pool of waters, and the dry land into a spring of waters." That is called a "wilderness" where there is not yet good because there is not yet truth, and for the same reason it is called "dry land;" a "pool of waters" and a "spring of waters" signify good, because they signify truth; for all spiritual good, which is the good of the church, is acquired by means of truths.

[22] In the same:

Woe to the land shadowed with wings, which is beyond the rivers of Cush. Go, ye messengers, to a nation trodden down, whose land the rivers have despoiled (Isaiah 18:1-2).

No one knows what is meant by "a land shadowed with wings," and "a land that the rivers have despoiled," unless he knows that "land" means the church, and "rivers" falsities; "a land shadowed with wings" is a church that is in thick darkness in respect to Divine truths (that these are signified by "wings," see above, n. 283; "beyond the rivers of Cush" signifies in respect to the knowledges themselves from the sense of the letter of the Word, which have been falsified; "a nation trodden down, to which the messengers should go, whose land the rivers have despoiled," signifies those out of the church who are in falsities from ignorance; "rivers" meaning the truths of doctrine, and in a contrary sense falsities; that "the messengers should go to them" signifies that they should be invited to receive the church.

[23] In the same:

In the fury of Jehovah of Hosts the land is obscured (Isaiah 9:19).

A "land obscured" signifies the things of the church in thick darkness, that is, in falsities; for the falsities of evil are said to be in thick darkness, but truths in light.

[24] In the same:

Jehovah shall remove man, and forsaken places shall be multiplied in the midst of the land (Isaiah 6:12);

"man whom Jehovah shall remove," signifying him who is wise, and abstractly, wisdom (as may be seen above, n. 280; "forsaken places multiplied in the midst of the land" signifying that there shall be no good at all, because no truth; "the midst of the land" meaning where truth is in the highest light; consequently when there is no light there, thick darkness pervades the whole; thus there is nowhere any truth at all.

[25] In the same:

Jehovah shall smite the earth with the rod of His mouth, and with the breath of His lips shall He put to death the wicked (Isaiah 11:4).

"The rod of Jehovah's mouth which shall smite the earth," signifies truth in ultimates, which is the truth of the sense of the letter of the Word; "the breath of the lips which shall put to death the wicked," signifies truth in the spiritual sense of the Word; these truths are said "to smite the earth," and "to put to death the wicked," when such are condemned by truths; for by truths everyone is judged and is condemned.

[26] In the same:

The earth is at rest, and is quiet. Hell hath stirred up the Rephaim because of thee, all the powerful of the earth. They that see thee shall say, Is this the man that maketh the earth to tremble, that maketh the kingdoms to quake; that hath made the world as a wilderness and threw down the cities thereof? Thou hast destroyed thy land, thou hast slain thy people. Prepare slaughter for his sons, that they rise not up and possess the land, and the faces of the world be filled with cities. I will break the Assyrian in My land, and upon My mountains I will tread him down (Isaiah 14:7, 9, 16-17, 20-21, 25).

These things are said of the king of Babylon, by whom is signified the destruction of truth by the love of ruling over heaven and earth; which love the truths of the Word or of the church are made to serve as means; here their damnation is treated of. The "Rephaim whom hell stirred up," mean those who are in the direful persuasion of what is false, who are therefore called the powerful of the earth; "to make the earth to tremble," "to make the kingdoms quake," "to make the world as a wilderness," and "to throw down the cities thereof," signifies to pervert all things of the church; "earth" and "world" mean the church, "kingdoms" the truths that constitute it; and "cities" all things of doctrine. From this it is clear what is signified by, "Thou hast destroyed thy land, thou hast slain thy people." The "Assyrian who shall be broken in the land and trodden down upon the mountains," signifies the reasonings from falsities against truths; "to be broken" means to be dispersed, and "to be trodden down" means to be wholly destroyed; "mountains upon which this is done," signify where the good of love and charity reigns, for there, or with such, all reasoning from falsities is dispersed or destroyed.

[27] In the same:

Howl, ye ships of Tarshish; from the land of Chittim it shall manifestly come to them. Pass through thy land as a river, O daughter of Tarshish; the girdle is no more. Behold the land of the Chaldean; Assyria hath founded it into heaps. Jehovah will visit Tyre, that she may return to the hire of whoredom and commit whoredom with all the kingdoms of the earth upon the faces of the ground (Isaiah 23:1, 10, 23:13, 17).

Neither ships of Tarshish, nor Tyre, nor the land of Chittim, nor the land of the Chaldeans, nor Assyria, are here meant, as can be seen from the particulars in this chapter; but "the ships of Tarshish" mean the knowledges of truth and good, "Tyre" the like; "the land of Chittim" what is idolatrous; "the land of the Chaldeans" the profanation and destruction of truth, and "Assyria" reasoning from falsities. From this it is clear that, "Howl, ye ships of Tarshish, for Tyre is desolated" signifies that there were no longer any knowledges of truth; "from the land of Chittim it shall manifestly come to them" signifies idolatry therefrom; "the girdle is no more" signifies that there is no longer any coherence of truth with good; "behold the land of the Chaldeans" signifies that thus there is profanation and destruction of truth; "Assyria hath founded it into heaps" signifies that reasonings from falsities have destroyed it; "to return to the hire of whoredom" and "to commit whoredom with all kingdoms upon the faces of the ground" signifies the falsification of all truths of the whole church.

[28] In the same:

The king of Assyria shall pass on through Judah, he shall overflow and pass through, he shall reach even to the neck; and the flappings of his wings ¹ shall be the fullness of the breadth of thy land, O Immanuel (Isaiah 8:8).

Here, too, "the king of Assyria" signifies the reasoning from falsities against truths; "he shall pass on through Judah, he shall overflow and pass through" signifies that this shall destroy the good of the church (to "overflow" is predicated of falsities, because they are signified by "waters"); "he shall reach even to the neck" signifies that thus there shall be no longer any communication of good and truth; and "the flappings of his wings shall be the fullness of the breadth of thy land, O Immanuel" signifies that falsities shall be opposed to all the truths of the Lord's church; "the breadth of the land" signifies the truths of the church (See Heaven and Hell 197), consequently, in a contrary sense, falsities; therefore the "flappings of his wings" signify reasonings from falsities against truths; "fullness" signifies all; thus "the fullness of the breadth of the land" signifies all the truths of the church.

[29] In the same:

In that day shall the bud of Jehovah be for adornment and glory, and the fruit of the earth for magnificence and splendor to those left of Israel (Isaiah 4:2).

The "bud of Jehovah," that shall be for adornment and glory, signifies the truth of the church; and the "fruit of the earth," that shall be for magnificence and splendor, signifies the good of the church; "Israel" signifies the spiritual church. Evidently it is the truth and good of the church, and not the bud and the fruit of the earth, that shall be for adornment, glory, magnificence, and splendor. When it is said the truth and good of the church, the truth of faith and the good of love are meant, for all truth is of faith, and all good is of love.

[30] In the same:

Thou hast added to the nation, O Jehovah; Thou hast been glorified; Thou hast removed all the ends of the earth (Isaiah 26:15).

The "nation to which Jehovah has added" signifies those who are in the good of love, whom He has claimed to Himself; "the ends of the earth which He has removed" signify the falsities and evils that infest the church, from which He has purified them.

[31] In the same:

Thine eyes shall behold the king in his beauty, they shall behold a land of far distances (Isaiah 33:17).

"To see the king in his beauty," means to see genuine truth, which is from the Lord alone; "to behold a land of far distances" signifies to behold the extension of intelligence and wisdom.

[32] In the same:

I have given thee for a covenant to the people, to restore the earth. Sing aloud O heavens, and exult O earth, and break forth O mountains with a song (Isaiah 49:8, 13).

This treats of the Lord and His coming; the establishment of the church by Him is described by "I have given thee for a covenant of the people, to restore the earth," to "restore the earth" being to reestablish the church; it is known that the Lord did not restore the earth to the Jewish people, but that He established a church among the Gentiles; the joy in consequence is described by, "Sing aloud O heavens, and exult O earth, and break forth O mountains with a song," "the heavens" being the heavens where angels are who are in the interior truths of the church, "the earth" the church among men, and "the mountains" those who are in the good of love to the Lord.

[33] In Jeremiah:

The land is full of adulterers; for because of malediction the land mourneth; the pastures of the wilderness are dried up (Jeremiah 23:10).

"Adulterers" signify those who adulterate the goods of the church; therefore it is said, "the land is full of adulterers, and because of the malediction the land mourneth;" the "pastures of the wilderness that are dried up" signify no spiritual nourishment in such a church; that is called "wilderness" where there is no truth.

[34] In the same:

A drought is upon her waters, so that they shall become dry; for it is a land of graven images (Jeremiah 50:38).

"A drought upon the waters, so that they shall become dry" signifies that there are no more truths, "waters" being truths; "for it is a land of graven images" signifies the church destroyed by falsities which are from self-intelligence, which they call truths, "graven images" signifying those falsities.

[35] In Ezekiel:

The end hath come upon the four quarters of the earth; the earth is full of the judgment of bloods, and the city is full of violence (Ezekiel 7:2, 23).

"The end hath come upon the four quarters of the earth" signifies the last time and the last state of the church, when its end is, the four quarters being all truths and goods of the church, and in a contrary sense, all its falsities and evils, thus all things of the church; "the earth full of the judgment of bloods" signifies that it is filled with evils of every kind, "bloods" being the evils that offer violence to the goods of love and charity and wholly destroy them; "the city full of violence" signifies the doctrine of that church likewise offering violence.

[36] In the same:

All the luminaries of light in heaven will I make black over thee, and will set darkness upon thy land (Ezekiel 32:8).

"The luminaries of light in the heavens" mean the sun, moon, and stars; the "sun" signifying love, the "moon" faith therefrom, and the "stars" the knowledges of good and truth; from this it is clear what is signified by "I will make them black over thee," namely, that these no longer exist; thence also it is clear what is signified by "I will set darkness upon thy land," namely, that there will be falsities in the church," "darkness" meaning falsities, and "land" the church.

[37] In the same:

Prophesy concerning the land of Israel, and say unto the mountains and to the hills and to the watercourses and to the valleys, Behold, I am for you, and I will turn unto you that ye may be tilled and sown (Ezekiel 36:6, 9).

"The land of Israel" means the church; "mountains, hills, watercourses, and valleys" signify all things of the church from the first to the last things thereof, "mountains" are the goods of love to the Lord, "hills" the goods of charity towards the neighbor-these are the first things of the church; "watercourses and valleys" are truths and goods that are the last things of the church. That this is the meaning can be seen from what was said at the beginning of this article, namely, that those in heaven who are in the good of love to the Lord dwell upon mountains, those who are in charity towards the neighbor upon hills, and those who are in goods and truths in the lowest heaven in plains and valleys; "watercourses" are the truths of doctrine there; to implant these is signified by "I will turn unto you that ye may be tilled and sown. "

[38] In Hosea:

In that day I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn and the new wine and the oil, and these shall hear Jezreel, ² and I will sow her unto me in the earth (Hosea 2:21-23).

Evidently these things are to be understood spiritually, and not naturally according to the sense of the letter, for it is said that "these shall hear Jezreel; and I will sow her unto me in the earth;" therefore the "heavens" mean the heavens where the Lord is; and the "earth" the church where also the Lord is; "corn, new wine, and oil" signify all the things of spiritual nourishment, which are the goods of love and charity and the truths of faith.

[39] In Malachi:

He shall not destroy for you the fruit of the ground, neither shall the vine in the field be barren to you; all nations shall proclaim you happy, and ye shall be a land of good pleasure (Malachi 3:11-12).

These things are said of those with whom is the church; and because "the fruit of the ground," and "the vine in the field" signify the goods and truths of the church ("fruit" goods, and "the vine" its truths), therefore they are called "a land of good pleasure."

[40] In David:

Let thy good spirit lead me into the land of uprightness; vivify me, O Jehovah, for Thy name's sake (Psalms 143:10-11).

"The land of uprightness" stands for the church in which is the right and the true; and because "the spirit of Jehovah" signifies Divine truth, and everyone receives spiritual life through that, therefore it is said, "Let Thy good spirit lead me," and "vivify me, O Jehovah."

[41] As the "earth" signifies the church, and where the church is there is heaven, therefore heaven is called "the land of the living," and "the land of life;" "the land of the living" in Isaiah:

I said, I shall not see Jah in the land of the living (Isaiah 38:11);

and in Ezekiel:

Who caused terror in the land of the living (Ezekiel 32:23-27).

"The land of life," in David:

Unless I had believed to see good in the land of life (Psalms 27:13).

[42] In Moses:

The stone shall be entire and just, the ephah shall be entire and just, that thy days may be prolonged upon the earth (Deuteronomy 25:15).

"Days to be prolonged upon the earth" does not mean a lengthening of life in the world, but the state of life in the church, thus in heaven; for "to be prolonged" is predicated of good and its increase, and "day" signifies the state of life; and as "a stone entire and just," which was a weight, and "an ephah entire and just," which was a measure, signify truth and good and their quality, and both together signify justice, "stone" signifying truth, and "measure" good, and as not to deceive by weight and measure is to be just, therefore such shall have the life of the church and afterwards life in heaven, which is meant by "their days upon the earth shall be prolonged."

[43] The like is signified by this precept in the Decalogue:

Honor thy father and thy mother, that thy days may be prolonged upon the earth (Exodus 20:12).

Those who honor father and mother have heaven and the happiness there, because in heaven no other father but the Lord is known, for all there have been generated anew from Him; and in heaven by "mother" the church is meant, and in general, the kingdom of the Lord. It is clear that those who worship the Lord and seek his kingdom will have life in heaven, also that many of those who honor father and mother in the world do not live there long.

[44] In Matthew:

Blessed are the meek, for they shall inherit the earth (Matthew 5:5).

"Inheriting the earth" signifies not possession of the earth, but possession of heaven and blessedness there; the "meek" mean those who are in the good of charity.

[45] In Isaiah:

Behold, a virgin shall conceive, and bear a Son, and shall call His name God-With-Us: butter and honey shall He eat, that He may know to reject the evil and to choose the good; for before the Lad knoweth to reject the evil and to choose the good, the land which thou abhorrest shall be forsaken of its two kings. It shall come to pass in that day, by reason of the abundance of milk they yield, He shall eat butter; for butter and honey shall everyone eat that is left in the midst of the land (Isaiah 7:14-16, 21-22).

It is known that these things were said respecting the Lord and His coming; "butter and honey," which He shall eat, signify the goods of love; "butter" the good of celestial and spiritual love, "honey" the good of natural love; this means that He would appropriate the Divine to Himself even in respect to the Human; "to eat" signifying to appropriate. That "the land shall be forsaken before He knoweth to reject the evil and to choose the good" signifies that when He should be born there would not be anything of the church remaining in the whole world; and because those where the church was, rejected every Divine truth and perverted all things of the Word, and explained it in favor of self, it is said of the land, that is, the church, "which thou abhorrest from the presence of its two kings; "king" signifying the truths of heaven and of the church; "two kings" the truth of the Word in the internal or spiritual sense, and the truth of the Word in the external or natural sense. "Milk" signifies truth through which good comes, and as "butter" signifies the good therefrom, "by reason of the abundance of yielding milk, butter shall everyone eat that is left in the midst of the land" signifies that every truth shall be from good.

[46] In Matthew:

In the consummation of the age, all the tribes of the earth shall lament (Matthew 24:30).

"The consummation of the age" which is treated of in that chapter, is the last time of the church, when judgment takes place; "all the tribes of the earth" signify all truths and goods of the church, which are said "to lament" when they are no more.

[47] In Luke:

Then shall there be signs in the sun, the moon, and the stars; and upon the earth distress of nations, the sea and the waves roaring; men expiring for fear and for expectation of the things coming upon the whole earth; for the powers of the heavens shall be shaken. That day as a snare shall come upon all that dwell upon the face of the whole earth (Luke 21:25-26, 35).

Here also the last time of the church is treated of, when judgment takes place, and the "earth" and the "world" here mean the church. "The distress of nations upon the earth," "the fear and expectation of the things coming upon the earth, and upon all who dwell upon the face of the whole earth" signifies upon those who are in the spiritual world, not upon those who are in the countries in the natural world. (That there are lands in the spiritual world also, see what is said at the beginning of this article; and that the Last Judgment was accomplished there, see in the small work on The Last Judgment.) It has been told before what "sun," "moon," and "stars" signify, in which are signs, namely, that "sun" signifies love, "moon" faith therefrom, and "stars" the knowledges of good and truth; the "sea and waves roaring" signify the reasonings and assaults of truth from the sense of the letter of the Word, wrongly and perversely applied. The "powers of the heavens that shall be shaken" signify the Word in the sense of the letter, since this sense is the foundation of the spiritual truths that are in the heavens. (See Heaven and Hell, in the article that treats of The Conjunction of Heaven with Man by the Word, n.303-310.)

[48] In Isaiah:

Sing aloud ye heavens; shout, ye lower parts of the earth; break forth with singing, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob. I am Jehovah, that maketh all things; that stretchest forth the heavens alone; that spreadeth abroad the earth by Myself (Isaiah 44:23-24).

"Sing aloud, ye heavens; shout, ye lower parts of the earth; break forth with singing, ye mountains, O forest and every tree therein" signifies all things of heaven and of the church, both internal and external, all of which have reference to good and to truth. Things internal are signified by "the heavens," things external by "the lower parts of the earth;" "mountains" mean the good of love, the "forest" means natural truth, and the "trees" therein mean the knowledges of truth. Because such things are signified, it is said, "for Jehovah hath redeemed Jacob," "Jacob" in the Word signifying the external church, and "Israel" the internal church; "to stretch forth the heavens," and "to spread abroad the earth" signifies the church on all sides, which is spread forth and extended by the multiplication of truth and the fructification of good, with those who are of the church.

[49] In Zechariah:

Jehovah stretcheth out the heavens, and foundeth the earth, and formeth the spirit of man in the midst of him (Zechariah 12:1).

Here, too, in like manner "heavens" and "earth" signify the church everywhere, thus in respect to its interiors and as to its exteriors; therefore it is also said, "He formeth the spirit of man in the midst of him."

[50] In Jeremiah:

The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens. Jehovah maketh the earth by His power, prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence. At the voice which He giveth forth there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the end of the earth (Jeremiah 10:11-13; 51:15-16).

Because the "heavens" and the "earth" signify the church (as above), it is said, "Jehovah maketh the earth by His power, prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence;" and therefore also it is said, "At the voice which He giveth forth there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the end of the earth;" "the voice that Jehovah giveth forth" signifies Divine truth proceeding from Him; the "multitude of waters in the heavens" signifies truth in abundance, for "waters" signify truths; and "the vapors that He causeth to ascend from the end of the earth" signify the ultimate truths of the church, "vapors" are those truths; and "the end of the earth" is the ultimate of the church; and as "gods" signify the falsities of doctrine and of worship, which destroy the church, it is said, "The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens."

[51] In David:

Jehovah, who by intelligence maketh the heavens, and spreadeth out the earth above the waters (Psalms 136:5-6).

Because "heaven" and "earth" signify the church, and the church is formed by truths, and the truths of the church constitute intelligence, it is said, "Jehovah maketh the heavens by intelligence, and spreadeth out the earth above the waters," "waters" meaning the truths of the church.

[52] In Isaiah:

Thus saith Jehovah God, that createth the heavens, and stretcheth them out, that spreadeth forth the earth and the products thereof, that giveth breath to the people upon it, and spirit to them that walk therein (Isaiah 42:5).

"To create the heavens" and "to spread forth the earth and the products thereof" signifies to form the church and to reform those who are in it, "products" meaning all things of the church; therefore it is said, "that giveth breath to the people upon it, and spirit to them that walk therein." That "to create" is to reform, see above n. 294.

[53] In the same:

Drop down, ye heavens, from above, and let the [higher] clouds flow down with righteousness; let the earth open, and bring forth the fruit of salvation. I have made the earth, and created man upon it. Thus said Jehovah who created the heavens; God Himself who formeth the earth and maketh it and prepareth it: I have not spoken in secret, in a place of the land of darkness (Isaiah 45:8, 12, 18-19).

"Heavens" and "earth" here plainly mean all things of the church, both its internals and externals; for it is said, "Drop down, ye heavens, and let the [higher] clouds flow down with righteousness; let the earth open, and bring forth the fruit of salvation." "Heavens" signify the interiors of the church, because the interiors that are of man's spiritual mind are the heavens with him. (That with the man with whom the church is there is a heaven, see in the work on Heaven and Hell 30-57.) "To create the heavens and to form the earth, and make and prepare it," signifies to fully establish the church.

[54] In the same:

Behold, I create new heavens and a new earth, and the former shall not be remembered (Isaiah 65:17).

"To create new heavens and a new earth" signifies to establish a new church in respect to its interiors and exteriors, both in the heavens and on earth (as above).

[55] In the same:

Who hath heard a thing like this? shall the earth bring forth in one day? shall a nation be begotten at one time? For as the new heavens and the new earth which I am about to make shall stand before Me, so shall your seed and your name stand (Isaiah 66:8, 22).

Because the "earth" signifies the church, it is said, "shall the earth bring forth in one day? shall a nation be begotten at one time?" "To bring forth," and "birth," and "to beget," and "begetting," in the Word, signify spiritual birth and begetting, which are of faith and love, thus reformation and regeneration. What the "new heavens" and the "new earth" signify has been told above.

[56] In Jeremiah:

I have made the earth, man and beast that are upon the faces of the earth, and I give it to him who is right in My eyes (Jeremiah 27:5).

"Man and beast that are upon the faces of the earth" signify the affections of truth and good in the spiritual and the natural man (See n. 280; and Arcana Coelestia 7424, 7523, 7872); and since these affections with men constitute the church in them it is said, "I have made the earth, man and beast that are upon the faces of the earth, and I give it to him who is right in My eyes." Everyone knows that God gives the earth not alone to those who are right in His eyes, but also to those who are not right, while the church He gives to those only who are right; "right" signifying truth and its affection.

[57] In Isaiah:

The heavens shall vanish away like smoke, and the earth shall wax old like a garment, and the dwellers therein shall die in like manner (Isaiah 51:6).

The "heavens that shall vanish away," and the "earth that shall wax old like a garment" signify the church; this step by step falls, and at length is desolated; but not so the visible heaven and the habitable earth; therefore it is said, "and the dwellers therein shall die in like manner," "to die" signifying to die spiritually:

The heavens and earth shall pass away (Matthew 24:35; Mark 13:31; Luke 16:17);

has a like signification.

[58] In Revelation:

Four angels standing upon the four corners of the earth, holding the four winds of the earth, that the wind should not blow upon the earth (Revelation 7:1).

"The four corners of the earth," and "the four winds of the earth" signify all truths and goods of the church in the complex; for they have the like signification as the four quarters of heaven (that these have this signification, see Heaven and Hell, On the Four Quarters in Heaven, n141-153). To "hold the four winds" signifies that truths and goods do not flow in because they are not received; therefore it is said that "the wind should not blow upon the earth." "The earth" signifies the church elsewhere in Revelation (as Revelation 10:2, 5-6, 8; 12:16; 13:13; 16:2, 14; 20:8-9, 11; 21:1), as well as in many other places in the Word, too numerous to be cited.

[59] As the church was signified by the "earth" and especially by the "land of Canaan," because the church was there, and as the church which was there was a representative church, so all things there were representative, and all that was said to them by the Lord signified the spiritual or interior things of the church, and this even to the land itself and its products; as in these words in Moses:

If thou wilt keep the commandments, Jehovah will lead thee into a good land, into a land of brooks of waters, of fountains, of depths coming forth out of valley and mountain; a land of wheat, of barley, of vine, of fig, of pomegranate; a land of the olive, of oil, of honey; a land where thou shalt eat bread without scarceness; it shall lack nothing; a land where the stones are iron and out of the mountains is digged copper; and thou shalt eat, and shalt be satisfied in this good land (Deuteronomy 8:6-10).

This is a description of all things of the church, both its interiors and its exteriors; but to explain what the particulars signify would be tedious and not to the present purpose.

[60] Because the "land" signifies the church it was among the blessings, that if they lived according to the commandments:

The land would yield its increase, evil beasts would cease out of the land, nor would the sword pass through the land (Leviticus 26:3-4, 6).

That "the land would yield its increase" signifies that there would be good and truth in the church; that "evil beasts would cease" signifies that there would not be evil affections and lusts, which destroy the church; that "the sword would not pass through the land" signifies that falsity would not cast out truth.

[61] Again, as the "land" signifies the church, it was also decreed that:

The seventh year should be a sabbath of the land, and that there should be no labor upon it (Leviticus 25:1-8).

It is therefore said also that:

The land was defiled on account of their evils, and would vomit them out because of their abominations (Leviticus 18:25-28).

Because the "land" [or ground] signified the church:

The Lord spat on the earth, and made clay of the spittle, and anointed the eyes of the blind man, and said, Go wash thee in the pool of Siloam (John 9:6-7, 11, 15);

So the Lord, when the Scribes and Pharisees questioned Him respecting the woman taken in adultery, stooping down, wrote twice on the earth (John 8:6, 8);

which signified that the church was full of adulteries, that is, full of the adulteration of good and the falsification of truth; therefore the Lord said to them:

He that is without sin among you, let him first cast a stone at her; but they went out one by one, beginning from the elders, even unto the last (John 8:7, 9).

[62] As most things in the Word have also a contrary sense, so has the "earth," which in that sense signifies the church vastated; it is vastated when the good of love and the truth of faith are no more, but instead thereof evil and falsity; as these damn man, the "earth" in that sense signifies damnation, as in the following places: Isaiah 14:12; 21:9; 25:12; 26:19, 21; 29:4; 47:1; 63:6; Lamentations 2:2, 10; Ezekiel 26:20; 32:24; Numbers 16:29-33; 26:10; and elsewhere.

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