238. And miserable and poor, signifies that they do not know that they have neither knowledges of truth nor knowledges of good. This is evident from the signification of "miserable" or "pitiable," as meaning those who are in no knowledges of truth; and from the signification of "poor" as meaning those who are in no knowledges of good. That this is the meaning of "miserable" and "poor" is evident from many passages in the Word, and also from this, that spiritual misery and poverty are nothing else than a lack of the knowledges of truth and good, for the spirit is then miserable and poor; but when the spirit possesses these it is rich and wealthy; therefore also "riches" and "wealth" in the Word signifies spiritual riches and wealth, which are the knowledges of truth and good (as was shown just above, n. 236).

[2] "Miserable and poor" are terms used in many passages in the Word. He who is ignorant of the spiritual sense of the Word believes that by these no others are meant than the miserable and poor in the world. These, however, are not meant, but those who are not in truths and goods and in the knowledges thereof; and by the "miserable" indeed, those who are not in truths because not in the knowledges of truths, and by the "poor" those who are not in goods because not in the knowledges of goods. As these two, truths and goods, are meant by these two expressions, the two in many places are mentioned together; as in the passages that now follow. In David:

I am miserable and poor, Lord, remember me (Psalms 40:17; 70:5). Incline thine ear, O Jehovah, answer me, for I am miserable and poor (Psalms 86:1).

The "miserable and poor" here mean evidently those who are miserable and poor, not in respect to worldly riches but in respect to spiritual riches, as David says this of himself; therefore he also said, "Jehovah, incline thine ear, and answer me."

[3] In the same:

The wicked draw out the sword and bend their bow, to cast down the miserable and poor (Psalms 37:14).

Here also "the miserable and poor" mean evidently those who are spiritually such and yet long for the knowledges of truth and good, for it is said that "the wicked draw out the sword and bend the bow," "sword" signifying falsity combating against truth and striving to destroy it, and "bow" the doctrine of falsity fighting against the doctrine of truth; therefore it is said that they do this "to cast down the miserable and poor." (That "sword" signifies truth combating against falsity, and in a contrary sense, falsity combating against truth, see above, n. 131; and that "bow" signifies doctrine in both senses, see Arcana Coelestia 2686, 2709)

[4] So in another place in the same:

The wicked man hath persecuted the miserable and poor and the broken in heart, to slay them (Psalms 109:16).

In Isaiah:

The fool speaketh folly, and his heart doeth iniquity to practice hypocrisy and to speak error against Jehovah, to make empty the hungry soul, and to make him who thirsteth for drink to want. He counseleth wicked devices to destroy the miserable by words of a lie, even when the poor speaketh judgment (Isaiah 32:6-7).

Here likewise "the miserable and poor" mean those who are destitute of the knowledges of truth and good; therefore it is said that "the wicked counseleth wicked devices to destroy the miserable by the words of a lie, even when the poor speaketh judgment;" "by the words of a lie" means by falsities, and "to speak judgment" is to speak what is right. Because such are treated of, it is also said that he "practices hypocrisy and speaketh error against Jehovah, to make empty the hungry soul and to make him who thirsteth for drink to want." "To practice hypocrisy and to speak error" is to do evil from falsity, and to speak falsity from evil; "to make empty the hungry soul" is to deprive those of the knowledges of good who long for them, and "to make him who thirsteth for drink to want" is to deprive those of the knowledges of truth who long for them.

In the same:

The miserable shall have joy in Jehovah, and the poor of men shall exult in the Holy One of Israel (Isaiah 29:19).

Here also "the miserable and poor" signify those who are in lack of truth and good and yet long for them; of these, and not of those who are miserable and poor in respect to worldly wealth, it is said that they "shall have joy in Jehovah, and shall exult in the Holy One of Israel."

[5] From this it can be seen what is signified by the "miserable and poor" in other passages of the Word, as in the following. In David:

The poor shall not always be forgotten; and the hope of the miserable shall not perish for ever (Psalms 9:18).

In the same:

God shall judge the miserable of the people, He shall save the sons of the poor. He shall deliver the poor when he crieth, and the miserable. He shall spare the weak and the poor, and the souls of the poor He shall save (Psalms 72:4, 12-13).

In the same:

The miserable shall see, they that seek Jehovah ¹ shall be glad. For Jehovah heareth the poor (Psalms 69:32-33).

In the same:

Jehovah deliverest the miserable from him that is too strong for him, the poor from them that despoil him (Psalms 35:10).

In the same:

The miserable and the poor praise Thy name (Psalms 74:21; 109:22).

In the same:

I know that Jehovah will maintain the cause of the miserable, and the judgment of the poor (Psalms 140:12).

Also elsewhere (as Isaiah 10:2; Jeremiah 22:16; Ezekiel 16:49; 18:12; 22:29; Amos 8:4; Deuteronomy 15:11; 24:14). "The miserable" and "the poor" are both mentioned in these passages, because it is according to the style of the Word that where truth is spoken of, good is also spoken of; and in a contrary sense, where falsity is spoken of, evil is also spoken of, since they make a one, and as if it were a marriage; this is why "the miserable and the poor" are mentioned together; for, by "the miserable" those deficient in the knowledges of truth are meant, and by "the poor" those deficient in the knowledges of good. (That there is such a marriage almost everywhere in the prophetical parts of the Word, see Arcana Coelestia 683, 793, 801, 2516, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314.)

For the same reason it is said in what follows, "and blind and naked;" for by "the blind" one who is in no understanding of truth is meant, and by "the naked" one who is in no understanding and will of good. So in the following verse, "I counsel thee to buy of Me gold tried by fire, and white garments that thou mayest be clothed;" for by "gold tried by fire" the good of love is meant, and by "white garments" the truths of faith. And further, "That the shame of thy nakedness be not manifest; and anoint thine eyes with eye-salve, that thou mayest see," which means, lest evils and falsities be seen. So also elsewhere. But that there is such a marriage in the particulars of the Word, none but those who know its internal sense can see.

Фусноти:

697. And to destroy them that are destroying the earth, signifies hell to those who destroy the church. This is evident from the signification of "to destroy," as being, in reference to those that destroy the church, damnation and hell; for as "to give the reward to His servants, the prophets and the saints," signifies salvation and heaven to those who are in truths from good, that is, who constitute the church, so "to destroy" the earth signifies damnation and hell. Also from the signification of the "earth," as meaning the church (of which above, n. 29, 304, 413, 417); therefore "to destroy the earth" signifies to destroy the church. That in the Word the "earth" means the church has been shown frequently above, also in the Arcana Coelestia. There are many reasons why in the Word the "earth" signifies the church; that is, when no land in particular is mentioned, as the land of Egypt, of Edom, of Moab, of Assyria, of Chaldea, of Babylon, and others, the "earth" (or land) means the land of Canaan, and that land, to those who are in spiritual thought, does not suggest the idea of a land which is earthly, not heavenly, but the idea of the quality of the nation there in respect to the church. So again, when the church, or religion, or worship, is in one's thought, and from this lands are mentioned, the land is not thought of, but the quality of the nation of the land in respect to the church, religion, or worship. For this reason when a man in reading the Word mentions a land, the angels, who are spiritual, think of the church; and what the angels think is the spiritual sense of the Word; for the spiritual sense of the Word is for the angels, and also for those men who are spiritual. For the Word in the letter is natural, and yet inwardly or in its bosom it is spiritual; and whenever the natural is withdrawn the spiritual that is within or in its bosom is disclosed.

[2] Moreover, there are lands in the spiritual world, that is, in the world where spirits and angels are, equally as in the natural world where men are, and these lands are altogether alike in external appearance; there are there plains, valleys, mountains, hills, and there are rivers, and seas, and also fields, meadows, forests, gardens, and paradises; and those lands are in appearance beautiful in exact accord with the state of the church with those who dwell upon them, and they undergo changes in accord with the changes of the church with the inhabitants; in a word, there is a full correspondence of the lands there with the reception of the good of love and the truth of faith with those who dwell there. It is for this reason also that "land" in the Word signifies the church, for in that world according to the quality of the land is the quality of the church there, and correspondence is what makes it be so. In that world the land itself makes one with the church, as a correspondent with its own thing to which it corresponds, just as an effect does with its effecting cause, as the eye with its sight, as speech with its understanding, as action with the will, as the expression of the face with the affection of the thought, in a word, as the instrumental with its principal, of which it is said that they make one thing; so in the spiritual world the quality of the land makes one with that of the church. From this it is clear why in the Word "land (or earth)" signifies the church, and "to destroy the earth" signifies here to destroy the church.

[3] So also in the following passages. In Isaiah:

Is this the man that maketh the earth to tremble, that maketh the kingdoms to quake, that made the world a wilderness, and threw down the cities thereof? Thou hast destroyed thy land, thou hast slain thy people (Isaiah 14:16, 17, 20.)

This is said of Lucifer, by whom Babylon is here meant, as is evident from what here precedes and follows; and "the earth that he maketh to tremble and that he destroyed" signifies the church; the "kingdoms that he maketh to quake" signify the churches into which the general church is divided; the "world that he made a wilderness" signifies the church in general; the "cities that he threw down" signify its truths of doctrine; and the "people that he slew" signify the men of the church whose spiritual life he destroyed.

[4] In Jeremiah:

Behold, I am against thee, O destroying mountain, destroying the whole earth (Jeremiah 51:25).

This, too, is said of Babylon, which is called a destroying mountain, because a "mountain" signifies the love of ruling, here over heaven and earth, which the goods and truths of the church are made to serve as means; therefore "to destroy the whole earth" signifies to destroy the church.

[5] In Daniel:

The fourth beast coming up out of the sea shall devour the whole earth, and shall tread it down and break it in pieces (Daniel 7:23).

This beast, too, signifies the love of ruling over the whole heaven and the whole earth, which love those have who are of Babylon (See above, n. 316, 556); therefore "to devour," "to tread down," and "to break in pieces the earth," signifies to destroy the church utterly. Who does not see that no beast is to come up out of the sea and devour and tread down and break in pieces the whole earth, but that it is some evil and diabolical love that will do thus to the church? In Moses:

There shall not be anymore a flood to destroy the earth (Genesis 9:11).

Here again "the earth" also signifies the church that was destroyed by the antediluvians, but was not again to be destroyed.

[6] In Isaiah:

Jehovah maketh the earth void and maketh it empty, and He shall overturn the faces thereof. In emptying the earth shall be emptied, and in spoiling it shall be spoiled; the habitable earth shall mourn, shall be confounded; the world shall languish, shall be confounded; the earth itself shall be profaned because they have transgressed the laws, overstepped the statute, made void the covenant of eternity, therefore a malediction shall devour the earth. The floodgates from on high are opened, and the foundations of the earth quake; in breaking the earth is broken, in moving the earth is moved, in staggering the earth shall stagger as a drunkard, and it shall be moved to and fro as a balance (Isaiah 24:1, 3-6, 18-20).

Anyone can see that "the earth" here does not mean the earth, but the church. This is said of the church, because the earths (or lands) in the spiritual world, upon which angels and spirits dwell, undergo such changes as are here described according to the changes of state of the church with those who dwell there; they are even moved accordingly. It is said that "Jehovah maketh the earth void and maketh it empty," also that "in emptying it shall be emptied, and in spoiling it shall be spoiled," because the lands there, when the church is laid waste with those who dwell upon them, altogether change their appearance; the paradises, flower gardens, lawns, and the like, with which they before flourished disappear, and things that are unpleasant, such as sandy and rocky places, and plains full of brambles and briars, and like things corresponding to the falsities and evils that have devastated the church, spring up in their place. The devastation of the church in respect to the good of love and charity is signified by "making the earth void," and its desolation in respect to the truths of doctrine and faith is signified by "making it empty and spoiling it," and the change itself by "overturning its faces." "The habitable earth shall mourn, shall be confounded, the world shall languish, shall be confounded, a malediction shall devour the earth," signifies that nothing shall there grow and flourish, but that it shall become barren and filled with useless things, on account of which the earth is said "to mourn, to languish, and to be devoured with a malediction." Because this takes place when those that dwell there have no longer any regard for the holy things of the church, it is said, "because they have transgressed the laws, overstepped the statute, made void the covenant of eternity." Because there the lands are sometimes overflowed, sometimes shaken, and also here and there gape and open towards the hell that lies below and that lifts itself up, and this takes place according to the quality and quantity of the falsities and evils that are loved, and the consequent falsification and denial of the goods and truths of the church, therefore it is said that "the floodgates from on high shall be opened, the foundations of the earth shall quake, the earth shall be broken, and shall stagger like a drunkard," and these things actually take place in the spiritual world, when the state of the church there is changed into a contrary state. From this it can be seen why "the earth" here and elsewhere in the Word, means the church.