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Joel 2

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1 Let the horn be sounded in Zion, and a war-cry in my holy mountain; let all the people of the land be troubled: for the day of the Lord is coming;

2 For a day of dark and deep shade is near, a day of cloud and black night: like a black cloud a great and strong people is covering the mountains; there has never been any like them and will not be after them again, from generation to generation.

3 Before them fire sends destruction, and after them flame is burning: the land is like the garden of Eden Before them, and after them an unpeopled waste; truly, nothing has been kept safe from them.

4 Their form is like the form of horses, and they are running like war-horses.

5 Like the sound of war-carriages they go jumping on the tops of the mountains; like the noise of a flame of fire burning up the grain-stems, like a strong people lined up for the fight.

6 At their coming the people are bent with pain: all faces become red together.

7 They are running like strong men, they go over the wall like men of war; every man goes straight on his way, their lines are not broken.

8 No one is pushing against another; everyone goes straight on his way: bursting through the sword points, their order is not broken.

9 They make a rush on the town, running on the wall; they go up into the houses and in through the windows like a thief.

10 The earth is troubled before them and the heavens are shaking: the sun and the moon have become dark, and the stars keep back their shining:

11 And the Lord is thundering before his forces; for very great is his army; for he is strong who gives effect to his word: for the day of the Lord is great and greatly to be feared, and who has strength against it?

12 But even now, says the Lord, come back to me with all your heart, keeping from food, with weeping and with sorrow:

13 Let your hearts be broken, and not your clothing, and come back to the Lord your God: for he is full of grace and pity, slow to be angry and great in mercy, ready to be turned from his purpose of punishment.

14 May it not be that he will again let his purpose be changed and let a blessing come after him, even a meal offering and a drink offering for the Lord your God?

15 Let a horn be sounded in Zion, let a time be fixed for going without food, have a holy meeting:

16 Get the people together, make the mass of the people holy, send for the old men, get together the children and babies at the breast: let the newly married man come out of his room and the bride from her tent.

17 Let the priests, the servants of the Lord, be weeping between the covered way and the altar, and let them say, Have mercy on your people, O Lord, do not give up your heritage to shame, so that the nations become their rulers: why let them say among the peoples, Where is their God?

18 Then the Lord had a care for the honour of his land and had pity on his people.

19 And the Lord made answer and said to his people, See, I will send you grain and wine and oil in full measure: and I will no longer let you be shamed among the nations:

20 I will send the one from the north far away from you, driving him into a dry and waste land, with his front to the sea of the east and his back to the sea of the west, and the smell of him will go up, even his evil smell will go up.

21 Have no fear, O land; be glad with great joy; for the Lord has done great things.

22 Have no fear, you beasts of the field, for the grass-lands of the waste are becoming green, for the trees are producing fruit, the fig-tree and the vine give out their strength.

23 Be glad, then, you children of Zion, and have joy in the Lord your God: for he gives you food in full measure, making the rain come down for you, the early and the late rain as at the first.

24 And the floors will be full of grain, and the crushing-places overflowing with wine and oil.

25 I will give back to you the years which were food for the locust, the plant-worm, the field-fly, and the worm, my great army which I sent among you.

26 You will have food in full measure, and give praise to the name of the Lord your God, who has done wonders for you:

27 And you will be certain that I am in Israel, and that I am the Lord your God, and there is no other: and my people will never be shamed.

28 And after that, it will come about, says the Lord, that I will send my spirit on all flesh; and your sons and your daughters will be prophets, your old men will have dreams, your young men will see visions:

29 And on the servants and the servant-girls in those days I will send my spirit.

30 And I will let wonders be seen in the heavens and on the earth, blood and fire and pillars of smoke.

31 The sun will be made dark and the moon turned to blood, before the great day of the Lord comes, a day to be feared.

32 And it will be that whoever makes his prayer to the name of the Lord will be kept safe: for in Mount Zion and in Jerusalem some will be kept safe, as the Lord has said, and will be among the small band marked out by the Lord.

   

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Arcana Coelestia #5608

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5608. 'Even our young children' means aspects even more internal. This is clear from the meaning of 'young children' as things that are more internal, 5604. The reason more internal things are meant by 'young children' and also by 'boys (or older children)' is that innocence is meant by both these, and innocence is something inmost. The situation in heaven is that the inmost or third heaven consists of those in whom innocence dwells because they are moved by love to the Lord. For the Lord is Innocence itself, so that those who are there because they are moved by love to Him have innocence dwelling within them. And although they are the wisest ones of all in heaven, they look to others there like young children. For this reason, as well as for the reason that innocence dwells in young children, innocence is meant in the Word by 'young children'.

[2] Since innocence is the inmost virtue of heaven, innocence must exist inwardly with all who are in heaven. It is like entities of a consecutive nature in relation to those that come into being simultaneously, that is, entities existing separated from one another in distinct degrees in relation to ones that come into being from these. For everything that comes into being simultaneously has its origin in entities of a consecutive nature. When simultaneous things take rise from consecutive ones they position themselves in the same order as that in which they existed initially, separated into distinct degrees. Take, by way of illustration, end, cause, and effect. These exist consecutively, distinct and separate from one another. When they come into being simultaneously they position themselves in the same order; that is to say, the end takes up the inmost position, the cause the position after this, and the effect the one that comes last. The effect comes into being simultaneously with the others; for unless the cause is present within the effect, and the end within the cause, no effect exists. If you remove the cause from the effect you destroy the effect, and all the more so if you remove the end from the cause. The end enables the cause to be a cause, and the cause enables the effect to be an effect.

[3] The same is so in the spiritual world; just as end, cause, and effect are distinct and separate from one another, so in the spiritual world are love to the Lord, charity towards the neighbour, and the deeds of charity. When these three are made one, that is, when they come forth simultaneously, the first has to be within the second, and the second within the third. Likewise within the deeds of charity: unless charity flowing from affection or the heart is present inwardly in those deeds, they are not the deeds of charity; and unless love to the Lord is present inwardly in charity it is not charity. If therefore you take away the inward substance, the outward form perishes; for the outward form is brought into being and kept in being by the loves existing in order within it. The same is so with innocence. It makes one with love to the Lord. Unless innocence is present inwardly in charity it is not charity. Consequently unless charity that has innocence within it is present inwardly in the deeds of charity, they are not the deeds of charity. This being so, innocence must be present inwardly with all who are in heaven.

[4] The truth of this, as well as the fact that innocence is meant by 'young children', is clear in Mark,

Jesus said to the disciples, Let the young children come to Me and do not hinder them; for of such is the kingdom of God. Truly I say to you, Whoever has not received the kingdom of God like a young child will not enter into it. Taking them up therefore in His arms, He laid His hand upon them, and blessed them. Mark 10:14-16; Luke 18:15-17; Matthew 18:3

Here 'the young children' clearly means innocence, for the reason that innocence resides with young children, and for the reason that in heaven forms of innocence are seen as young children. No one can enter heaven unless he possesses some measure of innocence, see 4797.

[5] What is more, young children allow themselves to be governed by angels who are filled with innocence; children do not act independently, the way adults govern personal behaviour by the exercise of their own judgement and will. The fact that young children allow themselves to be governed by angels is clear from the Lord's words in Matthew,

See that you do not despise any one of these little ones, for I say to you that their angels in heaven always see the face of My Father. Matthew 18:10.

No one can see God's face except by virtue of having innocence.

[6] Innocence is meant by 'young children' in the following places as well:

In Matthew,

Out of the mouth of young children and sucklings You have perfected praise. Matthew 21:16; Psalms 8:1.

In the same gospel,

You have hidden these things from the wise and intelligent and have revealed them to young children. Matthew 11:25; Luke 10:21.

The innocence meant by 'young children' is true wisdom; for genuine innocence dwells within wisdom, 2305, 2306, 4797. This explains why it is said that 'out of the mouth of young children and sucklings You have perfected praise', and also that such matters 'have been revealed to young children'.

[7] In Isaiah,

The young cow and the bear will feed; their young will lie down together. And a suckling will play over the viper's hole. Isaiah 11:7-8.

This refers to the Lord's kingdom, specifically to the state of peace and innocence there. 'Suckling' stands for innocence. The impossibility that any evil can befall those in whom innocence is present is meant by 'the suckling will play over the viper's hole' - 'vipers' being utterly deceitful persons. This chapter in Isaiah refers quite explicitly to the Lord. In Joel,

Blow the trumpet in Zion; gather the people, sanctify the congregation, assemble the elders, gather the young children and those sucking at the breast. Joel 2:15-16.

The elders' stands for the wise ones, 'the young children and those sucking at the breast' for the innocent ones.

[8] In the following places too 'young children' is used to mean innocence, but here innocence that has been destroyed: In Jeremiah,

Why are you committing great evil against your own souls, to cut off from you man and woman, young child and suckling from the midst of Judah, so that I leave you no remnant? Jeremiah 44:7.

In the same prophet,

Lift up to Him your hands for the soul of your young children who faint through famine at the head of every street. Lamentations 2:19.

In Ezekiel,

Go through Jerusalem and strike; do not let your eye spare, and show no pity. [Utterly slay] old man, young man, virgin, and young child. Ezekiel 9:5-6

In Micah,

The women of My people you cast out from each one's pleasant house; from her young children you take away My honour for ever. Micah 2:9.

[9] As regards the innocence present in young children, this is solely external, not internal; and because it is not internal it cannot be linked to any wisdom and exist together with it. But the innocence in angels, especially in those of the third heaven, is internal, and so exists joined to wisdom, 2305, 2306, 3494, 4563, 4797. Furthermore the human being has been created in such a way that when he grows old and becomes like a young child, the innocence of wisdom links itself to the innocence of ignorance that had been his when he was a young child, and in this condition, as a true young child, he passes over into the next life.

  
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Thanks to the Swedenborg Society for the permission to use this translation.