1153. And fine flour and wheat.- That these signify worship from truths and goods that are from a spiritual origin, profaned, is evident from the signification of fine flour, which denotes truth from a spiritual origin, of which we shall speak presently; and from the signification of wheat, which denotes good from a spiritual origin (concerning which see above, n. 374, 375). The reason why these things also signify worship is, that the meat offering, which, together with the sacrifices, was offered up upon the altar, was composed of them, similarly the wine and oil; for the meat offerings were prepared with oil, and the drink offerings with wine. On account of the gathering in of these things, festivals also were instituted in which they rejoiced on account of their produce. Fine flour signifies truth from spiritual good, because it is prepared from wheat, which signifies spiritual good, as truth is derived from good.

[2] Since this truth of the church was signified by fine flour, therefore the quantity to be used in the cakes that were called the meat offerings and were offered with the sacrifices upon the altar, was prescribed (concerning which see Exodus 29:5-7, 13; Numbers 18, 28, 29). Similarly the quantity of fine flour in the cakes of proposition, or shew-bread, was prescribed (Leviticus 23:17; chap. 24:5), for it was commanded, that "the meat offering which was to be offered upon the altar should be prepared from fine flour, and oil and frankincense poured thereon" (Leviticus 2:1). On account of this signification of fine flour, when Abraham spoke with the three angels, he said to Sarah his wife, "Hasten and knead three measures of fine flour, and make cakes" (Genesis 18:6).

[3] Fine flour also signifies the truth of good from a spiritual origin in Ezekiel:

"Fine flour, honey, and oil hast thou eaten, whence thou art become exceeding beautiful, and hast prospered unto a kingdom. My bread which I gave thee, fine flour, honey, and oil, wherewith I fed thee, thou hast set before" idols "for an odour of rest" (16:13, 19).

This treats of Jerusalem, by which the church as to doctrine is signified; and in that chapter its quality at its beginning is described, and what it became afterwards. Fine flour and oil signify truth and good from a spiritual origin, while honey signifies good from a natural origin. By becoming exceedingly beautiful is signified to become intelligent and wise; by prospering unto a kingdom is signified even to become a church, a kingdom signifying a church. By setting those things before idols for an odour of rest, is signified the idolatrous worship into which the true worship of the church was afterwards converted.

[4] By the meal of barley, however, truth from a natural origin is signified, for barley signifies natural good just as wheat signifies spiritual good.

Thus in Isaiah,

"Take thee a mill-stone and grind flour, make thyself bare" (47:2).

This refers to Babel. By taking a millstone and grinding flour is signified to falsify the truths of the Word, and by making herself bare or naked is signified to adulterate the goods of the Word.

In Hosea,

"They sow the wind, and they reap the whirlwind; he hath no standing corn, the blade shall yield no meal, and if it do yield, strangers shall devour it" (8:7).

Here also meal (farina) signifies truth from a natural origin.

[5] Continuation concerning the Athanasian Creed.- The fifth law of the Divine Providence is, That man should not know from feeling and perception in himself how good and truth from the Lord enter by influx, and how evil and falsity enter by influx from hell; nor see how the Divine Providence operates in favour of good against evil; for in such case man would not act as of himself from freedom according to reason. It is sufficient for him to know and acknowledge these things from the Word, and from the doctrine of the church. This is meant by the Lord's words in John:

"The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, or whither it goeth; so is every one that is born of the Spirit" (3:8);

and also by these words in Mark:

"The kingdom of God is as if a man should cast seed upon the earth, and should sleep and rise night and day; but the seed springeth up and groweth he knoweth not how; for the earth bringeth forth fruit of herself, first the blade, then the ear, at length the full corn in the ear; and when the fruit is brought forth, he putteth in the sickle, because the harvest is come" (4:26-29).

The reason why man does not perceive the operation of the Divine Providence in himself is, that such perception would take away his freedom, and consequently the power of thinking as if from himself, and with it also all the enjoyment of life, so that a man would be like, an automaton, in which there is no power of reciprocation as means by which conjunction is effected; and he would also be a slave, and not a free man.

[6] The reason why Divine Providence moves so secretly, that scarcely any vestige of it appears, although it operates in the most minute things of man's thought and will that regard his eternal state, is, that the Lord continually desires to impress His love on him, and His wisdom by means of it, and thus to create him into His image. The Lord, therefore, acts upon man's love, and from it upon his understanding, and not from his understanding upon his love. Love together with its affections, which are manifold and innumerable, is not perceived by man except by a most general feeling, and consequently in so small a degree as scarcely to amount to anything; and yet man is to be led from one affection of his loves into another, according to the connection in which they are from order, so that he may be reformed and saved, which is incomprehensible, not only to men, but also to the angels.

[7] If man knew any thing of these secret operations (arcana) he could not be withdrawn from leading himself, even though it were continually from heaven into hell, notwithstanding that he is constantly led by the Lord from hell towards heaven; for from himself he constantly acts in opposition to order, but the Lord constantly acts according to it. For, in consequence of the nature derived from his parents, man is in the love of himself, and in the love of the world, and consequently from a feeling of delight he perceives the whole of these loves as good; and still those loves as ends must be removed. This is effected by the Lord by an infinity of ways which appear like labyrinths, even before the angels of the third heaven.

[8] From these considerations it is evident, that it would be of no advantage to a man to know any thing of this from feeling and perception, but that on the contrary it would be hurtful to him, and would destroy him for ever. It is sufficient for him to be acquainted with truths, and by means of them with the nature of good and evil, and to acknowledge the Lord and His Divine government in every thing; then so far as he knows truths, and by means of them sees what good and evil are, and does truths as if from himself, so far the Lord, by love, introduces him into wisdom and the love of wisdom, conjoining wisdom with love, and making them one because they are one in Himself. The ways by which the Lord leads man may be compared with the vessels through which his blood flows and circulates; and also with the fibres and their foldings within and without the viscera of the body, especially in the brain, through which the animal spirit (spiritus animalis) flows and imparts life.

[9] Man is not aware how all these things enter by influx and flow through him; and yet he lives, provided he knows and does what is conducive to his well being. But the ways by which the Lord leads him are much more complicated and intricate, both those by which He leads man through the societies of hell, and away from them, and those by which He leads man through the societies of heaven, and interiorly into them. This, therefore, is what is meant by the words: "The wind bloweth where it listeth, and thou knowest not whence it cometh and whither it goeth" (John 3), also, by the seed springing up and growing, a man knowing not how (Mark 4:27). Of what importance is it for a man to know how the seed grows, provided he knows how to plough the earth, to harrow it, to sow the seed, and when he reaps the harvest, to bless God?

326. (5:9) And they sang a new song. That this signifies acknowledgment and confession from joy of heart, appears from the signification of a song, as denoting acknowledgment and confession from joy of heart, here acknowledgment and confession that the Lord, as to the Divine Human has all power in the heavens and on the earths. The reason why confession has reference to it, is, because it is the subject treated of here. The reason why to sing a song signifies confession from joy of heart, is, because joy of heart puts itself forth by singing, when it is in its fulness; and the reason that this is done by singing is because when the heart is full of joy and thence the thought also, it then pours itself forth in singing - the very joy of the heart in the sound of the singing, and the joy of the thought thence in the song. The quality of the joy of the thought is presented by the expressions of the song, that are conformable and agreeable to what is in the thought from the heart; and the quality of the joy of the heart, by the harmony; and the amount of the joy thereof, by the elevation of the sound and of the expressions therein. All these things flow as it were spontaneously from the joy itself, and for this reason, that the whole heaven is formed according to the affections of good and truth, the highest heaven according to the affections of good, and the middle heaven according to the affections of truth; consequently, it is also formed according to joys, for all joy is from affection or from love; hence it is that in all angelic discourse there is a certain harmony. (But these things can be better known and proved from what is said and shown in the work concerning Heaven and Hell, namely, that the thoughts and affections of angels proceed according to the form of heaven, n. 200-212, and 265-275; and that hence there is a certain harmony in their speech, n. 242; also that the sound of the speech of angels corresponds to their affections, and the articulations of sound, which are the expressions, correspond to the ideas of the thought that is from the affection, n. 236, 241; and, moreover, in the Arcana Coelestia 1648, 1649, 2595, [2596] ¹ , 3350, 5182, 8115.) Hence it is clear that the harmony of singing, and also the musical art, which can express the various kinds of affections, and be applied to things or circumstances, are from the spiritual world, and not from the natural, as is supposed (concerning which see also the work concerning Heaven and Hell 241).

[2] This is the reason that many kinds of musical instruments were used in sacred worship among the Jewish and Israelitish nation, of which some had reference to the affections of celestial good, and some to the affections of spiritual good, and to the joys thence, which were spread abroad. The stringed instruments had reference to the affections of spiritual good, and the wind instruments to the affections of celestial good, to which also singing with songs was associated, by which things agreeing with the sounds of the affections were formed. All the psalms of David were of this nature, therefore they are called psalms (psalmi), from playing, (psallere), and also songs. From these considerations it may also be evident why it is said that the four animals and twenty-four elders had harps, and also sang this song.

[3] That singing and to sing a song, signify acknowledgment and confession from joy of heart, appears from the following passages. In Isaiah:

"In that day thou shalt say, I will confess Jehovah, O God of my salvation, I will trust, I will not be afraid; for Jah is my strength and song; Jehovah was my salvation. Then ye shall draw waters out of the wells of salvation. And in that day ye shall say, Confess Jehovah, call upon his name, sing unto Jehovah. Cry out and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee" (12:1-6).

Thus is described confession from joy of heart on account of the Lord's advent, and His Divine power in saving the human race. That it denotes confession is evident, for it is first said, I will confess Jehovah, and also, afterwards, confess Jehovah. The confession, that the Lord from His Divine power would save mankind, is described by these words, "God of my salvation, I will trust, I will not be afraid, for he is my strength, he also was my salvation. Then ye shall draw waters out of the wells of salvation in that day; great is the Holy One of Israel in the midst of thee." In that day, denotes when the Lord shall come; the Holy One of Israel is the Lord; the joy thence, which is the joy of confession, is described by, Sing unto Jehovah, cry out and shout, thou inhabitant of Zion; the inhabitant and daughter of Zion denote the church, where the Lord is worshipped. The song Jah, signifies the celebration and glorification of the Lord.

[4] In the same:

"Sing unto Jehovah a new song, his praise, O end of the earth. Let the wilderness and the cities thereof lift up their voice, let the inhabitants of the rock sing, let them shout from the top of the mountains" (42:10, 11).

Here also the Lord's advent is treated of, and the establishment of the church among those who were outside the church or with those where the Word was not, and the Lord was not before known. To sing a new song, signifies confession from joy of heart; to sing praise, O end of the earth, signifies the confession of those who are remote from the church; the end of the earth is where that which pertains to the church terminates, the earth denoting the church; the wilderness and the cities thereof which lift up the voice, signify those with whom there is no good because there is no truth, which they nevertheless desire; the inhabitants of the rock, signify the good of faith pertaining to them; the top of the mountains, signifies the good of love pertaining to them; to sing and to shout, signify confession thence from joy of mind and heart.

[5] In the same:

"Jehovah shall comfort Zion; he will comfort all her waste places; and he will make her wilderness like Eden, and her solitude like the garden of Jehovah; joy and gladness shall be found therein, confession and the voice of singing" (51:3; 52:8, 9).

These words also refer to the Lord's advent and the establishment of the church, which at that time was vastated or destroyed. By Zion is signified the church where the Lord is to be worshipped; by her waste places is signified a lack of truth and good from a want of knowledge; by making her wilderness like Eden, and her solitude like the garden of Jehovah, is signified that they shall have truth and good in abundance; wilderness is predicated of the want of good, and solitude of the want of truth; Eden signifies good in abundance, and the garden of Jehovah signifies truth in abundance. Because singing and a song signify confession from joy of heart, therefore it is said joy and gladness shall be therein, confession and the voice of singing; the voice of singing denoting [the same as] a song.

[6] In Lamentations:

"The elders have ceased from the gate, the young men from singing. The joy of our heart has ceased" (5:14, 15).

The elders have ceased from the gate, signifies that those who are in truths from good, or, in the abstract, truths from good, by which introduction into the church takes place, are no more; the young men have ceased from singing, signifies that truths themselves are deprived of their spiritual affection, and thence of their joy; and because this is signified it is said, "The joy of our heart has ceased."

[7] In Ezekiel:

"I will cause the noise of thy songs to cease; and the sound of the harps shall be no more heard" (26:13).

The noise of the songs signifies the joys of confessions; the sound of the harps signifies gladness from spiritual truths and goods.

[8] In David:

"Jehovah is my strength and my shield; my heart rejoiceth, and with my song will I confess him" (28:7).

Because a song signifies confession from joy of heart, therefore it is said, "my heart rejoiceth, and with my song will I confess him."

[9] In the same:

"Sing, ye just in Jehovah. Confess Jehovah upon the harp; sing unto him with an instrument of ten strings. Sing unto him a new song; play excellently with a loud noise" (Psalms 33:1-3).

Because joy of heart arises from celestial and spiritual love, it is therefore said, "Sing, ye just in Jehovah; confess Jehovah upon the harp; sing unto him with an instrument of ten strings." Sing, ye just is predicated of those who are in celestial love; confess upon the harp and play upon the psaltery, of those who are in spiritual love. That they are called just who are in celestial love, may be seen above, n. 204, and that the harp and psaltery are predicated of those who are in spiritual good, n. 323. And because singing denotes confession from the joy arising from those loves, therefore it is said, "Confess Jehovah, sing unto him a new song." The exaltation of joy from its fulness is signified by play excellently with a loud noise.

[10] In the same:

"I will praise the name of God with a song, and will magnify him by confession" (Psalms 69:30).

Again:

"When I shall have gone with them to the house of God with the voice of singing and confession; the multitude keeping holiday" (Psalms 42:4).

Again:

"Confess ye Jehovah; call upon his name. Sing unto him, sing psalms unto him" (Psalms 105:1, 2; 149:1).

Again:

"I will confess Jehovah according to his justice; and I will sing unto the name of Jehovah most high" (Psalms 7:17).

Again:

"My heart is fixed, O God, my heart is prepared; I will praise. Awake, my glory; awake, psaltery and harp. I will confess thee, O Lord, among the nations; I will sing unto thee among the peoples" (Psalms 57:7-9).

Because to sing a song signifies confession from joy of heart, therefore in these passages two expressions are used, to confess and to sing, confession and a song, the voice of singing and of confession.

[11] Where the Lord's advent is treated of a new song is spoken of, and that the earth, the sea, the field, the forest, the trees, Lebanon, the wilderness, and many other things, should rejoice and exult, as in the following passages: In David:

"O sing unto Jehovah a new song. Make a loud noise unto Jehovah, all the earth; play, rejoice, and sing, with the harp and the voice of a song; with trumpets, and with the sound of the horn, make a loud noise before Jehovah the King. Let the sea and all the fulness thereof give forth a sound; the world, and they that dwell therein. Let the floods clap their hands; let the mountains be joyful together" (Psalms 98:1, 4-8).

Again:

"O sing unto Jehovah a new song; sing unto Jehovah, all the earth. Sing unto Jehovah, bless his name; make known his salvation from day to day. The heavens shall be glad and the earth shall rejoice; the sea shall be moved and all the fulness thereof; the field shall exult and all that is therein, then shall all the trees of the forest sing" (Psalms 96:1, 2, 11, 12).

Again:

"Sing unto Jehovah a new song, his praise in the congregation of the saints. Let Israel rejoice in his makers, the sons of Zion in their King. Let them praise his name in the dance; let them sing praises unto him with the timbrel and harp" (Psalms 149:1-3).

In Isaiah:

"Sing unto Jehovah a new song; his praise, ye ends of the earth. Let the wilderness and the cities thereof lift up the voice " (Isaiah 43:10, 11).

Again:

"Sing, O ye heavens, for Jehovah hath done it; shout, ye lower parts of the earth; break forth into singing, ye mountains, forest, and every tree therein; for Jehovah hath redeemed Jacob, and hath shown himself glorious in Israel" (44:23; 49:13).

The subjects treated of in these passages are the Lord, His advent, and salvation by Him; and because these things were about to take place, therefore a new song is mentioned; the joy thence arising is described not only by singing, playing, making a loud noise, being joyful, clapping the hands, but also by various musical instruments, which in sound are in agreement. So also that the rivers, the sea, the field, the forests, the trees therein, Lebanon, the wilderness, the mountains, and many other things, should rejoice, exult, be joyful, sing, clap the hands, and cry aloud together.

The reason why similar things are predicated of those objects is, because they signify such things as pertain to the church, and, consequently, such things as the man of the church possesses; the rivers, the things of intelligence; the sea, the things of science, which are in agreement with truths and goods; the field, the good of the church; forests, the truths of the natural man; the trees, knowledges; Lebanon, spiritual truth and good; the wilderness, the desire of truth that thence good may be attained; and the mountains, the goods of love. All these things are said to sing, to make a loud noise, to rejoice, to cry aloud and clap the hands, when they are from heaven, for then heavenly joy is in them, and thereby in man; for man is not in heavenly joy unless those things which he possesses, which are truths and goods, are from heaven, hence the joy of heart, which is truly joy, and the joy of the man with whom these things are. It is, consequently, evident why it is that the same is said of them as of man, namely, because joy is in them and thereby in man; such joy is in every spiritual and celestial good, and thence in those with whom those goods are; for heaven flows in with its joy, that is, the Lord through heaven, into the goods and the truths thence, which are from Him with man, and thereby into the man, and not into the man destitute of or without them. Those goods and the truths thence are what from influx out of heaven exult, rejoice, make a loud noise, sing, play, that is, are glad, and thence [affect] the heart of man.

[12] Because there are various affections of good and truth, and each expresses itself by an appropriate sound, therefore in the Word, especially in David, various kinds of instruments are mentioned, by which similar affections are signified. He who has become acquainted with the internal sense of the Word, and at the same time with the sounds of the instruments there named, may know the particular affection that is there signified and described; the angels know this from the mention of them alone, and at the same time from the thing described there in its own expressions, when one reads the Word. Thus, for example, in David:

"Clap your hands, all ye peoples; sing together unto God with the voice of a song; God is gone up with a shout, Jehovah with the voice of a trumpet; Sing unto God, sing unto our King, for God is the King of all the earth; sing ye with understanding" (Psalms 47:1, 5-7).

Again:

"They have seen thy goings, O God; the goings of my God. The singers went before, the players on instruments after, in the midst of the virgins playing with timbrels" (Psalms 68:24, 25).

Again:

"Shout unto God our strength; call unto the God of Jacob. Raise a song, and strike the timbrel, the pleasant harp with the psaltery. Blow the trumpet in the month" (Psalms 81:1-3).

Again:

"Praise God with the sound of the trumpet; with the psaltery and harp; with the timbrel and dance; with the lute and the organ, with the soft cymbals; and with the loud cymbals" (Psalms 150:1, 3-5).

All the instruments here mentioned signify affections, each its own, and this from the agreement of their sound; for it is the affections that produce the varieties of sounds with men, whence the affections are also known from the sounds, as said above in this article.

[13] To these observations I will add an Arcanum: the angels who in heaven constitute the Lord's celestial kingdom, draw the internal sense of the Word from the affection alone of a man when he reads the Word; this results also from the sound of the expressions in the original tongue. But the angels who are in the Lord's spiritual kingdom, draw the internal sense from the truths which the expressions contain; hence from the celestial kingdom, the man who is in spiritual affection has joy of heart; and from the spiritual kingdom, confession from that joy. The sounds of the musical instruments that are there mentioned, elevate the affection, and the truths from it. That this is so, those skilled in the art of music know. For this reason the Psalms of David are called psalms (psalmi) from playing (psallere), and also songs from singing; for they were played and sung with the sounds of various instruments. That they were called Psalms by David is known, because several of them are so inscribed. Those, however, that are called songs, are the following: Psalms 18:1; 33:1, 2; 45:1; 46:1; 48:1; 65:1; 66:1; 67:1; 68:1; 75:1; 76:1; [83:1;] 87:1; 88:1; 92:1; 96:1; 98:1; 108:1; 120:1; 121:1; 122:1; 123:1; 124:1 125:1; 126:1; 127:1; 128:1; 129:1; 130:1; 131:1; 132:1; 133:1; 134:1. Many other passages might be adduced from the Word respecting singing and a song, and it might be shown that they signify confessions from joy of heart; they are omitted because of their number; those adduced are sufficient.

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