294. Because thou hast created all things. That this signifies that from Him is all existence and life, and heaven for those who receive is evident from the signification of creating, as denoting not only that all things exist from the Lord, but also that all life is from Him. And because the spiritual sense of the Word treats only of heaven and the church, therefore by creating is here primarily signified to reform, thus to give heaven to those who receive, for this is to reform. (That the existence of all things is from the Lord, may be seen in the work, Heaven and Hell 7-12, 137; and that all life is from the Heaven and Hell 9, in the same work, and in The Doctrine of the New Jerusalem 278). But by creating, in this passage, is not signified natural existence and life, but spiritual existence and life; this latter is everywhere signified by creating, when mentioned in the Word; the reason is that the existence of heaven and earth is not the end of creation, but a means to the end. The end of creation is, that the human race may exist and that from it there may be an angelic heaven; this therefore being the end, to create signifies to reform, which is to give heaven to those who receive. Ends are what are meant in the spiritual sense of the Word, but, in the sense of the letter, only the means which involve ends are mentioned; in this manner does what is spiritual lie hidden in the letter of the Word.

[2] That to create signifies to reform and regenerate men, and so to establish the church, is evident from those passages in the Word where the term occurs; as in the following: In Isaiah:

"I will give in the wilderness the cedar of shittah, and the myrtle and the oil tree. That they may see, and know, and consider, and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it" (41:19, 20).

The subject here treated of is the establishment of the church among the nations; the wilderness signifies their not being in good because in ignorance of truth, for all good into which man is reformed is imparted only by truths. The cedar of shittah signifies genuine truths; the myrtle and the oil tree signify spiritual good and celestial good. It is evident therefore what is signified by giving in the wilderness the cedar of shittah, the myrtle and the oil tree, when treating of the nations who are not in the good of heaven and of the church, because in ignorance of truths. That they may see, and know, and consider and understand together, signifies the knowledges, understanding, perception and affection of the love of good and truth; from these significations it is evident that by the Holy One of Israel creating this is signified reformation; consequently, that to create is to reform.

[3] In the same:

"Thus saith Jehovah, thy Creator, O Jacob, and thy Former, O Israel; for I have redeemed thee; I have called thee by thy name; thou art mine. Bring my sons from far, and my daughters from the end of the earth; even every one that is called by my name I have created for my glory, I have formed and made. I, Jehovah, your Holy One, the Creator of Israel, your King" (43:1, 6, 7, 15).

The subject here treated of is also the establishment of the church among the nations; and from their reformation, Jehovah is called creator and former; therefore it is said, "I have redeemed thee, I have called thee by thy name, thou art mine." Bring my sons from far, and my daughters from the end of the earth, signifies the nations that are out of the church but which receive its truths and goods from the Lord; from far, and from the end of the earth, signifying those who are out of the church, earth denoting the church, sons those who receive truths, and daughters those who receive goods; these are said to be created, formed and made for glory. Glory is the Divine truth which they receive.

[4] In David:

"Create in me a clean heart, O God, and renew a firm spirit in the midst of me" (Psalms 51:10).

To create a clean heart signifies to reform as to the good of love; to renew a firm spirit in the midst of me, signifies to reform as to the truth of faith; for heart signifies the good of love, and spirit a life according to Divine truth, which is the faith of truth.

[5] Again:

"Wherefore hast thou created the sons of man in vain? Lord, where are thy former mercies?" (Psalms 89:47, 49).

To create the sons of man signifies to reform by means of Divine truth; the sons of man are all those who are in Divine truths, thus in the abstract Divine truths themselves.

[6] Again:

"The nations shall fear the name of Jehovah, and all the kings of the earth thy glory, because Jehovah hath built up Zion; it shall be written for the generation to come; and the people which shall be created shall praise Jah" (Psalms 102:15, 16, 18).

This passage treats of reformation. By the nations which shall fear the name of Jehovah are meant those who are in good; and by the kings of the earth, those who are in truths from good. By building Zion is signified to establish the church, Zion denoting the church; by the people which shall be created and shall praise Jah, are signified all those who are reformed.

[7] Again:

"Thou givest to them, they gather; thou openest thine hand, they are filled with good. Thou sendest forth thy spirit, they are created; and thou renewest the faces of the earth" (Psalms 104:28, 30).

That to create here denotes to reform is evident; for by giving, and their gathering is signified that they receive the truths which are given by the Lord. By thou openest thine hand, they are filled with good is signified that they receive the good that flows from the Lord; by thou sendest forth thy spirit, they are created, is signified that they are reformed as to life according to Divine truth; and by thou renewest the faces of the earth, is signified the establishment of the church.

[8] In Isaiah:

"Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number; he calleth them all by name; God from eternity; Jehovah, the creator of the ends of the earth, is not weary" (40:26, 28).

Here also reformation is treated of, which is signified by creating; by the host which Jehovah bringeth out are signified all truths and goods; by calling them all by name is signified reception according to the quality of every one; by creating the ends of the earth is signified the establishment of the church, thus the reformation of those who are therein.

[9] In Ezekiel:

"Thou hast been in Eden the garden of God, every precious stone was thy covering, in the days in which thou wast created, they were prepared. Thou wast perfect in thy ways from the day in which thou wast created, until perversity was found in thee" (28:13, 15).

These things are spoken of the king of Tyre, by whom are signified those who are in truths and thence in good; concerning whom it is said that they had been in the garden of God, and that every precious stone was their covering. By the garden of God is signified intelligence, and by the precious stones which are also named in the passage are signified the knowledges (cognitiones) of truth and good; these are called a covering, became they are in the natural man, and the natural man covers the spiritual. These are said to have been prepared in the day in which they were created, that is in the day in which they were reformed: hence it is evident what is meant by thou wast perfect in thy ways from the day that thou wast created.

[10] In Isaiah:

"Jehovah will create upon every dwelling of Zion, and upon her assemblies, a cloud by day and the shining of a flame of fire by night; for upon all the glory shall be a covering" (4:5).

By Zion is signified the church as to the Word; the internal or spiritual sense of the Word, as to good, is meant by the dwelling thereof; the external or literal sense, as to truths, is meant by the cloud by day, and as to good, by the shining of a flame of fire by night. This sense, because it covers, and is the repository of, the spiritual sense, is called a covering upon all the glory, glory denoting the spiritual sense; these are also said to be created, because they are the truths of heaven and the church.

[11] In Malachi:

"Hath not one God created us? wherefore do we act perfidiously?" (2:10).

Because by created us is signified reformed, that they might be a church, it is therefore said, "wherefore do we act perfidiously?"

[12] In Isaiah:

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

By creating the heavens and stretching them out, and by spreading forth the earth, is signified to reform; by the heavens are signified both the heavens and the internals of the church - the internals of the church also are heavens with those who are in them; the earth signifies the externals of the church, which are said to be spread forth when truths from good are multiplied: that reformation by truths is hereby signified is evident, for it is said, "he that giveth breath unto the people upon it, and spirit to them that walk therein."

[13] In the same:

"Jehovah, creating the heavens, forming the earth and making it. He hath not created it an emptiness, he formed it to be inhabited" (45:12, 18).

By heavens and by earth, and by creating, are signified similar things as in the passage adduced above. By not creating it an emptiness is signified that it is not without truth and good, in which they are who are reformed; the lack of these is emptiness. By he hath formed it to be inhabited, is signified that they should live according to good and truth, and from them; for to inhabit signifies to live.

[14] Again:

"Behold, I create a new heaven and a new earth. Be ye glad and rejoice for ever in that which I create; for, behold, I am about to create Jerusalem a rejoicing, and her people gladness" (65:17, 18).

By creating a new heaven and a new earth are not meant the visible heaven and the habitable earth, but a new church, internal and external, heaven denoting the internal of the church, and earth its external (what the internal of the church is, and what the external, may be seen in The Doctrine of the New Jerusalem 246); therefore it is said, "behold, I am about to create Jerusalem a rejoicing, and her people gladness." Jerusalem is the church, rejoicing its delight from good, and gladness its delight from truth. Similar things are signified by the new heavens and the new earth in the same prophet (66:22), and by the new heaven and the new earth in the Apocalypse (21:1).

[15] And similarly by the things in the first chapter of Genesis:

"In the beginning Jehovah created the heaven and the earth; and the earth was void and empty, and darkness was upon the faces of the abyss. And the spirit of God moved upon the faces of the waters. And God said, Let there be light, and there was light. And God created man into his own image, into the image of God created he him; male and female created he them" (1:1-3, 27).

This passage treats of the establishment of the first church on this earth; the reformation of the members of that church, as to their internal, and as to their external state, is meant by the creation of the heaven and the earth. That there was no church before, because men were without good and without truth, is signified by the earth being void and empty; and that they were then in dense ignorance and also in falsities, is signified by the darkness upon the faces of the abyss; their first enlightenment is signified by the spirit of God moving upon the faces of the waters, and by God saying, "Let there be light, and there was light." By the spirit of God is signified Divine truth proceeding from the Lord, and by moving upon the faces of the waters is signified enlightenment; the same is signified by light; and by there was light is signified the reception of Divine truth. That God created man into His own image signifies that he was in the love of good and truth, and corresponded to heaven as its likeness. For the love of good and truth is an image of God, and hence also the angelic heaven is an image of God; therefore, in the sight of the Lord, it is as one man (as may be seen in the work, Heaven and Hell 59-67, 68-72, 73-77, 78-86, 87-102). That He created them male and female signifies that He reformed them as to truth and as to good; male, in the Word, denotes truth, and female denotes good. From these considerations it is evident that it is not the creation of heaven and earth, but the new creation and reformation of those who composed the first church, which is described in this chapter and in the following chapters; and that similar things are there meant by the creation of heaven and earth as by the creation of the new heaven and new earth in the passages above adduced.

[16] That creation in the Word signifies reformation and the establishment of the church, which is effected by the Divine truth proceeding from the Lord is also evident from these words in John:

"In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not. That was the true light, which lighteth every man that cometh into the world. And the world was made by him, and the world knew him not. And the Word was made flesh and dwelt among us, and we beheld his glory" (1:1-5, 9, 10, 14).

By the Word is here meant the Lord as to Divine truth. That all things were created by the Divine truth is meant by these words, "all things were made by him; and without him was not anything made that was made"; also by these, "the world was made by him." And since by the Word is meant the Lord as to Divine truth, it is therefore said, "in him was life, and the life was the light of men; that was the true light"; light signifying Divine truth, and life all intelligence and wisdom therefrom; for this constitutes man's essential life, and life eternal is according to it. The presence of the Lord as Divine truth, with every one, from which come life and light, is meant by the light shining in darkness and enlightening every man that cometh into the world; but that those who are in the falsities of evil do not perceive, consequently, do not receive that truth, is meant by the darkness not comprehending, and by the world knowing him not; for darkness signifies the falsities of evil. That it is the Lord as to the Divine Human who is here meant by the Word is clearly manifest, for it is said, "And the Word was made flesh, and dwelt among us, and we beheld his glory," glory also signifying Divine truth. (That all things were created by means of Divine truth proceeding from the Lord, which is here meant by the Word, may be seen in the work, Heaven and Hell 137, 139; and in The Doctrine of the New Jerusalem 263). Hence also it is clear that to make or create here also signifies to make man new or to reform him; for here, as in the book of Genesis, mention is immediately made of light. (That by light is signified that proceeding Divine truth whereby all are reformed, may be seen in the work, Heaven and Hell 126-140, and in The Doctrine of the New Jerusalem 49).

236. (Verse 17) Because thou sayest I am rich, and have become wealthy, and have need of nothing. That this signifies their faith, that they believe themselves to be in truths more than others, is evident from the signification of thou sayest, as involving what is believed by them; and because those are here treated of who are in faith alone, therefore thou sayest signifies their faith. Moreover, to say, in the spiritual sense, signifies to think, because what is said goes out from the thought; and thought is spiritual, because it belongs to man's spirit, and saying and discourse therefrom are natural, because they belong to the body. It is from this that to say, in the Word, has significations varying according to the subject treated of. And from the signification of I am rich, as being to possess the knowledges (cognitiones) of truth and good, and thence to be intelligent and wise, which will be seen in what follows. Also from the signification of and have become wealthy, and have need of nothing, as being to know all things, so that nothing is wanting.

[2] That those who hold the doctrine of faith alone and justification thereby thus believe, or are of such a character, is not known to those who are not in that faith, although amongst them there are such; nevertheless it has been granted me to know by much experience that they are of such a character.

I have conversed with many who, in the world, believed themselves to be more intelligent and wise than others, from the fact of their knowing so many things concerning faith alone and justification thereby, and indeed such things as the simple were not acquainted with, which they also called interior things, and mysteries of doctrine; and they believed they knew and understood all things, so that they lacked nothing. Amongst these were many who had written concerning faith alone, and justification by that faith; but it was shown them that they knew nothing of truth, and that those who lived the life of faith, which is charity, and did not understand justification by faith alone were far more intelligent and wise than they. It was also shown them that the things which they knew were not truths but falsities, and that to know and think these is not to be intelligent and wise, because intelligence is concerned with truth, and wisdom with the life therefrom. The reason of this was also made known to them, namely, that they were in no spiritual affection of truth, but only in the natural affection of knowing those things which are taught by the learned, or their rulers, some for the sake of employment, others for the reputation for erudition; also that those who are in the latter and not in the former affection, believe that when they know those things they know everything, and especially those who have confirmed themselves in them by the sense of the letter of the Word, and have laboured by fallacies of reasoning to connect them with other falsities.

[3] I will state something here also from experience concerning these persons. Some spirits, who, when they lived as men in the world, were then believed by others to be learned men, were examined to see whether they knew what spiritual faith is. They said that they did know; therefore when communication with those who held that faith had been granted, they perceived that they had not faith, and did not know what faith is. Upon this it was asked them what they now believed concerning faith alone, on which the whole doctrine of their church is founded; but they were ashamed and struck dumb. There were also many from amongst the learned of the church, who were asked whether they knew what regeneration is. They answered that they knew it to be baptism, because the Lord declares that unless a man be born by water and the Spirit, he cannot enter into the kingdom of God; but when it was shown them that baptism is not regeneration, but that by water and the Spirit are meant truths and a life according to them, and that no one can enter into heaven unless he is thereby regenerated, they retired, confessing their ignorance. Moreover, when asked about angels, heaven and hell, the life of man after death, and many other things, they were found to be quite ignorant respecting them, such things being all like thick darkness in their minds: they then confessed that they had, indeed, believed that they knew everything, but now they were convinced that they knew scarcely anything.

By knowing something, in the spiritual world, is meant to know something of truth; but to know falsities is to know nothing, because in such knowledge there is neither intelligence nor wisdom. It was afterwards told them that this state is meant by the words of the Lord,

"Thou sayest, I am rich, and become wealthy; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked."

[4] The reason why the rich in the Word signify those who are in truths is, that spiritual riches mean nothing else; hence also in the Word, by riches are signified the knowledges of truth and good, and by the rich, those who are intelligent by their means. This is evident from the following passages. In Ezekiel:

"In thy wisdom and in thine intelligence thou hast made to thyself riches, gold and silver in thy treasures; by the multitude of thy wisdom thou hast multiplied to thyself riches" (28:4, 5).

These things are said to the prince of Tyre, by whom, in the spiritual sense, are meant those who are in the knowledges (cognitiones) of truth; by riches are meant those knowledges in general. By gold in thy treasures are meant the knowledges of good and truth. That knowledges are signified by these expressions is quite clear; for it is said, "In thy wisdom and in thine intelligence thou hast made to thyself riches; and by the multitude of thy wisdom thou hast multiplied to thyself riches."

(The reason why by the prince of Tyre are meant those who are in the knowledges of truth is, that prince signifies primary truths (see Arcana Coelestia 1482, 2089, 5044), and Tyre the knowledges of truth, n. 1201: that by treasures are signified possessions of knowledges, may be seen n. 1694, 4508, 10227; and that by gold is signified good, and by silver truth, n. 1551, 1552, 2954, 5658.)

[5] In Zechariah:

"Tyre collecteth silver as dust, and gold as the mire of the streets; behold the Lord shall impoverish her, and shall shake her wealth into the sea" (9:3, 4).

Here also by Tyre are signified those who procure to themselves knowledges, which are denoted by silver, gold and wealth.

In David:

The daughter of Tyre shall bring to thee a gift," the king's daughter; "the rich of the people shall flatter thy faces" (Psalms 45:12).

The church is here described as to the affection of truth, which is meant by the daughter of Tyre; for daughter denotes the church as to affection (see Arcana Coelestia 3262, 3963, 6729, 9059); and king denotes truth (n. 1672, 2015, 2069, 3670, 4575, 4581, 4966, 6148). On this account it is said that the daughter of Tyre shall bring to thee a gift, and that the rich of the people shall flatter thy faces; the rich of the people are those who abound in truths.

[6] In Hosea:

"Ephraim hath said, Truly I am rich; I have found me wealth; all my labours shall not find me iniquity which is sin; but yet I will speak to the prophets, and I will multiply visions" (12:8, 10).

By becoming rich and finding wealth is not meant being enriched in worldly, but in heavenly, riches and wealth, which are the knowledges of truth and good; for by Ephraim is meant the Intellectual of those who belong to the church, which is enlightened when the Word is read (see Arcana Coelestia 5354, 6222, 6238, 6267). Hence it is said, "I will speak to the prophets, I will multiply visions." By prophets are signified truths of doctrine, and also by visions.

[7] In Jeremiah:

"I, Jehovah, giving to every man according to his ways, according to the fruits of his doings. As the partridge gathereth but bringeth not forth, he maketh riches but not with judgment; in the midst of his days he shall forsake them, in the end he shall become a fool" (17:10, 11).

The subject here treated of is those who acquire knowledges (cognitiones) merely as knowledge, when yet the life is that to which they should be subservient. This is what is meant by gathering as a partridge and not bringing forth, by making riches but not with judgment, and by becoming a fool in the end. And because the knowledges of truth and good are intended to be subservient to the life, for this is perfected by them, therefore it is said that Jehovah gives to every man according to his ways, and according to the fruits of his doings.

[8] In Luke:

"Whosoever he be of you that forsaketh not all his possessions, he cannot be my disciple" (14:33).

He who does not understand that in the Word possessions denote knowledges from the Word, which are spiritual riches and wealth, may suppose that he ought to deprive himself of all wealth in order to be saved, although no such thing is meant by those words. By possessions are meant everything belonging to man's own intelligence, for no one can be wise from himself, but from the Lord alone; hence to forsake all his possessions, is to attribute nothing of wisdom and intelligence to himself; and he who does not do this, cannot be instructed by the Lord, that is, be His disciple.

[9] Those who do not know that by the rich are meant those who possess the knowledges of truth and good, thus who have the Word, and that by the poor are meant those who do not possess knowledges, yet desire them, cannot but suppose that by the rich man who was clothed in crimson and fine linen, and by the poor man who was laid at his gate (Luke 16) are meant the rich and the poor in the common sense of those words, when notwithstanding by the rich man is there meant the Jewish nation, which had the Word, in which all the knowledges of truth and good are contained; by the crimson with which he was clothed, is meant genuine good (see Arcana Coelestia 9467), and by fine linen genuine truth (see Arcana Coelestia 5319, 9469, 9596, 9744), and by the poor man who was laid at his gate are meant the nations which were outside the church, and had not the Word, and yet desired the truths and goods of heaven and the church. Hence also it is clear, that by the rich are meant those who have the Word, consequently who possess the knowledges of truth and good; for these are contained in the Word.

[10] As also in the prophecy of Elizabeth in Luke:

God "hath filled the hungry with good things, and the rich he hath sent empty away" (1:53).

The hungry are those who desire knowledges; such were the Gentiles who received the Lord and doctrine from Him; but the rich are those who have knowledges, because they have the Word; such were the Jews, but still they were not willing to know truths therefrom, therefore they did not receive the Lord and doctrine from Him. The latter are the rich who were sent empty away; the former are the hungry who were filled with good things.