Arcana Coelestia #9340
9340. 'And I will set your boundary from the Sea Suph even to the Sea of the Philistines' means the full range of truths from factual ones to interior truths of faith. This is clear from the meaning of 'setting the boundary from one place to another', when it refers to spiritual truths, as the full range; from the meaning of 'the Sea Suph' as truths on the levels of the senses and of factual knowledge, which are the lowest levels of the human mind (the Sea Suph was the final boundary of the land of Egypt, and 'Egypt' means factual knowledge in both senses, that is, true factual knowledge and false, 1164, 1165, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779 (end), 7926, 8146, 8148; in this instance true factual knowledge is meant since the subject is the full range of spiritual matters of faith among the children of Israel, who represented the spiritual Church, 4286, 4598, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805); and from the meaning of 'the Sea of the Philistines' as interior truths of faith. The reason why these truths are meant by 'the Sea of the Philistines' is that the sea where Tyre and Sidon lay was the boundary of the land of Philistia, and 'Tyre and Sidon' means cognitions or knowledge of truth and good, 1201, while 'the land of Philistia' means the knowledge of interior matters of faith, 1197, 2504, 2726, 3463.
[2] Since 'the land of Canaan' represented the Lord's kingdom, which is heaven and the Church, all places in the land therefore meant such things as form part of the Lord's kingdom, or heaven and the Church, which things are called celestial and spiritual, and are connected with the good of love to the Lord and the truths of faith in Him. For this reason the seas and rivers which were boundaries meant the final limits there, and therefore 'from sea to sea' or 'from river to river' meant the full range of those things, as may be seen in 1585, 1866, 4116, 4240, 6516. From all this it becomes clear that 'the boundary from the Sea Suph even to the Sea of the Philistines' means the range of spiritual things, which are matters of truth, from external ones to internal, thus truths ranging from factual ones to interior truths of faith. But the range of celestial things, which are aspects of the good of love, is described next by the words 'from the wilderness even to the River'. The fact that places belonging to the land of Canaan, including seas and rivers, mean such things in the Word, has been shown in explanations everywhere.
[3] What the full range of truths from factual ones to interior truths of faith is must be stated briefly. Truths which exist in the external man are called factual ones, but truths which exist in the internal man are called interior truths of faith. Factual truths reside in a person's memory, and when they are brought out from there they pass into the person's immediate awareness. But interior truths of faith are truths of life itself which are inscribed on the internal man, but few of which show up in the memory. These however are matters which will in the Lord's Divine mercy be spoken of more fully elsewhere. Factual truths and interior truths of faith were meant in Genesis 1:6-7 by the waters under the expanse and the waters above the expanse, 24; for the first chapter of Genesis deals in the internal sense with the new creation or the regeneration of a member of the celestial Church.
[4] The reason why 'Philistia', which also bordered on the land of Canaan as far as Tyre and Sidon, meant the interior truths of faith was that there also the representative Ancient Church had existed, as is evident from the remnants of Divine worship among them which are alluded to in historical sections and prophetical parts of the Word in which the Philistines and the land of Philistia are the subject, such as - in the prophetical parts - Jeremiah 25:20; Jeremiah 47:1-end; Ezekiel 16:27, 57; 25:15-16; Amos 1:8; Zephaniah 2:5; Zechariah 9:6; Psalms 56:1; 1 60:8; 83:7; 108:9. The situation with the Philistines was the same as it was with all the nations in the land of Canaan, in that they represented the Church's forms of good and its truths, and also evils and falsities. When the representative Ancient Church existed among them they represented celestial things which were aspects of good and spiritual things which were matters of truth. But when they fell away from true representative worship they began to represent devilish things which were aspects of evil and hellish things which were matters of falsity. This is the reason why 'Philistia', like all the other nations belonging to the land of Canaan in the Word, means either forms of good and truths, or else evils and falsities.
[5] The fact that interior truths of faith are meant by 'the Philistines' is clear in David,
Glorious things are to be spoken in you, O city of God. I will mention Rahab and Babel among those who know Me; also Philistia and Tyre, with Ethiopia. The latter was born here. 2 Psalms 87:3-4.
'The city of God' means teachings presenting the truth of faith that are drawn from the Word, 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493, 5297; 'Tyre' means cognitions or knowledge of truth and good, 1201, and so does 'Ethiopia', 116, 117. From this it is evident that 'Philistia' means knowledge of the truths of faith.
[6] In Amos,
Are you not like the children of the Ethiopians to Me, O children of Israel? Did I not cause Israel to come up from the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir? Amos 9:7.
This refers to the corruption and destruction of the Church after it had been established. 'The children of the Ethiopians' here are those in possession of cognitions of goodness and truth, which they use to substantiate evils and falsities, 1163, 1164. 'The children of Israel from the land of Egypt' are those who had been brought to spiritual truths and forms of good by means of factual truths, 'the children of Israel' being people in possession of spiritual truths and forms of good, thus in the abstract sense spiritual truths and forms of good, see 5414, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 7957, 8234, and 'the land of Egypt' being factual truth, as shown above. The same is meant by 'the Philistines from Caphtor' and by 'the Syrians from Kir', to whom they are therefore likened. 'The Philistines from Caphtor' are people who had been brought to interior truths by means of exterior ones, but who perverted them and used them to substantiate falsities and evils, 1197, 1198, 3412, 3413, 3762, 8093, 8096, 8099, 8313, whereas 'the Syrians from Kir' are those who were in possession of cognitions of goodness and truth, which they likewise perverted, 1232, 1234, 3051, 3249, 3664, 3680, 4112.
[7] In Jeremiah,
... because of the day that is coming to lay waste all the Philistines, to cut off from Tyre and Sidon every helper that is left, for Jehovah is laying waste the Philistines, the remnants of the island of Caphtor. Jeremiah 47:4.
The subject in Jeremiah 47 is the laying waste of the Church's truths of faith, interior truths of faith being meant by 'the Philistines' and exterior truths by 'the remnants of the island of Caphtor'.
[8] In Joel,
What have you to do with Me, O Tyre and Sidon, and all the borders of Philistia? Swiftly I will return your recompense upon your own head, inasmuch as you have taken My silver and My gold, and My good and desirable treasures you have carried into your temples. Joel 3:4-5.
'All the borders of Philistia' stands for all the interior and the exterior truths of faith; 'carrying silver and gold, and good and desirable treasures into their temples' stands for perverting truths and forms of good, and profaning them by putting them together with evils and falsities. For the meaning of 'silver and gold' as truths and forms of good, see 1551, 2954, 5658, 6112, 6914, 6917, 8932.
[9] In Obadiah,
At that time those in the south will be the heirs of the mountain of Esau, and of the plain of the Philistines, and they will become the heirs of the field of Ephraim; but Benjamin [will be the heir] of Gilead. Obad. verse 19.
This refers to the establishment of the Church; but spiritual things are implied by the names. 'Those in the south' are people who dwell in the light of truth, 1458, 3195, 3708, 5672, 5962; 'the mountain of Esau' is the good of love, 3300, 3322, 3494, 3504, 3576; 'the plain of the Philistines' is the truth of faith, 'the plain' being also that which constitutes matters of doctrine about faith, 2418; 'Ephraim' is the Church's power of understanding, 3969, 5354, 6222, 6234, 6238, 6267; 'Benjamin' is the Church's spiritual-celestial truth, 3969, 4592, 5686, 5689, 6440; and 'Gilead' is the corresponding exterior good, 4117, 4124, 4747.
[10] In Isaiah,
He will gather the outcasts of Israel, and will assemble the dispersed of Judah from the four corners of the earth. They will fly down onto the shoulder of the Philistines towards the sea, together they will plunder the sons of the east. Isaiah 11:12, 14.
Here 'Israel' and 'Judah' are not used to mean Israel and Judah; rather, 'Israel' means those who are governed by the good of faith, and 'Judah' those who are governed by the good of love. 'Flying down onto the shoulder of the Philistines' stands for receiving and taking into possession interior truths of faith; and 'plundering the sons of the east' stands for receiving and taking into possession interior forms of the good of faith, for 'the sons of the east' are people who are governed by forms of the good of faith and with whom cognitions or knowledge of good exists, 3249. 3762. For the meaning of 'plundering' as receiving and taking into possession, see what has been shown in 6914, 6917, regarding the plundering of the Egyptians by the children of Israel.
[11] Since 'the land of Philistia' meant knowledge of the interior truths of faith, and since Abraham and Isaac represented the Lord, and the sojourning of these two in places meant instruction received by the Lord in the truths and forms of the good of faith and love, which belong to God's wisdom, therefore - to provide a figurative representation of this - Abraham was commanded to sojourn in Philistia, Genesis 20:1-end, and so too was Isaac, Genesis 26:1-24. Therefore also Abimelech king of the Philistines made a covenant with Abraham, Genesis 21:22-end, and also with Isaac, Genesis 26:26-end. Regarding all this, see the explanations to those chapters.
Footnotes:
Matthew 5
1
And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
2
And he opened his mouth, and taught them, saying,
3
Blessed are the poor in spirit: for theirs is the kingdom of heaven.
4
Blessed are they that mourn: for they shall be comforted.
5
Blessed are the meek: for they shall inherit the earth.
6
Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
7
Blessed are the merciful: for they shall obtain mercy.
8
Blessed are the pure in heart: for they shall see God.
9
Blessed are the peacemakers: for they shall be called the children of God.
10
Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
11
Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
12
Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
13
Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
14
Ye are the light of the world. A city that is set on an hill cannot be hid.
15
Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
16
Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
17
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
18
For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
19
Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
20
For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
21
Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
22
But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
23
Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
24
Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
25
Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
26
Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
27
Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
28
But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
29
And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
30
And if thy right hand offend thee, cut if off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
31
It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
32
But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
33
Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
34
But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
35
Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
36
Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
37
But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
38
Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
39
But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
40
And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.
41
And whosoever shall compel thee to go a mile, go with him twain.
42
Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
43
Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
44
But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
45
That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
46
For if ye love them which love you, what reward have ye? do not even the publicans the same?
47
And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
48
Be ye therefore perfect, even as your Father which is in heaven is perfect.
