THE EXPLANATION of Isaiah Chapter 43

(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation.)

1. BUT now, thus says Jehovah, your Creator, O Jacob, and your Former, O Israel, Fear not: for I have redeemed you, I have called you by your name; you art Mine.

VERSE 1. That to "redeem" signifies to liberate from hell, and to claim and conjoin to Himself so that they may be His, is evident, for it is said, "I have redeemed you, I have called you by your name : you art Mine"; and inasmuch as this is effected by reformation and regeneration from the Lord, it is therefore said "Jehovah your Creator, O Jacob, and your Former, O Israel." He is here called "Creator", because to "create" in the Word signifies to reqenerate, as may be seen above. n. 294. "Jacob" and " Israel" signify those who are of the church and who are in Truths from Good. Apocalypse Explained 328.

As to the signification of "fear", as predicated both of the spiritual and of the natural man, see Chapter 11:3, the Exposition.

Verses 1, 6, 7. I have redeemed you, I have called you by your name; you art Mine. Bring My sons from afar, and My daughters from the ends of the earth, etc. - The subject here treated of is concerning the establishment of the church among the nations. From their reformation Jehovah is called "Creator and Former", wherefore it is said "I have redeemed you, I have called you by your name: you art Mine." "Bring My sons from afar, and My daughters from the ends of the earth", signifies the nations which are out of the church, which receive the Truths and Goods of the church from the Lord; "afar off" and the "ends of the earth" denoting those who are out of the church; the "earth" is the church; "sons" are those who receive Truths, and "daughters" those who receive Goods. These are said to he "created, formed, and made to glory"; "glory" is the divine Truth which they receive. Apocalypse Explained 294.

Verses 1, 7. Jehovah your Creator; - whom I have created for My glory, etc. - The very end of the creation of the universe was that an angelic heaven might be formed out of mankind, where all who believe in God might live in eternal blessedness; for the Divine Love, which is in God, and which essentially is God, can intend nothing else; and the Divine Wisdom, which is also in God, and which is God, can produce nothing else. Since, then, the creation of the universe had for its end an angelic heaven, to be formed out of the human race, and at the same time a church on earth, man's passage into heaven lying through the church; and since the salvation of mankind, being effected upon men that are born in the world, is thus a continuation of creation, therefore we so frequently meet in the Word with the term "to create", the meaning of which is to form for heaven; as in the following passages:

"Create in me a clean heart, O God; and renew a right spirit within me." (Psalm 51:10) "You openest Your hand, they are filled with good; You sendest forth Your spirit, they are created." (Psalm 104:28, 30) "The people that shall be created, shall praise Jehovah." (Psalm 102:18)

Hence will appear the meaning of "to create" in the following passages:

"Thus says Jehovah, He that creates the heavens, He that spreads forth the earth"; etc. (Isaiah 42:5; 45:12, 18)

"Behold, I create a new heaven and a new earth. Be glad and rejoice for ever in that which I create; for, behold, I create Jerusalem a rejoicing." (Isaiah 65:17, 18). True Christian Religion 773. See also 573.

2. When you passest through the waters, I will be with you; and through the rivers, they shall not overflow you: when you walkest through the fire, you shalt not be burnt; and the flame shall not kindle upon you.

Verse 2. By "passing through the waters and through the rivers, and their not overflowing", is signified that falsities and ratiocinations from falsities against Truths shall not enter and corrupt; "waters" denoting falsities, and the "rivers" ratiocinations from falsities against Truths. By "walking through the fire, and not being burned, and the flame not kindling upon you", is signified that evils and cupidities arising from them shall not hurt; "fire" signifying evils, and the "flame" cupidities thence derived. Apocalypse Explained 504. See also Arcana Coelestia 739, 790.

By "rivers overflowing" are also signified temptations, because temptations are inundations of falsest Apocalypse Revealed 409.

[As spiritual temptations are here treated of, the following extract will elucidate this important subject.]

They alone who are being regenerated, undergo spiritual temptations; such temptations being pains of mind induced by evil spirits, in those who are in Good and Truth. While those spirits excite the evils of such persons, there arises in the mind an anxiety, which is temptation. Man does not know whence this anxiety comes, because he is unacquainted with its origin. There are both evil and good spirits attendant on every man; the evil spirits are in his evils, and the good spirits in his goods. When the evil spirits approach they draw forth his evils, while the good spirits, on the contrary, draw forth his goods; whence arise collision and combat, causing in the man an interior anxiety, which is temptation. Hence it is plain that temptations are not induced by heaven, but by hell; as is in accordance with the faith of the church, which teaches that God tempts no man." Interior anxieties are also experienced by those who are not in Goods and Truths; but natural, not spiritual anxieties; the two are distinguished by this, that natural anxieties have worldly things for their objects, but spiritual anxieties heavenly things.

The object contended for during temptations, is the dominion of Good over evil, or of evil over Good. The evil which is desirous of obtaining the dominion resides in the natural or external man, and the Good in the spiritual or internal man. If evil prevails, the natural man obtains the dominion; but if Good prevails, the spiritual conquers. These combats are carried on by the Truths of faith derived from the Word. By these man must contend against evils and falsities; for if he combats from any other principles, he cannot conquer, because in these alone the Lord is present. And as this warfare is carried on by the Truths of faith, man is not permitted to enter on it until he has been instructed in the knowledge of Good and Truth, and has thence obtained some degree of spiritual life; such combats, therefore, do not take place till men arrive at years of maturity. If man falls in temptation, his state after it becomes worse than before, because evil has thereby acquired power over Good, and falsity over Truth. Since at this day faith is rare, because there is no charity, the church being at its end, there are but few who are admitted into anv spiritual temptations; hence it is scarcely known what they are, and to what salutary purpose they are conducive.

The ends to which temptations are conducive are these. They acquire for Good dominion over evil, and for Truth dominion over the false; they confirm Truths in the mind, and conjoin them to Good; and they disperse evils and the falsities thence derived. They serve also to open the internal spiritual man, and to bring the natural man into subjection to it; to destroy the loves of self and of the world, and to subdue the concupiscences which proceed from them. When these things are effected, man acquires enlightenment and perception respecting the nature of Good and its Truth, and of falsity and its evil; whence he obtains intelligence and wisdom, which afterwards increase continually. The Lord alone combats for man in temptations; and unless he believes that the Lord alone combats and conquers for him, he undergoes only an external temptation, which is in no respect conducive to his salvation. The New Jerusalem and its Heavenly Doctrine 187-195.

3. For I am Jehovah your God, the Holy One of Israel, your Saviour: I have given Egypt for your ransom, Ethiopia and Seba in your stead.

4. Because you have been precious in My eyes, you have been honoured, and I have loved you: therefore will I give men instead of you, and peoples instead of your soul.

Verses 3, 4. These things also are said concerning the Lord, and concerning the redemption of those who acknowledge Him, and from affection receive Truths from Him. Redemption is signified by "a ransom [or an expiation]", and by "instead of you", and "for your soul"; the natural affection of knowing Truths derived from spiritual affection is signified by "Egypt, Ethiopia, and Seba"; their intelligence thence derived is signified by "man" [adam], and the church from them receive people." Inasmuch as by "Egypt" is signified the natural man, and all the intelligence of the spiritual man is terminated and has its foundation in the natural man, and in his knowledges and scientifics, therefore: man without them is not intelligent or wise, nor indeed rational, for the spiritual man must act as one by correspondences. Hence it is that, in ancient times, when the representative church was also in Egypt, the King of Egypt, or Pharaoh, was called "the son of the wise, and the son of the kings of antiquity"; (Isaiah 19:11) also "Egypt, the corner-stone of the tribes"; (verse 13.) for by the tribes are signified all the Truths and Goods of the church in one complex, and by the "corner-stone" is signified the foundation thereof. Hence also it is said of Solomon: by whom the Lord was represented as to His celestial and spiritual kingdoms, that his wisdom was above the sons of the East, and above all the wisdom of the Egyptians." (1 Kings 4:30)

By "the sons of the East" are understood all who at that time were in the knowledges of Truth and Good, and thereby were made wise; and by the "Egyptians" are understood all who were skilled in sciences, especially in the science of correspondences, and in intelligence thence derived; wherefore also it is that the sciences of the Egyptians are called "the hidden things of gold and of silver and desirable things" in Daniel 11:42, 43. Apocalypse Explained 654.

"Ethiopia" [Cush] and "Seba" are the knowledges of spiritual things, which serve those who believe in the Lord. Arcana Coelestia 1171. See also the Exposition of Isaiah 45:14.

As to "Cush", or Ethiopia, and its spiritual meaning, see above, Chapter 18:1, 2, the Exposition.

5. Fear not, for I am with you: from the east I will bring your seed, and from the west I will gather you;

6. I will say to the north, Give up; and to the south, Withhold not: bring My sons from afar, and My daughters from the ends of the earth;

Verses 5, 6. These things are not said concerning the posterity of Jacob, but concerning the nations or Gentiles of whom the church is to be formed, By "Jacob and his seed" are understood those who will be of that church. That it is to be formed of those who are in falsities from ignorance, and thence in obscurity as to Truths, is signified by "from the west I will gather you, and I will say to the north, Give up"; and that these are not to be repelled by those who are in the Good of love and in Truths of doctrine from a clear [principle], but to be accepted, is signified by "from the east I will bring your seed, and I will say to the south, Withhold not"; for the "east" signifies the Good of love in clearness, the "south" the Truth of doctrine in clearness, and the "west" the Good of love in obscurity, and the "north" the Truth of doctrine in obscurity, such as it exists with those who, from ignorance of Truth, are in falsities, and yet desire Truths. The reason why those quarters have such a signification is, because in the spiritual world all dwell distinctly in those quarters according to the light of Truth and the affection of Good in which they are principled. Similar things are signified in Matthew, where it is said that "the elect are to be gathered together from the four winds, from the boundaries of heaven even to their boundaries." (Matthew 24:31)

That all who are in falsities from ignorance, and yet in the desire of Truth, are to be brought into that church, is signified by "Bring My sons from afar, and My daughters from the ends of the earth"; "sons" denoting those who are in Truths, and "daughters" those who are in the affection thereof, and hence also, abstractedly from persons, they signify Truths and their affections; and "afar off" and the "ends of the earth" signify removal from the light of Truth, because in falsities from ignorance, by reason of their not having the Word, or not understanding the sense thereof. Apocalypse Explained 724.

Verses 5-8. To "bring seed from the east, the west, the north, and the south", denotes all of whatsoever religion they be; for the "east" and "west" signify where the Good of love is in clearness and in obscurity, and the "north" and the "south" where the Truth of faith is in obscurity and in clearness.

In this place they are understood who are in obscurity from ignorance, for it is said "Bring My sons from afar, and My daughters from the ends of the earth." "Sons" are predicated of those who receive Truths, and "daughters" of those who receive Goods; "from afar" and "from the ends of the earth " signify those who are remote from the Truths and Goods of the church.

That all will be received and reformed by the Lord, who acknowledge Him, is signified by "I have created, I have formed, and I have made everyone called by My name." These, then, are they who are understood by "the blind who have eyes, and the deaf who have ears." Apocalypse Explained 239.

As to the "blind" and the "deaf", see Chapter 42:18, the Exposition.

The subject here treated of is concerning "Jacob" and "Israel", and unless it be known that the above spiritual things are understood by the quarters there mentioned, it may be supposed that nothing further is implied than that the sons of Israel and Jacob are to be collected from all parts; but by "Jacob" and "Israel" is understood the church which consists of those who are in the Good of love and in Truths from that Good; and by "their seed" are understood all who are of that church. The bringing and gathering together of those who are in the Good of love, is understood by "I will bring your seed from the east, and I will gather you from the west"; and the same with respect to those who are in Truths from that Good, is understood by "I will say to the north, Give up; and to the south Withhold not." That all who are in those Truths and Goods even to those who are in the ultimates, shall be brought, is signified by "Bring My sons from afar, and My daughters from the ends of the earth." Apocalypse Explained 422. See also Arcana Coelestia 1458, 9642.

7. Everyone that is called by My name, whom I have created for My glory, whom I have formed; yea, whom I have made.

8. Bring forth the blind people that have eyes, and the deaf that have ears.

Verse 7. Everyone that is called by My name, etc. - What is meant by being "called by the Lord's name", see Chapter 4:1, and especially Chapter 26:8, the Exposition.

9. Let all the nations be gathered together, and let the peoples be assembled: who among them will declare this, and will show us former things? let them bring forth their witnesses, that they may be justified; or let them hear, and say, It is truth.

Verse 9. Let all the nations be gathered together, and let the peoples be assembled, etc.

- As to "nations" and "peoples", see Chapter 9:2, 3, the Exposition.

10. You are My witnesses, says Jehovah; even My servant, whom I have chosen: that you may know and believe Me, and understand that I am He: before Me no God was formed, and after Me there shall be none.

Verse 10. Where by "Servant" is understood the Lord as to His Divine Human, that the Lord calls Himself a "minister" by reason of His serving, is evident in the Evangelists:

"Whosoever will become great among you, ought to be your minister; and whosoever would be first, ought to be your servant; as the Son of Man came not to be ministered unto, but to minister:" (Matthew 20:25-28; Mark 10:42-44; Luke 22:27) Apocalypse Explained 409.

11. I, [even] I, am Jehovah; and beside Me there is no Saviour.

Verse 11. The idea of a Son born from eternity [which is a prevalent idea in the present Theology], descending and assuming the Humanity, must be found to be altogether erroneous, and will therefore fall to the ground and vanish when those passages in the Word are attended to where Jehovah Himself asserts that He Himself is the Saviour and Redeemer of the world, as He does in the following passages :

"I, [even] I, am Jehovah; and beside Me there is no Saviour." [Isaiah 43:11) "Is it not I, Jehovah, than whom there is no other God? a just God, and a Saviour; there is none beside Me." (Isaiah 45:21, 22; 44:6, 24; 47:4; 48:17; 49:26; 60:16; Hosea 13:4)

From these and many other passages it must be evident to every man who has the use of his eyes, and whose mind is opened by such use, that God, who is One, descended, and was made Man for the purpose of effecting the work of Redemption. How plainly is this seen, as in morning light, by attending to the divine declarations here quoted. Such men, however, as walk in the shadows of night, from a firm persuasion in their minds of the birth of another God from eternity, and of His descent and redeeming labours, close their eyes against the light of these divine declarations, and in that state consider how they may apply and pervert them to the confirmation of their own falsities. True Christian Religion 83. See also True Christian Religion 188, 294.

12. I have declared, and I have saved: I have made it known; nor was it any strange [god] among you: and you are My witnesses, says Jehovah, that I am God.

13. Yea, before the day was, I am He; and there is none that can deliver out of My hand: I work; and who shall hinder it?

Verse 12. You are My witnesses, says Jehovah, that I am God [El]. In the Word, Jehovah, or the Lord, in many places is named El in the singular, also Eloah, and likewise Elohim in the plural, - each sometimes in one verse or in one series. The reason why He is so named cannot be known, unless the internal sense of the Word be known. That El involves one thing, and Eloah another, and Elohim another, every one may judge from this, that the Word is divine, that is, derives its origin from the Divine, and that it is hence inspired as to all expressions, yea, as to the smallest apex. What is involved in El, when it is named, and what in Elohim, may appear from what has been abundantly shown above, that is, that El and Elohim or "God" is mentioned when Truth is treated of, see n. Arcana Coelestia 709, 2580, 2769; hence it is that by "El" and "Elohim"; in the supreme sense, is signified, the Divine-Spiritual, for this is the same with Divine Truth, but with the difference that by "El" is signified Truth in the will and act, which is the same thing with the Good of Truth, see Arcana Coelestia 4337, 4353, 4390. "Elohim" in the plural is used, because by the Divine Truth are meant all Truths which are from the Lord; hence also the angels in the Word are sometimes called Elohim or "gods", Arcana Coelestia 4295, as will likewise appear from the passages below adduced from the Word.

Inasmuch now as "El" and "Elohim", in the supreme sense, signify the Lord as to Truth, they also signify Him as to power, for it is Truth of which power is predicated, for Good acts by Truth when it exercises power, Arcana Coelestia 3091, 4015; therefore wheresoever power derived from Truth is treated of in the Word, the Lord is called El and Elohim, or "God"; hence also it is that "El", in the original tongue, likewise signifies one who is powerful. That the names El and Elohim, or "God", are used in the Word where the Divine-Spiritual is treated of, or, what is the same thing, the Divine Truth, and thence the Divine power, may further appear from these passages:

"God said to Israel in the visions of the night, I am the God of the gods [El elohe] of your father: be not afraid of descending into Egypt; because I will place you there into a great nation." (Genesis 46:2, 3)

Inasmuch as these words were spoken to Israel, whom He would place into a great nation, and thereby Truth and the power thereof are treated of, it is said "El Elohe", which in the proximate sense signifies God of gods. That "Elohim" in the proximate sense are gods, because they are predicated of Truths and the power thence derived, is evident also from the following passage:

"There Jacob built an altar, and called the place El-beth-el, because there the Elohim were revealed to him, in his flying before his brother." (Genesis 35:7)

And in another place:

"Jehovah our God, Himself the God of gods, and Lord of lords, the God [El] great, powerful, and formidable"; (Deuteronomy 10:17) where "God of gods" is expressed by Elohe elohim, and afterwards "God" by El, to whom is attributed greatness and power.

So in David:

"God [El] the great Jehovah, and the great King over all gods [Elohim], in whose hand are the tracings out [pervestigationes] of the earth; and the strengths of the mountains are His"; (Psalm 95:3, 4) where the name "God", or El, is used, because the subject treated of is concerning the Divine Truth, and the power thence derived; also mention is made of "gods", because Truths thence derived are treated of; for "king" in the internal sense signifies Truth, see Arcana Coelestia 1672, 2015, 2069, 3009, 3670.

Hence it is evident what is involved in the expression, "a great King above all gods"; the "tracings out of the earth" are also the Truths of the church, which are called "strengths of the mountains" from power grounded in Good. Arcana Coelestia 1402.

14. Thus says Jehovah, your Redeemer, the Holy One of Israel: For your sake have I sent to Babylon, and I will cast down all her bars; and the Chaldeans, whose shouting is in their ships:

15. I am Jehovah, your Holy One; the Creator of Israel, your King.

Verse 14. The subject here treated of is concerning the liberation of the faithful from the oppression of those who, devastate the church, and who are understood by "Babylon"; and they devastate it by this, that they withhold all from the knowledges of Truth and of Good, saying that they themselves know, and that they are to be believed, when notwithstanding they know nothing of Truth, thus keeping others, together with themselves, in dense ignorance, and turning them away from the worship of the Lord, in order that they themselves may be worshipped. To "cast down their bars" signifies to destroy their principles of the false, and the false devastating Truths; "bars" here denoting principles of the false, and the "Chaldeans" those who devastate by falsities: for by "Babylon", in the Word, are signified those who by evils destroy Goods, and by the "Chaldeans" those who by falsities destroy Truths; a "shouting in their ships" denotes the destruction of their doctrinals, Apocalypse Explained 514.

As to the signification of "bars", see Chapter 45:2, the Exposition.

16. Thus says Jehovah, who made a way in the sea, and a path in the mighty waters;

Verse 16. That by "sea,", in this passage, is not understood the sea, nor by "waters" are understood waters, is evident, forasmuch as it is said that "therein is the way and the path of Jehovah"; wherefore by "sea" and by "waters" are understood such things as Jehovah or the Lord is in, which are the knowledges of Truth in general from the Word, and Truths therein; the "sea" denoting those knowledges, and the "waters" Truths. Knowledges and Truths differ in this, that knowledges are of the natural man, and Truths of the spiritual man. Apocalypse Explained 275.

As to the further meaning of the "sea", when mentioned in the Word, see Chapter 21:1, the Exposition.

17. Who brought forth the chariot and the horse, the army and the power; together they lie down, they rise up no more: they are extinguished, they are quenched like tow.

18. Remember not the former things; and the things of old do not consider:

Verse 17. As to the spiritual meaning of "horses" and "chariots", see Chapter 31:1, the Exposition.

They are quenched like tow. - As to the meaning of "tow", see Chapter 1:30, 31, the Exposition, and verse 31, note.

19. Behold, I make a new thing; even now shall it spring. forth: will you not acknowledge it? yea, I will make in the wilderness a way, and rivers in the desert.

Verses 19, 20. Treating of the Lord, and of the New Church from Him, which is understood by "Behold, I make a new thing; even now shall it spring forth."

By "making a way in the wilderness, and rivers in the desert", is signified to give Truths and the intelligence of Truths where they were not before; "way" denotes Truth leading to heaven, and "rivers" intelligence.

By "giving drink to the people" is signified to instruct those who desire to be instructed.

By "the beast of the field, the dragons, and the daughters of the owl", are signified those who know Truths and Goods from the memory only, and do not understand and perceive them; such are they who speak Truth without any idea of it, depending only upon others. Apocalypse Explained 518.

20. The beast of the field shall honour Me; the dragons, and the daughters of the owl: because I have given waters in the wilderness, and rivers in the desert, to give drink to My people, My chosen.

21. The people, whom I have formed for Myself, shall show forth My praise.

Verse 20. That "the beast of the field, dragons, and daughters of the owl", are not here understood, is evident, for these cannot " honour Jehovah"; but that the men of the church are understood, is manifest from its being said in what follows, "to give drink to My people, My chosen"; wherefore by the "beast of the field " are signified the affections of the knowledges of Truth, by "dragons " natural ideas, and by the "daughters of the owl" sensual affections, for the sensual principle is affected with Truths, and sees them in darkness, as owls see objects in the night. Hence it is also evident that the nations or Gentiles are hereby understood, with whom the New Church was to be established, for before reformation they were in such an obscure affection and natural thought.

By "giving waters in the wilderness, and rivers in the desert", is signified to imbue with Truths and thence with intelligence, those who were before in ignorance. "Waters" denoting Truths, "rivers" intelligence, and "wilderness" and "desert" signify ignorance. To "Give drink to the people of Jehovah, and to His chosen", signifies to instruct those who are in the Truths of faith and In the Good of charity; they are called "people" who are principled in the Truths of faith, and they "chosen" who are in the Good of charity. Apocalypse Explained 650.

As to the "daughters of the owl", in a bad sense, or the sensual perceptions of the mind entirely perverted, see Chapter 13:19-22, the Exposition. "Dragons" in this verse, as in Chapter 35:7, signify those who, although sensual, can nevertheless receive the Truth and be saved.

22. But you have not called upon Me, O Jacob; but you have been weary of Me, O Israel!

Verse 22. That to "call upon the name of Jehovah" is a frequent and common form of expression for all the worship of the Lord, is well-known. The Lord cannot be worshipped except from charity; if from faith which is not from charity, there is no worship, because it is only from the mouth and not from the heart. "You have not brought to Me the lamb of your burnt-offering, neither have you honoured Me with your sacrifices", etc. In these words, in a summary form, all representative worship is involved. Arcana Coelestia 440.

23. You have not brought to Me the lamb of your burnt-offering: neither have you honoured Me with your sacrifices. I have not caused you to serve with an offering, nor wearied you with incense.

Verse 23. I have not caused you to serve with an offering; nor wearied you with incense. - Inasmuch as all worship of the Lord is effected from spiritual Good, which is derived from celestial Good, therefore both the "meat-offering" and the "incense" are mentioned in the letter separately, which, notwithstanding, in the internal or spiritual sense, are understood conjointly, but the one from the other. Apocalypse Explained 324. See also 491.

24. You have not bought for Me with silver the sweet cane; neither have you filled Me with the fat of your sacrifices: but you have made Me to serve with your sins, you have wearied Me with thine iniquities.

Verse 24. These words stand for-you have not acquired for yourself the Truths of faith. "Neither have you filled Me with the fat of your sacrifices", for-you have not acquired the Good of love. Burnt-offerings and sacrifices were the principal things of divine worship among the Jews; wherefore by " burnt-offerings" and "sacrifices" in general is signified worship, and by the things which were sacrificed, also by all the process of the sacrifice, is signified the quality of worship, and by the "fat" and the "burning" thereof, the very celestial divine principle, which is the Good of love from the Lord. Arcana Coelestia 5943.

25. I, [even] I, am He that blots out your transgressions for Mine own sake; and your sins I will not remember.

Verse 25. As to the "remission of sins", and what are the signs that sins are remitted or removed, see Chapter 33:24, the Exposition.

26. Put Me in remembrance; let us plead together: declare you, that you mayest be justified.

Verse 26. It is said in the Word concerning Jehovah, that is, the Lord, that He "remembers", and that He "does not remember", by which is signified that whatsoever then happens, whether it be preservation or deliverance, is from Mercy; in like manner as when it is said of Him that He "sees", "hears", and "knows", and that He "does not see", "does not hear", and "does not know", by which also commiserations and non-commiserations are understood. That it is so said is from similitude with man, and from appearance, for when a man turns himself away from the Lord, which is the case when he does evil, then because the Lord is at his back, it appears as though the Lord did not see him, did not hear him, and did not know him, nor remember him; whereas all this is with man, Hence from the appearance it is so said in the Word; whereas, when a man turns himself to the Lord, which is the case when he does well, the contrary is the case. Every one may know that "remembrance" and "remembering" cannot be predicated of the Lord, since things past and future in Him are eternal, that is, are present to Him from eternity to eternity. Arcana Coelestia 9849.

As to "pleading [or reasoning] together", see Chapter 1:18, the Exposition.

27. Your first, father has sinned, and your teachers have transgressed against Me.

Verse 27. See the Exposition of Isaiah Chapter 1:28.

28. Therefore I will profane the princes of the sanctuary; and will give Jacob to the curse, and Israel to reproaches.

Verse 28. To "profane the princes of the sanctuary " signifies holy Truths; the extirpation of the Truth of the external and of the internal church is signified by "giving Jacob to the curse, and Israel to reproaches." Arcana Coelestia 5044 Arcana Coelestia 5044[1-13].

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Isaiah Chapter 43

1. BUT now, thus says Jehovah, your Creator, O Jacob, and your Former, O Israel, Fear not: for I have redeemed you, I have called you by your name; you art Mine.

2. When you passest through the waters, I will be with you; and through the rivers, they shall not overflow you: when you walkest through the fire, you shalt not be burnt; and the flame shall not kindle upon you.

3. For I am Jehovah your God, the Holy One of Israel, your Saviour: I have given Egypt for your ransom, Ethiopia and Seba in your stead.

4. Because you have been precious in My eyes, you have been honoured, and I have loved you: therefore will I give men instead of you, and peoples instead of your soul.

5. Fear not, for I am with you: from the east I will bring your seed, and from the west I will gather you;

6. I will say to the north, Give up; and to the south, Withhold not: bring My sons from afar, and My daughters from the ends of the earth;

7. Everyone that is called by My name, whom I have created for My glory, whom I have formed; yea, whom I have made.

8. Bring forth the blind people that have eyes, and the deaf that have ears.

9. Let all the nations be gathered together, and let the peoples be assembled: who among them will declare this, and will show us former things? let them bring forth their witnesses, that they may be justified; or let them hear, and say, It is truth.

10. You are My witnesses, says Jehovah; even My servant, whom I have chosen: that you may know and believe Me, and understand that I am He: before Me no God was formed, and after Me there shall be none.

11. I, [even] I, am Jehovah; and beside Me there is no Saviour.

12. I have declared, and I have saved: I have made it known; nor was it any strange [god] among you: and you are My witnesses, says Jehovah, that I am God.

13. Yea, before the day was, I am He; and there is none that can deliver out of My hand: I work; and who shall hinder it?

14. Thus says Jehovah, your Redeemer, the Holy One of Israel: For your sake have I sent to Babylon, and I will cast down all her bars; and the Chaldeans, whose shouting is in their ships:

15. I am Jehovah, your Holy One; the Creator of Israel, your King.

16. Thus says Jehovah, who made a way in the sea, and a path in the mighty waters;

17. Who brought forth the chariot and the horse, the army and the power; together they lie down, they rise up no more: they are extinguished, they are quenched like tow.

18. Remember not the former things; and the things of old do not consider:

19. Behold, I make a new thing; even now shall it spring. forth: will you not acknowledge it? yea, I will make in the.wilderness a way, and rivers in the desert.

20. The beast of the field shall honour Me; the dragons, and the daughters of the owl: because I have given waters in the wilderness, and rivers in the desert, to give drink to My people, My chosen.

21. The people, whom I have formed for Myself, shall show forth My praise.

22. But you have not called upon Me, O Jacob; but you have been weary of Me, O Israel!

23. You have not brought to Me the lamb of your burnt-offering: neither have you honoured Me with your sacrifices. I have not caused you to serve with an offering, nor wearied you with incense.

24. You have not bought for Me with silver the sweet cane; neither have you filled Me with the fat of your sacrifices: but you have made Me to serve with your sins, you have wearied Me with thine iniquities.

25. I, [even] I, am He that blotts out your transgressions for Mine own sake; and your sins I will not remember.

26. Put Me in remembrance; let us plead together: declare you, that you mayest be justified.

27. Your first, father has sinned, and your teachers have transgressed against Me.

28. Therefore I will profane the princes of the sanctuary; and will give Jacob to the curse, and Israel to reproaches.

275. Verse 6. And in sight of the throne a glassy sea like crystal, signifies the appearance of [Divine] truth in ultimates where its generals are, and its pellucidity by virtue of the influx of Divine truth united to Divine good in firsts. This is evident from the signification of "in sight of the throne," as being appearance; also from the signification of "glassy," as being pellucid. It is also said "like crystal," that pellucidity from the influx of Divine truth united to Divine good in firsts may be described; this is signified by "the seven lamps of fire burning before the throne" (as shown just above, n. 274. In this and what precedes, the state of the whole heaven arranged in order for judgment is described, and its ultimate is meant by "the glassy sea like crystal." The truth of the ultimate heaven is signified by "a glassy sea" because "sea" signifies the generals of truth, such truth as exists in the ultimates of heaven, and with man in the natural man, which truth is called knowledge [scientificum]. The "sea" signifies such truths because in the sea is the gathering together of waters, and "waters" signify truths (See above, n. 71).

[2] That this is the signification of "sea" is evident from many passages in the Word, a number of which I will cite here. In Isaiah:

I will shut up the Egyptians into the land of a hard lord; and a fierce king shall rule over them. Then the waters shall fail from the sea, and the river shall dry up and become dry (Isaiah 19:4, 6).

By "the Egyptians" knowledges [scientiae] that are of the natural man are meant; "the hard lord into whose hands they should be shut up" signifies the evil of self-love; "a fierce king" signifies falsity therefrom; "the waters shall fail from the sea" signifies that with all the abundance of knowledges [scientiarum] there still are no truths; and "the river shall dry up and become dry" signifies that there is no doctrine of truth and no intelligence therefrom.

[3] In the same:

Jehovah will visit with His sword, hard, great, and strong, upon leviathan the stretched out serpent, and leviathan the crooked serpent, and will slay the whales that are in the sea (Isaiah 27:1).

This is also said of "Egypt," by which knowledges [scientiae] that are of the natural man are signified; "leviathan the stretched out serpent" signifies those who reject all things which they do not see with the eyes, thus the merely sensual, who are without faith, because they do not comprehend. "Leviathan the crooked serpent" signifies those who, for the same reason, do not believe, and yet say that they believe. "The sword, hard, and great, and strong, with which they shall be visited," signifies the extinction of all truth, for "sword" signifies falsity destroying truth. "The whales in the sea," that shall be slain, signify knowledges [scientifica] in general. (That these are signified by "whales," see Arcana Coelestia 7293.)

[4] In the same:

Let the inhabitants of the isle be still; thou merchant of Zidon passing over the sea, they have filled thee. Blush, O Zidon, for the sea hath said, the stronghold of the sea, saying, I have not travailed, and I have not brought forth, and I have not brought up young men, and have not raised up virgins; when the report comes to Egypt they shall be seized with grief, as by the report respecting Tyre (Isaiah 23:2-5).

"Zidon" and "Tyre" signify the knowledges of good and truth; therefore it is said "the merchant of Zidon passing over the sea," "merchant" meaning one who acquires these knowledges for himself and communicates them. That they acquired for themselves thereby nothing of good and truth is signified by "the sea said, I have not travailed and I have not brought forth, I have not brought up young men, and have not raised up virgins;" "to travail and bring forth" is to produce something from knowledges; "young men" mean truths, and "virgins" goods. That the use of cognitions and knowledges (cognitionum et scientiarum) would therefore perish, is signified by "when the report comes to Egypt they shall be seized with grief, as by the report respecting Tyre."

[5] In Ezekiel:

All the princes of the sea shall come down from their thrones, and cast away their robes, and strip off their broidered garments, they shall be clothed with terrors. They shall take up a lamentation over thee, and shall say, How hast thou perished, thou that dwelt by the seas, the renowned city which was strong in the sea; therefore the islands in the sea shall be dismayed at thy outcome (Ezekiel 26:15-18).

These things are said of "Tyre," which signifies the cognitions of truth, the neglect and loss of which are thus described; the "princes of the sea that shall come down from their thrones" signify primary cognitions; that these together with knowledges [scientificis] shall be abandoned is signified by "they shall cast away their robes, and strip off their broidered garments;" "broidered work," is knowledges [scientificum]; "the city that dwelt by the seas and was strong in the sea" signifies the power of knowing in all abundance ("seas" signify collections); "the islands in the sea" signify nations more remote from truths that long for cognitions, of which it is said "therefore the islands in the sea shall be dismayed at thy outcome."

[6] In Isaiah:

They shall not do evil nor corrupt themselves in all the mountain of My holiness; for the earth shall be full of the knowledge [scientifia] of Jehovah, as the waters cover the sea (Isaiah 11:9).

This treats of a new heaven and a new church, which are meant by "mountain of holiness," in which "they shall not do evil nor corrupt themselves;" their understanding of truth from the Lord is described by "the earth shall be full of the knowledge [scientia] of Jehovah; "and as waters" signify truths, and the "sea" the fullness of them, it is said, "as the waters cover the sea."

[7] In the same:

By My rebuke I dry up the sea, I make the rivers a wilderness; their fish shall become putrid because there is no water, and shall die of thirst (Isaiah 50:2).

"To dry up the sea" signifies an entire lack of the general knowledges of truth; "to make the rivers a wilderness" signifies the deprivation of all truth and of intelligence therefrom; "the fish shall become putrid" signifies that the knowledges [scientifica] pertaining to the natural man shall be without any spiritual life; this takes place when they are applied to confirm falsities in opposition to the truths of the church; "by cause there is no water" signifies because there is no truth; "to die of thirst" signifies the extinction of truth. (That "rivers" signify the things of intelligence, see Arcana Coelestia 108, 2702[1-17], Arcana Coelestia 2702[1-17], 3051; that "wilderness" signifies where there is no good because there is no truth, n. 2708, 4736, 7055; that "fish" signifies the knowledge [scientificum] pertaining to the natural man, n. 40, 991; that "water" signifies truth, n. 2702, 3058, 3424, 5668, 8568; and that "to die of thirst" signifies the absence of spiritual life from lack of truth, n. Arcana Coelestia 8568[1-10].

[8] In David:

O Jehovah, Thou rulest in the uprising of the sea; when it raiseth up its waves (Psalms 89:9).

The "sea" here signifies the natural man, because in the natural man are the generals of truth; "the uprising of the sea" signifies its exalting itself against the Divine, denying the things that are of the church; the "waves" which it raiseth up signify falsities.

[9] In the same:

Jehovah hath founded the world upon the seas, and established it upon the rivers (Psalms 24:2).

The "world" signifies the church; the "seas" knowledges in general which are in the natural man; and "rivers" the truths of faith; upon these two the church has its foundation.

[10] In Amos:

Jehovah, who buildeth His steps in the heavens, and calleth the waters of the sea, and poureth them out upon the faces of the earth (Amos 9:6).

"The steps that Jehovah buildeth in the heavens" signify interior truths which are called spiritual; "the waters of the sea" signify exterior truths, which are natural because they are in the natural man; "to pour them out upon the faces of the earth" signifies upon the men of the church, for the "earth" is the church.

[11] In David:

By the word of Jehovah were the heavens made; and all the hosts of them by the breath of His mouth. He gathereth the waters of the sea together as an heap; He giveth the deeps in treasuries (Psalms 33:6-7).

"The word of Jehovah by which the heavens were made," and "the breath of His mouth by which all the hosts of them were made," signify Divine truth proceeding from the Lord; "the hosts of the heavens" are all things of love and faith; "the waters of the sea that He gathereth together as an heap" signify the knowledges of truth, and truths in general, which are together in the natural man; "the deeps that He gives in treasuries" signify sensual knowledges [scientifica sensualia], which are the most general and ultimate things of the natural man, and in which at the same time are interior or higher truths, therefore they are called "treasures."

[12] In the same:

Jehovah hath founded the earth upon its bases, that it be not removed for ever and ever. Thou hast covered it with the deep as with a vesture (Psalms 104:5-6).

The "earth" signifies the church; "the bases on which Jehovah hath founded it for ever" are the knowledges of truth and good; "the deep with which He hath covered it as with a vesture" signifies sensual knowledge [scientificum sensuale], which is the ultimate of the natural man, and being the ultimate, it is said that "He covered it as with a vesture."

[13] In the same:

Jehovah, Thy way is in the sea, and Thy path in many waters, yet Thy footsteps have not been known (Psalms 77:19).

In Isaiah:

Thus saith Jehovah, I who have given a way in the sea, and a path in the mighty waters (Isaiah 43:16).

That "sea" here does not mean the sea, nor "waters" the waters, is clear, since it is said that therein "are the way and the path of Jehovah;" therefore by "sea" and by "waters" are meant such things as Jehovah or the Lord is in, which are the knowledges of truth in general from the Word, and the truths therein; "the sea" being such knowledges, and "waters" truths. Knowledges and truths differ in this, that knowledges are of the natural man, and truths of the spiritual man.

[14] In Jeremiah:

Behold, I will plead thy cause, and will revenge thy revenging; that I may dry up the sea of Babylon, and make dry her fountain. The sea shall come up upon Babylon, she shall be covered with the multitude of its waves (Jeremiah 51:36, 42).

By "Babylon" those who profane goods are meant; "the sea of Babylon" means their traditions, which are the adulterations of good from the Word; "the waves" are the falsities from these; their destruction at the Last Judgment is hereby described.

[15] In the same:

A people coming from the north, and a great nation and many kings shall be stirred up from the sides of the earth. Their voice maketh a tumult like the sea, and they ride upon horses (Jeremiah 50:41, 42).

"A people coming from the north" are those who are in falsities from evil; "the great nation" means evils; and "many kings" falsities; "the sides of the earth" are the things outside of the church, and those that are not of the church, for the "earth" means the church; "their voice maketh a tumult like the sea" means falsity from the natural man exalting itself against the truth of the church; "the horses upon which they ride" are reasonings from the fallacies of the senses.

[16] In the same:

Jehovah giveth the sun for light by day, the statutes of the moon and stars for light by night, stirring up the sea so that the waves thereof roar (Jeremiah 31:35).

"The sun from which is the light of day" signifies the good of celestial love, from which is the perception of truth; "the statutes of the moon and stars, from which is the light of night," signify truths from spiritual good and from knowledges, by which there is intelligence; "the sea that is stirred up, and the waves that roar," signify the generals of truth in the natural man, and knowledges [scientifica].

[17] In Isaiah:

The wicked are like the troubled sea when it cannot be quiet, but its waters cast up filth and mire (Isaiah 57:20).

"The troubled sea which is like the wicked," signifies reasonings from falsities; "the waters that cast up filth and mire," signify the falsities themselves, from which come evils of life and falsities of doctrine.

[18] In Ezekiel:

I will stretch out Mine hand upon the Philistines, and I will cut off the Cherethites, and destroy the remnant of the sea coast (Ezekiel 25:16).

"The Philistines" signify those who are in the doctrine of faith alone, and "the remnant of the sea coast that shall be destroyed," signifies all things of truth.

[19] In Hosea:

I will not return to destroy Ephraim. They shall go after Jehovah; and the sons from the sea shall draw near with honor, with honor shall they come as a bird out of Egypt, and as a dove out of the land of Assyria (Hosea 11:9-11).

"Ephraim" signifies the church in respect to the understanding of truth; "the sons from the sea, who shall draw near," signify truths from a common fountain, which is the Word; "a bird out of Egypt" signifies knowledge [scientificum] agreeing; and "a dove out of the land of Assyria" signifies the rational.

[20] In Zechariah:

In that day living waters shall go out from Jerusalem; part of them to the eastern sea, and part of them to the hinder sea (Zechariah 14:8).

"Living waters from Jerusalem" signify truths from a spiritual origin in the church, which are the truths that are received by man when he is illustrated by the Lord while he is reading the Word. "Jerusalem" is the church in respect to doctrine, the "sea" signifies the natural man, into which those things that are in the spiritual man descend; the "eastern sea" signifies the natural man in respect to good; and the "hinder sea" the natural man in respect to truth; and as the natural man is in the generals of truth, "sea" also signifies the general of truth.

[21] He who knows nothing about the spiritual man, and the truths and goods that are therein, may suppose that the truths that are in the natural man, and are called cognitions and knowledges [scientifica] are not merely the generals of truth, but are all there is of truth with man. But let him know that the truths in the spiritual man, from which those are that are in the natural, are incomparably more numerous; but these truths in the spiritual man do not come to the perception of the natural man until he enters the spiritual world, which is after death; for then man puts off the natural and puts on the spiritual. That this is so can be seen from this fact alone, that angels are in intelligence and wisdom ineffable as compared with man, and yet they are from the human race. (That angels are from the human race, see in the small work onThe Last Judgment 14-22 and 23-27)

[22] As the "sea" signifies the generals of truth, therefore the great vessel, which was for general washing, was called "the brazen sea" (1 Kings 7:23-26); for the "washings" represented purifications from falsities and evils, and "waters" signify truths, by which purifications are effected; and as all truths are from good, the containing vessel was made of brass, and was therefore called "the barren sea," for brass signifies good. Spiritual purification, which is called purification from falsities and evils, is there fully described by the measurements of that vessel, and by the bases thereof, understood in a spiritual sense. From what has been brought forward it can be seen that "sea" signifies the generals of truth or the knowledges of truth together and collectively. But what further is signified by "sea" will be shown in the explanation of what follows, for "sea" is used in various senses (as in Revelation 5:13; 7:1-3; 8:8, 9; 10:2, 8; 12:12; 13:1; 14:7; 15:2; 16:3; 18:17, 19, 21; 20:13; 21:1).