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.

504. It has been shown thus far what "hail" signifies; it remains to show what "fire" signifies. "Fire" signifies in the Word the good of celestial love, and "flame" the good of spiritual love; but in the contrary sense "fire" signifies the evil arising from the love of self, and "flame" the evil arising from the love of the world. It is to be noted, that all goods whatsoever derive their existence from celestial love and from spiritual love, and that all evils whatsoever derive their existence from the love of self and the love of the world; and as "fire" signifies in the Word love in both senses, so it signifies every good and every evil that springs from either of these loves. Because "fire" is predicated in the Word both of heaven and of hell, and it has not been known heretofore that "fire" signifies love, some passages shall be cited from the Word to show in clear light that in a good sense "fire" means heavenly love, and in a bad sense infernal love.

[2] That "fire" signifies in the Word heavenly love is evident first from the signification of "the fire of the altar," as meaning heavenly love, or love to the Lord (See above, n. 496); and that "fire" not of the altar has a similar signification can be seen from the following passages. In Ezekiel:

I saw, and behold a wind of a tempest came out of the north, a great cloud, and a fire infolding itself in itself and a brightness round about it, and as it were the appearance of a living coal in the midst of the fire. Also out of the midst of it a likeness of four animals. The appearance of the animals was like burning coals of fire, and like the appearance of lamps; the same went between the animals, so that the fire was bright, and out of the fire went forth lightning. Above the firmament that was over their head was the likeness of a throne, upon which was the appearance of a man. And I saw as it were the appearance of a living coal, as the appearance of fire within it round about, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and it had brightness round about (Ezekiel 1:4, 5, 13, 26, 27; 8:2).

"The cherubim" that were seen as animals mean the Lord in respect to Divine Providence and guard that He be not approached except through the good of love; and as this guard itself is in the heavens, and especially in the inmost or third heaven, this heaven is also signified by "the cherubim" (See above, n. 152, 277, 313, 322, 362, 462); and as they especially signify the third heaven, and the Lord is above the heavens, so the Lord was seen "upon a throne above the cherubim." So, too, the "fire that appeared in the midst of the cherubim, that had brightness round about, and out of which went forth lightning;" also "about the throne and from the loins of Him that sat on the throne, upwards and downwards," signifies evidently Divine celestial love; for the Lord is Himself Divine love, and whatever proceeds from the Lord proceeds from His Divine love; this therefore is the "fire that had brightness round about it."

[3] Likewise in Daniel:

He came to the Ancient of Days; His vesture is like white snow, and the hair of His head like pure wool. His throne is a flame of fire, His wheels a glowing fire; a stream of fire issues and goes forth from Him (Daniel 7:9, 10, 13).

"The Ancient of Days" also means the Lord; here "the Son of man" means the Lord in relation to Divine truth, and "the Ancient of Days" the Lord in relation to Divine good or Divine love, and He is called "the Ancient of Days" from that most ancient time when there was a celestial church, which was in love to the Lord. That church and the heaven of those who were from it are meant by "the throne which was like a flame of fire;" but "the wheels which were like a glowing fire" signify the doctrine of celestial love: the Divine love itself proceeding from the Lord is signified by "the fire issuing and going forth from before Him."

[4] It is also related by Daniel that he saw:

A man clothed in linen, whose loins were girded with gold of Uphaz; His body was also like a tharshish-stone, and His face as the appearance of lightning, and His eyes as torches of fire, and His arms and His feet like the splendor of brass (Daniel 10:5, 6).

That it was the Lord who was thus seen by Daniel is evident from Revelation, where He was represented before John in nearly the same way, of whom it is said:

In the midst of the seven lampstands one like unto the Son of man, girt about at the paps with a golden girdle; and His head and hairs white as white wool, as snow; and His eyes as a flame of fire; and His feet like unto burnished brass, as if made glowing in a furnace. His appearance was like the sun (Revelation 1:13-16; 2:18).

From this similarity of the description of "the Son of man" seen by John in the midst of the seven lampstands, and of "the man clothed in linen" and "the Ancient of Days" seen by Daniel, it was evidently the Lord whom they both saw. "His face appeared as lightning and His eyes as a flame of fire" to signify the Lord's Divine love; for with man the face is a representative image of the affection of his love, and especially the eyes, for from these the love shines forth, from which they sparkle as from fire.

[5] Also of the One sitting on the white horse it is said:

His eyes were as a flame of fire (Revelation 19:12).

Evidently it was the Lord in respect to the Word who was there represented as sitting upon a white horse, for it is said that He who sat on the white horse is called "the Word of God," and that He is "King of kings, and Lord of lords." Because "fire" signifies the Divine love:

The Lord was seen by Moses on Mount Horeb in fire in a bush (Exodus 3:1-3).

So, too, the Lord was seen "in fire" by Moses and all the Israelitish people when He came down upon Mount Sinai, which is thus described in Moses:

And Mount Sinai was altogether on smoke because Jehovah descended upon it in fire, so that the smoke thereof ascended as the smoke of a furnace (Exodus 19:18; Deuteronomy 4:36).

Here, too, the "fire" that was seen represented the Divine love.

[6] Because "fire" signifies in the highest sense the Lord's Divine love, it was commanded that fire should burn continually on the altar, and that they should take of that fire for the incense-offerings. It was on this account that the Greeks and Romans had a perpetual fire among their religious observances, of which the vestal virgins had charge. That they worshiped fire as holy was derived from the ancient churches that were in Asia, all things of which worship were representative. Because "fire" signifies in the highest sense the Divine love, a lampstand was placed in the Tent of meeting, on which were seven lamps that burned continually, which is thus described in Moses:

Command the sons of Israel that they bring unto thee pure oil of the olive beaten for the light, to cause the lamps to go up continually. Aaron shall order it from evening to morning before Jehovah continually. He shall order the lamps upon the pure lampstand before Jehovah continually (Leviticus 24:2-4. Respecting this lampstand itself see Exodus 25:31-40; 37:17-24; 40:24, 25; Numbers 8:2-4).

The like is signified by the seven lamps of fire burning before the throne of God (Revelation 4:5).

But "the fire of the altar" signified Divine celestial love, and "the fire of the lampstand," which was a flame, signified Divine spiritual love. From this it is that the "oil," too, which produced the fire of the flame in the lamps of the lampstand, signifies the Divine love; also the "oil" that the five prudent virgins had in their lamps, and that the five foolish virgins did not have (Matthew 25:1-12).

[7] Again "fire" signifies the Lord's Divine love, in the Gospels:

John said, I baptize you with water, but Jesus shall baptize you with the Holy Spirit and with fire (Matthew 3:11; Luke 3:16).

"Baptizing with the Holy Spirit and with fire" signifies the regeneration of man by means of the Divine truth and the Divine good of love from the Lord, the "Holy Spirit" meaning the Divine truth proceeding from the Lord, and "fire" the Divine love from which it springs.

[8] The like that is signified by "fire" is also signified by "a place for fire" in Isaiah:

Jehovah who hath His place for fire in Zion, and His oven in Jerusalem (Isaiah 31:9).

It is said "who hath His place for fire in Zion" because "Zion" signifies the church in which is celestial love; and "His oven in Jerusalem" because "Jerusalem" signifies the church in which is the truth of doctrine; celestial love is comparatively "a place for fire," and truth of doctrine is like an "oven" in which bread is prepared.

[9] Because the good of love is signified by "fire," and worship from the good of love was represented by "whole burnt-offerings," sometimes fire was sent down out of heaven and consumed the whole burnt-offering; as when a whole burnt-offering was made for the expiation of the people, which is thus described in Moses:

When the offering was made, fire went forth from before Jehovah and devoured upon the altar the whole burnt-offering and the fat; and all the people saw it, and shouted aloud and fell on their faces (Leviticus 9:24).

It is also said:

That fire from heaven devoured the whole burnt-offering of Elijah, and the wood, and the stones, and the dust, and licked up the waters that were round about in the trench (1 Kings 18:38).

This "fire" too, signified Divine love, and thence the acceptance of worship from the good of love:

Likewise the fire that went up out of the rock, and devoured the flesh and the unleavened cakes that Gideon brought to the angel of God (Judges 6:21).

Again, Divine love was signified by the command:

That the lamb should be roasted with fire, and not sodden with water, and that what remained until the morning should be burnt up with fire (Exodus 12:8-10).

(For the explanation of these verses see Arcana Coelestia 7852-7861.)

[10] Again the Lord's Divine love was signified by the fire in which the Lord went before the sons of Israel in the wilderness, when they were journeying; also by the fire over the Tent of meeting during the night, which is thus described in Moses:

Jehovah went before them by day in a pillar of cloud, to lead them in the way, and by night in a pillar of fire to give them light; neither the pillar of cloud by day nor the pillar of fire by night departed from before the people (Exodus 13:21, 22; Numbers 9:15-23; Deuteronomy 1:33).

The cloud of Jehovah was upon the tabernacle by day, and there was fire in it by night, in the eyes of all the house of Israel, throughout all their journeys (Exodus 40:38; Psalms 105:32, 39).

The "cloud appearing by day, and the fire by night," represented the Lord's protection of heaven and the church; for "the tabernacle" represented heaven and the church, "cloud and fire" protection; for "the day when there was the cloud" signifies Divine truth in light, and the "night" signifies Divine truth in shade. Lest they might be hurt by too much light they were guarded by a cloud, and from being hurt by too much shade they were guarded by a shining fire.

[11] That such was represented thereby can be seen in Isaiah:

Jehovah will create over every dwelling place of Mount Zion and over her convocations a cloud by day and a smoke and the brightness of a flame of fire by night; for over all the glory shall be a covering. And there shall be a covert for a shade in the daytime from the heat, and for a shelter and hiding place from inundation and from rain (Isaiah 4:5, 6).

"The dwelling place of Mount Zion" signifies the good of the celestial church, and "her convocations" signify the truths of that good; protection lest it be hurt by too much light and by too much shade is signified by "a cloud by day," and by "a smoke and the brightness of a flame of fire by night;" therefore it is said "over all the glory shall be a covering," and that "there shall be a covert for a shade in the daytime from the heat." Lest falsities should break in because of too much light or too much shade is signified by "it shall be for a shelter and a hiding place from the inundation and from rain," "inundation and rain" meaning a breaking in of falsities.

[12] In Zechariah:

I will be unto Jerusalem a wall of fire round about, and in glory I will be in the midst of her (Zechariah 2:5).

"A wall of fire" signifies defense by Divine love, for this the hells cannot assault; "glory in the midst of her" is Divine truth therefrom in light on every side. Because "fire" signifies the Divine love, the whole burnt-offerings were called:

Offerings made by fire to Jehovah, and offerings made by fire for an odor of rest to Jehovah (Exodus 29:18; Leviticus 1:9, 13, 17; 2:2, 9, 10, 11; 3:5, 164:35; 5:12; 7:30; 21:6; Numbers 28:2; Deuteronomy 18:1); this signifying that they were adopted in order to represent worship from the good of love, "whole burnt-offerings" representing that worship, because in them the entire animals were burned in the fire and consumed.

[13] Because the Word is Divine truth itself united to Divine good, for everywhere in it there is a marriage of good and truth, therefore:

Elijah was seen to ascend up into heaven by a chariot of fire and horses of fire (2 Kings 2:11).

For the same reason the mountain was seen to be full of horses and chariots of fire round about Elisha (2 Kings 6:17).

For Elijah and Elisha represented the Lord in relation to the Word; therefore the "chariot" signified doctrine from the Word, and "the horses" the understanding of the Word.

[14] Again, that "fire" signifies love is evident in David:

Jehovah maketh His angels spirits, His ministers a flaming fire (Psalms 104:4).

That "He maketh angels spirits" signifies that He makes them recipients of Divine truths, consequently Divine truths; and that "He makes His ministers a flaming fire" signifies that He makes them recipients of Divine good, consequently Divine goods. (That "angels" mean in the Word the Lord in relation to Divine truth, and in a relative sense, recipients of Divine truth from the Lord, see above, n. 130, 200, 302; and that "ministers" signify recipients of the Divine good which is of Divine love, see also above, n. 155.) From this it is clear that "a flaming fire" signifies the good of love. "Fire" signifies love, because the Lord from Divine love appears in the angelic heaven as a sun, from which sun heat and light proceed; and in the heavens heat from the Lord as a sun is the Divine good of love, and light from the Lord as a sun is the Divine truth; this is why "fire" signifies in the Word the good of love, and "light" truth from good. (That the Lord from Divine love appears in the angelic heaven as a sun may be seen in the work on Heaven and Hell 116-125; and that light from that sun is Divine truth, and heat from that sun is Divine good, n. 126-140; also n. 567, 568.) It is from the correspondence between fire and love that in ordinary language, in speaking of the affections that belong to love, the expressions "to grow hot," "to burn," "to glow," "to boil," "to be on fire," and others of like meaning are used. Moreover, man grows warm from love of any kind, according to its degree.

[15] So far respecting the signification of "fire" in the Word, when it is attributed to the Lord, or when it is predicated of heaven and the church. But when "fire" is predicated in the Word of the evil and of the hells, it signifies the love of self and of the world, and thence every evil affection and cupidity that torments the wicked after death in the hells. "Fire" has this contrary signification for the reason that Divine love, when it comes down out of heaven and falls into the societies where the evil are, is changed into a love contrary to the Divine love, and thus into various heats of cupidity and of lusts, and so into evils of every kind, and also into torments, because evils carry with them the punishments of evil. From this change of the Divine love into infernal love with the evil, the hells where the love of self and the world and hatreds and revenge prevail, appear to be as if on fire, both within and round about, although the infernal crew that is in them perceive nothing fiery. Indeed, from these loves the crew that is in such hells appear with faces inflamed and reddened as from fire.

[16] This, therefore, is the signification of "fire" in the following passages. In Isaiah:

Wickedness shall burn as a fire; it shall devour the briars and brambles, and shall kindle the thickets of the forest, that they may roll upward in the elation of smoke. And the people are become as food of the fire; a man shall not pity his brother (Exodus 9:18, 19).

In the same:

The whole people shall be for the burning, food for fire (Isaiah 9:5).

Ye Assyrians, conceive chaff, bring forth stubble; your spirit, fire shall devour you. So shall the peoples be burnt for lime; thorns cut down which are kindled with fire. Who among us shall dwell with the devouring fire; who among us shall sojourn with the burnings of eternity (Isaiah 33:11, 12, 14).

"The Assyrians" mean those who from falsities and fallacies reason against the truths and goods of the church from self-intelligence, thus from self-love; these are here described.

[17] In the same:

In the day of Jehovah's vengeance, the brooks of the land shall be turned into pitch, and its dust into brimstone, and the land shall become burning pitch; it shall not be quenched night or day, the smoke thereof shall go up forever (Isaiah 34:8-10).

They have become as stubble; the fire hath burnt them; they shall deliver not their soul from the hand of the flame (Isaiah 47:14).

Behold, all ye that kindle a fire, that compass yourselves about with sparks; go into the place of your fire, and into the sparks that ye have kindled (Isaiah 50:11).

Their worm shall not die, neither shall their fire be quenched (Isaiah 66:24).

In Ezekiel:

I will give thee into the hand of burning men; thou shalt be for food for fire (Ezekiel 21:31, 32).

In David:

Thou shalt make them as an oven of fire in the time of Thine anger, and fire shall devour them (Psalms 21:9).

Burning coals shall overwhelm the wicked; fire shall cast them into pits, they shall not rise again (Psalms 140:10).

In Matthew:

Every tree that bringeth not forth good fruit shall be hewn down and cast into the fire. He will cleanse His floor, and gather His wheat into the garners, but the chaff He will burn with unquenchable fire (Matthew 3:10, 12; Luke 3:9, 17).

As the tares are burned with fire, so shall it be in the consummation of the age (Matthew 13:40).

The Son of man shall send forth His angels, and they shall gather out of His kingdom all things that cause stumbling, and them that do iniquity, and shall cast them into a furnace of fire (Matthew 13:41, 42, 50).

He said to them on the left hand, Depart from Me, ye cursed, into eternal fire, prepared for the devil and his angels (Matthew 25:41).

Whosoever shall say to his brother, Thou fool, shall be subject to the hell of fire (Matt. 5:22; 18:8, 9; Mark 9:45, 47).

In Luke:

The rich man in hell said, Father Abraham, send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame (Luke 16:24).

When Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them; after the same manner shall it be in the day that the Son of man is revealed (Luke 17:29, 30).

In Revelation:

If anyone worship the beast he shall drink of the wine of the wrath of God, and he shall be tormented with fire and brimstone (Revelation 14:9, 10).

The beast and the false prophet were cast alive into the lake of fire burning with brimstone (Revelation 19:20).

The devil was cast into the lake of fire and brimstone (Revelation 20:10).

Death and hell were cast into the lake of fire; and if anyone was not found written in the book of life he was cast into the lake of fire (Revelation 20:14, 15).

The unfaithful, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone (Revelation 21:8).

In these passages, "fire" signifies all cupidity belonging to the love of evil, and its punishment, which is torment. To this may be added what is presented in the work on Heaven and Hell 566-575, where it is shown what is meant by "infernal fire" and by "the gnashing of teeth."

[18] In the article above, in which "hail" was treated of, it was said that the Divine, when it comes down out of heaven into the lower sphere where the evil are, presents an effect which is the opposite of its effect in heaven itself; that is, in heaven it vivifies and conjoins, but in the lower parts where the evil are it produces death and disjunction. This is because the Divine influx out of heaven opens, in the good, the spiritual mind, and fits it to receive; but in the evil, who have no spiritual mind, it opens the interiors of their natural mind, where evils and falsities reside, and from this they then have an aversion to every good of heaven, and hatred for truths, and a lust for every crime, and in consequence they are separated from the good, and then damned. This influx with the good, of which we are now speaking, appears in the heavens as a fire vivifying, recreating, and conjoining; but below with the evil, it appears as a devouring and wasting fire.

[19] It is because of this effect of the Divine love flowing down out of heaven, that in the Word anger and wrath are so often attributed to Jehovah, that is, to the Lord, anger from fire, and wrath from the heat of fire; there is also the expression "the fire of His anger," and that "He is a consuming fire," with many other like expressions, which do not mean that the fire proceeding from the Lord is such, for in its origin it is Divine love, but that it becomes such with the evil, who by reason of its flowing into them become angry and wrathful. That this is so can be seen from the fire that appeared on Mount Sinai, when the Lord descended upon it and promulgated the law; this fire, although in its origin it was Divine love and the source of Divine truth, appeared to the Israelitish people as a consuming fire, before which they trembled greatly. (Exodus 19:18; 20:18; Deuteronomy 4:11, 12, 15, 33, 36; 5:5, 22-26); this was because the Israelitish people had no spiritual internal but only a natural internal, which swarmed with evils and falsities of every kind, and the appearance of the Lord to everyone is according to his quality. (That the sons of Jacob were such, see The Doctrine of the New Jerusalem 248.)

[20] This is why Jehovah, that is the Lord, is called in the Word "a consuming fire," as in the following passages:

Jehovah God is a consuming fire (Deuteronomy 4:24).

In Isaiah:

Behold, Jehovah will come in fire and His chariots like a storm, in flames of fire. For in fire Jehovah will plead, and in His sword with all flesh; and the slain of Jehovah shall be multiplied (Isaiah 66:15, 16).

In the same:

Thou shalt be visited with a flame of devouring fire (Isaiah 29:6).

In the same:

In the indignation of the anger of Jehovah, and in a flame of a devouring fire, in scattering, and inundation, and hailstones (Isaiah 30:30).

In David:

There went up a smoke out of His nostrils, and fire out of His mouth devoured; coals were kindled by it. At the brightness that was before Him the clouds passed, hail and coals of fire. Jehovah thundered out of the heavens, and the Most High gave forth His voice, hail and coals of fire (Psalms 18:8, 12, 13).

Our God shall come, and shall not keep silence; a fire shall devour before Him (Psalms 50:3).

In the same:

Jehovah shall rain upon the wicked snares, fire, and brimstone (Psalms 11:6).

In Ezekiel:

I will set My faces against them, that although they go out from the fire yet the fire shall devour them. And I will make the land a waste, because they have committed trespasses (Ezekiel 15:4, 6-8).

In Moses:

A fire has been kindled in Mine anger, and shall burn even unto the lowest hell, and it shall devour the earth and its produce, and shall set on fire the foundations of the mountains (Deuteronomy 32:22).

Such things appear in the spiritual world when Divine good and truth come down out of heaven towards the lower parts where the evil are who are to be separated from the good and dispersed; and these things are said because of these appearances there. And as the fire that comes down out of heaven, which in its origin is Divine love, becomes, when it is received by the evil there, a consuming fire, in the Word such fire is predicated of Jehovah. Infernal fire has no other source than the change of the Divine love into evil loves, and into direful cupidities of doing evil and inflicting injury.

[21] This was represented also by:

The fire that fell from heaven and consumed Sodom and Gomorrah (Genesis 19:24);

And the fire that consumed Nadab and Abihu, the sons of Aaron, because they offered incense with strange fire (Leviticus 10:1, et seq.).

"Incense offered with strange fire" signifies worship from other love than love to the Lord. Also by:

The fire that consumed the uttermost part of the camp of the sons of Israel, because of their lusts (Numbers 11:1-3).

The same was represented by:

The Egyptians that perished in the Red Sea when Jehovah looked out from the pillar of fire and of cloud towards their camp (Exodus 14:24-27).

That this fire was in its origin the Divine love, shining before the sons of Israel in their journeyings and over the tabernacle in the nighttime, has been shown above in this article; and yet Jehovah's looking out from it threw the camps of the Egyptians into utter disorder and destroyed them.

[22] It is shown in Revelation that fire appeared descending from heaven to consume the evil in the spiritual world, and was seen there by John, for he says that:

Fire came down out of heaven, and consumed Gog and Magog and their crew (Revelation 20:9; Ezekiel 38:22).

"To consume" signifies here to disperse and to cast into hell. So again it is said in Isaiah:

The light of Israel shall be for a fire, and his Holy One for a flame, and it shall burn and consume his briers and brambles in one day (Isaiah 10:17).

"Briers and brambles" signify the evils and falsities of the doctrine of the church; the destruction of these by Divine truth descending out of heaven is signified by "the light of Israel shall be for a fire, and his Holy One for a flame."

[23] Because "fire" in the contrary sense, or in respect to the evil, properly signifies the love of self, and "flame" the love of the world, so also "fire" signifies every evil, as enmity, hatred, revenge, and many others, for all evils swarm forth from these two origins (See The Doctrine of the New Jerusalem 75); consequently "fire" signifies also the destruction of man in respect to spiritual life, and thus damnation and hell. All these things are signified by "fire" because love is signified by "fire," as can be seen still further from the following passages. In Isaiah:

The peoples shall behold, and be ashamed ¹ of the hatred; yea, fire shall devour thine enemies (Isaiah 26:11).

The destruction of the evil, who are here meant by "peoples" and "enemies," is described by "hatred" and "fire."

[24] In the same:

When thou passest through the waters I will be with thee, and through the rivers they shall not overflow thee; when thou goest through the fire thou shall not be scorched, neither shall the flame burn thee (Isaiah 43:2).

"To pass through waters and through rivers and not be overflowed" signifies that falsities and reasonings from falsities against truths shall not enter and corrupt, "waters" here meaning falsities, and "rivers" reasonings from falsities against truths; "to go through the fire and not be scorched, and not to have the flame burn" signifies that evils and the cupidities arising from them shall do no harm, "fire" signifying evils, and "flame" the cupidities therefrom.

[25] In the same:

The house of our holiness and our splendor, where our fathers praised Thee, is burned up with fire; and all our desirable things are laid waste (Isaiah 64:11).

"The house of holiness and splendor" signifies the celestial and the spiritual church, "the house of holiness" the celestial church, and "splendor" the spiritual church; "where our fathers praised Thee" signifies the worship of the Ancient Church, "to praise" signifying to worship, and "fathers" those who were of the Ancient Church; "to be burned up with fire" signifies that all the goods of that church were turned into evils by which the goods were consumed and destroyed; "and all our desirable things are laid waste" signifies that all truths also were consumed, "desirable things" signifying in the Word the truths of the church.

[26] In the same:

Ye shall be as an oak casting its leaves, and as a garden that hath no waters. And the strong one shall be as tow, and his work as a spark, that they may both burn together and no one quench them (Isaiah 1:30, 31).

An "oak" signifies the natural man, and "leaves" knowledges and cognitions of truth therein; "garden" signifies the rational man; so "ye shall be as an oak casting its leaves, and as a garden that hath no waters," signifies that there shall no longer be any true knowledge or rational truth. "The strong one" and "his work" signifies what is hatched out from self-intelligence; he who trusts in himself and his own intelligence is often called "strong" in the Word, for he regards himself and his work that he brings forth as strong; and as man's own [proprium] drinks in every evil and falsity and thereby destroys every good and truth, it is said, "the strong shall be as tow, and his work as a spark, and they shall both burn together;" "to be burned" signifying to perish by the falsities of evil.

[27] In Ezekiel:

Thy mother is like a vine. Now she is planted in the wilderness, in a land of drought and thirst; fire hath gone out from the rod of her branches, it hath devoured them and her fruit (Ezekiel 19:10, 12-14).

"The mother who was like a vine" signifies the Ancient Church, which was in the good of life and in the truths therefrom; "now she is planted in the wilderness in a land of drought and thirst," signifies that the church is now destitute of goods and truths, "a land of drought" meaning the church where there is no good, and "a land of thirst" where there is no truth; "fire hath gone out from the rod of her branches, it hath devoured them and her fruit," signifies that the evil of falsity has destroyed every truth and good, "fire" means evil, "the rod of the branches" the falsity of doctrine in which is evil, and "to devour them and her fruit" means to destroy truth and good; the evil of falsity is the evil that is from the falsity of doctrine.

[28] In Zechariah:

The Lord will impoverish Tyre, and smite her wealth in the sea; and she shall be devoured by fire (Zechariah 9:4).

"Tyre" signifies the church in respect to the knowledges of truth and good, thus "Tyre" signifies the knowledges of truth and good that belong to the church; its devastation by falsities and evils is signified by "the Lord shall smite her wealth in the sea, and she shall be devoured by fire."

[29] In David:

Enemies have set Thy sanctuary on fire, they have profaned the tabernacle of Thy name even to the earth; they have burned all God's festal places to the earth. There is no more any prophet, neither is there with us anyone that knoweth (Psalms 74:7-9).

That cupidities arising from evil loves have destroyed the truths and goods of the church is signified by "enemies have set the sanctuary on fire, and have profaned the tabernacle of the name of Jehovah;" that they utterly destroyed all things of Divine worship is signified by "they have burned all God's festal places to the earth;" that there was no longer any doctrine of truth or understanding of truth is signified by "there is no more any prophet, neither is there with us anyone that knoweth."

[30] In Moses:

If men of Belial should impel the inhabitants of a city to serve other gods they should all be smitten with the edge of the swords, and the city with all its spoil should be burned with fire (Deuteronomy 13:14-17).

This signifies in the spiritual sense that a doctrine from which is worship that acknowledges any other god than the Lord must be destroyed, because in such doctrine there is nothing but falsities from evil cupidities. This is signified in the spiritual sense by these words, because a "city" in the Word signifies doctrine, and "to serve other gods" signifies to acknowledge and worship some other god than the Lord; "sword" signifies the destruction of truth by falsity, and "fire" the destruction of good by evil.

[31] In Luke:

The Lord said that He came to send fire on the earth; and what would He if it were already kindled? (Luke 12:49);

which signifies hostilities and combats between good and evil, and between truth and falsity; for before the Lord came into the world there were in the church nothing but falsities and evils, consequently there was no combat between these and truths and goods; but when truths and goods had been unveiled by the Lord, then it was possible for combats to exist, and without combats between these there can be no reformation; this therefore is what is meant by the Lord's "willing that fire be already kindled." That this is the meaning of these words can be seen from those that follow:

That He had come to give division; for from henceforth there shall be five in one house divided; the father shall be divided against the son and the son against the father, the mother against the daughter and the daughter against the mother (Luke 12 verses 51-53).

"The father against the son and the son against the father" means evil against truth and truth against evil; and "the mother against the daughter and the daughter against the mother" means the cupidity of falsity against the affection of truth, and the affection of truth against the cupidity of falsity; "in one house" means with one man.

[32] As "sons" signify in the Word the truths of the church, and "daughters" its goods, it can be seen what is signified by "burning sons and daughters" in Jeremiah:

They have built the high places of Topheth, in the valley of Hinnom, for burning their sons and their daughters (Jeremiah 7:31).

I will cause an alarm of war to be heard against Rabbah of Ammon; and her daughters shall be burned with fire (Jeremiah 49:2).

And in Ezekiel:

When ye offer your gifts, when ye make your sons to pass through the fire (Ezekiel 20:31).

"To burn sons and daughters with fire" signifies to destroy the truths and goods of the church by evil cupidities or by evil loves; whether or not such abominations were committed, yet they signify the destruction of the truth and good of the church by filthy abominable lusts, which are confirmed by falsities.

[33] From this the signification of "hail and fire mingled with blood, and they were cast unto the earth, so that a third part of the trees was burnt up," can now be seen, namely, influx out of heaven, and thence the first change before the Last Judgment; but what "tree" and "green grass" signify will be told in what follows. Like things are also said in the description of the plagues in Egypt that preceded their final destruction, which was the drowning in the Red Sea, namely:

That hail in which ran fire rained on the land of Egypt, by which every herb of the field was smitten, and every tree of the field was broken down (Exodus 9:18-35).

[34] That like things are to occur before "the day of Jehovah," which is the Last Judgment, is predicted in the Prophets. In Joel:

The day of Jehovah, a day of darkness and of thick darkness; a fire devoureth before it, and after it a flame burneth (Joel 2:1-3).

In the same:

And I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and fearful day of Jehovah cometh (Joel 2:30, 31).

In the same:

The fire hath devoured the habitations of the desert, and the flame hath set in flames all the trees of the field (Joel 1:19, 20).

In Ezekiel:

Say to the forest of the south, Behold, I will kindle a fire in thee, and it shall devour every green tree in thee; the flame of the grievous flame shall not be quenched; wherefore all the faces from the south even to the north shall be burned therein (Ezekiel 20:46, 47).

"The forest of the south" signifies a church that can be in the light of truth from the Word, but that is now in knowledges alone without spiritual light; "the trees that the fire will devour" signify such knowledges; that evil cupidities will deprive such knowledges of all spiritual life, and that there will be no longer any truth in clearness, nor even a remnant of it in obscurity, is signified by "all the faces (of the land) from the south to the north shall be burned therein." Now that the signification of "fire" in both senses is known, the signification in the Word of "to become warm," "to be inflamed," "to glow," "to boil up," "to be burned," "to be burnt up," also of "warmth," "flame," "glow," "burning," "conflagration," "place for fire," "coals," and the like, can be seen.

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