Explanation of Isaiah 44
By Rev. John H. Smithson
THE EXPLANATION of Isaiah Chapter 44
(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation.)
1. BUT hear now, O Jacob, My servant; and Israel, whom I have chosen:
VERSES 1-6. These words imply that GOD MESSIAH gives to the regenerate man spiritual and celestial gifts.
By "Jacob My servant, and Israel My chosen", are understood all the regenerate. "Fear you not, O My servant Jacob", etc., are words of exhortation that man may not despair in temptations, and that he may thus be supported, wherefore he is here called "Jeshurun", [see note, p 451.] and not Israel. "Waters upon the thirsty" are spiritual gifts and comforts; the "thirsty" and the "dry" are predicated of him who is in temptation; "your seed" is everything which is sown, as in a field, in the man who is about to be regenerated; the "blessing" is the increase, and the "offspring" are the things which are hence horn; hence the "grass" or the "new creature", as he is then called; the regenerate are compared to " trees by the water-brooks." Verse 5 treats of the quality of the new man, that is, when he has put on the new man, namely, that he shall be called by the name of "Jacob", who in the supreme sense is the MESSIAH, as shown above, and "written in the book of life"; he "writes with his own hand to be Jehovah's, and surnames himself by the name of Israel", because by the divine Mercy of GOD MESSIAH he has sustained temptations, (Swedenborg's Notes on Isaiah, p. 110.)
Verse 1. Israel, whom I have chosen. - That the Jews were chosen to form a representative or a typical church, and were not chosen, in the sense of salvation, above other nations, see above, Chapter 14:1, the Exposition.
2. Thus says Jehovah, your Maker, and your Former from the womb, who will help you: Fear you not, O My servant Jacob; and you, O Jeshurun, whom I have chosen:
Verses 2, 24. The Lord, in many parts of the Word, is called "Creator", "Maker", and "Former from the womb", and also "Redeemer", by reason that He creates man anew, reforms, regenerates, and redeems. It may be supposed that the Lord is so called because He creates man and forms him in the womb, but still it is a spiritual creation and formation which is there understood; for the Word is not only natural, but also spiritual. Apocalypse Explained 710.
The Lord is called "Maker and Former from the womb", because He regenerates man, and from being natural makes him spiritual. Because regeneration is effected by Truth and Good, therefore it is said that He will "pour out waters upon the thirsty", etc.; for by "waters" is meant Truth. Arcana Coelestia 8013.
As to the process of "regeneration", see Chapter 8:3, the Exposition.
3. For I will pour out waters upon the thirsty, and streams upon the dry ground: I will pour out My spirit upon your seed, and My blessing upon thine offspring.
4. And they shall spring up among the grass; as the willows beside the water-brooks.
Verse 3. To "pour out waters upon the thirsty", signifies to instruct those in Truths who are in the affection of Truth; to "pour out streams upon the dry ground", means to give intelligence to those who, by virtue of Good, are in the desire of Truth. The like is signified by "pouring out the spirit and the blessing"; for by the "Spirit of God" is understood the Divine Truth, and by "blessing" the multiplication and fructification thereof, thus intelligence. Who does not see that in this passage, and in those above quoted, "waters" and "rivers", "desert" and "wilderness", are not understood, but such things as appertain to the church? Apocalypse Explained 518. See also in this chapter, verse 27.
Verses 3, 4. By the "Spirit of Jehovah" is signified the Divine Truth, and by "blessing" the multiplication and fructification thereof; hence intelligence by scientific Truth is understood by "springing up among the grass. Apocalypse Explained 507.
As to "grass", see Chapter 35:7; and for the signification of "willows", both in a good and in a bad sense, see Chapter 15:7, the Exposition.
5. One shall say, I am Jehovah's; and another shall call himself by the name of Jacob: and another shall write with his hand to be Jehovah's, and shall surname himself by the name of Israel.
Verse 5. These things are said concerning the Lord, and concerning His Divine Human.
By "Jacob" and by "Israel", where the Lord is treated of, is denoted His Human, and that it was also Jehovah, is understood by "One saying, I am Jehovah's", and by "writing with his hand to be Jehovah 's." In the supreme sense "Israel" and "Jacob" denote the Lord. Apocalypse Explained 222. See also
The reason why "writing" upon any one denotes to implant in the life, is, because to write is to commit anything to paper from the memory, thought, and mind, in order that it may endure or remain; wherefore, in the spiritual sense, it signifies that which is to remain in the life of man, being inscribed and implanted in him; thus the natural sense of this expression is turned into the spiritual sense, for it is natural to write upon paper or in a hook, but it is spiritual to inscribe on the life, which is done when it is imprinted in the faith and love, for love and faith make the spiritual life of man Inasmuch as to "write" signifies to implant in the life, therefore also it is said of Jehovah, or of the Lord, that "He writeth" and "has written in a book", whereby is understood what is inscribed by the Lord on the spirit of man, that is, in his heart and soul. or what is the same, in his love and faith, as in David:
"Let them be blotted out of the book of lives, and let them not be written with the just." (Psalm 69:28)
Again:
"There shall not enter any into the New Jerusalem, but those who are written in the Lamb's book of life." (Revelation 21:27)
In these and in other passages of similar import, it is not understood that they are written in a book, but that all things appertaining to faith and love are inscribed on the spirit of man. The same is also evident from Jeremiah:
"I will give My law in the midst of them, and will write it upon their heart." (Jeremiah 31:33)
To "give the law in the midst of them" denotes divine Truth in them; "in the midst" signifies within or inwardly in man; and to "write it upon the heart" is to impress it upon the love, for the "heart" signifies the love.
Again,
"They who recede from Me shall be written in the earth", etc. (Jeremiah 17:13, 14)
To be "written in the earth" is to be condemned on account of the state of life, inasmuch as by "earth" here is signified what is condemned. Hence it is evident what is meant by "the Lord's writing twice with His finger on the earth", when the Scribes and Pharisees brought to Him the woman taken in adultery, (John 8:2-11) namely, the same as in Jeremiah, - [utter condemnation of the sin of adultery; the opposite is to have "one's name written. in heaven", (Luke 10:12) which is salvation.] Apocalypse Explained 222.
6. Thus says Jehovah, the King of Israel, and his Redeemer, Jehovah of Hosts: I am the First, and I am the Last; and beside Me there is no God.
Verse 6. That the Lord, as the "First", contains all things in connection by the "Last" or Ultimate, can be evident from the Word and from Man. The Word in last principles is its literal sense, and the Word in the first is the Lord; and the Word in its interiors is its internal sense, which is perceived in the heavens, and which takes those who are there look to "one end, who is the Lord. Man in last principles is the church upon earth, - Man in first principles is the Lord; Man in interior principles is Heaven; for the church and heaven are before the
Lord as one Man, which is therefore called the greatest or Grand Man. There is a continual connection between them, and according to this connection is the influx of all things from the Lord through the heavens to the church on earth. By the "heavens" are understood the angels who are there; and by the "church" the men, that is, the true men of the church; and by "Man" in first principles, or as the "First", is the Lord as to His Divine Human. That from the "First" by the "Last" all things are kept in connection, and stand together, is understood by the Lord's words in the Apocalypse:
"These things says the First and the Last, who was dead, and is alive again." 2:8.
7. And who, as I, shall call and shall declare it, and set it in order for Me, from the time that I appointed the ancient people? the signs, and the things that shall come, let them declare unto them.
Verse 7. The signs. - See Chapter 41:23, note.
8. Fear you not, neither be you afraid: have I not told it unto you from the first, and have declared it? and you are My witnesses. Is there a God beside Me? yea, there is no Rock; I know not any.
Verse 8. Is there a God beside Me? yea, there is no Rock: I know not any. - By the "Rock" here also is understood the Lord as to Divine Truth. - Apocalypse Explained 411. See the Exposition of Isaiah Chapter 16:1.
9. The formers of a graven image are all of them vanity; and the things which they most desire shall not profit: and they are their own witnesses; they see not, they know not; so that they shall be ashamed.
Verses 9-20. By the whole of this description of the "graven image" is understood the formation of doctrine from self-derived intelligence, and all things, as to every particular of the description, signify the particular things of such formation. To what purpose else would such a prolix description of the formation alone of a "graven image " be given in the divine Word? That there is nothing but what is false, because from self derived intelligence, is understood by "'The formers of a graven image are all of them emptiness [or vanity]", and by " the things which they most desire being of no profit"; also by their having no knowledge and intelligence, and by not saying "Is there not a lie in my right hand?" The self-derived intelligence from which the false of doctrine is formed is described by "the fashioning of iron with the tongs", and by "working it in the coals with the strength of his arm"; to "fashion iron with the tongs", and to " work it in the coals", denoting to forge out falsities which favour the loves of man's proprium. The conjoining of falsities to falsities by fallacies, from which they appear as Truths, is described by "He stretches out the line; he marks it out with a rule; he makes it with tools; he marks it out with the compass; and he makes it according to the form of a man, according to the beauty of a man, that it may abide in the house."
By "the form of a man" is signified the appearance of Truth; by "the beauty of a man " the appearance of Intelligence thence derived; and by "abiding in the house" is understood the appearance of spiritual life thence derived. That there is thence no life of intelligence, or of the perception of Truth and of Good, is signified by "They know not, neither do they understand", also by "their eyes not seeing, and their hearts not understanding. "The particular exposition of everything contained in this description would be too prolix; it is sufficient that everyone may see that something more interior and more wise is signified than the formation only of a "graven image." Let it be known that such heavenly wisdom is contained in this description as is ineffable, in which wisdom are the angels when it is read by man, although man thinks of nothing else but of a graven image and its formation; for as many as are the expressions in the above passage, so many are the correspondences, and hence so many arcana of wisdom. Apocalypse Explained 587. See also Arcana Coelestia 10406.
10. Who has formed a god, and cast a graven image that is profitable for nothing?
11. Behold, all his associates shall be ashamed; and the workmen themselves are of men: they shall assemble all of them; they shall stand; they shall fear, and be ashamed together.
12. He fashions iron with the tongs; he works it in the coals, find forms it with sharp hammers; and he works it with the strength of his arm: yea, he is hungry, and has no strength; he drinks no waters, and he is faint.
13. He fashions wood, he stretches out the line; he marks it out with a rule; he makes it with tools; he marks it out with the compass; and he makes it according to the form of a man, according to the beauty of a man, that it may abide in the house.
Verses 10, 12. In this passage is described the formation of doctrine from the proprium, both in the intellect and love.
By "forming a god" is understood doctrine from the intellect, which is of the proprium; and by "casting a graven image", doctrine from the love, which is of the proprium, By" fashioning iron with the tongs, and working it in the coals", is signified the false, which he calls Truth, and the evil, which he calls Good; "iron" denoting the false, and a "fire of coals" the evil of the love of the proprium.
By "He forms it with sharp [or pointed] hammers" is signified by ingenious reasonings, grounded in falsities, which appear to cohere; by "the strength of his arm with which he so works it" is signified from the proprium; by "hungering" is understood the deprivation of Good, and by "not drinking" the deprivation of Truth; and by "his strength failing" and by being "wearied" is meant until nothing of Good and of Truth remains. Who forms any other idea, if he sees the Word merely from the sense of the letter, but that the formation of a "graven image" is here described? Nevertheless, he may see that such description of the formation of a "graven image " does not involve anything spiritual, also that it is superfluous to say that "he hungers until he has no strength, nor drinks until he is faint"; whereas not only in this, but in all passages of a similar nature in the Word, the formation of a religion and doctrine of what is false is described by "idols", "sculptured and molten images", which, that they signify the falsities of religion and of doctrine, originating in the intellect and love which are grounded in the proprium, may be seen in the Arcana Coelestia; Arcana Coelestia 8869, 8932, 8941. Apocalypse Explained 386.
Verses 12, 13. He fashions iron, etc.; - he fashions Wood, etc. - [The process of forming idols out of "iron" and out of "wood" is here minutely described. An "idol" fashioned or framed out of iron, signifies falsities, or false doctrines respecting Truth in the literal sense of the Word, to which Truth "iron" corresponds, (Apocalypse Explained 70, 131, 411, 1147)
Such false doctrines as are signified by "idols made of iron" are framed when the appearances of the literal sense of the Word are taken for genuine Truths, as that God is angry, that from vengeance He punishes, that He casts into hell, that He leads into temptation, that He does evil, etc. They who frame their doctrines out of the mere appearances of Truth in the letter of the Word, and not from the literal sense rightly understood, make idols out of iron; and the process of their formation here depicted corresponds to the cupidities and the ingenious reasonings of the merely natural mind, by which such doctrines are forged, as a smith forges iron into various forms. To "fashion wood" into an idol, signifies to frame false doctrines as to good works, to which "wood" in one sense corresponds. (Apocalypse Revealed 459) "Idols of wood", or false doctrines relating to good works, are of various kinds, originating chiefly in the false doctrine of "Salvation of Faith only." Such "idols of wood", or such falsities, endeavour to prove, amongst other false principles, that good works do not contribute to salvation, that they are necessarily meritorious, that they derogate from Christ's merits, and that they are merely moral acts, necessary for man's life in the world, but not to be considered as conducive to his eternal life in heaven. The fallacious and ingenious reasonings" by which such doctrines are framed and maintained, are denoted by the process by which the workman makes the idol, "stretching out his line, marking it out with his rule, applying his compass", etc., - so as to make such doctrines into "the form of a man", or into the appearance of Truth itself. As to the signification of "idols" of gold, of silver, of brass, of stone, and of wood, see above, Chapter 2:20, the Exposition.]
14. He hews down cedars for himself, and he takes the box and the oak; and he chooses for himself from among the trees of the forest: he plants the ash, and the rain doth nourish it.
15. That it may be to a man for fuel: and he takes thereof, and warms himself; yea, he kindles it, and baketh bread: he also forms a god, and worships it; he makes it a graven image, and bows down thereto.
Verse 14. As to the meaning of "cedars" and "oaks", both in a good and in a bad sense, see above, Chapter 2:12-17, the Exposition.
16. A part thereof he burns in the fire; and on a part thereof [he prepareth] flesh, and eats: he roasts roast, that he may be satisfied; he also warms himself, and says, Ah! I am warm; I have seen the fire.
Verses 16, 19. In the Word what is "roasted" is distinguished from what is "boiled." By what is "roasted" is signified Good, because by fire; and by what is "boiled" is understood Truth, because by water. From this it is evident what is understood in the spiritual sense by "the broiled or roasted fish"; (Luke 24:42, 43) and what by "the fish on the fire of coals", when the Lord , appeared to His disciples, concerning which we read in John :
"As soon as they were come to land, they saw a fire of coals there, and fish laid thereon, and "bread; Jesus then cometh, and takes bread, and giveth to them, and fish likewise." (John 21, 13)
By the "fish "is signified, the Truth of the natural principle; (see Arcana Coelestia 991) but by the "fire of coals", Good;thus by the "fish laid thereon" is signified. the Truth of spiritual Good in the natural principle. He who does not believe that there is an internal sense in the Word, cannot believe otherwise than that when the Lord appeared to the disciples there was no arcanum involved in the circumstance, but that a fish was on the fire of coals, and that the Lord gave it to the disciples to eat. Because by what is "roasted by fire" is signified the Good which is of celestial and spiritual love, therefore, in the opposite sense, by what is "roasted by fire" is signified the evil which is of the love of self and of the world, as in Isaiah:
"A part thereof he burns in the fire; and on a part thereof [he prepares] flesh, and eats; he roasts roast, that he may be satisfied", etc. (Isaiah 44:16, 19)
The subject here treated of is concerning the worshippers of a graven image. By a "graven image" is understood the false of evil, which is thus described; to "roast roast", and to "roast flesh", is to operate or to work out evil from filthy love.That " fire", in the opposite sense, is the evil of self-love and of worldly love, or of the cupidities which arise from those loves, may be seen, Arcana Coelestia 1297, 1861. Arcana Coelestia 7852.
Verse 16. He warms himself, and says, Ah! I am warm; I have seen the fire. - [To "warm one's self by a fire of coals", (John 18:18) as Peter and the servants of the Sanhedrin did, when Jesus was about to be crucified, signifies to warm one's self by the excited fires of self-love. "Ah! I have seen the fire", implies gladness at the ascendancy of selfish purposes either of dominion or of gain, when false doctrines, denoted by these "idols", so prevail as to secure these objects and ends of selfish and worldly love.]
17. And the residue thereof he makes a god, [even] his graven image: he bows down to it, and worships it; and he prays unto it, and says, Deliver me; for you art my god!
18. They know not, neither do they understand: for He has besmeared their eyes, that they cannot see; and their hearts, that they cannot understand:
19. Neither doth he lay it to his heart; neither has he knowledge nor understanding to say, Part of it I have burned in the fire; I have also baked bread on the coals thereof; I have roasted flesh, and I have eaten: and shall I make the residue thereof an abomination? shall I bow myself down to the stock of a tree?
Verses 17, 18. These words denote that in "idols" [or false doctrinesJ there are no Truths and Goods; for all things which proceed from self-intelligence, are inwardly not Truths and Goods, but falsities and evils, for they proceed from man's proprium, which is radically evil. Arcana Coelestia 8869.
20. He feeds on ashes: a deluded heart has caused him to err; so that he cannot deliver his own soul, nor say, Is there not a lie in my right hand?
21. Remember these things, O Jacob and Israel; for you art My servant: I have formed you; you art a servant unto Me: O Israel, you shalt not be forgotten by Me.
Verse 20. "Ashes" signify the falsities derived from the evil of lusts. The reason why "ashes" signify the falsities of lusts, is, because ashes are from combustibles, and what is combustible, as also "fire" itself in the Word, in the good sense, signifies the Good of heavenly affections; but, in the opposite sense, the evil of infernal lusts. Arcana Coelestia 7519.
[Hence it appears that when the maker of idols is said to "feed upon ashes", all those who frame false doctrines, and who believe in them, will eventually, if these "idols" are not rejected, have their minds imbued and fed with mere falsities from evil.]
A deluded heart has caused him to err, so that he cannot deliver his own soul. - "Heart" signifies the life of love, and "soul" the life of faith; to "go astray" from these things is to incline to what is evil and false. Arcana Coelestia 9050.
He cannot deliver his own soul, nor say, is there not a lie in my right hand?
And in David:
"You have exalted the right hand of his enemies." (Psalm 89:42)
Again,
"Whose mouth speaks vanity, and their right hand is a right hand of a lie." (Psalm 144:8, 11)
The reason why by the "right hand", when predicated of the evil, signifies the false, and thence ratiocination and combat against Truth, is, because the quarters with those who are in evil, are opposite to the quarters which are with those who are in Good, so that to the right of the former Truths are in dense darkness, but falsities, as it were, in the greatest light. That the quarters in the spiritual world with those who are in evil, are opposite to the quarters which are with those who are in Good, may be seen in the work concerning Heaven and Hell 151, 152; and the reason thereof, n. 122, 123. Apocalypse Explained 298.
22. I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins: return unto Me; for I have redeemed you.
Verse 22. "Transgressions" and also "sins" are here mentioned, on account of the marriage of Goodness and Truth in every minute particular of the Word; for "transgression" [praevaricatio]; signifies evil against Truth, which is a less evil, and "sin" is evil, against Good, which is a greater evil. Hence it is that both are mentioned, as in Isaiah 44:22; and in Ezekiel 18:24; 21:29; and in David:
"Blessed is the man whose transgression is forgiven, and whose sin is covered." (Psalm 32:1) Arcana Coelestia 6563.
23. Sing, O you heavens, for Jehovah has done it; shout, O you lower parts of the earth: burst forth into singing, O you mountains; you forest, and every tree therein! for Jehovah has redeemed Jacob, and has glorified Himself in Israel.
24. Thus says Jehovah, your Redeemer, and your Former from the womb: I am Jehovah, who makes all things; who stretches out the heavens alone; who spreads forth the earth by Myself;
Verse 23. The subject treated of in this passage is concerning the Lord, His advent, and salvation by Him; and because these things were about to come, therefore mention is made of a "new song." The joy thence arising is described not only by singing, playing, making a loud noise, jubilating, clapping, but also by various musical instruments, whose sounds are in agreement therewith; it is likewise said that "the rivers, the sea, the field, the forest, the trees therein, Lebanon, the wilderness, the mountains", etc., should rejoice, exult, jubilate, sing, clap the hands, and, cry aloud together. The reason why similar things are predicated of those objects is, because they signify such things as appertain to the church, and consequently such as appertain to the man of the church; the "rivers" things appertaining to intelligence, the "sea" things appertaining to science, which are in agreement with Truths and Goods, the "field" the Good of the church, "forests" the Truths of the natural man, the "trees" knowledges, "Lebanon" Truth and Good spiritual, the "wilderness " the desire of Truth that Good may be thence attained, and the "mountains" the Goods of love. All these things are said to "sing", to "make a loud noise", to "jubilate", to "cry aloud", and "clap the hands", when they are derived from heaven, for then heavenly joy is in them, and thereby in man; for man is not in heavenly joy unless the Truths and Goods which are with him, are derived from heaven, - the joy of the heart, which is truly joy, being from thence, and consequently the joy of the man with whom these things are.
From these considerations it may appear why the like is predicated concerning them as concerning man, namely, because joy is in them, and thereby in man. Such joy is in every spiritual and celestial Good, and thence in those with whom those Goods are; for heaven flows in with its joy, that is, the Lord through heaven, into the Goods, and thence into the Truths, which are from Him with man, and thereby into the man, and not into the man deprived of them, or empty. Those Goods, and the Truths thence derived, are what exult, jubilate, make a loud noise, sing, play, and thus rejoice, by virtue of influx out of heaven, and thence cause the same in the heart of man. Inasmuch as there are various affections of Good and of Truth, and as each expresses itself by a sound agreeable to its quality, therefore in the Word various kinds of "instruments" are mentioned, especially in David, by which similar affections are signified. He who knows the internal sense of the Word, and, at the same time, the sounds of the "instruments" which are there named, may know what particular affection as there signified and described. The angels know this from the mention of them alone, and, at the same time, from the thing described in the expressions made use of when man reads the Word. Apocalypse Explained 326.
Verses 23, 24. Sing, O you heavens, etc. - "Sing, O you heavens; shout, O you lower parts, of the earth: burst forth into singing, O you mountains; you forest, and every tree therein!" signify all things of heaven and of the church, as well internal as external, all which have reference to Good and to Truth. Things internal are signified by the "heavens", things external by the "lower parts of the earth"; the "mountains" denote the Goods of love, the "forest" natural Truth and the "trees" therein the knowledges of Truth. By reason of such significations. It is said "For Jehovah has redeemed Jacob, and has glorified Himself in Israel"; by "Jacob", in the Word, is signified the external church, and by "Israel" the internal. To "stretch out the heavens" and to "spread forth the earth", signifies the church on all sides, which is expanded and extended by the multiplication of Truth and by the fructification of Good with those who are of the church. Apocalypse Explained 304.
Verses 24, 26. Jehovah, your Redeemer, and your Former from the womb, etc. - These words also treat concerning the advent of the Lord, who is "Jehovah your Redeemer, and your Former from the womb." He is called "Redeemer" by virtue of His liberating from hell, and "Former from the womb" by virtue of His regenerating man. The prediction by the prophets concerning Him, and concerning the salvation of men, is understood by "establishing the word of His servant, and performing the counsel of His messengers." That they who are of His church shall be saved, and instructed in the Truths of celestial doctrine, is understood by His "saying to Jerusalem, You shalt be inhabited; and to the cities of Judah, You shall he built"; "Jerusalem" denoting the church, and the "cities of Judah" the Truths of celestial doctrine. That the falsities which destroy the church shall be shaken off, is understood by "I will raise up the waste places thereof." That Jerusalem and Judah are not here literally meant, is evident, inasmuch as the Lord said that "Jerusalem should be destroyed", which came to pass accordingly. Apocalypse Explained 433.
25. Who frustrates the tokens of the liars, and makes the diviners mad; who rejects wise men backward, and makes their knowledge foolish;
26. Who establishes the word of His servant, and performs the counsel of His messengers: who says to Jerusalem, You shalt be inhabited; and to the cities of Judah, You shall be built; and her waste places I will raise up;
Verses 25, 26. These words treat of the rejection of a church whose doctrine is from man's self-intelligence; and they also treat of the establishment of a New Church, whose doctrine is from the Lord. The doctrine from man's self-intelligence is understood by "frustrating the tokens of the liars, by rejecting wise men backward, and by making their knowledge foolish." The doctrine which is from the Lord is understood by "saying to Jerusalem, You shalt be inhabited; and to the cities of Judah, You shall be built." Apocalypse Explained 223.
Verses 26, 27. Jehovah says to Jerusalem, You shalt be inhabited; and to the cities of Judah, You shall be built, etc. - The restoration of the church and of doctrine is signified by being "inhabited" and by being "built." The dissipation of the evils and falsities which are from the hells, and protection from them, is signified by "drying up the deep", and by "making dry the rivers." Apocalypse Explained 538.
27. Who says to the deep, Be you dry; and I will dry up your rivers;
Verse 27. These words signify the dissipation of evils and falsities; for where "waters" signify Truths, "drying up" signifies a state of no Truth, or without Truth, as at verse 3 of this chapter:
"I will pour out waters upon the thirsty, and streams upon the dry ground"; "waters" and "streams" signify Truth, and "dry ground" where there is no Truth. Arcana Coelestia 8185. See also Chapter 11:15, 10, the Exposition.
28. Who says to Cyrus, My shepherd! and he shall perform all My pleasure: who to Jerusalem, You shalt be built; and to the temple, Your foundation shall be laid.
Verse 28. That "Cyrus" is a representative or type of Jehovah in His Divine Human, or of the Lord Jesus Christ, see Chapter 45:1, the Exposition.
To the temple, Your foundation shall be laid. - As to the "Temple", and its important signification, see Chapter 6:1, the Exposition.
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Isaiah Chapter 44
1. BUT hear now, O Jacob, My servant; and Israel, whom I have chosen:
2. Thus says Jehovah, your Maker, and your Former from the womb, who will help you: Fear you not, O My servant Jacob; and you, O Jeshurun, whom I have chosen:
3. For I will pour out waters upon the thirsty, and streams upon the dry ground: I will pour out My spirit upon your seed, and My blessing upon thine offspring.
4. And they shall spring up among the grass; as the willows beside the water-brooks.
5. One shall say, I am Jehovah's; and another shall call himself by the name of Jacob: and another shall write with his hand to be Jehovah's, and shall surname himself by the name of Israel.
6. Thus says Jehovah, the King of Israel, and his Redeemer, Jehovah of Hosts: I am the First, and I am the Last; and beside Me there is no God.
7. And who, as I, shall call and shall declare it, and set it in order for Me, from the time that I appointed the ancient people? the signs, and the things that shall come, let them declare unto them.
8. Fear you not, neither be you afraid: have I not told it unto you from the first, and have declared it? and you are My witnesses. Is there a God beside Me? yea, there is no Rock; I know not any.
9. The formers of a graven image are all of them vanity; and the things which they most desire shall not profit: and they are their own witnesses; they see not, they know not; so that they shall be ashamed.
10. Who has formed a god, and cast a graven image that is profitable for nothing?
11. Behold, all his associates shall be ashamed; and the workmen themselves are of men: they shall assemble all of them; they shall stand; they shall fear, and be ashamed together.
12. He fashions iron with the tongs; he works it in the coals, find forms it with sharp hammers; and he works it with the strength of his arm: yea, he is hungry, and has no strength; he drinks no waters, and he is faint.
13. He fashions wood, he stretches out the line; he marks it out with a rule; he makes it with tools; he marks it out with the compass; and he makes it according to the form of a man, according to the beauty of a man, that it may abide in the house.
14. He hews down cedars for himself, and he takes the box and the oak; and he chooses for himself from among the trees of the forest: he plants the ash, and the rain doth nourish it.
15. That it may be to a man for fuel: and he takes thereof, and warms himself; yea, he kindles it, and baketh bread: he also forms a god, and worships it; he makes it a graven image, and bows down thereto.
16. A part thereof he burns in the fire; and on a part thereof [he prepareth] flesh, and eats: he roasts roast, that he may be satisfied; he also warms himself, and says, Ah! I am warm; I have seen the fire.
17. And the residue thereof he makes a god, [even] his graven image: he bows down to it, and worships it; and he prays unto it, and says, Deliver me; for you art my god!
18. They know not, neither do they understand: for He has besmeared their eyes, that they cannot see; and their hearts, that they cannot understand:
19. Neither doth he lay it to his heart; neither has he knowledge nor understanding to say, Part of it I have burned in the fire; I have also baked bread on the coals thereof; I have roasted flesh, and I have eaten: and shall I make the residue thereof an abomination? shall I bow myself down to the stock of a tree?
20. He feeds on ashes: a deluded heart has caused him to err; so that he cannot deliver his own soul, nor say, Is there not a lie in my right hand?
21. Remember these things, O Jacob and Israel; for you art My servant: I have formed you; you art a servant unto Me: O Israel, you shalt not be forgotten by Me.
22. I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins: return unto Me; for I have redeemed you.
23. Sing, O you heavens, for Jehovah has done it; shout, O you lower parts of the earth: burst forth into singing, O you mountains; you forest, and every tree therein! for Jehovah has redeemed Jacob, and has glorified Himself in Israel.
24. Thus says Jehovah, your Redeemer, and your Former from the womb: I am Jehovah, who makes all things; who stretches out the heavens alone; who spreads forth the earth by Myself;
25. Who frustrates the tokens of the liars, and makes the diviners mad; who rejects wise men backward, and makes their knowledge foolish;
26. Who establishes the word of His servant, and performs the counsel of His messengers: who says to Jerusalem, You shalt be inhabited; and to the cities of Judah, You shall be built; and her waste places I will raise up;
27. Who says to the deep, Be you dry; and I will dry up your rivers;
28. Who says to Cyrus, My shepherd! and he shall perform all My pleasure: who to Jerusalem, You shalt be built; and to the temple, Your foundation shall be laid.
Apocalypse Explained #483
483. And shall guide them unto living fountains of waters, signifies in Divine truths. This is evident from the signification of "living fountains of waters," as being Divine truths, "living" signifying living from the Divine, "fountain" the Word, and "waters" truths therefrom. "Living waters" are often mentioned in the Word, and by them are meant truths that come from the Lord and are received. These are living, because the Lord is Life itself, as He Himself teaches, and that which comes from Life itself is living; while that which comes from man is dead. That the Lord may give life to truths, He flows into them through good, and good makes alive. The Lord also flows in out of the higher or interior parts, and opens the spiritual mind, and imparts to it the affection of truth; and the spiritual affection of truth is the very life of heaven with man. This life is what the Lord insinuates into man by means of truths. This makes clear what is meant here by "living fountains of waters," and by "living waters" in the following passages.
[2] In Isaiah:
When the poor and needy seek water and there is none, their tongue faileth for thirst. I will open rivers on the bare heights, and fountains will I place in the midst of the valleys; I will make the wilderness into a pool of waters, and the dry land into springs of waters (Isaiah 41:17, 18).
This treats of the saving of the nations by the Lord, who are called "poor and needy" from the lack and ignorance of truth; their desire to learn truths from those who are in the church, where there were no truths, is described by "they seek waters and there are none, and their tongue faileth for thirst," "water," meaning truth, and "thirst" the desire for truth. That the Lord will instruct them is signified by "I will open rivers on the bare heights, and fountains will I place in the midst of the valleys;" "to open rivers" meaning to give intelligence, "on the bare heights" meaning in the interior man, "in the midst of the valleys" in the exterior man, and "to place fountains" to instruct in truths; "to make the wilderness into a pool of waters, and the dry land into springs of waters" signifies abundance of truth with those who before were in the lack and ignorance thereof, "wilderness" meaning where there is no good because there is no truth, and "dry land" where there is no truth and thence no good; a "pool of waters" and "fountains of waters" signify abundance of the knowledges of truth. This makes clear that "waters," "fountains," "springs," "rivers," and "pools of water," are not here meant, but the knowledges of truth and intelligence therefrom, whence comes salvation.
[3] In the same:
Behold your God will come for vengeance, and will save you. Then the dry place shall become a pool, and the thirsty place springs of water (Isaiah 35:4, 7).
This, too, is said of the instruction of the nations in truths, and their reformation by the Lord when He should come into the world; and "the dry place shall became a pool, and the thirsty place springs of waters," has a similar signification as "the wilderness shall become a pool (or collection) of waters, and the dry land springs of waters," in the passage above.
[4] In Jeremiah:
They shall come with weeping and with supplication will I lead them; I will make them go unto the brooks 1 of waters in the way of right, they shall not stumble in it (Jeremiah 31:9).
This, too, treats of reception of the Lord by the Gentiles; that He would instruct them in genuine truths is signified by "He will lead them unto brooks of waters in the way of right, they shall not stumble in it." In Isaiah:
They shall not hunger nor thirst, neither shall the heat or the sun smite them; for He that hath compassion on them shall guide them, and unto fountains of waters shall He lead them (Isaiah 49:10).
This also is said of the instruction of the Gentiles by the Lord; instruction in truths is meant by "unto fountains of waters shall He lead them." (What "to hunger" and "to thirst" signify see above, n. 480; also what "heat" and "sun" signify, n. 481)
[5] In Joel:
It shall come to pass in that day that the mountains shall drop down must, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah and shall water the brook of Shittim (Joel 3:18).
What is signified by "the mountains shall drop down must, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters," may be seen explained above n. 433; and that "a fountain shall go forth out of the house of Jehovah and shall water the brook of Shittim" signifies that there shall be truth out of heaven from the Lord illustrating the knowledges and cognitions that are in the natural man.
[6] In David:
Before Thee thou art in travail, O earth, before the God of Jacob; who turned the rock into a pool of waters, the flint into a fountain of waters (Psalms 114:7, 8).
"Pool of waters" and "fountain of waters" here mean truths in abundance, by means of which is the church; for "thou art in travail, O earth," signifies the commencement of the church, which is said "to be in travail" when truths are brought forth therein, "the earth" meaning the church.
[7] In the same:
Jehovah sendeth forth springs into the brooks; they go between the mountains. They give drink to the wild beast of the fields; the wild asses quench their thirst. By them the fowl of the heavens dwell (Psalms 104:10-12).
"To send forth springs into the brooks" signifies to give intelligence by means of truths from the Word; "they go between the mountains" signifies that truths will be from the good of love; "the springs" meaning truths from the Word, "the brooks" the things that are of intelligence, and "mountains" the good of love. The instruction of those who are in the good of the church is signified by "they give drink to the wild beast of the fields;" the instruction of those in the church who desire truths is signified by "the wild asses quench their thirst;" that the understanding is thus perfected is signified by "the fowl shall dwell by them." "The wild beast of the fields" mean in the spiritual sense the Gentiles that are in the good of life, "the wild asses" natural truth, "thirst" the desire for truths, and "the fowl of the heavens" thoughts from the understanding.
[8] In the highest sense, a "fountain" means the Lord in relation to Divine truth or Divine truth from the Lord, consequently the Word, as can be seen from the following passages. In Jeremiah:
My people hath done two evils; they have forsaken Me, the fountain of living waters, to hew out for themselves cisterns, broken cisterns, that hold no waters (Jeremiah 2:13).
Here Jehovah, that is, the Lord, calls Himself "the fountain of living waters," which signifies the Word, or Divine truth, consequently the Lord Himself, who is the Word; for it is said, "they have forsaken Me, the fountain of living waters." "To hew out for themselves cisterns, broken cisterns, that hold no waters," signifies to frame for themselves doctrinals from self-intelligence, in which there are no truths, "cisterns" meaning doctrinals, "broken cisterns" doctrinals that do not hold together, "that hold no waters" signifies in which there are no truths. Such are the doctrinals that are not from the Word, that is, from the Lord through the Word (for the Lord teaches through the Word), but are from self-intelligence; that these are not from the Lord through the Word is meant by "they have forsaken the fountain of living waters."
[9] In the same:
All that forsake Thee shall be ashamed, and they that depart from Me shall be written on the earth, because they have forsaken the fountain of living waters, Jehovah (Jeremiah 17:13).
Here in like manner Jehovah, that is, the Lord, calls Himself "the fountain of living waters" from the Divine truth, which is from Him; "to be written on the earth" signifies to be damned (See above, n. 222).
[10] In David:
They shall be filled with the fatness of Thy house; and Thou makest them drink of the brook of Thy delights; for with Thee is the fountain of life, in Thy light shall we see light (Psalms 36:8, 9).
"Fatness" signifies the good of love, and "the brook of delights" truth from that good; "to make to drink" means to teach; "with Thee is the fountain of life" signifies that with the Lord and from Him is Divine truth; because that is what is signified by "the fountain of life" it is added, "in Thy light shall we see light," for "the light of the Lord" means Divine truth.
[11] In Zechariah:
In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for impurity. And in that day I will cut off the names of the idols out of the land; and I will cause the prophets and the unclean spirit to pass out of the land (Zechariah 13:1, 2).
This also treats of the Lord's coming. That those who are in the Lord's kingdom will then understand the Word, that is, the Divine truth therein, is signified by "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem," "a fountain" signifying the Word, "the house of David and the inhabitants of Jerusalem" the Lord's spiritual kingdom. The Lord's spiritual kingdom is with those in the heavens and on the earth who are in Divine truths; "for sin and for impurity" signifies the removal of evils and falsities by means of truths from the Word. Because the Word or the Divine truth therein is meant by a "fountain" it is said, "In that day I will cut off the names of the idols out of the land, and I will cause the prophets and the unclean spirit to pass out of the land;" "idols" signifying a false religion, "prophets" false doctrine, and "the unclean spirit" evils flowing from the falsities of doctrine; for when a man lives according to the falsities of religion and doctrine he becomes an unclean spirit.
[12] That Divine truth from the Lord is meant by a "fountain" the Lord Himself teaches in plain words in John:
When the Lord sat by Jacob's fountain in the field of Samaria, He said to the woman of Samaria, Everyone that drinketh of this water shall thirst again; but whosoever shall drink of the water that I shall give him shall not thirst forever; but the water that I shall give him shall become in him a fountain of water springing up unto everlasting life (John 4:5-20).
It is clear that the "water" that the Lord gives does not mean water, but Divine truth; for it is said that in drinking of the water the woman of Samaria came to draw, one thirsts again, but not of the water that the Lord gives. That "that water shall become in him a fountain of water springing up unto everlasting life" means that in that truth is life. That there is life in truths when the Lord gives them may be seen in this article above. The Lord said these things to the woman of Samaria, when He sat by Jacob's fountain, because by the "Samaritans" the Lord meant the Gentiles that were to receive Divine truths from Him; and by the "woman of Samaria" a church constituted of such; and by "Jacob's fountain" Divine truth from Himself, that is, the Word.
[13] In Moses:
Thus Israel dwelt securely alone by the fountain of Jacob (Deuteronomy 33:28).
This is in the prophecy of Moses respecting the sons of Israel, in the conclusion of that prophecy. Because "Israel" here signifies the church that is in Divine truths from the Word, therefore it is said "by the fountain of Jacob," which means the Word; so, too, the Lord in relation to the Word, for He is the Word because He is Divine truth, as He Himself teaches in John (John 1:1-3, 14). This is said at the end of that prophecy, because in that prophecy the Word is treated of. "Fountain" has a similar meaning in the prophecy of Israel the father respecting Joseph:
The son of a fruitful one is Joseph, the son of a fruitful one by the fountain (Genesis 49:22).
"Fountain" here means the fountain of Jacob, for the field that contained that fountain was given to Joseph by his father (John 4:5, 6). What is signified by "Joseph the son of a fruitful one, the son of a fruitful one by the fountain," may be seen above n. 448. A "fountain" also means the Word, and "fountains" mean Divine truths from the Word, in David:
Bless ye God in the congregations, the Lord from the fountain of Israel (Psalms 68:26).
In Revelation:
I will give unto him that is athirst of the fountain of the water of life freely (Revelation 21:6).
In Isaiah:
Then with gladness shall ye draw waters out of the fountains of salvation (Isaiah 12:3).
In David:
All my fountains are in Thee, Jehovah (Psalms 87:7).
[14] As most things in the Word have also a contrary sense, so have "fountain" and "fountains," and in that sense they signify the doctrine of falsities, and falsities of doctrine. Thus in Jeremiah:
I will dry up her sea and make her fountain dry (Jeremiah 51:36).
This is said of Babylon; and her "sea" signifies falsities in one complex, and "fountain" the doctrine of falsity.
[15] In Hosea:
An east wind shall come, the wind of Jehovah, coming up from the wilderness; and his fountain shall become dry, and his spring shall be dried up (Hosea 13:15).
This is said of Ephraim, and by him is here meant a perverted understanding of the Word which confirms falsities by means of the Word; its destruction is signified by "his fountain shall become dry, and his spring shall be dried up by the east wind, the wind of Jehovah from the wilderness;" "his fountain" meaning the doctrine of falsity thence, "spring" its falsity, and "the east wind from the wilderness" its destruction by fallacies that are from external sensual things; for external sensual things, when they are not illustrated from things internal, destroy man's understanding, because all fallacies are from that source.
[16] In David:
Thou hast broken up the sea by Thy strength; Thou hast broken the heads of the whales in the waters. Thou hast crushed in the heads of leviathan, and hast given him to be food to the people, for the Ziim. Thou didst cleave fountains and brooks; Thou hast dried up the rivers of strength (Psalms 74:13-15).
Here, too, "fountains" and "brooks" signify false doctrine, which is from self-intelligence; "the rivers of strength" are confirmed principles of falsity therefrom; "the whales" and "leviathan" signify knowledges [scientifica] belonging to the sensual and natural man, from which is all falsity when the spiritual man is closed over them. The sensual and natural man are the seat of what is man's own [proprium], therefore conclusions drawn from those alone are conclusions from one's own [proprium] or from self-intelligence; for the Divine flows in through the spiritual man into the natural, and not into the natural when the spiritual is closed over it, but the spiritual man is opened by means of truths and a life according to them. The "people, the Ziim to whom leviathan is to be given for food," signify those who are in infernal falsities.
Footnotes:
1. The photolithograph has "fountains," the Hebrew "brooks."
