THE EXPLANATION of Isaiah Chapter 65

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

1. I AM sought by those who asked not for Me; I am found by those who did not inquire after Me: I said, Behold Me! behold Me! unto a nation that was not called by My name.

VERSE 1. I said, Behold Me! unto a nation that was not called by My narne. - What is meant by being "called by a name", see above, Chapter 4:1; 26:8, the Exposition.

2. I have spread out My hands all the day to a rebellious people, who walk in a way that is not good, after their own thoughts;

Verses 2, 3. To "offer incense upon bricks", is to worship from things feigned and false [that is, from false doctrines], wherefore they are said to "'walk after their own thoughts." This is evident from the signification of "bricks" in the Word; for a "stone" signifies Truth, hence a "brick", because it is made by man, signifies what is false; for a brick is artificially made into a stone. This signification of "bricks" may be seen confirmed by consulting Isaiah 9:9, 10 (see the Exposition); Isaiah 65:2, 3; Nahum 3:14; Ezekiel 4:1. Arcana Coelestia 1296.

3. a people that provoke me to my face continually, sacrificing in gardens, and burning incense upon bricks;

Verses 3, 4. To "provoke Jehovah to anger before His faces, signifies to sin against the Truths and Goods of the Word, and to recede from the worship therein commanded; the "faces of Jehovah" are the things revealed in the Word.

By "sacrificing in gardens, and offering incense upon bricks", is understood worship from falsities of doctrine, which are from self-derived intelligence; "gardens" signify intelligence, in this case self-derived, and "bricks" denote the falsities from that intelligence; and to "sacrifice" and "offer incense" is worship. That the ancients performed divine worship in "gardens" and in "groves", according to the signification of the trees therein, but that this was prohibited with the Israelitish nation, lest they should frame to themselves a worship from the proprium, may be seen in the Arcana Coelestia 2722, 4552.

To "sit in sepulchres", signifies to be in filthy loves; to "pass the night in waste places." is to remain and to live in falsities, - "waste places" denoting where there are no Truths; and to "eat the flesh of swine", signifies to appropriate to themselves infernal evils, Apocalypse Explained 324. See also Apocalypse Explained 659.

As to the meaning of a "garden", see above, Chapter 1:30, 31; 51:3; 58:11; 61:11, the Exposition. For the signification of "bricks", see Chapter 9:9, 10, the Exposition.

4. that sit among the graves, and lodge in the secret places; that eat swine's flesh, and broth of abominable things is in their vessels;

5. that say, Stand by yourself, come not near to me, for I am holier than you. These are a smoke in my nose, a fire that burns all the day.

Verse 4. By "sepulchres" or "tombs" are signified things unclean, consequently, also, infernal; hence it is evident why "the possessed by devils", in Matthew 8:28, were "in the tombs", namely, because they who possessed them had, during their abode in the world, been in falsities derived from evil, or in knowledges derived from the Word, which they had made dead by applying them to confirm evils, and also to destroy the genuine Truths of the church, especially the Truths concerning the Lord, the Word, and concerning the life after death, which dead knowledges are in the Word called "traditions."

Hence it was that they who were possessed by such were "in the tombs", and the devils were afterwards "cast out into the swine, which ran headlong into the sea."

The reason why they were "cast out into the swine" was because, whilst they had lived in the world, they were in filthy avarice, for such avarice corresponds to "swine"; the reason why "they ran headlong into the sea" was, because, the "sea" signifies hell. Apocalypse Explained 659.

Who eat the flesh of swine. - [That "swine's flesh" was, on account of the above correspondence, forbidden to be eaten, see Leviticus 11:7. Hence also it is that an unconverted and unregenerate man is said to be, as in the case of the prodigal son, a " feeder of swine." See Luke 15:15.]

In whose vessels is the sop of abominable things" -[This "sop (or these pieces) of abominable things" signify the infernal falsities which correspond to the evils denoted by "the flesh of the swine", which "abominable things" mean the frauds and illicit gains of all kinds, together with the lies attending these evils, which minister to the cupidities of avarice, signified specifically by "swine's flesh."]

Verse 5. These are the words of such as justify themselves; for they think themselves holier than those who have faith in God Messiah. That the things which turn away the face from God Messiah are expressed here by "smoke in the nose" and by "fire" [is evident]. (Swedenborg's Notes on Isaiah, p. 135.)

6. Behold, it is written before me: I will not keep silence, but will recompense, yea, I will recompense into their bosom,

7. your own iniquities, and the iniquities of your fathers together, says Jehovah, that have burned incense upon the mountains, and blasphemed me upon the hills; therefore will I first measure their work into their bosom.

Verses 6, 7. The "bosom" signifies love, for the things of the "bosom" or "breast" correspond to love; the "heart" is there, which corresponds to celestial love, and also the "lungs", which correspond to spiritual love; and since the "bosom" hence corresponds to love, by it is also signified the proprium, for "man's proprium is that which is of his love; thus to "requite into their bosom " signifies into themselves. Arcana Coelestia 6960.

The iniquities of your fathers, etc. - That by "father", when mentioned in the Word, is signified Good, and, in the supreme sense, the Lord Himself, see above, Chapter 51:2, the Exposition; and, in the opposite, that by "father" is meant evil, is evident from Chapter 60:7.

[To "offer incense upon the mountains" is worship from self-love, that is, with a view to honour, gain, and power, or to some earthly advantage, and not with a view to heavenly Good and the salvation of the soul. That "mountains " and "high hills", where they offered worship in opposition to the divine command, signified the evils of self-love, and the love of the world, see above, Chapter 2:12-17, the Exposition; which worship is said to "blaspheme (or disgrace) the Lord."]

8. Thus says Jehovah, As the new wine is found in the cluster, and one says, Destroy it not, for a blessing is in it: so will I do for my servants' sake, that I may not destroy them all.

Verse 8. That "grapes", in the Word, signify charity and the things of charity, and that "wine" signifies faith thence derived, may appear from the following passages: - Isaiah 5:1, 2, 4 (see the Exposition); also Isaiah 65:8, where the "cluster" signifies charity, and the "new wine" the Goods of charity and the Truths thence derived; see also (Jeremiah 8:13; Hosea 9:10; Micah 7:1. Arcana Coelestia 1071. See also Arcana Coelestia 5117.

["Destroy it not" signifies that, at the period of Judgment in the world of spirits, those who as "remains" have any charity in them are to be separated from the evil like the "sheep" from the "goats", and saved. As to "remains" or "remnants", see above, Chapter 1:9, the Exposition.]

9. And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains; and my chosen shall inherit it, and my servants shall dwell there.

10. And Sharon shall be a fold of flocks, and the valley of Achor a place for herds to lie down in, for my people that have sought me.

Verse 9. By "Jacob" and by "Judah" are not here understood a people out of Jacob, and a nation out of Judah, but the church to be established by the Lord, - by "Jacob" the church which is in the Good of life, and by "Judah" the church which is in the Good of love to the Lord; consequently, by "Jacob" the external church, and by "Judah" the internal church.

By "seed" is meant charity and faith; and by "mountains" are understood the Goods of love. They who are in charity are called the "elect", and they who are in Truths from the Good of love are called "servants"; wherefore it is said that "the elect shall possess it, and My servants shall dwell there." Apocalypse Explained 433. See also Apocalypse Explained 405.

By "Judah an inheritor of My mountains"; in the supreme sense, is understood the Lord; and, in a representative sense, those who are in love to Him, thus in the Good both of love to the Lord, and of charity to the neighbour. That "mountains" signify these Goods, has been frequently shown. Arcana Coelestia 3654.

Mine elect shall possess it. - Those are called the "elect" who, after a separation is made between the good and the evil, are elevated into heaven; those who have done evil are rejected, but those who have done good are elected. In this sense the "elect" are mentioned in Isaiah 65:9, 15, 22. (Swedenborg's Dicta Probantia, p. 82.)

Verses 9, 10. By "Jacob" and by" Judah" are not understood the people of Jacob and Judah; but the celestial church both external and internal, - by "Jacob" the external, and by "Judah" the internal.

The internal Good of that church is signified by "the fold [or habitation] for the flock"; and the external by "the resting-place for the herd"; "Sharon" is the internal where that Good is; and "the valley of Achor" is the external.

That "Sharon" is the internal of the celestial church, is evident from those passages where "Sharon" is named, as in Isaiah 33:9; 35:2. (See the Exposition.)

That "the valley of Achor" is the external of that church, may be seen from Hosea 2:15, [where Achor is called "a door of hope", which door is as the external of a house in relation to its internal.]

In Hosea we read that "Israel, Ephraim, and Judah shall go with their flocks and with their herds to seek Jehovah, and shall not find Him"; (Hosea 5:5-6) where also "flocks" and "herds" signify the interior and the exterior things with those who are understood by "Israel", "Ephraim", and "Judah." What otherwise could be meant by "their going with their flocks and her to seek Jehovah"? Arcana Coelestia 10610.

11. But you that forsake Jehovah, that forget my holy mountain, that prepare a table for Fortune [Gad], and that fill up mingled wine unto Destiny [Meni];

Verse 11. To "forsake Jehovah", is to be in evils of life; to "forget the mountain of holiness", is to be in things opposed to love and charity, for the "mountain of holiness" signifies love to the Lord. Arcana Coelestia 3052.

Who prepare a table for Gad. - By "Gad" is understood, in the spiritual sense, the Good of life, for each of the twelve "tribes" had, its own spiritual signification; the Good of life is also use, and, in the natural sense, good works. There are three things which cannot be separated, namely, love, wisdom, and the use of Life, or charity, faith, and good works; for if one is separated, the others fall to the ground, as may be seen in the work on the Angelic Wisdom concerning the Divine Love and Wisdom 241, 297, 316.

That by "Gad" is signified the use of life, which is also called "fruit", is evident from his being named from a term which in Hebrew signifies a "troop", or a "heap"; (see Genesis 30:10, 11) and also from the benediction of Israel his father; (Genesis 49:19) and from his benediction by Moses; (Deuteronomy 33:20, 21) and also from his inheritance; (Numbers 32:1, to the end) and also from his signification in an opposite sense, as in Isaiah 65:11; (Jeremiah 49:1, 2.

By "Gad", therefore, in a good sense, are signified works proceeding from Good, or from genuine love to the Lord and the neighbour; but by "Gad", in the opposite sense, are signified works merely external, which are not of charity, but of faith only; thus by "Gad", in a bad sense, are signified those who place the whole of salvation in works only, as the Pharisee did who is mentioned in the Lord's parable. (Luke 18:11, 12)

In a word, by "Gad", in this case, are represented those who call that Truth which is not Truth, and from that which is not Truth do works; hence their works are as though they were true, for works are nothing else than the will and the understanding in act; that which saves such persons is the intention of doing good, and something of innocence in ignorance. To "prepare a table for Gad, in this passage, is to be in works only. Apocalypse Revealed 352. See also Arcana Coelestia 6405.

By a "table" is signified the receptacle of heavenly things, as "the Lord's table", which heavenly things are the Good of love and the Good of faith; thus the Lord says, "You shall eat and drink upon My table in My kingdom." (Luke 22:30. See also Psalm 23:4-6)

But a "table", in the opposite sense, signifies the receptacle of such things as are in hell, as in Isaiah:

"For all tables are full of vomit", etc.; (Isaiah28:7, 8) and also in Isaiah 65:11. Arcana Coelestia 9527.

[To "prepare a table, therefore, for Gad", is, in worship, to place salvation in external works only, separate from charity and faith, and, by the apostle called "dead works", which are the works of the Pharisee, done "to be seen of men", (Matthew 6:2, 5, 16) and not for the glory of God, and for the purpose of eternal life.]

Who fill a drink-offering for Meni. - To "fill and pour forth a drink-offering" is, in a bad sense, to worship from the falsities of evil. (See above, Chapter 57:5, 6, 9, the Exposition.)

To "prepare a table for Gad", - is to place justice [or justification] in works; for "Gad" signifies a troop or a heap, which is involved in his name.

"Meni" is explained by "to number"; it was also an idol, which signifies the same; for a heap is applicable to a "table", and a number to a "libation" or a "drink-offering." (Swedenborg's Notes on Isaiah, p. 156.)

12. I will destine you to the sword, and you shall all bow down to the slaughter; because when I called, you did not answer; when I spake, you did not hear; but you did that which was evil in mine eyes, and chose that wherein I delighted not.

Verse 12. To "number" here answers to Meni (for this is from the term Manah, "to number", from which Meni is derived), and it expresses the law of retaliation [jus talionis]; to "bow down to the slaughter" answers to "the table of Gad", because they have not acknowledged the justice of Messiah. The words confirm this [signification]. (Swedenborg's Notes on Isaiah, p. 156.)

To the sword. - The "sword." here signifies the devastation of Truth; for a " sword" in the Word signifies, in the internal sense, the Truth of Faith combating, and also the devastation of Truth; and, in the opposite sense, the False combating, and the punishment of the False, as may be seen proved by many passages in Arcana Coelestia 2799.

13. Therefore thus says the Lord Jehovah, Behold, my servants shall eat, but you shall be hungry; behold, my servants shall drink, but you shall be thirsty; behold, my servants shall rejoice, but you shall be put to shame;

14. behold, my servants shall sing for joy of heart, but you shall cry for sorrow of heart, and shall wail for vexation of spirit.

Verses 13, 14. By being" hungry" and "thirsty" [as said of those who are not the Lord's servants] is understood to be deprived of the Good of love, and of the Truths of faith, - by being "hungry", to be deprived of the Good of love; and by being "thirsty", of the Truths of faith.

By "eating" and "drinking" is signified the communication and appropriation of Goods and Truths; and by "the servants of the Lord Jehovih", are meant those who receive Goods and Truths from the Lord. Hence it is evident what is meant by "Behold, My servants shall eat, but you shall be hungry; behold, My servants shall drink, but you shall be thirsty."

That the former will have eternal happiness, but the latter unhappiness, is understood by " Behold, My servants shall rejoice, but you shall be ashamed; behold, My servants shall sing from joy of heart, but you shall cry from sorrow of heart", etc. Apocalypse Explained 386.

Verses 13, 15. The Lord Jehovih -That the name "Jehovih", when mentioned in the Word, is applied to the Lord in respect to temptations and judgment, see Chapter 3:15, the Exposition and note.

15. And you shall leave your name for a curse unto my chosen; and the Lord Jehovah will slay you; and he will call his servants by another name:

Verse 15. His servants shall be called by another name. - To "call by a new name", and "by another name", denotes to give another state of life, namely, a state of spiritual life. Apocalypse Explained 148.

16. so that he who blesses himself in the earth shall bless himself in the God of truth; and he that swears in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.

Verse 16. By "blessing himself" is signified to instruct himself in divine Truths, and to apply them to life; and by "swearing" is signified to instruct himself in divine Goods, and to apply them to life. The reason why this is signified by "swearing" is, because an "oath", in the internal sense, denotes confirmation with man, and conviction of a thing's being so, and this is effected from Goods by Truths; confirmation and conviction of Truths with man being from no other source than from Good. The subject here treated of is concerning a New Church; and by "calling them by another name", is signified the quality thereof as to Truth and Good. Apocalypse Explained 340.

[To "bless himself in the earth [or land]", is to receive the Truths and Goods of the church; for the church is signified by the "earth." See Chapter 24, the Exposition. ]

Inasmuch as the church instituted with the sons of Israel was a representative church, in which all things that were commanded were natural things, which represented, and thence signified, things spiritual, therefore it was granted them to "swear by Jehovah", and "by His name", likewise "by the holy things of the church", by which was represented, and thence signified, internal confirmation, and also verity, as may appear from the above words, and also in Jeremiah:

"Swear by the living Jehovah, in verity, in judgment, and in justice." (Jeremiah 4:2) Apocalypse Explained 608.

What is meant by "swearing", when predicated of Jehovah, and also of man, see Chapter 45:23, the Exposition.

17. For, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind.

18. But be you glad and rejoice for ever in that which I create: for, behold, I will create Jerusalem a rejoicing, and her people a joy.

Verses 17, 18. By "creating new heavens an a new earth" is not understood the visible heaven and habitable earth, but a New Church, internal and external, - "heaven" denoting the internal of the church, and "earth" its external. What the internal of the church is, and what the external, may be seen in the Doctrine of the New Jerusalem 246. Wherefore it is said "Behold, I will create Jerusalem a rejoicing, and her people a joy"; "Jerusalem" denoting the church, "rejoicing" its delight from Good, and "joy" its delight from Truth. Similar things are signified by "the new heavens and the new earth" in Isaiah 66:22; and in the Apocalypse, Chapter 21:1; and also by these words in Genesis:

"In the beginning God created the heavens and the earth; and the earth was void and empty, and darkness upon the faces of the abyss; and the Spirit of God moved itself upon the faces of the waters, And God said, Let there be light! and there was light. And God created man in His own image, in the image of God created He him; male and female created He them." (Genesis 1:1, 2, 3, 27)

Treating of the establishment of the first church on this earth. The reformation of the men of that church, as to their internal and as to their external, is understood by "the creation of heaven and earth" in this chapter. That there was no church before, because men were without Good and Truth, is signified by "the earth being void and empty"; and that they were before in dense ignorance, and also in falsities, is meant by "the darkness upon the faces of the abyss"; their first illumination is signified by "the Spirit of God moving itself upon the faces of the waters", and by "God's saying, Let there be light! and there was light." By the "Spirit of God" is signified Divine truth proceeding from the Lord, and by "moving itself upon the faces of the waters" is meant illustration; the same is signified by "light"; and by "light being made" is signified the reception of Divine Truth.

That "God created man in his own image", signifies that he was the love of Good and of Truth, and corresponded to heaven as its likeness; for the love of Good and of Truth is an image of God, and hence also the angelic heaven is an image of God, wherefore, in the sight of the Lord, it is as One Man, as may be seen in the work concerning Heaven and Hell 59-102.

That "He created them male and female" signifies that He reformed them as to Truth and as to Good; "male" denotes Truth, and "female" Good. From these considerations it is evident that it is not the creation of heaven and earth [in a literal sense], but the "new creation", or reformation of the men of the first church, which is described in that and in the following chapter; and that similar things are there understood by "the creation of heaven and earth", as by "the creation of the new heavens and new earth", in the passages above adduced from the Prophet. Apocalypse Explained 294.

Verses 17, 18, 19, 25. Behold, I create new heavens and a new earth; and the former things shall not be remembered, etc. The wolf and the lamb shall feed together; - they shall not do evil in all the mountain of My holiness, etc. - Treating also of the Lord's advent, and of the church to be established by Him, which was not established among those who were in Jerusalem, but among those who were out of it; wherefore this church is meant by the "Jerusalem " which shall be unto the Lord a "rejoicing", and whose "people" shall be unto Him a "joy"; also where "the wolf and the lamb shall feed together", and where "they shall not do evil." It is likewise said here; as in the Apocalypse, that "the Lord will create new heavens and a new earth", and also that "He will create Jerusalem"; which things have a similar signification. Arcana Coelestia 1289.

19. And I will rejoice in Jerusalem, and I will joy in My people: and the voice of weeping shall no more be heard in her, nor the voice of crying.

Verse 19. The voice of weeping shall no more be heard in her, nor the voice of crying. - What "the voice of weeping shall no more be heard", signifies that there shall be no evil; "nor the voice of crying", that there shall be no false [principle]. Arcana Coelestia 2240.

That "crying", in the Word, is said of grief and the fear of falsities from hell, and the consequent fear of devastation by them, is evident from the above words. (Arcana Coelestia 1294)

What is meant by an "outcry", by "howling", and by "weeping", see Chapter 5:7; 15:3, the Exposition.

20. There shall be no more thence an infant of days, nor an old man that bath not fulfilled his days: for the youth shall die, the son of a hundred years; and the sinner, the son of a hundred years, shall be accursed.

Verse 20. That in this passage the term "hundred" signifies a full state, or fulness, as to the subject of which it is predicated, is evident, for it is said- "There shall be no more an infant of days, nor an old man that has not fulfilled his days; and a youth, and a sinner, the son of a hundred years", that is, when their state is full. That all "numbers", in the spiritual sense, signify things, may be seen above, Chapter 4:1, the Exposition. That a "hundred" signifies a full [or complete] state, may be demonstrated from various passages, as in Matthew:

"Every one who has left houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My name's sake, shall receive a hundredfold, and shall inherit eternal life"; (Matthew 19:29; Mark 10:29, 30),

where "hundred-fold" denotes what is full, or "the good measure, pressed down, shaken together, and running over", spoken of in Luke 6:38.

So again in Luke:

"Other seed fell on good ground, and springing up, brought forth fruit a hundred-fold"; (Luke 8:8)

where "hundred" also denotes what is full, which number would not have been mentioned, unless it had that signification. The term "hundred" also signifies the fulness of remains. Arcana Coelestia 2636.

[When, therefore, it is said that "there shall be no more an infant (or suckling) of days, and an old man that has not fulfilled his days", it is meant that in that happy state of the church which is here described, there will he a full state of innocence, signified by "the infant fulfilling his days"; and also a full state of wisdom, by "the old man fulfilling his days"; thus both the "infant" and the "old man", taken together, involve a full state of the innocence of wisdom; for "days" and "years" signify states of the spiritual life.

When it is said that "the youth, the son of a hundred years, shall die", it is implied that a full state of intelligence, signified by the "youth", shall also exist in the church; for to "die", in this passage, does not, we apprehend, signify the "death of sin", which is damnation, but the "death unto sin", or the death of those corporeal and sensual things which are contrary to heavenly intelligence, that is, contrary to Truth from Good, which is spiritual intelligence.

Thus Swedenborg says, in his exposition of Psalm 116:15:

"Precious in the eyes of Jehovah is the death of His saints";

the death of the saints does not signify damnation, but the separation and removal of unclean spirits, thus regeneration and resurrection.

The case is similar with man, who, as to the body, must die that he may rise again, and as to his self hood, which in itself is infernal; for, unless the former and the latter die, man has not the form of heaven." (Apocalypse Explained 899)

"The sinner, the son of a hundred years, shall be accursed", signifies that all evil states or specifically the false of evil, when it has come to a full state, denoted by a hundred years, "shall be accursed", that is, entirely separated from what is Good and True, or from heaven, and condemned to hell which is to be "accursed"; for a "curse" signifies disjunction, or aversion from Good. (Arcana Coelestia 379, 1423, 3530)

It does not appear that Swedenborg has quoted this verse, but in Arcana Coelestia 2636 adduced above.]

The sinner, the son of a hundred years, shall be accursed. - To be "accursed", signifies to be turned away from what is celestial to what is corporeal, and thus to be separated from heaven. The Lord curses none, but is merciful to all. Arcana Coelestia 245, 379, 592, 3584.

21. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit thereof.

Verses 21, 22. Everyone knows what is signified by these words in the sense of the letter, but inasmuch as the Word, in its bosom, is spiritual, spiritual things also are thereby understood, namely, such things as appertain to heaven and the church, for these are spiritual things.

By "building houses, and inhabiting them, is signified to fill the interiors of the mind with the Goods of heaven and of the church, and thereby to enjoy celestial life; "houses" denoting the interiors of the mind, and to "inhabit" signifies celestial life thence derived.

By "planting vineyards and eating the fruit thereof", is signified to enrich themselves with spiritual Truths, and to appropriate to themselves the Goods thence derived; "vineyards" denoting spiritual Truths, "fruit" the Goods thence derived, and to "eat" signifies to receive, perceive, and appropriate them; for all Good is appropriated to man by Truths, namely, by a life according to them.

Hence it may be evident what is signified by "they shall not build, and another inhabit; they shall not plant, and another eat"; "another" signifies the false and evil which destroy Truth and Good; for when Truths and Goods perish with man, falsities and evils enter.

Thus also in Jeremiah:

"Build you houses, and inhabit them; and plant gardens, and eat you the fruit of them"; (Jeremiah 29:5, 28) which words are to be understood in like manner. Apocalypse Explained 617.

22. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of My people; and Mine elect shall long enjoy the work of their, hands.

Verse 22. As the days of a tree are the days of My people, etc. That a "tree" signifies a man, is plain from these passages in the Word:

"All the trees of the field shall know that Jehovah have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish." (Ezekiel 17:24)

"Blessed is the man whose delight is in the law of the Lord; he shall be like a tree planted by the rivers of water, that brings forth his fruit in his season." (Psalm 1:1, 3; (Jeremiah 17:8)

"Praise the Lord, you fruitful trees." (Psalm 148:9)

"The trees of the Lord are full of sap." (Psalm 104:16)

"The axe is laid unto the root of the trees; wherefore every tree which brings not forth good fruit is hewn down." (Matthew 3:10; 7:16-20)

"Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit." (Matthew 12:33; Luke 6:43, 44) True Christian Religion 468.

A man himself, with regard to all his constituent parts, is like a tree; in its seed there lie hid, as it were, an end, and intention, and purpose of producing fruits, in which respect the "seed" corresponds to man's will, which, as was observed, contains those three things; afterwards, the seed from its interior parts springs forth from the earth, and clothes itself with branches, buds, and leaves and thus provides itself with means adapted to its ends, which are fruits; and in this a "tree" corresponds with the man's understanding. Lastly, when the proper season arrives, and it is allowed free power of exertion and determination, it blossoms and produces "fruits", and in this it corresponds with the man's good works. Here it is evident that the "fruit" of the tree, in respect to essence, is of the "seed"; in respect to form, of the "branches" and "leaves"; and in respect to act, of the "wood " of the tree. True Christian Religion 374.

[The "days of the Lord's people" being, therefore, "as the days of a tree", implies that the regeneration of man is from the correspondence between things natural and spiritual, represented in the growth of a tree, - its buds, blossoms, leaves, and fruit.]

And Mine elect shall long enjoy the work of their hands. - That by the "elect" are not meant any who are predestined or chosen above others, but those who are in Good, and that it is very dangerous to believe in the doctrine of "predestination", see Chapter 14:1, the Exposition.

23. They shall not labour in vain, nor shall they bring forth for destruction; for they are the seed of the blessed of Jehovah, they and their offspring with them.

Verse 23. They are the seed of the blessed of Jehovah, they and their offspring with them. - By "the seed of the blessed of Jehovah", are so understood - those who will receive divine Truth from the Lord, and by "their offspring", are understood those who live according thereto; but, in the sense abstracted from persons, which is the genuine spiritual sense, by "seed" is understood divine Truth, and by "offspring" a life according thereto, according to what was shown above.

The reason why by "offspring" are understood those who live according to divine Truth, and, in the abstract sense, that life itself, is, because in the original tongue, the expression "offspring" [prognatus] is derived from a word which signifies "to go forth" and "to proceed", and that which goes forth and proceeds from the divine Truth received, is a life according to it. Apocalypse Explained 768.

24. And it shall be that before they call, I will answer; and while they are yet speaking, I will hear.

Verse 24. Before they call, I will answer. - To "answer" signifies to reciprocate and to be conjoined. See the Exposition of Isaiah Chapter 36:21.

25. The wolf and the lamb shall feed together, and the lion shall eat straw like the ox: but dust shall be the bread of the serpent.

They shall not do evil nor destroy in all the mountain of My holiness, says Jehovah.

Verse 25. The wolf and the lamb shall feed together; they shall not do evil, etc. - See above, Chapter 11:5, 6, the Exposition.

Dust shall be the bread of the serpent. - As "dust" signifies damnation, it was said to the serpent, "Upon your belly shalt you go, and dust shalt you eat all the days of your life." (Genesis 3:14)

By the "serpent" is signified the infernal evil with those who pervert the Truths of the Word, and thereby deceive artfully and craftily. In like manner in Isaiah "Dust shall be the bread of the serpent"; (Isaiah 65:21) from which it is evident that "dust" signifies what is accursed; and that to "cast dust upon the head", as in Revelation 18:19, is to testify condemnation. Apocalypse Explained 1175.

As to "dust", in a bad sense, see Chapter 2:10-21, 34:8-10; and, in a good sense, see Chapter 40:12, the Exposition.

They shall not do evil nor destroy in all the mountain of My holiness. - The "mountain of holiness" is heaven, and specifically the inmost heaven. Apocalypse Explained 314.

---

Isaiah Chapter 65.

1. I AM sought by those who asked not for Me; I am found by those who did not inquire after Me: I said, Behold Me! behold Me! unto a nation that was not called by My name.

2. I have spread out My hands all the day to a rebellious people, who walk in a way that is not good, after their own thoughts;

3. a people that provoke me to my face continually, sacrificing in gardens, and burning incense upon bricks;

4. that sit among the graves, and lodge in the secret places; that eat swine's flesh, and broth of abominable things is in their vessels;

5. that say, Stand by yourself, come not near to me, for I am holier than you. These are a smoke in my nose, a fire that burns all the day.

6. Behold, it is written before me: I will not keep silence, but will recompense, yea, I will recompense into their bosom,

7. your own iniquities, and the iniquities of your fathers together, says Jehovah, that have burned incense upon the mountains, and blasphemed me upon the hills; therefore will I first measure their work into their bosom.

8. Thus says Jehovah, As the new wine is found in the cluster, and one says, Destroy it not, for a blessing is in it: so will I do for my servants' sake, that I may not destroy them all.

9. And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains; and my chosen shall inherit it, and my servants shall dwell there.

10. And Sharon shall be a fold of flocks, and the valley of Achor a place for herds to lie down in, for my people that have sought me.

11. But you that forsake Jehovah, that forget my holy mountain, that prepare a table for Fortune, and that fill up mingled wine unto Destiny;

12. I will destine you to the sword, and you shall all bow down to the slaughter; because when I called, you did not answer; when I spake, you did not hear; but you did that which was evil in mine eyes, and chose that wherein I delighted not.

13. Therefore thus says the Lord Jehovah, Behold, my servants shall eat, but you shall be hungry; behold, my servants shall drink, but you shall be thirsty; behold, my servants shall rejoice, but you shall be put to shame;

14. behold, my servants shall sing for joy of heart, but you shall cry for sorrow of heart, and shall wail for vexation of spirit.

15. And you shall leave your name for a curse unto my chosen; and the Lord Jehovah will slay you; and he will call his servants by another name:

16. so that he who blesses himself in the earth shall bless himself in the God of truth; and he that swears in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.

17. For, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind.

18. But be you glad and rejoice for ever in that which I create: for, behold, I will create Jerusalem a rejoicing, and her people a joy.

19. And I will rejoice in Jerusalem, and I will joy in My people: and the voice of weeping shall no more be heard in her, nor the voice of crying.

20. There shall be no more thence an infant of days, nor an old man that bath not fulfilled his days: for the youth shall die, the son of a hundred years; and the sinner, the son of a hundred years, shall be accursed.

21. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit thereof.

22. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of My people; and Mine elect shall long enjoy the work of their, hands.

23. They shall not labour in vain, nor shall they bring forth for destruction; for they are the seed of the blessed of Jehovah, they and their offspring with them.

24. And it shall be that before they call, I will answer; and while they are yet speaking, I will hear.

25. The wolf and the lamb shall feed together, and the lion shall eat straw like the ox: but dust shall be the bread of the serpent.

They shall not do evil nor destroy in all the mountain of My holiness, says Jehovah.

617. And he said unto me, Take and eat it up, signifies that he should read, perceive, and explore the Word, of what quality it is within and what it is without. This is evident from the signification of "he said unto me, Take the little book," as being the faculty given to perceive of what quality the Word is, that is, what the understanding of the Word now is in the church (See the preceding article, n. 616; and from the signification of "to eat up" (or devour), as being to conjoin and appropriate to oneself, and as the Word is conjoined to man by reading and perception, here "to eat up" or "to devour" signifies to read and perceive. "To eat up" here signifies also to explore, because it is added that "the little book made his belly bitter," and was perceived to be "in his mouth sweet as honey," and by this it was ascertained what the Word, as regards its understanding, is within and without; what it is within is signified by "the belly and its bitterness," and what it is without by the "mouth" in which it was perceived to be sweet as honey. From this it can be seen that "he said unto me, Take and eat it up," signifies that he should read, perceive, and explore the Word, of what quality it is within and of what it is without.

[2] "To eat" and "to drink" are often mentioned in the Word, and those who have no knowledge of the spiritual sense can have no other idea than that natural eating and drinking are thereby meant; but "to eat" and "to drink" signify to nourish oneself spiritually, consequently to appropriate to oneself good and truth, "to eat" signifying to appropriate to oneself good, and "to drink" to appropriate to oneself truth. Anyone who believes that the Word is also spiritual may know that "to eat" and "to drink," likewise "bread," "food," "wine," and "drink" mean spiritual nourishment; if they did not mean this the Word would be merely natural and not at the same time spiritual, thus merely for the natural man and not for the spiritual man, much less for angels. That "bread," "food," "wine," and "drink" mean in the spiritual sense the nourishment of the mind, has been frequently shown above; also that the Word is spiritual throughout, although in the sense of the letter it is natural. To be nourished spiritually is to be instructed and imbued, consequently to know, to understand, and to be wise. Unless a man enjoys this nourishment together with the nourishment of the body, he is not a man but a beast; and this is why those who place all delight in feastings and banquetings and daily indulge their palates are dull in spiritual things, however they may be able to reason respecting the things of the world and of the body; therefore after death they live a life that is beastly rather than human, for instead of intelligence and wisdom they have insanity and folly. This has been said to make known that here "to devour or eat up the little book" signifies to read, to perceive, and to explore the Word, for "the little book" that was in the hand of the angel coming down from heaven means the Word, as has been said above. Moreover, one cannot eat or devour a book naturally, thus not the Word; and this, too, makes clearly evident that "to eat" here signifies to be spiritually nourished.

[3] That "to eat" and "to drink" signify in the Word to eat and drink spiritually, which is to be instructed, and by instruction and living to imbue oneself with good and truth and to appropriate this, consequently intelligence and wisdom, can be seen from the following passages. In Jeremiah:

Thy words shall be found, that I may eat them, and Thy Word be to me for joy and for the gladness of my heart (Jeremiah 15:16).

Here "to eat" manifestly stands for spiritual eating, which is to know, to perceive, and to appropriate to oneself, for it is said, "that I may eat Thy words, and Thy Word be to me for joy and for the gladness of my heart;" the "words of God" signify His precepts or Divine truths. This is similar to what the Lord said to the tempter:

That man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Matthew 4:3, 4; Luke 4:4; Deuteronomy 8:3).

Again:

Work not for the food that perisheth, but for the food that abideth unto eternal life (John 6:27).

So, too, with the words of the Lord to the disciples:

The disciples said, Rabbi, eat. But He said, I have food to eat that ye know not. The disciples said one to another, Hath anyone brought Him aught to eat? Jesus said unto them, My food is to do the will of Him that sent Me, and to accomplish His work (John 4:31-34).

[4] From this, too, it is evident that "to eat" signifies in the spiritual sense to receive in the will and to do, from which is conjunction; for the Lord by doing the Divine will conjoined the Divine that was in Him with His Human, and thus appropriated the Divine to His Human. To this may be referred:

The Lord's feeding the five thousand men, besides women and children, with five loaves and two fishes, and when they had eaten and were filled they took up twelve baskets of fragments (Matthew 14:15-22; John 6:5, 6, 13, 23).

Also His feeding four thousand men from seven loaves and a few fishes (Matthew 15:32, et seq .).

This miracle was done because previously the Lord had been teaching them, and they had received and appropriated to themselves His doctrine; this is what they ate spiritually; therefore natural eating followed, that is, flowed in out of heaven with them as the manna did with the sons of Israel, unknown to them; for when the Lord wills, spiritual food which also is real food but only for spirits and angels, is changed into natural food, just as it was turned into manna every morning.

[5] The like is signified by "eating bread in the kingdom of God" in Luke:

I appoint unto you a kingdom that ye may eat and drink at My table in My kingdom (Luke 22:27, 29, 30).

Here also "to eat" and "to drink" signify to eat and drink spiritually, therefore "to eat" there signifies to receive, to perceive; and to appropriate to oneself the good of heaven from the Lord, and "to drink" signifies to receive, to perceive, and to appropriate to oneself the truth of that good; for "to eat" is predicated of good because "bread" signifies the good of love, and "to drink" is predicated of truth because "water" and "wine" signify the truth of that good. The like is signified elsewhere in Luke:

Blessed is he that eateth bread in the kingdom of God (Luke 14:15).

This is why the Lord there likened the kingdom of God:

To a great supper, to which those invited did not come, and to which only those came who were brought in from the streets (verses Luke 14:16-24).

[6] Spiritual eating, by which the soul is nourished, is also signified by "eating" in the following passages.

In Isaiah:

If ye will be willing and obedient ye shall eat good (Isaiah 1:19).

"To eat good" signifies spiritual good, therefore it is said, "If ye will be willing and obedient," that is, if ye will do; for spiritual food is given, conjoined, and appropriated to man by his willing and his doing therefrom.

In David:

Blessed is everyone that feareth Jehovah, that walketh in His ways. Thou shalt eat the labor of thy hands; blessed art thou, and it is good with thee (Psalms 128:1, 2).

"To eat the labor of his hands" signifies the celestial good that man receives from the Lord by a life according to Divine truths, and acquires as it were by his own labor and zeal, therefore it is said that he shall eat "who feareth Jehovah and walketh in His ways," and it is added "Blessed art thou, and it is good with thee."

[7] In Isaiah:

Say to the righteous that it is good, for they shall eat the fruit of their works (Isaiah 3:10).

"To eat the fruit of their works" has a similar signification as "eating the labor of their hands," mentioned above.

In Ezekiel:

Thou didst eat fine flour, honey, and oil; whence thou didst become exceeding beautiful, and didst prosper even to a kingdom (Ezekiel 16:13).

This was said of Jerusalem, which signifies the church, here the Ancient Church, which was in truths and in spiritual good, and at the same time in natural good; "fine flour" signifies truth, "honey" natural good, or the good of the external man; and "oil" spiritual good, or the good of the internal man; the reception, perception, and appropriation of these goods is signified by "eating fine flour, honey, and oil;" that from these the church became intelligent is signified by "whence thou didst become exceedingly beautiful," "beauty" signifying intelligence; that from these it became a church is signified by "thou didst prosper even to a kingdom," "kingdom" signifying the church.

[8] In Isaiah:

Behold, a virgin shall conceive, and bear a Son, and shall call His name God-with-us; butter and honey shall He eat, that He may know to reject the evil and to choose the good. For before the boy knoweth to reject the evil and to choose the good the land which thou abhorrest shall be forsaken from before its two kings (Isaiah 7:14-16).

It is evident that the "Son" whom the virgin shall conceive and bear, and whose name shall be called "God-with-us," is the Lord in respect to His Human; the appropriation, in respect to the Human, of spiritual and natural Divine good is meant by "butter and honey shall He eat," spiritual Divine good by "butter," natural Divine good by "honey," and appropriation by "eating;" and because so far as it is known how to reject evil and to choose good, so far spiritual and natural Divine good is appropriated, therefore it is said, "that He may know to reject the evil and to choose the good." That the church was deserted and vastated in respect to all good and truth by knowledges [scientifica] falsely applied, and by reasonings therefrom, is signified by "the land which thou abhorrest shall be forsaken from before its two kings," "land" signifying the church; the desertion and devastation of it are meant by "it shall be forsaken and abhorred;" and "the two kings," who are the king of Egypt and the king of Assyria, signify knowledges wrongly applied, and reasonings therefrom, "the king of Egypt" such knowledges, and "the king of Assyria" reasonings therefrom. That these kings are meant is evident from what follows in verses 17 and 18, where Egypt and Assyria are mentioned; moreover, these things also are what chiefly devastate the church. That the Lord came into the world when there was no longer any truth and good in the church, thus when there was nothing of the church remaining, has been said several times above.

[9] In the same prophet:

It shall come to pass by reason of the abundance of milk that one shall eat butter; for butter and honey shall everyone eat that remains in the land (Isaiah 7:22).

This is said of a new church to be established by the Lord; and "butter and honey" signify spiritual good and natural good, and "to eat" signifies to appropriate (as above); "milk" signifies the spiritual from the celestial, from which these goods are.

[10] In the same:

Ho, everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy, and eat; yea, come, buy wine and milk without silver and without price. Wherefore do ye weigh silver for that which is not bread? and your labor for that which satisfieth not? In hearkening hearken unto Me, ¹ and eat good, that your soul may delight itself in fatness (Isaiah 55:1, 2).

It is very clear that "to eat" signifies here to appropriate to oneself from the Lord, for it is said, "Ho, everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy and eat," which signifies that everyone who desires truth, and who had not truth before, may acquire and appropriate it from the Lord; "one that thirsts" signifies one who desires, "water" truth, "silver" the truth of good, here one who has no truth of good is meant; "to come" means to come to the Lord, "to buy" means to acquire for oneself, and "to eat" to appropriate. "Come ye, buy wine and milk without silver and without price," signifies that spiritual Divine truth and natural Divine truth may be acquired without self-intelligence, "wine" signifying spiritual Divine truth, and "milk" spiritual-natural Divine truth. "Wherefore do ye weigh silver for that which is not bread? and your labor for that which satisfieth not?" signifies that it is useless to endeavor to acquire from what is one's own [proprium] the good of love and that which nourishes the soul; "silver" as well as "labor" means here truth from what is one's own [proprium], or from self-intelligence, "bread" means the good of love, and "that which satisfies" that which nourishes the soul, here that which does not nourish; "In hearkening hearken unto Me" signifies that these things are from the Lord alone; "and eat ye good, that your soul may delight itself in fatness," signifies that they may appropriate to themselves celestial good, from which is every enjoyment of life, "to delight in fatness" signifying to have enjoyment from good, and "soul" signifying life.

[11] In the same:

The merchandise of Tyre shall be for them that dwell before Jehovah, to eat to satiety and for a covering with what is ancient (Isaiah 23:18).

"The merchandise of Tyre" signifies the knowledges of good and truth of every kind; "to dwell before Jehovah" signifies to live from the Lord; "to eat to satiety" signifies to receive, perceive, and appropriate to oneself knowledges of good sufficient for nourishing the soul; "for a covering with what is ancient" signifies to be imbued with knowledges of genuine truth; for "to cover" is predicated of truths, because "garments" signify truths clothing good, and "ancient" is predicated of what is genuine, since there were genuine truths with the ancients. The signification is similar in Moses:

That they should eat to the full, and should eat the old store long kept (Leviticus 26:5, 10).

In the same:

That they should eat and be full in the good land (Deuteronomy 11:15).

Then also that they should eat and not be satisfied (Leviticus 26:26).

[12] In Isaiah:

They shall build houses and inhabit them, and they shall plant vineyards and eat the fruit of them. They shall not build that another may inhabit, they shall not plant that another may eat (Isaiah 65:21, 22).

Everyone knows what is signified by these words in the sense of the letter; but as the Word in its bosom is spiritual, spiritual things also are meant, that is, such things as belong to heaven and the church, for these are spiritual things. "To build houses and to inhabit them" signifies to fill the interiors of the mind with the goods of heaven and the church, and thereby to enjoy celestial life, "houses" signifying the interiors of the mind, and "to inhabit" celestial life therefrom. "To plant vineyards and to eat the fruit of them" signifies to enrich themselves with spiritual truths, and to appropriate to themselves goods therefrom; "vineyards" mean spiritual truths, "fruits" goods therefrom; and "to eat" to receive, perceive, and appropriate to themselves, for every good is appropriated to man by means of truths, that is, by a life according to them. This that has been said makes evident what is signified by "they shall not build that another may inhabit, they shall not plant that another may eat," "another" signifying falsity and evil destroying truth and good; for when truths and goods perish with man falsities and evils enter. In Jeremiah:

Build ye houses and inhabit them, and plant gardens and eat the fruit of them (Jeremiah 29:5, 28).

These words have a similar meaning as those just explained.

[13] In Moses:

That there shall be given in the land great and good cities which they builded not, houses full of every good thing which they did not fill, cisterns hewed out which they did not hew, vineyards and olive gardens which they did not plant; they shall eat to satiety (Deuteronomy 6:10, 11).

The natural man understands these things only according to the sense of the letter, but if the particulars contained no spiritual meaning the Word would be merely natural and not spiritual, and thus it might be believed that merely worldly opulence and abundance are promised to those who live according to the Divine commandments. "But what would it profit a man if he should gain the whole world, and lose his own soul?" In other words, what would it profit a man to be given houses full of every good thing, likewise cisterns, and to have vineyards and olive gardens given him from which he might eat to satiety? But these riches enumerated are worldly riches by which are meant spiritual riches, from which man has eternal life. The "great and good cities to be given" signify doctrinals from genuine goods and truths; "houses full of every good thing" signify the interiors of the mind full of love and wisdom; "cisterns hewn" signify the interiors of the natural mind full of the knowledges of good and truth; "vineyards and olive gardens" signify all things of the church, both its truths and its goods, "vineyards" meaning the church in respect to truths, and "olive gardens" the church in respect to goods, since "wine" signifies truth, and "oil" good; "to eat to satiety" signifies full reception, perception, and appropriation.

[14] In Isaiah:

He shall delight in Jehovah; and I will make thee to ride upon the high places of the earth, and will feed thee with the heritage of Jacob (Isaiah 58:14).

"To make to ride upon the high places of the earth" signifies to give an understanding of higher or interior truth respecting the things of the church and of heaven; and "to feed with the heritage of Jacob" signifies to bestow all things of heaven and the church; for "the heritage of Jacob" means the land of Canaan, and that land signifies the church, and in a higher sense heaven.

[15] As "to eat" signifies to appropriate to oneself, it can be seen what is signified by:

Eating of the tree of life which is in the midst of the paradise (Revelation 2:7);

namely, to appropriate to oneself celestial life; also what is signified by "eating of the tree of knowledge" in Genesis:

Jehovah God commanded the man, saying, Of every tree of the garden eating thou shalt eat, but of the tree of the knowledge of good and evil, of this thou shalt not eat, for in the day that thou shalt eat of it dying thou shalt die (Genesis 2:16, 17).

The "tree of the knowledge (scientia) of good and evil" signifies the knowledge of natural things, through which it is not permitted to enter into the celestial and spiritual things which belong to heaven and the church, thus to enter from the natural man into the spiritual, which is the inverse way, and therefore does not lead to wisdom, but destroys it. "Adam and his wife" mean the Most Ancient Church, which was a celestial church. Because the men of that church were in love to the Lord they had Divine truths inscribed on them, and thence they knew from influx the corresponding things in the natural man, which are called knowledges [scientifica]; in a word, there was with them spiritual influx, that is, influx from the spiritual mind into the natural, and thus into the things that are in it, and what these were they saw by correspondence as in a mirror.

[16] With them spiritual things were entirely distinct from natural things; spiritual things had their seat in their spiritual mind, and natural things in their natural mind, and thus they did not immerse what is spiritual in their natural mind, as spiritual-natural men are wont to do. For this reason, if they had consigned spiritual things to the natural memory, and had appropriated them to themselves in that way, that which was implanted with them would have perished, and they would have begun to reason about spiritual things from the natural man, and thus to form conclusions, which celestial men never do. This, moreover, would have been wishing to be wise from self-intelligence, and not from Divine intelligence, as before, and by this they would have extinguished all their celestial life, and they would have entertained natural ideas even about spiritual things. This, therefore, is what is signified by their "not eating of the tree of the knowledge of good and evil," and if they did eat, "dying they should die." The like is true of those who are in the Lord's celestial kingdom as of these most ancient people meant by "Adam." If these were to imbue the natural man and its memory with knowledges of spiritual truth and good, and should wish to be wise from these, they would become stupid, while yet they are the wisest of all in heaven. (On this more may be seen in the work on Heaven and Hell 20-28, where the Two Kingdoms, Celestial and Spiritual, into which Heaven is in general distinguished, are treated of.)

[17] In David:

He that did eat of My bread hath lifted up his heel against Me (Psalms 41:9).

This is said of the Jews, who had Divine truths because they had the Word, as can be seen in John (John 13:18), where these words are applied to the Jews; therefore "to eat the Lord's bread" signifies the appropriation of Divine truth, but here a communication of it, for the Jews could not appropriate it. "Bread" signifies the Word, from which is spiritual nutrition. "To lift up the heel against Him" signifies to pervert the sense of the letter of the Word even to denial of the Lord, and the falsification of every truth. For the Divine truth is presented in image as a man; this is why heaven in its whole complex is called the Greatest Man, and corresponds to all things of man; for heaven is formed according to the Divine truth proceeding from the Lord; and as the Word is the Divine truth, this, too, before the Lord is in image like a Divine Man; for this reason its ultimate sense, which is the mere sense of the letter, corresponds to the heel. The perversion of the Word, or of the Divine truth, by applying the sense of the letter to falsities, such as were the traditions of the Jews, is signified by "lifting up the heel against the Lord." The whole heaven is in image like a man, and thence corresponds to all things of man, and heaven is such because it was created and formed by the Lord by means of the Divine truth proceeding from Him, which is the Word by which all things were made (John 1:1-3), as may be seen in the work on Heaven and Hell 59-102, and n. 200-212).

[18] In Luke:

They shall begin to say, We did eat before Thee and drink before Thee, and Thou didst teach in our streets. But He shall say, I know you not whence ye are; depart, ye workers of iniquity (Luke 13:26, 27).

Their saying, when presented for judgment, that they "ate and drank before the Lord," signifies that they had read the Word and drawn from it the knowledges of good and truth, supposing that this would save them; therefore it follows, "Thou didst teach in our streets," which signified that they had been instructed in truths from the Word, thus by the Lord. But that reading the Word and being instructed from it is of no avail for salvation, without at the same time a life according to it, is signified by the answer, "He shall say, I know you not whence ye are; depart from Me, ye workers of iniquity;" for it is of no avail for salvation to enrich the memory from the Word and from the doctrinals of the church, unless they are committed to life.

[19] In Matthew:

The king said to them on his right hand, I was an hungered and ye gave me to eat; I was thirsty and ye gave me to drink. And to those on the left hand, I was an hungered and ye gave me not to eat; I was thirsty and ye gave me not to drink (Matthew 25:34, 35, 41, 42).

By these words also spiritual hunger and thirst and spiritual eating and drinking are signified; spiritual hunger and thirst are the affection and desire for good and truth, and spiritual eating and drinking are instruction, reception, and appropriation. It is said here that the Lord hungered and thirsted, because from His Divine love He desires the salvation of all; and it is said that men gave Him to eat and to drink; which is done when from affection they receive and perceive good and truth from the Lord, and by means of the life appropriate them to themselves. The like may be said of a man who from his heart loves to instruct man and desires his salvation; therefore it is charity, or the spiritual affection of truth, that is described by these words and those that follow.

[20] From what has been said it can now be seen what is signified in the spiritual sense by eating bread and drinking wine in the Holy Supper, Matthew 26:26; Mark 14:22; where it is also said, that the bread is the Lord's body, and the wine is His blood. There "bread" signifies the good of love, and "wine" truth from that good, which is the good of faith, and "flesh and blood," have a similar signification, also "eating" signifies appropriation and conjunction with the Lord, as can be seen from what is said and shown in The Doctrine of the New Jerusalem 210-222). That such is the signification of "bread and wine," and "body and blood," also of "eating," becomes still more evident from the Lord's words in John:

Your ² fathers did eat the manna in the wilderness, and they are dead. This is the bread which cometh down out of heaven; if anyone shall eat of this bread he shall live forever; and the bread that I will give is My flesh, which I will give for the life of the world. Verily I say unto you, Except ye eat the flesh of the Son of man and drink His blood ye have not life in you. He that eateth My flesh and drinketh My blood hath eternal life; and I will raise him up at the last day. He that eateth My flesh and drinketh My blood abideth in Me and I in him. This is that bread that came down out of heaven. He that eateth of this bread shall live forever (John 6:49-58).

Anyone who has the ability to think interiorly can see that neither flesh nor blood nor bread nor wine, are here meant, but the Divine proceeding from the Lord; for it is the Divine proceeding, which is Divine good and Divine truth, that gives eternal life to man, and causes the Lord to abide in man, and man in the Lord; for the Lord is in man in His own Divine and not in what is man's own [proprium], for this is nothing but evil; and the Lord is in man, and man in the Lord, when the Divine proceeding is appropriated to man by a right reception. The appropriation itself is signified by "eating," the Divine good proceeding, by "flesh" and "bread," and the Divine truth proceeding, by "blood" and "wine." It was similar in the sacrifices, in which the "flesh" and the "meal-offering," which was bread, signified the good of love, and the "blood" and "wine," which were the drink-offering, signified truth from that good, both from the Lord. Since "flesh" and "bread" signify the Divine good proceeding, and "blood" and "wine," the Divine truth proceeding, "flesh" and "bread" mean the Lord Himself in relation to Divine good, and "blood" and "wine," the Lord Himself in relation to Divine truth. The Lord Himself is meant by these, because the Divine proceeding is the Lord Himself in heaven and in the church; therefore the Lord says of Himself, "This is the bread that cometh down out of heaven;" also "He that eateth and drinketh these abideth in Me, and I in him."

[21] Because "bread" signifies the Lord in relation to Divine good, and "to eat it" signifies appropriation and conjunction:

When the Lord manifested Himself to the disciples after His death, when He brake bread and gave to them, their eyes were opened and they knew Him (Luke 24:30, 31).

This, too, shows that "to eat bread" given by the Lord signifies conjunction with Him. Enlightened by this the disciples knew Him; for "eyes" in the Word correspond to the understanding and thence signify it, and this is what is enlightened; and thence "their eyes were opened." "To break bread" signifies in the Word to communicate one's good to another.

[22] The Lord ate with publicans and sinners:

At which the Jews murmured and were offended (Mark 2:15, 16; Luke 5:29, 30; 7:33-35);

because the Gentiles that are meant by "publicans and sinners" received the Lord, imbibed His precepts, and lived according to them, and by this means the Lord appropriated to them the goods of heaven, and this is signified in the spiritual sense by "eating with them."

[23] Because "to eat" signifies to be appropriated, it was granted to the sons of Israel to eat of the sanctified things or of the sacrifices, for the "sacrifices" signified Divine celestial and spiritual things, and thus "eating" of them signified their appropriation. Because the appropriation of holy things was signified by such "eating," various laws were given, prescribing who should eat and where they should eat and of what sacrifices, thus:

What Aaron and his sons should receive and eat of the sacrifices (Exodus 29:31-33; Leviticus 6:16-18; 7:6, 7; 8:31-33; 10:13-15);

That they should eat the shew-bread in the holy place (Leviticus 24:5-9);

That the daughter of a priest married to a stranger should not eat of the holy things, but that the daughter of a priest being a widow or divorced, who had no child, but was returned to the house of her father, might eat (Leviticus 22:12, 13);

Who of the people might eat (Numbers 18:10, 11, 13, 19);

That a stranger, a sojourner, a hired servant of a priest, should not eat of them, but that one bought with silver might eat (Leviticus 22:10-12);

That one who was unclean must not eat (Leviticus 7:19-21; 21:16-24 end; Leviticus 22:2-8);

That they should eat no part of the burnt-offerings, but of the eucharistic sacrifices they should eat and be glad before Jehovah (Deuteronomy 12:27; 27:7).

In these and many other statutes and laws respecting the eating of things sanctified are contained arcana respecting the appropriation of Divine good and Divine truth, and thus of conjunction with the Lord; but this is not the place to unfold the particulars, only let it be known from the passages cited, that "to eat" signifies to be appropriated and conjoined. So again:

When the sons of Israel were joined to the Lord by the blood of the covenant, and when Moses had read the book of the law before them, and they presently saw the God of Israel, it is said that they did eat and drink (Exodus 24:6-11).

[24] That "to eat flesh and drink blood" signifies the appropriation of spiritual good and truth, can be seen in Ezekiel:

Thus said the Lord Jehovih, Gather yourselves from every side to My sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty and drink the blood of the princes of the earth. And ye shall eat fat to satiety, and drink blood even to drunkenness, of My sacrifice which I sacrifice for you. Ye shall be satiated at My table with horse and with chariot, with the mighty man and with every man of war. So will I give My glory among the nations (Ezekiel 39:17-21).

This treats of the calling together of all to the Lord's kingdom, and in particular the establishment of the church with the Gentiles, for it is said, "so will I give My glory among the nations." "To eat flesh and drink blood" means to appropriate to oneself Divine good and Divine truth, "flesh" signifying the good of love, and "blood" the truth of that good; "the mighty" (or oxen) signify the affections of good, "the princes of the earth" the affections of truth. The full fruition of these is signified by "eating fat to satiety, and drinking blood to drunkenness," "fat" signifying interior goods, and "blood" interior truths, which were disclosed by the Lord when He came into the world, and were appropriated by those who received Him.

[25] Before the Lord's coming into the world, to eat fat and drink blood was forbidden, because the sons of Israel were in externals only, for they were natural-sensual men, and not at all in things internal or spiritual, consequently if they had been permitted to eat fat and blood, which signifies the appropriation of interior goods and truths, they would have profaned them, therefore "eating fat and blood" signified profanation. "To be satiated at the Lord's table with horse and with chariot, with the mighty man and with every man of war" has a similar signification; "horse" signifying the understanding of the Word; "chariot," the doctrine from the Word; "the mighty man and the man of war," good and truth fighting against evil and falsity and destroying them, and "the mountains of Israel upon which they should eat," the spiritual church in which the good of charity is the essential. All this makes very clear that "to eat" signifies to appropriate to oneself, and that "flesh," "blood," "mighty man," "princes of the earth," "horse," "chariot," and "man of war," signify the spiritual things that are to be appropriated, and by no means natural things, for to eat such things naturally would be abominable and diabolical. Similar things are signified by:

Eating the flesh of kings, of commanders of thousands, of horses, and of them that sit upon them, free and bond (Revelation 19:18).

[26] As most things in the Word have also a contrary sense, so have "to eat" and "to drink;" and in that sense they signify to appropriate evil and falsity, and thus to be conjoined to hell; as can be seen from the following passages. In Isaiah:

In that day will the Lord Jehovih call to weeping and to lamentation, and to baldness, and to girding with sackcloth; and behold, gladness and joy in slaying an ox and slaughtering a sheep, eating flesh and drinking wine; let us eat and drink, for tomorrow we die (Isaiah 22:12-13).

The devastation of the church and lamentation over it are signified by "to be called in that day to weeping, lamentation, baldness, and girding with sackcloth;" lamentation over the destruction of truth is signified by "weeping," over the destruction of good by "lamentation," over the destruction of all affection of good by "baldness," and over the destruction of the affection of truth by "sackcloth;" "to slay an ox and to slaughter a sheep" signifies to extinguish natural good and spiritual good; "to eat flesh and drink wine" signifies to appropriate evil and falsity, "flesh" here signifying evil, "wine," the falsity of evil, and "to eat and drink" these, to appropriate to oneself.

[27] In Ezekiel:

The prophet was told to eat food by weight and with care, and to drink water by measure and with astonishment; and that he should eat a cake of barley made with dung; and that thus shall the sons of Israel eat their bread unclean among the nations whither they shall be thrust out, and they shall be in want of bread and water, and be made desolate, a man and his brother, and shall waste away for their iniquity (Ezekiel 4:10-17).

These words in the prophet represented the adulteration of Divine truth, or of the Word, with the Jewish nation; "the cake of barley made with dung" signifies such adulteration, "a cake of barley" meaning natural good and truth, such as the Word is in the sense of the letter, and "dung," infernal evil; therefore it is said, "thus shall the sons of Israel eat their bread unclean," "bread unclean" meaning good defiled with evil, that is, adulterated. That "they would be in want of bread and water among the nations whither they should be driven" signifies that they would no more have good and truth because of being in evils and falsities, "nations" signifying evils and falsities, and "to be thrust out thither," to be delivered up to these; "man and brother" who shall be made desolate, signify faith and charity, "man" signifying the truth of faith, and "brother," the good of charity, and "to be made desolate," the complete extinction of both. This being the signification of "eating bread and drinking water" it is said that "they shall waste away for their iniquity;" "to waste away" is predicated of spiritual life, when it is perishing.

[28] As "beasts" signify affections, some beasts good affections and others evil affections, there were laws established for the sons of Israel, with whom the church was representative, as to what beasts should be eaten and what should not be eaten (Leviticus 11); and these signified what beasts represented good affections that should be appropriated, and what beasts evil affections that should not be appropriated, since good affections render a man clean, while evil affections render him unclean. All things in that chapter relating to particular beasts and birds, and to their hoofs, feet, and cud, by which the clean are distinguished from the unclean, are significative.

[29] In Isaiah:

If he shall cut down ³ on the right hand he shall still be hungry, and if he shall eat on the left hand they shall not be satisfied; they shall eat every man the flesh of his own arm; Manasseh Ephraim, and Ephraim Manasseh (Isaiah 9:20, 21).

This describes the extinction of good by falsity and of truth by evil; the extinction of all good and truth, however it is sought for, is signified by "if he shall cut down on the right hand he shall still be hungry, and if he shall eat on the left hand they shall not be satisfied;" "to cut down and to eat" on the right and left means to search for, "to be hungry and not be satisfied" means not to be found, or if found to have no ability to receive; "they shall eat every man the flesh of his own arm" signifies that falsity shall consume good, and evil truth, in the natural man; "Manasseh Ephraim, and Ephraim Manasseh," signifies that the will of evil shall consume the understanding of truth, and the understanding of falsity shall consume the will of good. (But this may be seen explained above, n. 386, 600.)

[30] The consumption of all truth and good is signified by:

Their eating the flesh of their sons and daughters (Leviticus 26:29).

Also by:

The fathers shall eat the sons, and the sons shall eat the fathers (Ezekiel 5:10).

"Fathers" signify the goods of the church, and in the contrary sense its evils; "sons" signify the truths of the church, and in the contrary sense its falsities; "daughters," the affections of truth and good, and in the contrary sense the desires for falsity and evil; the consumption and extinction of these one by another are signified by their "eating one another." This makes evident that these things must be understood otherwise than according to the sense of the letter.

[31] In Matthew:

In the consummation of the age it shall be as it was before the flood, eating and drinking, contracting marriage, and giving in marriage (Matthew 24:38; Luke 17:26-28).

"To eat and drink, to contract marriage, and give in marriage" does not mean here to eat and drink, nor to contract marriage, and give in marriage, but "to eat" means to appropriate evil, "to drink" to appropriate falsity, "to contract marriage and give in marriage," to conjoin falsity with evil, and evil with falsity; for this treats of the state of the church when the Last Judgment is at hand; for this is signified by "the consummation of the age." Evidently the good as well as the evil will then be eating and drinking, for there is nothing evil in eating and drinking, and this they also did before the flood, and it was not on this account that they perished, but because they appropriated to themselves evil and falsity, and conjoined these in themselves; this, therefore, is what is here signified by "eating and drinking, and by contracting in marriage and giving in marriage."

[32] In Luke:

The rich man said to his soul, Soul, thou hast much goods laid up for many years; take thy rest, eat, drink (Luke 12:19).

If that servant shall say in his heart, The Lord delayeth to come; and shall begin to beat the servants, to eat, to drink, and to be drunken (Luke 12:45).

So, too, by surfeiting and drunkenness, in the same:

Jesus said, Take heed to yourselves lest your hearts be weighed down with surfeiting and drunkenness (Luke 21:34).

It seems as if "eating and drinking" and "surfeiting" in these passages mean such luxury and intemperance as those indulge in who follow appetite only; this is indeed the natural literal sense of these words; but in their spiritual sense they mean the appropriation of evil and falsity, as can be seen from the passages cited above, where this is signified by "eating and drinking," also from this, that the Word in the letter is natural, but interiorly is spiritual; the spiritual sense is for the angels, and the natural for men.

[33] Besides these many other passages might be cited from the Word, testifying and confirming that "to eat" signifies to receive, perceive, and appropriate to oneself such things as nourish the soul; for "to eat" spiritually is simply to imbue the mind with its own food, which is to wish to know, understand, and become wise in such things as pertain to eternal life. That this is the signification of "to eat" can be seen also from the signification of "bread" and "food," as also of "famine" and "hunger," and of "wine" and "water," which have been treated of above in their proper places. Since "to eat" means to perceive the quality of a thing, and this is perceived by its taste, it is from correspondence that in human language taste [sapor] and to have a taste [sapere] are predicated of the perception of a thing, and from this comes wisdom [sapientia].

Footnotes: