Suppose that God has given us an instruction manual for how to be good human beings, and reach towards our full potential. Just suppose.

But suppose, too, that there really is evil in the world, and that some people - whether here in front of us, or whispering in our minds - don't actually wish us well. (In fact, they're WAY more interested in what they want, and in how you can help them get it.)

Which one - God or evil-wishers - do you think is going to want to lull you into complacency? Which one might say some true things that you don't really want to hear, but that get you moving? Let's open the Bible, and dig into this. (Surprise strategy!)

Here's the passage from the Book of Isaiah that spurred this article:

"Now come, write it among them on a tablet, and state it in a book; that it may be for a later day, for ever and ever to eternity, that this is a rebellious people, lying sons, sons who are not willing to hear the law of Jehovah; who say to the seers, "See not;" and to the visionaries, "Do not have visions for us of righteous things; speak to us smooth things; behold delusions; turn aside from the way; decline from the path; cause the Holy One of Israel to cease from before our faces." Isaiah 30:8-11.

When you search for verses that relate to this passage, you find the following long-ish passage from the Book of Jeremiah:

"Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD. They say still unto them that despise me, "The LORD hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you.".... I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.

....Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces? Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour. Behold, I am against the prophets, saith the LORD, that use their tongues, and say, He saith. Behold, I am against them that prophesy false dreams, saith the LORD, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD. Jeremiah 23:9-32

This passage is hammering home the point that we need to listen to what the Lord is saying.

This "smooth things" theme crops up in the Book of Amos, too, where the people don't want to hear hard truths:

"And I raised up of your sons for prophets, and of your young men for Nazarites. Is it not even thus, O ye children of Israel? saith the LORD. But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not." Amos 2:12

Here's one more from the Old Testament:

Prophesy ye not, say they to them that prophesy: they shall not prophesy to them, that they shall not take shame. Micah 2:6

There's a new concept in this verse from Micah: shame. People don't want to feel it. They don't want to hear things that make them feel it. But Micah's basically saying "That's tough. You need to hear it, and do better."

There's a little excerpt from one of Paul's mentoring letters to Timothy, too, that seems to bear on this:

"Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables." 2 Timothy 4:2-4

There's a tension here. In the verses we've just cited, we see that we don't want to be, or to listen to, the too-easy prophets, speaking lightly, or speaking smooth words. That's the core lesson for us in these passages. And, at the same time, we know that truth that isn't coming from good can be hard, or sharp. It can do damage. You can use it from bad motives -- pounding someone with the truth in order to crush them. Or you can do damage even from good motives -- pounding someone so that they will get on a good track (but still inadvertently breaking them.)

How do we resolve this tension in a truly Christian way? It's not always easy to tell. We need to go to the Lord's Word to learn more. With care. It's all too easy to cherry-pick Bible passages, finding things to reinforce our polluted understandings and motivations.

Here's an interesting observation from Swedenborg:

"As is well known, the literal sense of the Word is by nature such that a person can use that sense to support any opinion at all that he may adopt." (Arcana Coelestia 6222)

What to do? Here we are, putting this article together, studying the Bible, searching and selecting passages right now. How do we try to make sure we're on a true path? We need to seek balance, context, care, thoughtfulness, and - perhaps the tallest order - clean hearts. Here's another excerpt from further along in the same passage:

"That understanding [the church's understanding of truth] exists when people read the Word, assiduously take one statement together with another, and by doing so see what they ought to believe and what they ought to do. Such understanding comes only to those who receive light from the Lord.... That enlightenment does not come to any but the kind of people who have the desire to know truths, not for the sake of reputation and glory but for the sake of life and service." (Arcana Coelestia 6222)

So, "assiduous" or careful study is important. Good motives are vital. Looking to the Lord in His Word is essential to real understanding, or enlightenment.

Truth needs to be married to good. Its source is the Lord, in his Word. If we genuinely love our neighbors, we have their longterm spiritual welfare as our goal, and that's unselfish, and it's nested inside a love to the Lord. When truth comes from good, and from carefully-sought enlightenment, it's constructive, not destructive. But... smooth? Often not!

Here's one last quote that seems to want to be here:

"Enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there are who go in by it. Because strait is the gate, and narrow is the way, which leadeth to life, and few there are that find it." Matthew 7:13-14

The Lord doesn't want us to have rough lives. He makes "the rough places plain". But He also knows that, ultimately, truth is going to help us, and falsity isn't, even if it seems easier or more pleasant or even more convincing to hear in the short run.

6222. 'And he took his two sons with him, Manasseh and Ephraim' means the Church's will and the Church's understanding, born from the internal. This is clear from the representation of 'Manasseh' as the new will in the natural and its essential nature, dealt with in 5354 (end); and from the representation of 'Ephraim' as the new understanding in the natural and its essential nature, dealt with in 5354. The birth of the two from the internal is meant by the fact that they were the sons of Joseph, who represents the internal celestial, 5869, 5877.

[2] What the Church's understanding is and what its will is must be stated. The Church's understanding consists in perceiving from the Word what the truth of faith is and what the good of charity is. As is well known, the literal sense of the Word is by nature such that a person can use that sense to support any opinion at all that he may adopt. The reason for this is that ideas appearing in the literal sense of the Word serve as general vessels to receive truths, though not until they have actually received truths does the real nature of those vessels reveal itself as if through transparency. Thus those ideas form merely a general impression which a person must gain first in order that he may aptly receive particular aspects and specific details. This fact - that the literal sense of the Word is by nature such that a person can use that sense to support any opinion at all that he may adopt - is clearly evident from the great number of heresies that have existed in the Church, and still exist in it. Adherents of each heresy find support for it in the literal sense of the Word, support which enables them to believe fully that it is the truth, which means that if they were to hear the actual truth from heaven they would receive nothing at all of it.

[3] The reason why they would not receive it is that they do not share in the understanding that the Church possesses; for that understanding exists when people read the Word, assiduously take one statement together with another, and by doing so see what they ought to believe and what they ought to do. Such understanding comes only to those who receive light from the Lord, whom the Christian world also calls 'the enlightened'. That enlightenment does not come to any but the kind of people who have the desire to know truths, not for the sake of reputation and glory but for the sake of life and service. That same enlightenment is received by a person in his understanding, for the understanding is the receiver of light. This is clearly evident from the fact that people who have little understanding cannot by any means see such things from the Word but have faith in those who they think are the enlightened. Furthermore it should be recognized that those who have been regenerated receive from the Lord an understanding which is capable of being enlightened; and it is the light of heaven coming from the Lord that flows into the understanding and gives it light, for the understanding receives its light, its sight, and consequently its perception from no other source.

[4] But this understanding which is being called the Church's understanding is more internal than an understanding based merely on factual knowledge, for it consists in a discernment that a thing is true not because factual evidence and philosophical deductions dictate it but because the Word in its spiritual sense does so. For example, people who possess the Church's understanding can perceive clearly that in every single part the Word teaches that love to the Lord and charity towards the neighbour are the essential qualities of the Church, that a person's life continues after death, and that his life arises out of his loves. They can also perceive that faith separated from charity is not faith, that faith contributes nothing to eternal life except in the measure that the good of love to the Lord and the good of charity towards the neighbour are linked to it, and that faith and charity must therefore be joined together so that spiritual life may exist. People with an enlightened understanding can perceive quite clearly that these things are true; but those without it can by no means see that they are.

[5] It is thought that the people with an understanding in things of the Church are those who know how to substantiate extensively the opinions or teachings of their Church, to the point of convincing others that they are true, and who know how to refute numerous heresies in a masterly way. But this is not what is meant by the Church's understanding, for substantiating opinions is not a characteristic of the understanding but of mental ability at a sensory level, which sometimes comes to exist in very wicked people; indeed those without any beliefs at all, also those who are steeped in actual falsities, can have that ability. Nothing comes more easily to both these kinds of people than to substantiate whatever idea they like, so thoroughly that they convince the simple. But before substantiating any opinion the Church's understanding engages in seeing and perceiving whether it is true or not, and in substantiating it only after that.

[6] This understanding is what is represented by 'Ephraim'. But the Church's good, which is represented by 'Manasseh', is the good of charity, which the Lord instills into a member of the Church through the truths of faith. For these truths together with the good of charity are what flow into the understanding and give it light, and also enable the understanding and the will to constitute one mind. The truth that both these - the understanding and the will - are born from the internal may be seen from what was stated and shown previously; for the whole affection for goodness and truth, the affection through which enlightenment comes, flows in from no other origin, thus is born from no other origin than the internal; that is, it comes from the Lord through the internal.

9596. 'From fine twined linen and violet and purple and twice-dyed scarlet' means the spiritual and celestial realities from which those truths are derived. This is clear from the meaning of 'fine twined linen' as truth from a celestial origin, dealt with in 9469; from the meaning of 'violet' as the celestial love of truth, dealt with in 9466; from the meaning of 'purple' as the celestial love of good, dealt with in 9467; and from the meaning of 'twice-dyed scarlet' as spiritual good or the good of truth, dealt with in 9468. Such is the order in which the spiritual and celestial realities, or the truths and forms of good, present with a person or an angel who is in the middle or second heaven follow one another. For truth from a celestial origin, meant by 'fine twined linen' comes first; then the love of or affection for truth, meant by 'violet'; after that the resulting love of or affection for good, meant by 'purple'; and finally spiritual good, meant by 'twice-dyed scarlet'.

[2] Because this is the order in which the spiritual and celestial realities follow one another 'fine twined linen' is here mentioned first; but in the case of the veil that hung between the dwelling-place and the ark, or between the holy place and the holy of holies, dealt with in verse 31 of the present chapter, it is mentioned last. The reason why 'fine twined linen' is mentioned last in the case of the veil is that 'the veil' means the intermediary uniting the inmost heaven to the middle heaven, and therefore within this intermediary it must come last, in order that - to link the two heavens - it may then be first in the second of them.

[3] But properly 'fine twined linen' means the understanding part of the mind as it exists with the spiritual man or with an angel in the Lord's spiritual heaven. The reason why the understanding part is meant by 'fine twined linen' is that with the spiritual man a new will part is implanted by the Lord within the understanding part of his mind, see 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113; and since the understanding part in the spiritual man is meant by 'fine twined linen', so too is spiritual truth meant. This is because all truth belongs to the understanding part, and all good to the will part, 3623, 9300; for the understanding part is the receiver (subjectum) or container and the truth is what belongs to it, and these two make one. From these considerations also it may be seen that the actual understanding part of the mind with those who belong to the Lord's spiritual kingdom is in the strict sense 'the dwelling-place', 9296, 9297, and that the spreading out of the curtains serves to describe it.

[4] From all this what 'spreading and stretching out the heavens' means in the following places may be recognized, such as in Isaiah,

Jehovah is He who stretches out the heavens, spreads out the earth, gives breath ¹ to the people on it, and spirit to those who walk on it. Isaiah 42:5.

In the same prophet,

I am Jehovah who makes all things, stretches out the heavens Alone, [and] spreads out the earth by Myself. Isaiah 44:24.

In the same prophet,

It was I that made the earth and created man on it. It was I - My hands - that stretched out the heavens. Isaiah 45:12.

In Jeremiah,

... He who makes the earth by His power, prepares the world by His wisdom, and stretches out the heavens by His intelligence. Jeremiah 51:15.

In Zechariah,

Jehovah is He who stretches out the heavens, and founds the earth, and forms the spirit of man within him. Zechariah 12:1.

[5] 'Stretching out the heavens and spreading out the earth' is plainly similar in meaning to stretching and spreading out a dwelling-place by the use of curtains. And by this is meant regenerating a person and thereby creating or forming a new understanding in which there is a new will, which is the spiritual person's actual heaven in which the Lord dwells with that person. The fact that the regeneration or the formation of a new understanding, and of a new will within it, and so of a new person, is what 'stretching out the heavens and spreading out the earth' means is evident from actual explanations provided in the places quoted above. For they speak of Him who gives breath to the people on the earth, and spirit to those who walk on it, and also of Him who forms the spirit of man within him. 'Heaven and earth' means the Church, internal and external, see 1733, 1850, 2117, 2118, 3355, 4535, and 'the earth' in general means the Lord's kingdom and the Church, 9334; and these meanings too are plainly apparent in those places. For if 'the earth' did not have that meaning what sense could be made of 'spreading out the earth' and 'founding the earth', or 'forming the spirit of man within him ² '?

[6] The fact that 'stretching out the heavens and spreading out the earth' here is similar in meaning to stretching and spreading out a dwelling-place by the use of curtains is clear from other places where the same idea is stated even more plainly, as in Isaiah,

Jehovah is He who stretches out the heavens like a curtain, and spreads them out like a tent to dwell in. Isaiah 40:22.

In the same prophet,

Enlarge the place of your tent, and let them stretch out the curtains of your dwelling-places. Isaiah 54:2.

And in David,

Jehovah covers Himself with light, as if with a garment; He stretches out the heavens as a curtain. Psalms 104:2.

These places also show what 'the expanse' or that which is spread out means in the first chapter of Genesis,

God said, Let there be an expanse in the midst of the waters, and let there be a distinguishing of the waters from the waters. And God made the expanse and He made a distinction between the waters that were under the expanse and the waters that were above the expanse, And God called the expanse Heaven. Genesis 1:6-8.

That first chapter describes the regeneration of a member of the celestial Church, 'the expanse' describing his new will and understanding. 'The waters under the expanse and those above the expanse' are the truths of the external man and those of the internal man. For the meaning of 'waters' as truths, see 2702, 3058, 3424, 4976, 8568, 9323.

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