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Arcana Coelestia #9372

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9372. And He said unto Moses. That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word (of which below); and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (see n. 9370). (That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis 18; and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805.) Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16-18).

(References: Exodus 24:16, 24:18)


[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist. That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, can be seen in the preface to Genesis 18; and n. 2762, 5247; and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:

After the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings’ houses. But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet. This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee. Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John. And if ye are willing to believe, he is Elias who was to come. He that hath ears to hear, let him hear (Matthew 11:7-15; and also Luke 7:24-28).

No one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

(References: Arcana Coelestia 2135)


[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever. (That “a wilderness” denotes such obscurity, see n. 2708, 4736, 7313.) For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings’ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216). The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

(References: Arcana Coelestia 2233-2234, 7996-7997)


[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? Yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension. That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things. But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished. Even so shall the Son of man also suffer of them. And they understood that He spoke to them of John the Baptist (Matthew 17:10-13).

That “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it. That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” (That “the Son of man” denotes the Lord as to truth Divine, see n. 2803, 2813, 3704)

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Malachi 4:5).

Moreover, the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:

John the Baptist, preaching in the wilderness of Judea, had His clothing of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledges of truth and of good out of the Word; by “locusts” are signified ultimate or most general truths; and by “wild honey” their pleasantness.

[9] That such things are signified by “clothing” and “food” has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise. From this it is that “clothing,” or a “garment,” denotes truth (as may be seen from the citations above; and that “food” or “meat” denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003; that “a girdle” denotes a bond which gathers up and holds together interior things, n. 9341; that “leather” denotes what is external, n. 3540; and thus “a leathern girdle” denotes an external bond; that “hairs” denote ultimate or most general truths, n. 3301, 5569-5573; that “a camel” denotes memory-knowledge in general, n. 3048, 3071, 3143, 3145, 4156; that “a locust” denotes nourishing truth in the extremes, n. 7643; and that “honey” denotes the pleasantness thereof, n. 5620, 6857, 8056). It is called “wild honey,” or “honey of the field,” because by “a field” is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295). He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed. And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was “not Elias, nor the prophet,” and that he was “not worthy to loose the latchet of the Lord’s shoe,” as in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory. The Jews from Jerusalem, priests and Levites, asked John who he was. And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then? Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for he was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. (That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, see n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.) One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spoke with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (“Moses” the historic Word, and “Elias” the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that “Moses and Elias were seen in glory,” for “glory” denotes the internal sense of the Word, and the “cloud” its external sense (see the preface to Genesis 18, and n. 5922, 8427).

(References: Arcana Coelestia 2135; Exodus 24:1-2)

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Apocalypse Explained 19, 64, 66, 83, 130, 355, 375, 701, 710, 735, 746


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Arcana Coelestia #4281

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4281. That by “the hollow of Jacob’s thigh was out of joint in his wrestling with him,” is signified that this conjunction was wholly injured and displaced in Jacob’s posterity, is evident from the signification of being “out of joint” in the sense in question, as being to be displaced, and thus to be injured. That the “hollow of the thigh” denotes conjunction, is manifest from what was said above (n. 4280); and because in the Word “Jacob” denotes not only Jacob, but also all his posterity, as is evident from many passages in the Word (Numbers 23:7, 10, 21, 2 23:23; 24:5, 1 24:17, 19; Deuteronomy 33:10; Isaiah 40:27; 43:1, 22; 44:1-2, 21; 48:12; 59:20; Jeremiah 10:16, 25; 30:7, 10, 18; 31:7, 11; 46:27-28; Hosea 10:11 Amos 7:2; Micah 2:12; 3:8; Psalms 14:7; 24:6; 59:13; 78:5; 99:4 and elsewhere).

[2] That Jacob and his posterity were of such a character that with them celestial and spiritual love could not be conjoined with natural good (that is, the internal or spiritual man with the external or natural man), is manifest from everything which is related of that nation in the Word; for they did not know, nor were they willing to know, what the internal or spiritual man is, and therefore this was not revealed to them; for they believed that nothing exists in man except that which is external and natural. In all their worship they had regard to nothing else, insomuch that Divine worship was to them no otherwise than idolatrous; for when internal worship is separated from external, it is merely idolatrous. The church that was instituted with them was not a church, but only the representative of a church; for which reason that church is called a representative church. That a representative of a church is possible with such people may be seen above (n. 1361, 3670, 4208).

[3] For in representations the person is not reflected upon, but the thing which is represented; and therefore Divine, celestial, and spiritual things were represented not only by persons, but also by inanimate things, as by Aaron’s garments, the ark, the altar, the oxen and sheep that were sacrificed, the lampstand with its lamps, the bread of arrangement upon the golden table, the oil with which they were anointed, the frankincense, and other like things. Hence it was that their kings, the evil as well as the good, represented the Lord’s royalty; and the high priests, the evil as well as the good, represented the things that belong to the Lord’s Divine priesthood, when they discharged their office in an outward form according to the statutes and precepts. In order therefore that the representative of a church might come forth among them, such statutes and laws were given them by manifest revelation as were altogether representative; and therefore so long as they were in them and observed them strictly, so long they were able to represent; but when they turned aside from them, as to the statutes and laws of other nations, and especially to the worship of another god, they then deprived themselves of the faculty of representing. For this reason they were driven by outward means, such as captivities, disasters, threats, and miracles, to laws and statutes truly representative; but not by internal means, as are those who have internal worship in external. These things are signified by the “hollow of Jacob’s thigh being out of joint,” taken in the internal historical sense, which regards Jacob and his posterity.

(References: Genesis 32:25)

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The New Jerusalem and its Heavenly Doctrine 121, 248


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Isaiah 59:20

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20 And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.

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Explanation of Isaiah 59      

By Rev. John H. Smithson

THE EXPLANATION of Isaiah Chapter 59

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

1. BEHOLD, the hand of Jehovah is not shortened, that it cannot save; neither is His ear heavy, that it cannot hear:

VERSE 1. As to the meaning of "hand" and "arm", see Chapter 5:25; and what is meant by being "short of hand", see Chapter 25:11, the Exposition.

2. But your iniquities have separated between you and your God; and your sins have hidden His faces from you, that He doth not hear.

Verse 2. Your sins have hidden His faces front you, etc. - For what is involved in these words, see Chap. 8:17; 54:8, the Exposition.

3. For your hands are polluted with blood, and your fingers with iniquity; your lips have spoken falsehood, and your tongue has meditated perverseness.

Verses 3, 7. "The hands polluted with blood, and the fingers with iniquity", signifies that in everything belonging to them there is the false and the evil of the false; the "hands" and the "fingers" signify power, and hence all things appertaining to them wherein there is any ability.

Inasmuch as these things are signified, therefore, it is also said, "Your lips have spoken falsehood, and your tongue has meditated perverseness"; "falsehood" [or lies] denoting falsities, and "perverseness" the evil of the false.

By "their feet hastening to shed innocent blood", is signified to destroy the Good of love and of charity, this being meant by "shedding innocent blood"; the Good of innocence is that from which is derived every Good and Truth of heaven and the church, as may be seen in the work concerning Heaven and Hell 276-283.
From these considerations it may appear what is signified, in the general sense, by "bloods" in the plural, namely, violence offered as well to the Truths of the Word and of the church as to the Goods thereof. Inasmuch as by "shedding innocent blood" is signified to destroy the Good of love and of charity, therefore every precaution was taken that "innocent blood" might not be shed", and if it was shed, that "the land might be expiated; " (see Deuteronomy 19:10, 13; 21:1-9) for the "land" signifies the church. Apocalypse Explained 329. That the "land", or the "earth", signifies the church, see above, Chapter 24, the Exposition.

4. No one calls in justice, and no one pleads in truth: trusting in vanity, and speaking lies; conceiving mischief; and bringing forth iniquity.

Verse 4. Trusting in vanity, etc. - "Vanity" signifies the falsity of doctrine and of religion, as may appear from the following passages:

"There shall be no more any vision of vanity, nor flattering divination in the midst of the house of Israel"; (Ezekiel 12:24) a "vision of vanity" means a false revelation, See also Ezekiel 13:6-9. Arcana Coelestia 9248.

5. They hatch the eggs of the asp, and weave the web of the spider: he that eats of their eggs dieth; and when it is pressed, a viper breaks forth.

Verse 5. Speaking of evil men, who by treachery and craft seduce in things spiritual. The clandestine evils to which they craftily allure, are meant by "the eggs of the asp which they hatch"; the treacherous falsities are understood by "the web of the spider which they weave." The deadly hurt which they cause if they are received, is signified by "he that eats of their eggs dieth; and when it is pressed, a viper breaks forth." Inasmuch as the Pharisees were of such a quality, therefore they are called by the Lord, "serpents, a generation of vipers." (Matthew 23:33)

That the subtlety and malice of such could do no hurt to those whom the Lord protects, is signified by "The suckling shall play upon the hole of the viper; and upon the den of the basilisk shall the weaned child lay his hand." (Isaiah 11:8) Apocalypse Explained 581. See also Chapter 14:29, 30, the Exposition.

6. Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the deed of violence is in their hands.

7. Their feet run to evil, and they hasten to shed innocent blood: their thoughts are thoughts of iniquity; devastation and destruction are in their paths.

Verses 6, 7. Their works are works of iniquity, and the deed of violence is in their hands; their feet run to evil, and they hasten to shed innocent blood, etc. - "Violence" means violence against charity, as may appear from many passages; the same is also signified by "shedding innocent blood." See Chapter 60:17, 18, the Exposition.

8. The Way of peace they know not; neither is there any judgment in their goings: they have perverted to themselves their paths; one that goes therein shall not know peace.

Verse 8. In this and in many other passages "peace" signifies, in the supreme sense, the Lord; in the representative sense, His kingdom and Good from the Lord therein, thus the Divine Principle which flows into Good, or into the affections of Good, and which causes, from an inmost principle, joys and happiness. Arcana Coelestia 3780.

As to "peace", see above, Chapter 9:6; 48:18, 22, the Exposition.

9. Therefore is judgment far from us, neither doth justice overtake us: we look for light, but behold darkness! for brightness, but we walk in thick darkness.

Verse 9. "Judgment is far from us", signifies that there is no understanding of Truth; "justice doth not overtake us", means that there is no Good of life; "we look for light, but behold darkness", signifies expectation of Truth, but behold the false; and "for brightness, but we walk in thick darkness", denotes the expectation of Goods by Truths, but behold the life of the false from evils; for "brightness" or "splendours " signify the Goods of Truth, because "light" signifies Truth, and Truth is resplendent from Good; "thick darkness" denotes the falsities of evil, and to "walk" signifies to live. Apocalypse Explained 526.

Verses 9, 10. We look for light, but behold darkness! for brightness, but we walk in thick darkness. We grope for the wall like the blind; we stumble at mid-day as in the twilight, etc. - In the Word "darkness" [tenebrae] and "thick darkness" [caligo] are named together. That "darkness" signifies the deprivation of Truth, and "thick darkness" the deprivation both of Truth and of Good, is evident from Isaiah 59:9, 10. "Judgment is far from us, neither doth justice overtake us", signifies that there is neither Truth nor Good; that "judgment" is predicated of Truth, and "justice" of Good, may be seen, Arcana Coelestia 2235. To "look for light" means Truth, and "for brightness or splendours" means the Good of Truth; for the splendour of "light" [or Truth] is from Good. That "darkness" is there opposed to "light", and to "judgment", thus to Truth; and "thick darkness" to "brightness" and to "justice", thus to Good, is evident; wherefore "darkness" is the deprivation of Truth, and "thick darkness" is the deprivation both of Truth and of Good. (See also Amos 5:20; Joel 2:2) Arcana Coelestia 7111.

Here the "blind" denote those who are not in the understanding of Truths; "darkness" and "thick darkness" mean falsities. To "stumble at mid-day, as in the twilight", denotes to err in falsities, although they may be in the light from the Word. Apocalypse Explained 239.

10. We grope for the wall like the blind, and we grope as those that have no eyes: we stumble at mid-day as in the twilight; we are among the living as dead.

11. We groan all of us like bears; and like doves we make a constant moan: we look judgment, but there is none; for salvation, but it is far from us.

12. For our transgressions are multiplied before You; and our sins testify against us: for our transgressions are with us, and our iniquities we acknowledge;

13. By transgressing and lying against Jehovah, and by turning backward from our God; by speaking oppression and revolt, and by conceiving and meditating from the heart words of falsehood.

Verses 10-12. "We grope for the wall like the blind, and we grope as those that have no eyes", signifies that there is not any understanding of Truth; "we stumble at mid-day as in the twilight", signifies the lapsing into errors, although they are in the church where the Word is, from which they might come into the light of Truth; "we are among the living as dead", denotes that they might be in spiritual life by the Word, and yet are not, because they are in falsities. "We groan all of us like bears, and like doves we make a constant moan", signifies the grief of the natural man, and thence of the spiritual man; "we look for judgment, but there is none; for salvation, but it is far from us", denotes the hope of illustration of the understanding, and thence of salvation, but in vain. "For our transgressions are multiplied before You; and our sins testify against us", signifies by reason of falsities from evil. Apocalypse Explained 781.

14. And judgment is turned away backwards, and justice stands afar off: for truth has stumbled in the street, and rectitude cannot enter.

15. And truth is taken away; and he that shuns evil is accounted mad: and Jehovah saw it, and it was evil in His eyes that there was no judgment.

Verse 14. By "judgment" and "justice", in the Word, are meant Truth and Good. That these no longer exist, is signified by "judgment being turned away backwards, and justice standing afar off." The wandering from the Truths of doctrine, and there being thence no Truth in the life, which is Good of life, is understood by Truth has stumbled in the street, and rectitude cannot enter"; for all the Good of life is procured by Truths of doctrine, as man thereby learns how he ought to live; whereas "street" signifies where Truth leads, therefore it is said "Truth stumbles in the street." Apocalypse Explained 652.

Verses 14-16. Truth has stumbled in the street, and rectitude cannot enter, etc. - "No man" manifestly means no one intelligent, thus, in the universal sense, for no Truth; for this passage treats of the last time of the church, when there is no longer anything of Truth; wherefore it is said, "Truth has stumbled in the street; rectitude cannot enter; and Truth is taken away. That "street" is also predicated of the Truth, may be seen, Arcana Coelestia 2336; in like manner "judgment", Arcana Coelestia 2335. Arcana Coelestia 3134. See also above, Chapter 41:28, the Exposition; and Arcana Coelestia 8273.

16. And He saw that there was no man; and He wondered that there was no intercessor: therefore His own arm wrought salvation for Him; and His justice, it sustained Him.

Verse 16. That the Lord made His Human Divine from His own proper power, thus without the aid of any one, is evident from this, that because He was conceived of Jehovah, the Divine was in Him, and thus that the Divine was His; wherefore, when He was in the world, and made the Human in Himself Divine. He did it out of His own Divine, or out of Himself, which is described in the above words in Isaiah. The "arm" which wrought salvation for Him, is His own proper power, by which He subjugated the hells. Arcana Coelestia 5005, 9715.

How the Lord, when He was in the world, bore the iniquities of the human race, that is, fought with the hells and subjugated them, and thus acquired to Himself the Divine Power of removing them with all who are in Good, and that He thus became Merit and Justice, is described in Isaiah 59:10-20. Arcana Coelestia 9937.

He saw that there was no man. - See the Exposition of Isaiah Chapter 41:28.

There was no intercessor. - As to the meaning of "intercession", see Chapter 53:12, the Exposition.

17. And He put on justice as a breast-plate, and a helmet of salvation upon His head: and He put on the garments of vengeance for His clothing; and He clad Himself with zeal as with a mantle.

Verse 17. These words treat of the subjugation of the hells by the Lord. By "righteousness [or justice] as a breast-plate", is denoted His zeal of delivering the faithful from hell, and His divine love of saving the human race; and because it was zeal from Divine Love, and hence the power from which Ho fought and conquered, therefore justice is called a "breast-plate"; but by the "helmet of salvation" is signified Divine Truth from Divine Good, by which is salvation, for a "helmet" has a similar signification to the "head" with which it is clothed; and the "head", when said of the Lord, signifies the Divine Truth and the Divine Wisdom. Apocalypse Explained 557.

These things are said of the Lord, and of His combats with the hells; for when He was in the world He reduced all things in the hells and in the heavens to order, and this by Divine Truth from Divine Love. The "garments of vengeance" signify the Truths by which He fought; "zeal as a mantle" is the Divine Love from which He fought. Hence it may appear why the "mantle" is mentioned, namely, to signify the Lord's combating by Divine Truths from Divine Love. The "cloak of the ephod, with which Aaron was clothed, upon the borders whereof were pomegranates and bells", mentioned in Exodus 28:31-35, and in Leviticus 8:7-13, had a similar signification, as may be seen in the Arcana Coelestia 9911-9929. Apocalypse Explained 395.

18. According to their deserts, accordingly will He repay: fury to His adversaries, recompense to His enemies; to the islands a recompense will He repay.

Verse 18. To the islands a recompense will He repay. - Concerning the signification of "islands", both in a good and in a bad sense, see Chapter 42:15, the Exposition.

19. And they from the west shall fear the name of Jehovah; and they from the rising of the sun, His glory: when he [the adversary] cometh in like a rushing river, the Spirit of Jehovah shall raise up a standard against him,

Verse 19. In this passage, "from the rising and from the setting of the sun" signifies all who are in the Goods and Truths of heaven and the church. Apocalypse Explained 422.

What is signified by a "name", see Chapter 4:1; 26:8, the Exposition.

That the Lord is the "Sun" of heaven, see Chapter 30:26, the Exposition.

When he [the adversary] cometh in like a rushing river, the Spirit of Jehovah shall raise up a standard against him. - The Divine Truth which was in the Lord when He was in the world, and which then was Himself, is "the Spirit of Jehovah." Arcana Coelestia 9818.

20. And the Redeemer shall come to Zion, and to them that turn away from transgression in Jacob; says Jehovah.

Verse 20. By "Zion" is understood heaven and the church, in which the Lord rules by His Divine Truth. Apocalypse Explained 850

21. And as for Me, this is My covenant with them, says Jehovah: My spirit, which is upon you, and My words, which I have put in your mouth; they shall not depart from your mouth, nor from the mouth of your seed, nor from the mouth of your seed's seed, says Jehovah; from this time forth for ever.

Verse 21. As to "covenant", see Chapter 42:6, the Exposition.

My spirit, which is upon you. - As to "the Spirit of Jehovah", see Chapter 11:2, the Exposition.

My words, which I have put in your mouth; shall not depart out of your mouth, etc. - See Chapter 51:16, 17, the Exposition.

---
Isaiah Chapter 59.

1. BEHOLD, the hand of Jehovah is not shortened, that it cannot save; neither is His ear heavy, that it cannot hear:

2. But your iniquities have separated between you and your God; and your sins have hidden His faces from you, that He doth not hear.

3. For your hands are polluted with blood, and your fingers with iniquity; your lips have spoken falsehood, and your tongue has meditated perverseness.

4. No one calls in justice, and no one pleads in truth: trusting in vanity, and speaking lies; conceiving mischief; and bringing forth iniquity.

5. They hatch the eggs of the asp, and weave the web of the spider: he that eats of their eggs dieth; and when it is pressed, a viper breaks forth.

6. Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the deed of violence is in their hands.

7. Their feet run to evil, and they hasten to shed. innocent blood: their thoughts are thoughts of iniquity; devastation and destruction are in their paths.

8. The Way of peace they know not; neither is there any judgment in their goings: they have perverted to themselves their paths; one that goes therein shall not know peace.

9. Therefore is judgment far from us, neither doth justice overtake us: we look for light, but behold darkness! for brightness, but we walk in thick darkness.

10. We grope for the wall like the blind, and we grope as those that have no eyes: we stumble at mid-day as in the twilight; we are among the living as dead.

11. We groan all of us like bears; and like doves we make a constant moan: we look judgment, but there is none; for salvation, but it is far from us.

12. For our transgressions are multiplied before You; and our sins testify against us: for our transgressions are with us, and our iniquities we acknowledge;

13. By transgressing and lying against Jehovah, and by turning backward from our God; by speaking oppression and revolt, and by conceiving and meditating from the heart words of falsehood.

14. And judgment is turned away backwards, and justice stands afar off: for truth has stumbled in the street, and rectitude cannot enter.

15. And truth is taken away; and he that shuns evil is accounted mad: and Jehovah saw it, and it was evil in His eyes that there was no judgment.

16. And He saw that there was no man; and He wondered that there was no intercessor: therefore His own arm wrought salvation for Him; and His justice, it sustained Him.

17. And He put on justice as a breast-plate, and a helmet of salvation upon His head: and He put on the garments of vengeance for His clothing; and He clad Himself with zeal as with a mantle.

18. According to their deserts, accordingly will He repay: fury to His adversaries, recompense to His enemies; to the islands a recompense will He repay.

19. And they from the west shall fear the name of Jehovah; and they from the rising of the sun, His glory: when he [the adversary] cometh in like a rushing river, the Spirit of Jehovah shall raise up a standard against him,

20. And the Redeemer shall come to Zion, and to them that turn away from transgression in Jacob; says Jehovah.

21. And as for Me, this is My covenant with them, says Jehovah: My spirit, which is upon you, and My words, which I have put in your mouth; they shall not depart from your mouth, nor from the mouth of your seed, nor from the mouth of your seed's seed, says Jehovah; from this time forth for ever.

From Swedenborg's Works

Main explanations:

The Inner Meaning of the Prophets and Psalms 59


Other references to this verse:

Arcana Coelestia 4281, 8624, 9429, 9937, 10019, 10828

Apocalypse Revealed 612, 629, 962

A Brief Exposition of New Church Doctrine 120

Doctrine of the Lord 14, 34, 50

True Christian Religion 116, 139, 188

The New Jerusalem and its Heavenly Doctrine 294


References from Swedenborg's drafts, indexes & diaries:

Apocalypse Explained 806, 850

Marriage 116

Scriptural Confirmations 4, 19, 45, 97

Related New Christian Commentary

  Stories and their meanings:


  Related Books  (see all)


Hop to Similar Bible Verses

Job 19:25

Isaiah 10:21, 22, 62:11

Romans 11:27

Bible Word Meanings

redeemer
Jehovah is called 'the redeemer,' because He took on a human nature.

come
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turn
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transgression
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Jacob
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saith
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the Lord
The Bible refers to the Lord in many different ways, which from the text seem indistinguishable and interchangeable. Understood in the internal sense, though, there...

lord
The Lord, in the simplest terms, is love itself expressed as wisdom itself. In philosophic terms, love is the Lord's substance and wisdom is His...

Resources for parents and teachers

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 His Own Arm Brought Salvation
Because the Lord came on earth and overcame the hells two thousand years ago, our battles are easier today. He fought the hells one by one, and each time He fought, He used a truth to combat them
Worship Talk | Ages over 18


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