1748. The fact that from the string of a shoe even to its strap symbolizes everything that was unclean on the earthly and bodily levels can be seen from the symbolism of a shoestrap.

In the Word, the foot and heel symbolize the periphery of the earthly level, as shown before, in §259. A shoe is what covers the foot and heel, so it symbolizes an even more peripheral part of the earthly level, which is to say the actual level of the body. A shoe's symbolism depends on the topic at hand. When mentioned in connection with something good, it is taken in a positive sense; when mentioned in connection with something bad, it is taken in a negative sense. The latter is how it is taken here, where the subject is the property of Sodom's king, symbolizing evil and falsity. So the shoestrap symbolizes what is unclean on the earthly and bodily levels. A shoestring symbolizes falsity, and a shoestrap, evil. Because it is so small, it symbolizes what is lowliest of all.

[2] This symbolism of a shoe can also be seen from other places in the Word. When Jehovah appeared to Moses in the middle of the bramble, for instance, he said to Moses:

You are not to come near here; strip your shoes off your feet, because the place on which you are standing is holy land. (Exodus 3:5)

The leader of Jehovah's army said the same thing to Joshua:

Strip your shoe off your foot, because the place on which you are standing is holiness. (Joshua 5:15)

Anyone can see here that a shoe would not detract from the holiness in any way, provided the individual were intrinsically holy. The order is given because the shoe was representing the earthly, bodily periphery, which needs to be shed.

[3] The fact that earthly and bodily things are unclean can be seen in David:

Moab is my wash basin. On Edom I will set my shoe. (Psalms 60:8)

Something similar is involved in the command to the disciples:

If anyone does not welcome you or listen to your words, coming out of that house or city shake off the dust of your feet. (Matthew 10:14; Mark 6:11; Luke 9:5)

The dust of the feet symbolizes the same thing as a shoe — namely, something made unclean by evil and falsity — because the bottom of the foot means the outer limit of the earthly level. In those days people were engrossed in representation and believed that representation alone, rather than the naked truth, held secrets of heaven within it. That is why they were commanded to shake the dust off.

[4] Since a shoe symbolized the periphery of the earthly level, having a shoe taken off meant being stripped of the outermost dimensions of the earthly plane. As an example, take a man who refused to perform the levirate, ¹ spoken of in Moses:

If a man does not wish to perform the levirate, his sister-in-law shall come up to him in the eyes of the elders and draw his shoe off his foot and spit in his face. And she shall answer and say, "This is what shall be done to the man who does not build up the house of his brother." And his name in Israel will be called the house of one stripped of his shoe. (Deuteronomy 25:5-10)

This stands for a complete lack of earthly charity.

[5] A shoe symbolizes the outer limit of the earthly level in a good sense too, as can also be seen in the Word. Moses, for instance, says of Asher:

A blessing on Asher because of his sons! Let him be acceptable to his brothers and dip his foot in oil; iron and bronze is his shoe. (Deuteronomy 33:24-25)

The shoe stands for the periphery of the earthly level. A shoe of iron stands for earthly truth; a shoe of bronze, for earthly good. This is indicated by the symbolism of iron and bronze (§§425, 426). Because a shoe symbolized the earthly, bodily periphery, it gave rise to this figure of speech ["from the string of a shoe even to its strap"] that meant the least important, lowliest things of all. The outermost part of our earthly, bodily dimension is the lowliest of everything we have in us, which is what John the Baptist meant when he said,

One mightier than I is coming, and I am not worthy to undo the strap of his shoes. (Luke 3:16; Mark 1:7; John 1:27)

Voetnoten:

2568. Earlier in this chapter it was said that doctrine would cease to exist if logic were consulted (§§2516, 2538) and that logic was not consulted (§§2519, 2531). Here, however, it is said that the doctrine of faith was enriched with goodness and truth on both the rational and earthly planes. At first glance, this seems to be inconsistent and self-contradictory, but it is not.

[2] How it was with the Lord has been said, but how it is with us needs saying. In humans, it is one thing to look at teachings on faith from the viewpoint of logic, and something completely different to look at logic from the viewpoint of teachings on faith. To look at teachings on faith from the viewpoint of logic is to refuse to believe in the Word or the doctrine that comes from it until reason convinces us of its truth. To look at logic from the viewpoint of teachings on faith, on the other hand, is to believe in the Word first, or in the doctrine that comes from it, and then use reason to confirm what it says. The first way is backward and keeps us from believing anything, but the second way is the right way and increases our belief. The first is "You will die because of the woman," meaning that the doctrine of faith would cease if logic were consulted (§§2516, 2538). The second is "Abimelech gave flock and herd, and male and female slaves," meaning that teachings about faith were enriched with goodness and truth on the rational and earthly planes.

[3] The inner meaning of the Word has much to say about this, particularly where it speaks of Assyria and Egypt. When we look at the doctrine of faith from the viewpoint of logic–when we refuse to believe it until logic persuades us of its truth–not only does it die but we also deny everything it teaches. When we look at logic from the viewpoint of teachings about faith, though–when we believe the Word and then use logic to confirm it–doctrine lives, and we affirm everything it teaches.

[4] There are two principles, then. One leads to complete folly and insanity; the other, to all understanding and wisdom. The first is to deny everything. It is to say in our hearts, "I cannot believe these things until I am convinced of them by what I can understand or sense." This is the principle that leads to complete folly and insanity, and it should be called the negative principle. The other is to affirm the teachings of doctrine that come from the Word, or to think and believe inside oneself that they are true because the Lord has said so. This is the principle that leads to all understanding and wisdom, and it should be called the affirmative principle.

[5] When people base their thinking on the negative principle, then the more they consult logic, and the more they consult secular facts, and the more they consult philosophy, the more they plunge and hurl themselves into darkness. In the end they deny everything. One reason is that no one can grasp what is above on the basis of what is below. In other words, no one can grasp spiritual or heavenly concepts from logic, secular facts, and philosophy–let alone divine concepts, because they transcend all understanding. Another is that the negative principle then wraps everything in doubt. Conversely, when people base their thinking on the affirmative principle, they are free to use any kind of logic, any kind of fact, and even any kind of philosophy they possibly can to support their position. All of these serve as confirmation for them and give them a fuller idea of the subject.

[6] In addition, there are people who doubt and then deny, and there are people who doubt but then affirm. People who doubt and then deny are those who lean toward living an evil life. When this life sweeps them away, then the more they think on such subjects, the more negative they become. People who doubt but then affirm, though, are those who lean toward living a good life. When they allow the Lord to bend them toward this kind of life, then the more they think about such subjects, the more affirmative they become.

Since this subject comes up again in the verses that follow, let me illustrate it more fully there, with the Lord's divine mercy; see §2588.