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).

[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.

[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.”

[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).

504. So far we have shown the signification of hail; we shall now show the signification of fire. Fire signifies in the Word, the good of celestial love, and flame, the good of spiritual love; but in the opposite sense, fire signifies the evil arising from the love of self, and flame, the evil arising from the love of the world. It must be understood that goods of every kind derive their existence from celestial love and spiritual love, and that evils of every kind derive their existence from the love of self and the love of the world. And because love, in both senses, is signified in the Word by fire, therefore also all good and all evil, which exist from those two loves, are signified. Since the term fire, in the Word, is used both of heaven and of hell, and since it has been hitherto unknown that love is signified by fire, I will adduce some passages from the Word in order to make it clear, that fire, in a good sense, there signifies celestial love, and, in a bad sense, infernal love.

[2] That celestial love is signified by fire in the Word, is clear, first from the signification of the fire of the altar, which denotes celestial love, or love to the Lord, concerning which see above (n. 496); and that fire not of the altar has a similar signification is evident from the following passages.

In Ezekiel:

"I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was round about it, and like the form of a live coal, in the midst of the fire. And out of the midst thereof came the likeness of four living creatures. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps; it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. Above the expanse that was over their head was the likeness of a throne, which was the likeness of a man. And I saw as the appearance of a burning coal, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about" (Ezekiel 1:4, [5], 13, 26, 27, 8:2).

By the cherubim, which were seen as living creatures, is meant the Lord as to Divine Providence, and as to guardianship that He may not be approached except by means of the good of love; and because this very guardianship is in the heavens, and especially in the inmost or third heaven, therefore this heaven also is signified by the cherubim; as may be seen above (n. 152, 277, 313, 322, 362, 462). And because the third heaven is signified chiefly by these, and as the Lord is above the heavens, therefore also the Lord was seen upon a throne above the cherubim. The fire seen in the midst of the cherubim, with brightness round about, and lightning therefrom, and also about the throne, and from the loins of Him that sat on the throne, upwards and downwards, clearly signifies celestial Divine Love. For the Lord Himself is Divine Love, and whatever proceeds from the Lord, proceeds from his Divine Love; this is therefore the fire which had brightness round about it.

[3] Similarly in Daniel:

"He came to the Ancient of days whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him" (7:13, 9, 10).

The Ancient of days also means the Lord; the Son of man, in this place the Lord as to Divine Truth, and the Ancient of days, the Lord as to Divine Good or Divine Love. He was called the Ancient of days, from the remotest time, when the celestial church existed, which was in love to the Lord. This church, and the heaven of those who were from it, are meant by the throne, which was like a fiery flame; but the wheels which were as a fire burning, signify the doctrine of celestial love; the Divine Love itself proceeding from the Lord is signified by the fire going forth and issuing from before him.

[4] It is also said by Daniel, that there appeared to him

"A man clothed in linen, whose loins were girded with gold of Uphaz; His body also was like the beryl, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like the brightness of polished brass" (10:5, 6).

That it was the Lord who was thus seen by Daniel is evident from the Apocalypse, where the Lord was represented before John in an almost similar manner, concerning Whom it is said,

"In the midst of the seven lampstands one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire, and his feet like unto polished brass, as if they burned in a furnace, and his countenance like the sun" (1:13-15, 2:18).

From the similarity of the description of the Son of man seen by John in the midst of the seven lampstands, and of the man clothed in linen, and also of the Ancient of days seen by Daniel, it is clear that they both saw the Lord. His face being seen as lightning and His eyes as a flame of fire, signifies the Divine Love of the Lord. For with man the face is an image representative of the affection of his love, and this is especially the case in regard to the eyes, for from them love shines forth, whence they sparkle as it were from fire.

[5] It is also said of him who sat on the white horse,

"His eyes were as a flame of fire" (Apoc. 19:12).

It is evident that it is the Lord, as to the Word, who was there represented as sitting upon a white horse, for it is said that he who sat on the white horse is called the Word of God, and that he is King of kings, and Lord of lords. Because fire signifies the Divine Love, therefore the Lord was seen by Moses upon Mount Horeb in a flame of fire in the bush (Exodus 3:2). So also the Lord was seen by Moses and all the Israelitish people when He descended upon Mount Sinai in fire, concerning which it is thus written:

"Mount Sinai was altogether on a smoke because Jehovah descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace" (Exodus 19:18; Deuteronomy 4:36).

The fire also seen there represented the Divine Love.

[6] Since fire, in the highest sense, signifies the Divine Love of the Lord, it was therefore commanded that fire should be kept burning continually upon the altar, and that they should take of that fire for the offering of incense. It was, on this account, a religious rite among both the Greeks and Romans to keep a fire burning continually, over which the Vestal virgins presided. They derived their worship of fire as a holy thing from the ancient churches which were in Asia, wherein everything connected with worship was representative. Since fire in the highest sense signifies the Divine Love, therefore a lampstand was placed in the tent of assembly, on which were seven lamps, which were kept burning continually. Concerning this, it is thus written in Moses:

"Command the sons of Israel, that they bring unto thee [pure] oil of olive beaten for the light, to cause the lamps to burn continually. Aaron shall order it from the evening unto the morning before Jehovah continually. He shall order the lamps upon the pure lampstand before Jehovah continually" (Leviticus 24:2-4).

Concerning the lampstand itself, see Exodus 25:31 to end, 37:17-24, 40:24, 25; Num. 8:2-4. The signification of the seven lamps of fire burning before the throne of God (Rev. 4:5) is similar. But the fire of the altar signified celestial Divine Love, and the fire of the lampstand, which was flame, signified spiritual Divine Love; and therefore the oil, from which the fire of the flame arose in the lamps of the lampstand, signifies the Divine Love, and also the oil which the five wise virgins had in their lamps, but which the five foolish virgins had not (Matthew 25:1-12).

[7] The Lord's Divine Love is also signified by fire in the Evangelists. John said:

"I baptize with water" but Jesus "shall baptize you with the Holy Spirit, and with fire" (Matthew 3:11; Luke 3:16).

To baptize with the Holy Spirit, and with fire, signifies to regenerate man by means of the Divine Truth and the Divine Good of love from Himself, for the Holy Spirit is the Divine Truth proceeding from the Lord, and the fire, His Divine Love, from which [that truth proceeds].

[8] Similarly what is signified by fire, is also signified by a fire-hearth, in Isaiah:

Jehovah "who hath His fire-hearth in Zion, and His oven in Jerusalem" (31:9).

It is said, "who hath his fire-hearth in Zion," because Zion signifies the church in which is celestial love; and "his oven in Jerusalem," because Jerusalem signifies the church in which is the truth of doctrine; celestial love being respectively like a fire-hearth, and the truth of doctrine like an oven, in which bread is prepared.

[9] Because the good of love is signified by fire, and worship from the good of love was represented by the burnt-offerings, therefore fire was sometimes sent down out of heaven, and consumed the burnt-offering; as when a burnt-offering was offered for the expiation of the people, concerning which as follows in Moses:

This being done "there came forth fire from before Jehovah, and consumed upon the altar the burnt-offering and the fat; and all the people beheld, and shouted and fell on their faces" (Leviticus 9:24).

Similarly it is said, that fire

"consumed the burnt-sacrifice of Elijah, and the wood, and the stones, and the dust, and licked up the waters that were round about in the trench" (1 Kings 18:38).

This fire also signified the Divine Love, and consequently the acceptance of worship from the good of love. Similarly the fire that ascended out of the rock, and devoured the flesh and unleavened cakes, which Gideon brought to the angel of God (Judges 6:21). The Divine Love was also signified by the lamb being roasted by fire, and not sodden by water, and by what remained until the morning being burnt by fire (Exodus 12:8, 9,

[10]). These verses are explained in the Arcana Coelestia 7852-7861).

[10] The Divine Love of the Lord was also signified by the fire into which He went before the sons of Israel in the desert, when they were on their journey; also, by the fire over the tabernacle of the congregation at night, concerning which as follows in Moses:

"Jehovah went before them by day in a pillar of cloud, to lead them in the way; and by night in a pillar of fire, to give them light. The pillar of the cloud by day, and the pillar of fire by night, departed not from before the people" (Exodus 13:21, 22; Num. 9:15-23; Deuteronomy 1:33).

And again,

"For the cloud of Jehovah was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys" (Exodus 40:38; Psalm 105:32, 39).

The cloud appearing in the day, and the fire by night, represented the guarding of heaven and the church by the Lord. For the tabernacle represented heaven and the church; the cloud and fire, guardianship; for the day, when the cloud appeared, signified the Divine Truth in light, and the night the Divine Truth in shade. Lest they should be injured by too great a light they were protected by a cloud, and by a shining fire lest they should be injured by too much shade.

[11] That such was the representation of these things is evident in Isaiah:

"Jehovah shall create over every dwelling-place of Mount Zion, and over her assemblies, a cloud by day, and the smoke and shining of a flaming fire by night; for over all the glory a covering. And there shall be a tabernacle for a shade in the day on account of the heat, and for a place of refuge, and for a covert against the inundation and rain" (4:5, 6).

The dwelling-place of Mount Zion signifies the good of the celestial church, and her assemblies signify the truths of that good; guardianship from injury by too much light or too much shade, is signified by a cloud by day and by the smoke and shining of a flaming fire by night; therefore it is said, "over all the glory a covering," and that there shall be "a tabernacle for a shade in the day on account of the heat." Lest falsities should break in, because of too much light or too much shade, is signified by its being a refuge and covert against inundation and rain, for inundation and rain denote the rushing in of falsities.

[12] In Zechariah:

"I will be" unto Jerusalem "a wall of fire round about, and in glory I will be in the midst of her" (2:5).

A wall of fire signifies protection by the Divine Love, for this the hells cannot approach; the glory in the midst of her is the Divine Truth in the light on every side. Because fire signified the Divine Love, therefore also the burnt-offerings were called "offerings made by fire to Jehovah," and "offerings made by fire of an odour of rest to Jehovah" (Exodus 29:18; Leviticus 1:9, 13, 17; 2:2, 9, 10, 11; 3:5, 16; 4:35; 5:12; 7:30; 21:6; Num. 28:2; Deuteronomy 18:1). The signification of this is that they were accepted, on account of the representation of worship from the good of love; this worship was represented by the burnt-offerings, because in them the cattle were burnt whole in the fire, and consumed.

[13] Because the Word is the Divine Truth itself united to the Divine Good - for the marriage of good and truth is everywhere in it - therefore Elijah was seen to ascend up into heaven in a chariot of fire and horses of fire (2 Kings 2:11); and for the same reason the mountain around Elisha was seen to be filled with horses and chariots of fire (6:17); for Elijah and Elisha represented the Lord as to the Word, and therefore the chariot signified doctrine from the Word, and horses, the understanding of the Word.

[14] That fire signifies love, is also clear in David, in which it is said of Jehovah,

"Who maketh his angels spirits, his ministers a flaming fire" (Psalm 104:4).

Jehovah making His angels spirits signifies that they are recipients of Divine Truth, therefore they signify Divine truths themselves; and His making His ministers a flaming fire, signifies that they are recipients of the Divine Good, consequently they signify Divine goods. Hence it is evident that a flaming fire signifies the good of love. That angels in the Word mean the Lord as to Divine Truth, and in a respective sense, the recipients of the Divine Truth from the Lord, may be seen above (n. 130, 200, 302); and that ministers signify the recipients of the Divine Good, which is of the Divine Love, may be seen also above (n. 155). It is therefore evident that a flaming fire signifies the good of love. Fire signifies love, because the Lord, from His Divine Love, appears in the angelic heaven as a Sun, from which Sun heat and light proceed; and in the heavens the heat from the Lord as the Sun is the Divine Good of love, and the light from the Lord as the Sun is the Divine Truth; for this reason, fire signifies, in the Word, the good of love, and light, the truth from good. That the Lord appears in the angelic heaven as the Sun, from Divine Love, may be seen in Heaven and Hell 116-125); and also that the light from that Sun is Divine Truth, and the heat from that Sun, Divine Good (n. 126-140; also n. 567, 568). It is from the correspondence between fire and love, that, in common discourse, when speaking of the affections which are of love, we use the expressions to grow warm, to be inflamed, to burn, to become hot, to be on fire, and others of a similar kind. Also a man grows warm from his love, of whatever kind it be, according to its degree.

[15] So far concerning the signification of fire in the Word, when ascribed to the Lord, and also when spoken of heaven and the church. On the other hand, when fire in the Word is used in reference to the evil and the hells, it then signifies the love of self and of the world, and thence every evil affection and desire which torments [cruciat] the wicked in hell after death. Fire has this opposite signification, because the Divine Love, when it descends out of heaven, and passes into the societies where the evil are, is turned into a love contrary to the Divine Love, and thence into various burning desires and lusts, and thus into evils of every kind; and therefore also into torments, because evils carry with them their own punishment. In consequence of this conversion of the Divine Love into infernal love with the evil, the hells, where the loves of self and of the world, and hatreds and revenge reign, appear like a flaming fire, both within and round about, although no fire is perceived by the devilish crew who are in them. In fact, in consequence of these loves, those who are in such hells, appear with their faces inflamed and reddened as though from fire. Hence the signification of fire in the following passages is evident.

[16] In Isaiah,

"For wickedness shall burn as a fire; it shall devour the briar and thorn, and shall kindle the thickets of the forest, and they shall mount up like the lifting up of smoke; and the people shall become as the fuel of the fire; no man shall spare his brother" (9:18, 19).

Again:

All the people "shall be for burning, for fuel of fire" (9:5).

Again:

O Assyrians, "conceive chaff, bring forth stubble, your breath, a fire that shall devour you. Thus the peoples shall be as the burnings of lime, thorns cut down which are burned in the fire. Who shall remain to us with the devouring fire? Who shall remain to us with burnings of eternity?" (33:11, 12, 14).

The Assyrians mean those who, from falsities and fallacies, reason against the goods and truths of the church from their own intelligence, that is, from the love of self; these are here described.

[17] Again:

In the day of the vengeance of Jehovah "the streams of the land shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up for ever" (34:8-10).

Again:

"They became as stubble; the fire burnt them; they shall not deliver their soul from the power of the flame" (47:14).

And again:

"Behold, all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire, and among the sparks that ye have kindled" (50:11).

And again:

"Their worm shall not die, neither shall their fire be quenched" (66:24).

In Ezekiel:

"I will deliver thee into the hand of burning men. Thou shalt be for fuel to the fire" (21:31, 32).

In David:

"Thou shalt make them as a fiery oven in the time of thine anger, and the fire shall devour them" (Psalm 21:9).

Again:

"Let burning coals fall upon the wicked; let the fire cast them into deep pits, that they rise not again" (140:10).

So in Matthew:

"Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. He will thoroughly purge his floor, and gather his wheat into the garner, but he will burn up the chaff with unquenchable fire" (3:10, 12; Luke 3:9, 17).

Again:

"As the tares are burned with fire, so shall it be in the consummation of the age."

Again:

"The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire" (Matthew 13:41, 42, 50).

In the same:

He shall say unto them on his left hand, "Depart from me, ye cursed, into the eternal fire (ignem oeternum), prepared for the devil and his angels" (25:41).

Again:

"Whosoever shall say to his brother, Thou fool, shall be in danger of the gehenna of fire" (Matthew 5:22; 18:8, 9, Mark 9:45, 47).

In Luke:

The rich man in hell ¹ (in inferno) said, "Father Abraham, send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame" (16:24).

Again:

"When Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed" (Luke 17:29, 30).

In the Apocalypse:

"If any man worship the beast he shall drink of the wine of the wrath of God, and he shall be tormented with fire and brimstone" (14:9, 10).

The beast and the false prophet "were cast alive into the lake of fire burning with brimstone" (19:20).

And again:

"The devil was cast into the lake of fire and brimstone"(20:10).

"Death and hell were cast into the lake of fire, and he who was not found written in the book of life, was cast into the lake of fire" (20:14, 15).

Again:

"The unbelieving, and murderers, and whoremongers, and sorcerers, and idolators, and liars, shall have their part in the lake which burneth with fire and brimstone" (21:8).

In these passages, fire signifies every desire of the love of evil, and its punishment, which is torment. In addition to these observations we refer the reader to those given in the work concerning Heaven and Hell 566-575), where the meaning of infernal fire, and of the gnashing of teeth, is shown.

[18] In the article above, where hail was treated of, it was stated that the Divine, when it descends out of heaven, produces in the lower sphere, where the evil are, an effect contrary to that which it causes in heaven itself; for in heaven it vivifies and conjoins, but in the lower parts where the evil are, it induces death (mortified) and disjoins. The reason of this, is that the Divine influx from heaven opens the spiritual mind of the good, and adapts it for reception; but with the evil, in whom there is no spiritual mind, it opens the interiors of their natural mind, where evils and falsities reside, and these cause them to cherish a repugnance to every good of heaven, hatred of truths, and the lust to commit every sort of crime; they are consequently separated from the good, and their condemnation follows soon after. This influx with the good, of which we are now speaking, appears in the heavens as a fire vivifying, reanimating, and conjoining; while with the evil below, it appears as a fire consuming and destroying.

[19] Because such is the effect of the Divine Love flowing down out of heaven, therefore, in the Word, anger and wrath are so frequently ascribed to Jehovah, that is, to the Lord, anger, from fire, and wrath, from the heat of fire. Mention is also made of the fire of His anger, and He is said to be a consuming fire; there are many other expressions of a similar kind, which are not used because fire proceeding from the Lord is of such a nature, for this in its origin is Divine Love, but because it becomes such with the evil, who from its influx become angry and wrathful. That this is the case is evident from the fire which appeared on mount Sinai, when the Lord descended upon it, and promulgated the law. Although this fire in its origin was Divine Love, from which is Divine Truth, still it appeared to the people of Israel as a consuming fire, in the presence of which they feared exceedingly (Exodus 19:18 20:18; Deuteronomy 4:11, 12, 15, 33, 36; 5:5, 22-26), for the reason that there was no spiritual internal with the Israelitish people, but only a natural internal, which was full of evils and falsities of every kind; and the Lord appears to every one according to His quality. That the sons of Jacob were of the nature and quality above mentioned, may be seen in the Doctrine of the New Jerusalem 248).

[20] For this reason Jehovah, that is, the Lord, is called in the Word a consuming fire; as in the following passages:

"Jehovah thy God is a consuming fire, even a jealous God" (Deuteronomy 4:24).

In Isaiah:

"For behold, Jehovah will come in fire, and his chariots like a whirlwind, in flames of fire. For in fire and in his sword will Jehovah contend with all flesh; and the slain of Jehovah shall be multiplied" (66:15, 16).

Again:

"Thou shalt be visited with the flame of devouring fire" (29:6).

And again:

Jehovah "in the indignation of his anger, and, with the flame of a devouring fire, with scattering, and inundation, and hailstones" (30:30).

In David:

"There went up a smoke out of his nostril, and a devouring fire out of his mouth; coals were kindled from it. By the brightness before him his thick clouds passed, hailstones and coals of fire. Jehovah also thundered from the heavens, and the Most High uttered his voice; hailstones and coals of fire" (Psalm 18:8, 12,13).

Again:

"Our God shall come, and shall [not] keep silence; a fire shall devour before him" (Psalm 50:3).

And again:

"Upon the wicked" Jehovah "shall rain snares, fire and brimstone" (Psalm 11:6).

In Ezekiel:

"I will set my faces against them; that although they shall go out from the fire, nevertheless fire shall devour them. And I will make the land desolate, because they have committed a trespass" (15:7, 8).

In Moses:

"For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains" (Deuteronomy 32:22).

Such things appear in the spiritual world, when the Divine Good and Truth descend out of heaven towards the lower parts there, where the evil are, who are to be separated from the good, and dispersed; those things were said from appearances there. And because when fire, which in its origin is Divine Love, descends out of the heavens, and is received by the evil, becomes a consuming fire, therefore, such fire, in the Word, is spoken of in reference to Jehovah. Infernal fire is nothing else than the changing of the Divine Love into evil loves, and into mischievous desires to hurt and do evil.

[21] This was also represented by the fire which fell from heaven and consumed Sodom and Gomorrah (Genesis 19:24); also by the fire which consumed Nadab and Abihu, the sons of Aaron, because they offered incense with strange fire (Leviticus 10:1, and following verses). The incense of strange fire signifies worship from other love than love to the Lord. So again the same thing is signified by the fire which consumed the uttermost parts of the camp of the sons of Israel because of their evil lusts (Num. 11:1-3). Again, the representation was similar in the case of the Egyptians perishing in the Sea Suph (Red Sea), when Jehovah looked upon their camp out of the pillar of fire and of the cloud (Exodus 14:24-27). That that fire, in its origin, was the Divine Love, giving light before the sons of Israel during their journeyings, and over the tabernacle in the night time, has been shown above in this article; but yet, the looking thence by Jehovah altogether disturbed and destroyed the camp of the Egyptians.

[22] That fire, descending from heaven appeared to consume the evil in the spiritual world, is evident from the Apocalypse, where that was seen by John, for he says, that fire came down out of heaven, and devoured Gog and Magog (20:9; Ezekiel 38:22). To devour signifies there to disperse and to cast into hell. Thus again it is said in Isaiah,

"And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorn and his briar in one day" (10:17).

The thorn and briar signify evils and falsities of the doctrine of the church; the destruction of them by the Divine Truth descending out of heaven is signified by the words "the light of Israel shall be for a fire, and his Holy One for a flame."

[23] Because fire, in the opposite sense, or in regard to the evil, properly signifies the love of self, and flame, the love of the world, therefore also fire signifies every evil, as enmity, hatred, revenge, and many others, for all evils flow from these two sources, as may be seen in the Doctrine of the Jerusalem (n. 75), consequently, fire also signifies the destruction of man's spiritual life, and therefore it signifies condemnation and hell. All these things are signified by fire, because love is signified by fire, as is still further evident from the following passages.

In Isaiah:

"They shall see, and pine away for their hatred of the people; yea, the fire shall devour thine enemies" (26:11).

The destruction of the evil who are here meant by people and enemies, is described by hatred and by fire.

[24] In the same:

"When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou passest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee" (43:2).

To pass through the waters and through the rivers, and not to be overflowed, signifies that falsities and reasonings from falsities against truths shall not enter and corrupt; for waters here denote falsities, and rivers, reasonings from falsities against truths. By passing through the fire and not being burned, and by the flame not kindling upon them, is signified, that evils, and the desires arising from them, shall not hurt them, for fire signifies evils, and flame signifies the desires therefrom.

[25] Again:

"Our house of holiness and our glory, where our fathers praised thee, is burned up with fire; and all our desirable things are laid waste" (64:11).

The house of holiness and our glory signifies the celestial and the spiritual church; the house of holiness signifies the celestial church, and glory the spiritual church. Where our fathers praised thee, signifies the worship of the Ancient Church, to praise signifies to worship, and fathers, those who were of the Ancient Church; to be burned up with fire, signifies that all the goods of that Church were turned into evils, by which the goods were consumed and perished. And all our desirable things are laid waste, signifies that all truths were similarly consumed; desirable things in the Word denote the truths of the church.

[26] In the same:

"For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water. And the strong shall be as tow, and his work as a spark, and they shall both burn together, and none quenching" (1:30, 31).

An oak signifies the natural man, and its leaves the scientifics and cognitions of truth therein; a garden signifies the rational man. Ye shall be as an oak whose leaf fadeth, and as a garden that hath no water, signifies that there shall be no more any scientific truth or rational truth. The strong and his work signifies that which is produced from [man's] own intelligence. He is sometimes called strong, in the Word, who trusts to himself and his own intelligence, for he supposes himself, and the work which he thence produces, to be strong; and because the proprium of man drinks in every kind of evil and falsity, and by means of these destroys all good and truth, it is therefore said the strong shall be as tow, and his work as a spark, and they shall both burn together; to be burned denotes to perish by falsities of evil.

[27] In Ezekiel:

"Thy mother is like a vine. Now she is planted in the desert, in a dry and thirsty land. Fire is gone out from a rod of her branches, it hath devoured them and her fruit" (19:10, 12- 14).

By the mother who is like a vine, is signified the Ancient Church which was in the good of life, and thence in truths; that the church is now without goods and truths is signified by her being now planted in the desert, in a dry and thirsty land; a dry land denotes the church where there is no good, and a thirsty land where there is no truth; a fire going forth from a rod of her branches and devouring them and the fruit thereof, signifies that the evil of falsity had destroyed all truth and good; fire denotes evil, a rod of branches the falsity of doctrine in which is evil, and to devour them and the fruit thereof, denotes to destroy truth and good; the evil of falsity, is the evil which is from the falsity of doctrine.

[28] Again, in Zechariah:

"Behold, the Lord will impoverish" Tyre, "and he will shake off her wealth in the sea; and she herself shall be devoured with fire" (9:4).

Tyre signifies the church as to the cognitions of truth and good, and therefore Tyre signifies the cognitions of truth and good pertaining to the church; the vastation thereof by falsities and evils is signified by the Lord shaking off her wealth into the sea, and by she herself being consumed by fire.

[29] Again in David:

"Enemies have set thy sanctuary on fire, they have defiled the dwelling-place of thy name even to the earth; they have burned up all God's places of assembly in the land until there is no more any prophet; neither among us any that knoweth how long" (Psalm 74:7-9).

That desires arising from evil loves destroyed the goods and truths of the church, is signified by the enemies setting the sanctuary on fire, and defiling the dwelling-place of the name of Jehovah; that they altogether destroyed everything of Divine worship, is signified by their burning all God's places of assembly in the earth, that there was no longer any doctrine of truth, or understanding of truth, is signified by "there is no more any prophet; neither among us any that knoweth [how long]."

[30] In Moses, it is said if wicked men have drawn away the inhabitants of a city to serve other gods, they shall all be smitten with the edge of the sword, and the city with all the spoil shall be burnt with fire (Deuteronomy 13:13-16). These words signify in the spiritual sense, that the doctrine, from which there is worship, that acknowledges any other God than the Lord, should be wiped out, because in it there is nothing but falsities originating in evil desires. This is the signification in the spiritual sense of the above words, because a city, in the Word, signifies doctrine, and serving other gods signifies to acknowledge and worship some other God than the Lord; a sword signifies the destruction of truth by falsity; and fire, the destruction of good by evil.

[31] The Lord said in Luke that He came to send fire upon the earth, and what would He if it were already kindled (12:49). This signifies hostilities and combats between evil and good, and between falsity and truth. For before the Lord came into the world, there was nothing but absolute falsities and evils in the church, consequently there was no combat between them and truths and goods; but after truths and goods were disclosed by the Lord, then combats could first begin to exist, and without combats between them reformation is not possible. This is what is meant therefore by the Lord saying what would He if the fire were already kindled. That these words are to be thus understood is evident from what follows, namely that He came to cause division;

"for from henceforth there shall be five in one house divided. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother" (verses 51-53).

By the father against the son, and the son against the father, is meant evil against truth, and truth against evil; and by the mother against the daughter, and the daughter against the mother, is meant the desire for falsity against the affection for truth, and the reverse. In one house, signifies in one man.

[32] Since sons signify in the Word the truths of the church, and daughters, the goods thereof, the signification of the burning of sons and daughters, as recorded in Jeremiah is evident:

"They have built the high places of Tophet in the valley of the [son] of Hinnom, to burn their sons and their daughters" (7:31).

Again:

"I will cause an alarm of war to be heard against Rabbah [of the children] of Ammon; and her daughters shall be burned with fire" (49:2).

And in Ezekiel:

"When ye offer your gifts, when ye make your sons to pass through the fire" (20:31).

By burning their sons and daughters in the fire, is signified to destroy the truths and goods of the church by evil desires, or by evil loves. Suppose that they actually committed such abomination, still, the destruction of the truth and good of the church by filthy and abominable lusts, which they confirmed by falsities is signified by them.

[33] From these things it is now evident that by hail and fire mingled with blood, and cast upon the earth, whence a third part of the trees was burnt up, and all green grass burnt up, is signified the influx out of heaven, and the first change thence before the Last Judgment. But what is signified by tree and by green grass, will be explained in what follows. Similar things are also said concerning the plagues in Egypt, which preceded their final extinction, or drowning in the Sea Suph (Red Sea); as for example, that, upon the land of Egypt it rained hail, and fire mingled with the hail, and the herb of the field was struck and every tree of the field was broken (Exodus 9:23-26).

[34] That similar things would take place before the day of Jehovah, which is the Last Judgment, is also predicted in the prophets.

In Joel:

"The day of Jehovah; a day of darkness and of thick darkness. A fire shall devour before it; and behind it a flame shall burn" (2:1, 2, 3).

In the same:

"I will show wonders in heaven, and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of Jehovah come" (2:30, 31).

Again:

"Fire hath devoured the habitations of the wilderness, and the flame hath burned all the trees of the field" (1:19, 20).

And in Ezekiel:

"Say to the forest of the south, Behold, I will kindle a fire in thee, which shall devour every green tree in thee; the flame of the grievous flame shall not be quenched, whence all faces from the south even to the north shall be burned therein" (20:47).

The forest of the south signifies the church, which may be in the light of truth from the Word, but which, now destitute of spiritual light, is in knowledges alone; the trees which the fire shall devour, signify such knowledges; that evil desires also would deprive them of all spiritual life, and that there would be no longer any truth in clearness, nor even any remains thereof in obscurity, is signified by "all faces of the earth from the south to the north shall be burned." From the known signification of fire in both senses, it can be seen what is signified in the Word by the expressions to grow warm, to be inflamed, to be set on fire, to grow hot, to be burnt up, and to be consumed; by heating, flame, ardour, burning, enkindling, hearth, coals, and many other terms.

Fusnotat:

3881. Therefore she called his name Judah. That this signifies his quality, is evident from the signification of “name,” and of “calling a name,” as being quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421). The quality itself is contained in the internal sense of the words that Leah spoke: “This time I will confess Jehovah,” concerning which just above (n. 3880), namely, that in the supreme sense it is the Lord and the Divine of His love; in the internal sense, the Word and also the Lord’s celestial kingdom; and in the exterior sense, the doctrine from the Word which is of the celestial church. That these things are signified in the Word by “Judah,” wherever the name occurs, scarcely anyone as yet knows, because the histories of the Word are believed to be merely historical; and the prophecies to be of the things that have been consigned to oblivion, except some from which doctrinal tenets may be drawn. That there is a spiritual sense in them is not believed, because at this day it is not known what the spiritual sense of the Word is, nor even what that which is spiritual is. The principal reason of this is that men live a natural life, and the natural life is such that when it is regarded as the end, or is loved above all other things, it obliterates both knowledges and faith; insomuch that when spiritual life and a spiritual sense are mentioned, it is as though a kind of nonentity were spoken of, or something unpleasant and sad, that excites loathing, because it is in disagreement with the natural life. As this is now the state of the human race, they do not apprehend, nor are they willing to apprehend that anything else is meant by the names in the Word than the things themselves which are named; such as nations, peoples, persons, countries, cities, mountains, rivers; when yet in the spiritual sense names signify actual things.

[2] That in the internal sense “Judah” signifies the Lord’s celestial church; in the universal sense His celestial kingdom; and in the supreme sense the Lord Himself, may be seen from many passages in the Old Testament where “Judah” is mentioned; as from the following.

In Moses:

Thou art Judah; thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; thy father’s sons shall bow down themselves to thee. Judah is a lion’s whelp; from the prey my son thou art gone up; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The scepter shall not depart from Judah, nor a law-giver from between his feet, until Shiloh come; and unto him shall be the gathering together of the peoples. Binding his ass’s foal unto the vine, and the son of his she-ass unto the choice vine, he shall wash his garment in wine, and his vesture in the blood of grapes. his eyes are red with wine, and his teeth white with milk (Genesis 49:8-12).

[3] This prophetic utterance of Jacob (then Israel) concerning Judah, cannot be understood by anyone-not even a single word of it-except from the internal sense; as for instance what is meant by “his brethren praising him”; and by “his father’s sons bowing down themselves to him”; by “his going up from the prey like a lion’s whelp, and stooping and couching as a lion”; or what by “Shiloh”; by “binding his ass’s foal to a vine, and the son of his she-ass to a choice vine”; by “washing his garment in wine, and his covering in the blood of grapes”; by “his eyes being red with wine, and his teeth white with milk.” As before said these expressions cannot possibly be understood by anyone except from the internal sense, when yet all and each of them signify celestial things of the Lord’s kingdom, and Divine things; and thereby it is predicted that the Lord’s celestial kingdom, and in the supreme sense the Lord Himself, should be represented by Judah. But concerning all these expressions, of the Lord’s Divine mercy more shall be said in the explication of that chapter.

[4] The case is the same in other parts of the Word, especially in the Prophets, where mention is made of Judah; as in Ezekiel:

Thou son of man, take thee one stick, and write upon it, For Judah, and for the sons of Israel his companions; and take another stick, and write upon it, For Joseph, the stick of Ephraim, and of all the house of Israel his companions; and join them for thee one to another into one stick, and they shall become one in My hand. I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all. My servant David shall be king over them; and they all shall have one shepherd; and they shall walk in My judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers dwelt; they and their sons shall dwell upon it, and their sons’ sons even forever; and My servant David shall be their prince forever. And I will establish with them a covenant of peace it shall be to them an everlasting covenant. I will place them and multiply them, and will set My sanctuary in the midst of them forevermore. Thus shall My habitation be with them; and I will be their God, and they shall be My people (Ezekiel 37:15-28).

Whoever supposes that by “Judah” is here meant Judah; by “Israel,” Israel; by “Joseph,” Joseph; by “Ephraim,” Ephraim; and by “David,” David; will believe that all these things are to come to pass as they are described in the sense of the letter-that Israel will be again consociated with Judah, as well as the tribe of Ephraim; likewise that David will rule over them, and that they will thus dwell upon the land given unto Jacob forever; and that an everlasting covenant will in this case be established with them, and a sanctuary in the midst of them forevermore; when in the internal sense the Jewish nation is not meant at all; but the Lord’s celestial kingdom which is “Judah,” and His spiritual kingdom which is “Israel,” and the Lord Himself who is “David.” From this it is very plain that by names are not meant persons, but things celestial and Divine.

[5] The case is similar in regard to the following words in Zechariah:

Many peoples and numerous nations shall come to seek Jehovah Zebaoth. In those days ten men shall take hold, out of all the languages of the nations, even shall take hold of the skirt of a man of Judah, saying, We will go with you, for we have heard that God is with you (Zech. 8:22-23).

They who apprehend these words according to the letter will say (as the Jewish nation to this day believes) that as this prophecy has not yet been fulfilled, it will be; and therefore that the Jews will return to the land of Canaan, and many will follow them out of all the languages of the nations, and will lay hold of the skirt of a man of Judah, and will pray for leave to follow them; and that then God (namely, the Messiah, whom Christians call the Lord) will be with them, to whom they must first be converted. This would be the promise of the words if by a “man of Judah” there were meant a Jew. But the subject here treated of in the internal sense is a new spiritual church among the Gentiles; and by a “man of Judah” is signified the saving faith which comes from love to the Lord.

[6] That by “Judah” is not meant Judah; but, as already said, in the internal sense the Lord’s celestial kingdom, which was represented in the church instituted with Judah or the Jews, may also be clearly seen from the following passages:

The Lord shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four wings of the earth. Then shall the envy of Ephraim depart, and the enemies of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim (Isaiah 11:12-13).

And in Jeremiah:

Behold the days come, saith Jehovah, that I will raise up unto David a righteous branch, who shall reign as a king, and shall prosper, and shall execute judgment and righteousness in the land.

In His days Judah shall be saved, and Israel shall dwell securely; and this is His name whereby they shall call Him, Jehovah our Righteousness (Jeremiah 23:5-6).

And in Joel:

Then ye shall know that I am Jehovah your God, dwelling in Zion, the mountain of My holiness; and Jerusalem shall be holiness. And it shall come to pass in that day, that the mountains shall drop new wine, and the hills shall flow with milk, and all the brooks of Judah shall flow with waters; and a fountain shall come forth from the house of Jehovah, and shall water the stream of Shittim. Judah shall abide forever, and Jerusalem to generation and generation (Joel 3:17-18, 20).

[7] And in Zechariah:

In that day I will smite every horse with astonishment, and his rider with madness; and I will open Mine eyes upon the house of Judah, and will smite every horse of the peoples with blindness. And the chieftains of Judah shall say in their heart, I will strengthen to myself the inhabitants of Jerusalem in Jehovah Zebaoth their God. In that day will I make the chieftains of Judah like a hearth of fire in the wood, and like a torch of fire in a sheaf; and they shall devour all the peoples round about on the right hand and on the left; and Jerusalem shall yet again be inhabited in her own place, even in Jerusalem; and Jehovah shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitant of Jerusalem, may not lift itself up above Judah. In that day will Jehovah defend the inhabitant of Jerusalem. And the house of David shall be as God, as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace (Zech. 12:4-10).

The subject here treated of is the Lord’s celestial kingdom-that truth should not have dominion therein over good, but that truth should be subordinate to good. Truth is signified by the “house of David and the inhabitants of Jerusalem;” and good by “Judah.” From this it is manifest why it is first said that “the glory of the house of David, and the glory of the inhabitant of Jerusalem, may not lift itself up above Judah;” and next, that “the house of David shall be as God, and as the angel of Jehovah, and that the spirit of grace shall be poured upon it, and upon the inhabitant of Jerusalem;” for such is the state when truth is subordinate to good, or faith to love. The “horse which shall be smitten with astonishment, and the horse of the peoples with blindness” signifies self-intelligence (n. 2761-2762, 3217).

[8] Again:

In that day shall there be upon the bells of the horses, Holiness to Jehovah; and the pots in the house of Jehovah shall be like the bowls before the altar; and every pot in Jerusalem and in Judah shall be holiness to Jehovah Zebaoth (Zech. 14:20-21);

describing the Lord’s kingdom.

In Malachi:

Behold I send My angel who shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the Angel of the covenant whom ye desire; behold He cometh but who may abide the day of His coming? Then shall the meat-offering of Judah and of Jerusalem be pleasant unto Jehovah, as in the days of old, and as in former years (Malachi 3:1-2, 4 (Malachi 3:4)); where the subject treated of is manifestly the Lord’s advent. It is known that the meat-offering of Judah and Jerusalem was not then pleasant; but that worship from love was pleasant, which is the “meat-offering of Judah;” and worship from faith derived from love, which is the “meat-offering of Jerusalem.”

[9] In Jeremiah:

Thus saith Jehovah Zebaoth, Yet again shall they say this word in the land of Judah and in the cities thereof, when I shall bring again their captivity; Jehovah bless thee, O habitation of righteousness, O mountain of holiness. And Judah and all the cities thereof shall dwell therein together. Behold the days come, saith Jehovah, that I will sow the house of Judah with the seed of man, and with the seed of beast. Behold the days come that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers (Jeremiah 31:23-24, 27, 31-32).

And in David:

The Lord hath chosen the tribe of Judah, the Mount Zion that He loved; and hath built His sanctuary like the heights, like the earth hath He founded it forever (Psalms 78:68-69).

[10] From these and many other passages here omitted, it may be seen what is signified in the Word by “Judah;” and that it is not the Jewish nation, because this was very far from being a celestial church, or the Lord’s celestial kingdom; being the worst of all nations in regard to love to the Lord and charity toward the neighbor, and also in regard to faith; and this from the days of their first fathers, the sons of Jacob, down to the present time. (That such persons were nevertheless capable of representing the celestial and spiritual things of the Lord’s kingdom, may be seen above, n. 3479-3481, because in representations the person is not reflected upon, but only the thing that is represented, n. 665, 1097, 1361, 3147, 3670)

[11] But when they did not remain in the rituals ordained by Jehovah or the Lord, but turned away from them to idolatries, they then no longer represented celestial and spiritual things, but the opposite, that is, infernal and diabolical things-according to the Lord’s words in John:

Ye are of your father the devil, and the lusts of your father ye will to do; he was a murderer from the beginning, and stood not in the truth (John 8:44).

That this is signified by “Judah” in the opposite sense, may be seen from the following words in Isaiah:

Jerusalem hath stumbled, and Judah is fallen, because their tongue and their works are against Jehovah to rebel against the eyes of His glory (Isaiah 3:8).

And in Malachi:

Judah hath dealt treacherously, and abomination hath been wrought in Israel and in Jerusalem; and Judah hath profaned the holiness of Jehovah, because he hath loved and betrothed to himself the daughter of a strange god (Malachi 2:11);

and also in the following passages: Isaiah 3:1, and following verses ; 8:7-8; Jeremiah 2:28; 3:7-11; 9:26; 11:9-10, 12; 13:9; 14:2; 17:1; 18:12-13; 19:7; 32:35; 36:31; 44:12, 14, 26, 28; Hosea 5:5; 8:14; Amos 2:4-5; Zeph. 1:4.