THE EXPLANATION of Isaiah Chapter 43

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

1. BUT now, thus says Jehovah, your Creator, O Jacob, and your Former, O Israel, Fear not: for I have redeemed you, I have called you by your name; you art Mine.

VERSE 1. That to "redeem" signifies to liberate from hell, and to claim and conjoin to Himself so that they may be His, is evident, for it is said, "I have redeemed you, I have called you by your name : you art Mine"; and inasmuch as this is effected by reformation and regeneration from the Lord, it is therefore said "Jehovah your Creator, O Jacob, and your Former, O Israel." He is here called "Creator", because to "create" in the Word signifies to reqenerate, as may be seen above. n. 294. "Jacob" and " Israel" signify those who are of the church and who are in Truths from Good. Apocalypse Explained 328.

As to the signification of "fear", as predicated both of the spiritual and of the natural man, see Chapter 11:3, the Exposition.

Verses 1, 6, 7. I have redeemed you, I have called you by your name; you art Mine. Bring My sons from afar, and My daughters from the ends of the earth, etc. - The subject here treated of is concerning the establishment of the church among the nations. From their reformation Jehovah is called "Creator and Former", wherefore it is said "I have redeemed you, I have called you by your name: you art Mine." "Bring My sons from afar, and My daughters from the ends of the earth", signifies the nations which are out of the church, which receive the Truths and Goods of the church from the Lord; "afar off" and the "ends of the earth" denoting those who are out of the church; the "earth" is the church; "sons" are those who receive Truths, and "daughters" those who receive Goods. These are said to he "created, formed, and made to glory"; "glory" is the divine Truth which they receive. Apocalypse Explained 294.

Verses 1, 7. Jehovah your Creator; - whom I have created for My glory, etc. - The very end of the creation of the universe was that an angelic heaven might be formed out of mankind, where all who believe in God might live in eternal blessedness; for the Divine Love, which is in God, and which essentially is God, can intend nothing else; and the Divine Wisdom, which is also in God, and which is God, can produce nothing else. Since, then, the creation of the universe had for its end an angelic heaven, to be formed out of the human race, and at the same time a church on earth, man's passage into heaven lying through the church; and since the salvation of mankind, being effected upon men that are born in the world, is thus a continuation of creation, therefore we so frequently meet in the Word with the term "to create", the meaning of which is to form for heaven; as in the following passages:

"Create in me a clean heart, O God; and renew a right spirit within me." (Psalm 51:10) "You openest Your hand, they are filled with good; You sendest forth Your spirit, they are created." (Psalm 104:28, 30) "The people that shall be created, shall praise Jehovah." (Psalm 102:18)

Hence will appear the meaning of "to create" in the following passages:

"Thus says Jehovah, He that creates the heavens, He that spreads forth the earth"; etc. (Isaiah 42:5; 45:12, 18)

"Behold, I create a new heaven and a new earth. Be glad and rejoice for ever in that which I create; for, behold, I create Jerusalem a rejoicing." (Isaiah 65:17, 18). True Christian Religion 773. See also 573.

2. When you passest through the waters, I will be with you; and through the rivers, they shall not overflow you: when you walkest through the fire, you shalt not be burnt; and the flame shall not kindle upon you.

Verse 2. By "passing through the waters and through the rivers, and their not overflowing", is signified that falsities and ratiocinations from falsities against Truths shall not enter and corrupt; "waters" denoting falsities, and the "rivers" ratiocinations from falsities against Truths. By "walking through the fire, and not being burned, and the flame not kindling upon you", is signified that evils and cupidities arising from them shall not hurt; "fire" signifying evils, and the "flame" cupidities thence derived. Apocalypse Explained 504. See also Arcana Coelestia 739, 790.

By "rivers overflowing" are also signified temptations, because temptations are inundations of falsest Apocalypse Revealed 409.

[As spiritual temptations are here treated of, the following extract will elucidate this important subject.]

They alone who are being regenerated, undergo spiritual temptations; such temptations being pains of mind induced by evil spirits, in those who are in Good and Truth. While those spirits excite the evils of such persons, there arises in the mind an anxiety, which is temptation. Man does not know whence this anxiety comes, because he is unacquainted with its origin. There are both evil and good spirits attendant on every man; the evil spirits are in his evils, and the good spirits in his goods. When the evil spirits approach they draw forth his evils, while the good spirits, on the contrary, draw forth his goods; whence arise collision and combat, causing in the man an interior anxiety, which is temptation. Hence it is plain that temptations are not induced by heaven, but by hell; as is in accordance with the faith of the church, which teaches that God tempts no man." Interior anxieties are also experienced by those who are not in Goods and Truths; but natural, not spiritual anxieties; the two are distinguished by this, that natural anxieties have worldly things for their objects, but spiritual anxieties heavenly things.

The object contended for during temptations, is the dominion of Good over evil, or of evil over Good. The evil which is desirous of obtaining the dominion resides in the natural or external man, and the Good in the spiritual or internal man. If evil prevails, the natural man obtains the dominion; but if Good prevails, the spiritual conquers. These combats are carried on by the Truths of faith derived from the Word. By these man must contend against evils and falsities; for if he combats from any other principles, he cannot conquer, because in these alone the Lord is present. And as this warfare is carried on by the Truths of faith, man is not permitted to enter on it until he has been instructed in the knowledge of Good and Truth, and has thence obtained some degree of spiritual life; such combats, therefore, do not take place till men arrive at years of maturity. If man falls in temptation, his state after it becomes worse than before, because evil has thereby acquired power over Good, and falsity over Truth. Since at this day faith is rare, because there is no charity, the church being at its end, there are but few who are admitted into anv spiritual temptations; hence it is scarcely known what they are, and to what salutary purpose they are conducive.

The ends to which temptations are conducive are these. They acquire for Good dominion over evil, and for Truth dominion over the false; they confirm Truths in the mind, and conjoin them to Good; and they disperse evils and the falsities thence derived. They serve also to open the internal spiritual man, and to bring the natural man into subjection to it; to destroy the loves of self and of the world, and to subdue the concupiscences which proceed from them. When these things are effected, man acquires enlightenment and perception respecting the nature of Good and its Truth, and of falsity and its evil; whence he obtains intelligence and wisdom, which afterwards increase continually. The Lord alone combats for man in temptations; and unless he believes that the Lord alone combats and conquers for him, he undergoes only an external temptation, which is in no respect conducive to his salvation. The New Jerusalem and its Heavenly Doctrine 187-195.

3. For I am Jehovah your God, the Holy One of Israel, your Saviour: I have given Egypt for your ransom, Ethiopia and Seba in your stead.

4. Because you have been precious in My eyes, you have been honoured, and I have loved you: therefore will I give men instead of you, and peoples instead of your soul.

Verses 3, 4. These things also are said concerning the Lord, and concerning the redemption of those who acknowledge Him, and from affection receive Truths from Him. Redemption is signified by "a ransom [or an expiation]", and by "instead of you", and "for your soul"; the natural affection of knowing Truths derived from spiritual affection is signified by "Egypt, Ethiopia, and Seba"; their intelligence thence derived is signified by "man" [adam], and the church from them receive people." Inasmuch as by "Egypt" is signified the natural man, and all the intelligence of the spiritual man is terminated and has its foundation in the natural man, and in his knowledges and scientifics, therefore: man without them is not intelligent or wise, nor indeed rational, for the spiritual man must act as one by correspondences. Hence it is that, in ancient times, when the representative church was also in Egypt, the King of Egypt, or Pharaoh, was called "the son of the wise, and the son of the kings of antiquity"; (Isaiah 19:11) also "Egypt, the corner-stone of the tribes"; (verse 13.) for by the tribes are signified all the Truths and Goods of the church in one complex, and by the "corner-stone" is signified the foundation thereof. Hence also it is said of Solomon: by whom the Lord was represented as to His celestial and spiritual kingdoms, that his wisdom was above the sons of the East, and above all the wisdom of the Egyptians." (1 Kings 4:30)

By "the sons of the East" are understood all who at that time were in the knowledges of Truth and Good, and thereby were made wise; and by the "Egyptians" are understood all who were skilled in sciences, especially in the science of correspondences, and in intelligence thence derived; wherefore also it is that the sciences of the Egyptians are called "the hidden things of gold and of silver and desirable things" in Daniel 11:42, 43. Apocalypse Explained 654.

"Ethiopia" [Cush] and "Seba" are the knowledges of spiritual things, which serve those who believe in the Lord. Arcana Coelestia 1171. See also the Exposition of Isaiah 45:14.

As to "Cush", or Ethiopia, and its spiritual meaning, see above, Chapter 18:1, 2, the Exposition.

5. Fear not, for I am with you: from the east I will bring your seed, and from the west I will gather you;

6. I will say to the north, Give up; and to the south, Withhold not: bring My sons from afar, and My daughters from the ends of the earth;

Verses 5, 6. These things are not said concerning the posterity of Jacob, but concerning the nations or Gentiles of whom the church is to be formed, By "Jacob and his seed" are understood those who will be of that church. That it is to be formed of those who are in falsities from ignorance, and thence in obscurity as to Truths, is signified by "from the west I will gather you, and I will say to the north, Give up"; and that these are not to be repelled by those who are in the Good of love and in Truths of doctrine from a clear [principle], but to be accepted, is signified by "from the east I will bring your seed, and I will say to the south, Withhold not"; for the "east" signifies the Good of love in clearness, the "south" the Truth of doctrine in clearness, and the "west" the Good of love in obscurity, and the "north" the Truth of doctrine in obscurity, such as it exists with those who, from ignorance of Truth, are in falsities, and yet desire Truths. The reason why those quarters have such a signification is, because in the spiritual world all dwell distinctly in those quarters according to the light of Truth and the affection of Good in which they are principled. Similar things are signified in Matthew, where it is said that "the elect are to be gathered together from the four winds, from the boundaries of heaven even to their boundaries." (Matthew 24:31)

That all who are in falsities from ignorance, and yet in the desire of Truth, are to be brought into that church, is signified by "Bring My sons from afar, and My daughters from the ends of the earth"; "sons" denoting those who are in Truths, and "daughters" those who are in the affection thereof, and hence also, abstractedly from persons, they signify Truths and their affections; and "afar off" and the "ends of the earth" signify removal from the light of Truth, because in falsities from ignorance, by reason of their not having the Word, or not understanding the sense thereof. Apocalypse Explained 724.

Verses 5-8. To "bring seed from the east, the west, the north, and the south", denotes all of whatsoever religion they be; for the "east" and "west" signify where the Good of love is in clearness and in obscurity, and the "north" and the "south" where the Truth of faith is in obscurity and in clearness.

In this place they are understood who are in obscurity from ignorance, for it is said "Bring My sons from afar, and My daughters from the ends of the earth." "Sons" are predicated of those who receive Truths, and "daughters" of those who receive Goods; "from afar" and "from the ends of the earth " signify those who are remote from the Truths and Goods of the church.

That all will be received and reformed by the Lord, who acknowledge Him, is signified by "I have created, I have formed, and I have made everyone called by My name." These, then, are they who are understood by "the blind who have eyes, and the deaf who have ears." Apocalypse Explained 239.

As to the "blind" and the "deaf", see Chapter 42:18, the Exposition.

The subject here treated of is concerning "Jacob" and "Israel", and unless it be known that the above spiritual things are understood by the quarters there mentioned, it may be supposed that nothing further is implied than that the sons of Israel and Jacob are to be collected from all parts; but by "Jacob" and "Israel" is understood the church which consists of those who are in the Good of love and in Truths from that Good; and by "their seed" are understood all who are of that church. The bringing and gathering together of those who are in the Good of love, is understood by "I will bring your seed from the east, and I will gather you from the west"; and the same with respect to those who are in Truths from that Good, is understood by "I will say to the north, Give up; and to the south Withhold not." That all who are in those Truths and Goods even to those who are in the ultimates, shall be brought, is signified by "Bring My sons from afar, and My daughters from the ends of the earth." Apocalypse Explained 422. See also Arcana Coelestia 1458, 9642.

7. Everyone that is called by My name, whom I have created for My glory, whom I have formed; yea, whom I have made.

8. Bring forth the blind people that have eyes, and the deaf that have ears.

Verse 7. Everyone that is called by My name, etc. - What is meant by being "called by the Lord's name", see Chapter 4:1, and especially Chapter 26:8, the Exposition.

9. Let all the nations be gathered together, and let the peoples be assembled: who among them will declare this, and will show us former things? let them bring forth their witnesses, that they may be justified; or let them hear, and say, It is truth.

Verse 9. Let all the nations be gathered together, and let the peoples be assembled, etc.

- As to "nations" and "peoples", see Chapter 9:2, 3, the Exposition.

10. You are My witnesses, says Jehovah; even My servant, whom I have chosen: that you may know and believe Me, and understand that I am He: before Me no God was formed, and after Me there shall be none.

Verse 10. Where by "Servant" is understood the Lord as to His Divine Human, that the Lord calls Himself a "minister" by reason of His serving, is evident in the Evangelists:

"Whosoever will become great among you, ought to be your minister; and whosoever would be first, ought to be your servant; as the Son of Man came not to be ministered unto, but to minister:" (Matthew 20:25-28; Mark 10:42-44; Luke 22:27) Apocalypse Explained 409.

11. I, [even] I, am Jehovah; and beside Me there is no Saviour.

Verse 11. The idea of a Son born from eternity [which is a prevalent idea in the present Theology], descending and assuming the Humanity, must be found to be altogether erroneous, and will therefore fall to the ground and vanish when those passages in the Word are attended to where Jehovah Himself asserts that He Himself is the Saviour and Redeemer of the world, as He does in the following passages :

"I, [even] I, am Jehovah; and beside Me there is no Saviour." [Isaiah 43:11) "Is it not I, Jehovah, than whom there is no other God? a just God, and a Saviour; there is none beside Me." (Isaiah 45:21, 22; 44:6, 24; 47:4; 48:17; 49:26; 60:16; Hosea 13:4)

From these and many other passages it must be evident to every man who has the use of his eyes, and whose mind is opened by such use, that God, who is One, descended, and was made Man for the purpose of effecting the work of Redemption. How plainly is this seen, as in morning light, by attending to the divine declarations here quoted. Such men, however, as walk in the shadows of night, from a firm persuasion in their minds of the birth of another God from eternity, and of His descent and redeeming labours, close their eyes against the light of these divine declarations, and in that state consider how they may apply and pervert them to the confirmation of their own falsities. True Christian Religion 83. See also True Christian Religion 188, 294.

12. I have declared, and I have saved: I have made it known; nor was it any strange [god] among you: and you are My witnesses, says Jehovah, that I am God.

13. Yea, before the day was, I am He; and there is none that can deliver out of My hand: I work; and who shall hinder it?

Verse 12. You are My witnesses, says Jehovah, that I am God [El]. In the Word, Jehovah, or the Lord, in many places is named El in the singular, also Eloah, and likewise Elohim in the plural, - each sometimes in one verse or in one series. The reason why He is so named cannot be known, unless the internal sense of the Word be known. That El involves one thing, and Eloah another, and Elohim another, every one may judge from this, that the Word is divine, that is, derives its origin from the Divine, and that it is hence inspired as to all expressions, yea, as to the smallest apex. What is involved in El, when it is named, and what in Elohim, may appear from what has been abundantly shown above, that is, that El and Elohim or "God" is mentioned when Truth is treated of, see n. Arcana Coelestia 709, 2580, 2769; hence it is that by "El" and "Elohim"; in the supreme sense, is signified, the Divine-Spiritual, for this is the same with Divine Truth, but with the difference that by "El" is signified Truth in the will and act, which is the same thing with the Good of Truth, see Arcana Coelestia 4337, 4353, 4390. "Elohim" in the plural is used, because by the Divine Truth are meant all Truths which are from the Lord; hence also the angels in the Word are sometimes called Elohim or "gods", Arcana Coelestia 4295, as will likewise appear from the passages below adduced from the Word.

Inasmuch now as "El" and "Elohim", in the supreme sense, signify the Lord as to Truth, they also signify Him as to power, for it is Truth of which power is predicated, for Good acts by Truth when it exercises power, Arcana Coelestia 3091, 4015; therefore wheresoever power derived from Truth is treated of in the Word, the Lord is called El and Elohim, or "God"; hence also it is that "El", in the original tongue, likewise signifies one who is powerful. That the names El and Elohim, or "God", are used in the Word where the Divine-Spiritual is treated of, or, what is the same thing, the Divine Truth, and thence the Divine power, may further appear from these passages:

"God said to Israel in the visions of the night, I am the God of the gods [El elohe] of your father: be not afraid of descending into Egypt; because I will place you there into a great nation." (Genesis 46:2, 3)

Inasmuch as these words were spoken to Israel, whom He would place into a great nation, and thereby Truth and the power thereof are treated of, it is said "El Elohe", which in the proximate sense signifies God of gods. That "Elohim" in the proximate sense are gods, because they are predicated of Truths and the power thence derived, is evident also from the following passage:

"There Jacob built an altar, and called the place El-beth-el, because there the Elohim were revealed to him, in his flying before his brother." (Genesis 35:7)

And in another place:

"Jehovah our God, Himself the God of gods, and Lord of lords, the God [El] great, powerful, and formidable"; (Deuteronomy 10:17) where "God of gods" is expressed by Elohe elohim, and afterwards "God" by El, to whom is attributed greatness and power.

So in David:

"God [El] the great Jehovah, and the great King over all gods [Elohim], in whose hand are the tracings out [pervestigationes] of the earth; and the strengths of the mountains are His"; (Psalm 95:3, 4) where the name "God", or El, is used, because the subject treated of is concerning the Divine Truth, and the power thence derived; also mention is made of "gods", because Truths thence derived are treated of; for "king" in the internal sense signifies Truth, see Arcana Coelestia 1672, 2015, 2069, 3009, 3670.

Hence it is evident what is involved in the expression, "a great King above all gods"; the "tracings out of the earth" are also the Truths of the church, which are called "strengths of the mountains" from power grounded in Good. Arcana Coelestia 1402.

14. Thus says Jehovah, your Redeemer, the Holy One of Israel: For your sake have I sent to Babylon, and I will cast down all her bars; and the Chaldeans, whose shouting is in their ships:

15. I am Jehovah, your Holy One; the Creator of Israel, your King.

Verse 14. The subject here treated of is concerning the liberation of the faithful from the oppression of those who, devastate the church, and who are understood by "Babylon"; and they devastate it by this, that they withhold all from the knowledges of Truth and of Good, saying that they themselves know, and that they are to be believed, when notwithstanding they know nothing of Truth, thus keeping others, together with themselves, in dense ignorance, and turning them away from the worship of the Lord, in order that they themselves may be worshipped. To "cast down their bars" signifies to destroy their principles of the false, and the false devastating Truths; "bars" here denoting principles of the false, and the "Chaldeans" those who devastate by falsities: for by "Babylon", in the Word, are signified those who by evils destroy Goods, and by the "Chaldeans" those who by falsities destroy Truths; a "shouting in their ships" denotes the destruction of their doctrinals, Apocalypse Explained 514.

As to the signification of "bars", see Chapter 45:2, the Exposition.

16. Thus says Jehovah, who made a way in the sea, and a path in the mighty waters;

Verse 16. That by "sea,", in this passage, is not understood the sea, nor by "waters" are understood waters, is evident, forasmuch as it is said that "therein is the way and the path of Jehovah"; wherefore by "sea" and by "waters" are understood such things as Jehovah or the Lord is in, which are the knowledges of Truth in general from the Word, and Truths therein; the "sea" denoting those knowledges, and the "waters" Truths. Knowledges and Truths differ in this, that knowledges are of the natural man, and Truths of the spiritual man. Apocalypse Explained 275.

As to the further meaning of the "sea", when mentioned in the Word, see Chapter 21:1, the Exposition.

17. Who brought forth the chariot and the horse, the army and the power; together they lie down, they rise up no more: they are extinguished, they are quenched like tow.

18. Remember not the former things; and the things of old do not consider:

Verse 17. As to the spiritual meaning of "horses" and "chariots", see Chapter 31:1, the Exposition.

They are quenched like tow. - As to the meaning of "tow", see Chapter 1:30, 31, the Exposition, and verse 31, note.

19. Behold, I make a new thing; even now shall it spring. forth: will you not acknowledge it? yea, I will make in the wilderness a way, and rivers in the desert.

Verses 19, 20. Treating of the Lord, and of the New Church from Him, which is understood by "Behold, I make a new thing; even now shall it spring forth."

By "making a way in the wilderness, and rivers in the desert", is signified to give Truths and the intelligence of Truths where they were not before; "way" denotes Truth leading to heaven, and "rivers" intelligence.

By "giving drink to the people" is signified to instruct those who desire to be instructed.

By "the beast of the field, the dragons, and the daughters of the owl", are signified those who know Truths and Goods from the memory only, and do not understand and perceive them; such are they who speak Truth without any idea of it, depending only upon others. Apocalypse Explained 518.

20. The beast of the field shall honour Me; the dragons, and the daughters of the owl: because I have given waters in the wilderness, and rivers in the desert, to give drink to My people, My chosen.

21. The people, whom I have formed for Myself, shall show forth My praise.

Verse 20. That "the beast of the field, dragons, and daughters of the owl", are not here understood, is evident, for these cannot " honour Jehovah"; but that the men of the church are understood, is manifest from its being said in what follows, "to give drink to My people, My chosen"; wherefore by the "beast of the field " are signified the affections of the knowledges of Truth, by "dragons " natural ideas, and by the "daughters of the owl" sensual affections, for the sensual principle is affected with Truths, and sees them in darkness, as owls see objects in the night. Hence it is also evident that the nations or Gentiles are hereby understood, with whom the New Church was to be established, for before reformation they were in such an obscure affection and natural thought.

By "giving waters in the wilderness, and rivers in the desert", is signified to imbue with Truths and thence with intelligence, those who were before in ignorance. "Waters" denoting Truths, "rivers" intelligence, and "wilderness" and "desert" signify ignorance. To "Give drink to the people of Jehovah, and to His chosen", signifies to instruct those who are in the Truths of faith and In the Good of charity; they are called "people" who are principled in the Truths of faith, and they "chosen" who are in the Good of charity. Apocalypse Explained 650.

As to the "daughters of the owl", in a bad sense, or the sensual perceptions of the mind entirely perverted, see Chapter 13:19-22, the Exposition. "Dragons" in this verse, as in Chapter 35:7, signify those who, although sensual, can nevertheless receive the Truth and be saved.

22. But you have not called upon Me, O Jacob; but you have been weary of Me, O Israel!

Verse 22. That to "call upon the name of Jehovah" is a frequent and common form of expression for all the worship of the Lord, is well-known. The Lord cannot be worshipped except from charity; if from faith which is not from charity, there is no worship, because it is only from the mouth and not from the heart. "You have not brought to Me the lamb of your burnt-offering, neither have you honoured Me with your sacrifices", etc. In these words, in a summary form, all representative worship is involved. Arcana Coelestia 440.

23. You have not brought to Me the lamb of your burnt-offering: neither have you honoured Me with your sacrifices. I have not caused you to serve with an offering, nor wearied you with incense.

Verse 23. I have not caused you to serve with an offering; nor wearied you with incense. - Inasmuch as all worship of the Lord is effected from spiritual Good, which is derived from celestial Good, therefore both the "meat-offering" and the "incense" are mentioned in the letter separately, which, notwithstanding, in the internal or spiritual sense, are understood conjointly, but the one from the other. Apocalypse Explained 324. See also 491.

24. You have not bought for Me with silver the sweet cane; neither have you filled Me with the fat of your sacrifices: but you have made Me to serve with your sins, you have wearied Me with thine iniquities.

Verse 24. These words stand for-you have not acquired for yourself the Truths of faith. "Neither have you filled Me with the fat of your sacrifices", for-you have not acquired the Good of love. Burnt-offerings and sacrifices were the principal things of divine worship among the Jews; wherefore by " burnt-offerings" and "sacrifices" in general is signified worship, and by the things which were sacrificed, also by all the process of the sacrifice, is signified the quality of worship, and by the "fat" and the "burning" thereof, the very celestial divine principle, which is the Good of love from the Lord. Arcana Coelestia 5943.

25. I, [even] I, am He that blots out your transgressions for Mine own sake; and your sins I will not remember.

Verse 25. As to the "remission of sins", and what are the signs that sins are remitted or removed, see Chapter 33:24, the Exposition.

26. Put Me in remembrance; let us plead together: declare you, that you mayest be justified.

Verse 26. It is said in the Word concerning Jehovah, that is, the Lord, that He "remembers", and that He "does not remember", by which is signified that whatsoever then happens, whether it be preservation or deliverance, is from Mercy; in like manner as when it is said of Him that He "sees", "hears", and "knows", and that He "does not see", "does not hear", and "does not know", by which also commiserations and non-commiserations are understood. That it is so said is from similitude with man, and from appearance, for when a man turns himself away from the Lord, which is the case when he does evil, then because the Lord is at his back, it appears as though the Lord did not see him, did not hear him, and did not know him, nor remember him; whereas all this is with man, Hence from the appearance it is so said in the Word; whereas, when a man turns himself to the Lord, which is the case when he does well, the contrary is the case. Every one may know that "remembrance" and "remembering" cannot be predicated of the Lord, since things past and future in Him are eternal, that is, are present to Him from eternity to eternity. Arcana Coelestia 9849.

As to "pleading [or reasoning] together", see Chapter 1:18, the Exposition.

27. Your first, father has sinned, and your teachers have transgressed against Me.

Verse 27. See the Exposition of Isaiah Chapter 1:28.

28. Therefore I will profane the princes of the sanctuary; and will give Jacob to the curse, and Israel to reproaches.

Verse 28. To "profane the princes of the sanctuary " signifies holy Truths; the extirpation of the Truth of the external and of the internal church is signified by "giving Jacob to the curse, and Israel to reproaches." Arcana Coelestia 5044 Arcana Coelestia 5044[1-13].

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Isaiah Chapter 43

1. BUT now, thus says Jehovah, your Creator, O Jacob, and your Former, O Israel, Fear not: for I have redeemed you, I have called you by your name; you art Mine.

2. When you passest through the waters, I will be with you; and through the rivers, they shall not overflow you: when you walkest through the fire, you shalt not be burnt; and the flame shall not kindle upon you.

3. For I am Jehovah your God, the Holy One of Israel, your Saviour: I have given Egypt for your ransom, Ethiopia and Seba in your stead.

4. Because you have been precious in My eyes, you have been honoured, and I have loved you: therefore will I give men instead of you, and peoples instead of your soul.

5. Fear not, for I am with you: from the east I will bring your seed, and from the west I will gather you;

6. I will say to the north, Give up; and to the south, Withhold not: bring My sons from afar, and My daughters from the ends of the earth;

7. Everyone that is called by My name, whom I have created for My glory, whom I have formed; yea, whom I have made.

8. Bring forth the blind people that have eyes, and the deaf that have ears.

9. Let all the nations be gathered together, and let the peoples be assembled: who among them will declare this, and will show us former things? let them bring forth their witnesses, that they may be justified; or let them hear, and say, It is truth.

10. You are My witnesses, says Jehovah; even My servant, whom I have chosen: that you may know and believe Me, and understand that I am He: before Me no God was formed, and after Me there shall be none.

11. I, [even] I, am Jehovah; and beside Me there is no Saviour.

12. I have declared, and I have saved: I have made it known; nor was it any strange [god] among you: and you are My witnesses, says Jehovah, that I am God.

13. Yea, before the day was, I am He; and there is none that can deliver out of My hand: I work; and who shall hinder it?

14. Thus says Jehovah, your Redeemer, the Holy One of Israel: For your sake have I sent to Babylon, and I will cast down all her bars; and the Chaldeans, whose shouting is in their ships:

15. I am Jehovah, your Holy One; the Creator of Israel, your King.

16. Thus says Jehovah, who made a way in the sea, and a path in the mighty waters;

17. Who brought forth the chariot and the horse, the army and the power; together they lie down, they rise up no more: they are extinguished, they are quenched like tow.

18. Remember not the former things; and the things of old do not consider:

19. Behold, I make a new thing; even now shall it spring. forth: will you not acknowledge it? yea, I will make in the.wilderness a way, and rivers in the desert.

20. The beast of the field shall honour Me; the dragons, and the daughters of the owl: because I have given waters in the wilderness, and rivers in the desert, to give drink to My people, My chosen.

21. The people, whom I have formed for Myself, shall show forth My praise.

22. But you have not called upon Me, O Jacob; but you have been weary of Me, O Israel!

23. You have not brought to Me the lamb of your burnt-offering: neither have you honoured Me with your sacrifices. I have not caused you to serve with an offering, nor wearied you with incense.

24. You have not bought for Me with silver the sweet cane; neither have you filled Me with the fat of your sacrifices: but you have made Me to serve with your sins, you have wearied Me with thine iniquities.

25. I, [even] I, am He that blotts out your transgressions for Mine own sake; and your sins I will not remember.

26. Put Me in remembrance; let us plead together: declare you, that you mayest be justified.

27. Your first, father has sinned, and your teachers have transgressed against Me.

28. Therefore I will profane the princes of the sanctuary; and will give Jacob to the curse, and Israel to reproaches.

513. Verse 9. And there died the third part of the creatures in the sea having souls, signifies that in consequence every living knowledge [scientificum] in the natural man perished. This is evident from the signification of "dying," as being to perish spiritually, that is, in respect to the life of heaven; also from the signification of the "third part," as being all (See above, n. 506); also from the signification of the "creatures in the sea" (or fishes), as being knowledges [scientifica] (of which presently); also from the signification of "having souls," as being to be alive; consequently "there died the third part of the creatures in the sea having souls" signifies that in consequence every living knowledge perished. A living knowledge means a knowledge that derives life from spiritual affection; for that affection gives life to truths, and thus gives life to knowledges, for knowledges are containants of spiritual truths (See above, n. 506, 507, 511).

[2] "The creatures of the sea" (or fishes) signify knowledges, because the "sea" signifies the natural man, and thus "fishes in the sea" signify the knowledges themselves that are in the natural man. This signification of "fishes" also is from correspondence, for the spirits that are not in spiritual truths, but only in natural truths, which are knowledges, appear in the spiritual world in seas, and when viewed by those who are above, as fishes; for the thoughts that spring from the knowledges with such present that appearance. For all the ideas of the thought of angels and spirits are turned into various representatives outside of them; when turned into such things as are of the vegetable kingdom they are turned into trees and shrubs of various kinds; and when into such things as are of the animal kingdom they are turned into land animals and flying things of various kinds; when the ideas of the angels of heaven are turned into land animals they are turned into lambs, sheep, goats, bullocks, horses, mules, and other like animals; but when into flying things they are turned into turtle doves, pigeons, and various kinds of beautiful birds. But the ideas of thought of those who are natural and who think from mere knowledges are turned into the forms of fishes. Consequently in the seas various kinds of fishes appear, and this it has often been granted me to see.

[3] It is from this that in the Word "fishes" signify knowledges, as in the following passages. In Isaiah:

At My rebuke I dry up the sea, I make the rivers into a wilderness; their fish shall rot because there is no water, and shall die of thirst (Isaiah 50:2).

"The rebuke of Jehovah" means the ruin of the church, which takes place when there is no knowledge of truth and good, that is, no living knowledge, because there is no perception; "dry up the sea" signifies to deprive the natural man of true knowledges [scientifica], and thus of natural life from the spiritual; "to make the rivers into a wilderness" signifies a similar deprivation in the rational man whence there is no intelligence; "their fish shall rot because there is no water, and shall die of thirst," signifies that there is no longer any living knowledge [scientificum], because there is no truth, "fish" meaning knowledge, "water" truth, and "to rot" meaning to perish in respect to spiritual life.

[4] The like that is here said of the sea, that "a third part of it became blood, and thence the third part of the creatures in it died," is said also of Egypt, that its river and all its waters became blood, and consequently the fish died, in Moses:

Moses said to Pharaoh that the waters of the river should be turned into blood, and that consequently the fish should die, and the river should stink, and that the Egyptians would loathe to drink the waters of the river; and this was also done in respect to all the water in Egypt (Exodus 7:17-25).

It is said of this in David:

He turned their waters into blood, and slew their fish (Psalms 105:29).

The like was done in Egypt, because "Egypt" signifies the natural man in respect to its knowledge [scientificum], or the knowledge belonging to the natural man; "the river of Egypt" signifies intelligence acquired by means of knowledges; "the river becoming blood" signifies intelligence from mere falsities; "the fish dying" signifies that true knowledges were destroyed by falsities, for knowledges live by truths but are destroyed by falsities, for the reason that all spiritual truth is living, and from it is all the life, or as it were the soul, in the knowledges; therefore without spiritual truth knowledge is dead.

[5] In Ezekiel:

I am against thee, Pharaoh, king of Egypt, the great whale that lieth in the midst of his rivers, that hath said, My river is mine own, and I have made myself. Therefore I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales, and I will bring thee up out of the midst of thy rivers, that all the fish of thy rivers may stick unto thy scales. And I will abandon thee in the wilderness, thee and all the fish of thy rivers (2 Ezekiel 29:3-5).

"Pharaoh" has a similar signification as "Egypt," for the king and the people have a similar signification, namely, the natural man and knowledge therein; therefore he is called "a great whale;" "whale (or sea-monster)" signifying knowledge in general; therefore it is said that "he shall be drawn out of the river," and that then "the fish shall stick to his scales," which signifies that all intelligence is to perish, and that knowledge (scientia) which will take its place will be in the sensual man without life. In the sensual man, which is the lowest natural, standing out nearest to the world, there are fallacies and falsities therefrom, and this is signified by "the fish sticking to the scales" of the whale. That the natural man and the knowledge therein will be without life from any intelligence is signified by "I will abandon thee in the wilderness, thee and all the fish of thy rivers." That such things would come to pass because the natural man attributes all intelligence to itself, is signified by "that hath said, My river is mine own, I have made myself," "river" meaning intelligence.

[6] In Moses:

The sons of Israel said in the wilderness, We remember the fish that we did eat in Egypt freely, and the cucumbers and the melons, and the leeks and the onions and the garlic; now our soul is dried up; there is nothing at all except this manna before our eyes. Afterwards there went forth a wind from Jehovah, and snatched quails from the sea, and let them fall over the camp. But because of this lust Jehovah smote the people with a very great plague; consequently the name of that place was called the Graves of Lust (Numbers 11:5, 6, 31, 33, 34).

This signified that the sons of Israel were averse from things spiritual and hungered after natural things; indeed, they were not spiritual but merely natural, only representing a spiritual church by external things. That they were averse from spiritual things is signified by "our soul is dried up, there is nothing at all except this manna before our eyes," "manna" signifying spiritual food, which is knowledge (scientia), intelligence, and wisdom. That they hungered after natural things is signified by "their lusting after the fish in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic," all which signify such things as belong to the lowest natural, that is, the sensual-corporeal man; and because they rejected things spiritual, and coveted merely natural things instead, "they were smitten with a great plague, and the name given to the place was the Graves of Lust."

[7] In Ezekiel:

He said to me, These waters go forth toward the eastern boundary, and go down into the plain and come towards the sea, being sent forth into the sea that the waters may be healed; whence it comes to pass that every living soul that creeps, whithersoever the brooks come, shall live; whence there is exceeding much fish. Therefore it shall come to pass that the fishers shall stand upon it from En-gedi even unto En-eglaim; with the spreading of nets are they there; their fish shall be according to their kind, as the fish of the great sea, exceeding many. But the miry places and the marshes thereof which are not healed shall be given to salt (Ezekiel 47:8-11).

This treats of the house of God, which signifies heaven and the church; and "the waters that go forth out of the house of God towards the east" signify Divine truth reforming and regenerating; the "plain" and the "sea" into which the waters go down, signify the ultimate things of heaven and the church, which with the men of the church are the things that belong to the natural and sensual man, the "plain" signifying the interior things thereof, and the "sea" the exterior things thereof; that both cognitions from the Word and confirming knowledges [scientifica] receive spiritual life through this Divine truth is signified by "the waters of the sea are healed thereby," and by "every soul that creepeth shall live," and by "there shall be exceeding much fish;" that there are in consequence true and living knowledges of every kind is signified by "their fish shall be according to their kind, as the fish of the great sea, exceeding many." Those who are reformed, and thence become intelligent, are meant by "the fishers from En-gedi even to En-eglaim." Those who cannot be reformed because they are in the falsities of evil are signified by "the miry places and marshes that are not healed, but are given to salt." Everyone can see that this does not mean that fishes are multiplied by the waters going forth out of the house of God, but that "fishes" mean such things in man as can be reformed, since "the house of God" means heaven and the church, and the "waters going forth therefrom" mean Divine truth reforming.

[8] In the Word here and there mention is made of "the beast of the earth," "the fowl of heaven," and "the fish of the sea," and he who does not know that the "beast of the earth" (or of the field) means man's voluntary faculty, "the fowl of heaven" his intellectual faculty, and "the fish of the sea" his knowing faculty, cannot know at all the meaning of these passages, as in the following. In Hosea:

Jehovah hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. Therefore the land shall mourn, and everyone that dwelleth therein shall languish, among the beasts of the field, and among the fowl of the heavens; and also the fishes of the sea shall be gathered up (Hosea 4:1, 3).

In Zephaniah:

I will consume man and beast, I will consume the fowl of the heavens, and the fishes of the sea, and the stumbling blocks with the wicked (Zephaniah 1:3).

In Ezekiel:

In the day that Gog shall come upon the land of Israel, there shall be a great earthquake over the land of Israel, and the fishes of the sea, and the fowl of the heavens, and the beast of the field, shall quake before Me (Ezekiel 38:18-20).

In Job:

Ask the beasts and they shall teach thee, or the fowl of heaven and they shall tell thee, or the shrub of the earth and it shall teach thee, and the fishes of the sea shall declare unto thee. Who doth not know by all these things that the hand of Jehovah doeth this? (Job 12:7-9).

In these passages "the beast of the field" means man's voluntary faculty, "the fowl of heaven" his intellectual faculty, and "the fish of the sea" his knowing faculty; otherwise how could it be said "the beasts shall teach thee, the fowl of heaven shall tell thee, and the fishes of the sea shall declare unto thee, that the hand of Jehovah doeth this"? Also it is said, "Who doth not know by all these things?"

[9] Likewise in David:

Thou madest him to rule over the works of Thy hands; Thou hast put all things under his feet, the flock and all herds, the beasts of the fields, the fowl of heaven, and the fish of the sea, whatsoever passeth through the paths of the seas (Psalms 8:6-8).

This is said of the Lord and His dominion. That He has dominion over angels in the heavens and over men on the earth is known from the Word, for He says that unto Him "all power in heaven and in earth has been given" (Matthew 28:18); but that dominion was given to Him over animals, fowl, and fishes, is not a matter of sufficient importance to be mentioned in the Word, where each and every thing has reference to heaven and the church. It is therefore evident that "flock and herds, the beasts of the fields, the fowl of heaven, and the fish of the sea," mean such things as belong to heaven with angels and to the church with man, "the flock and the herds" signifying, in general, things spiritual and natural, the "flock" things spiritual, and "herds" things natural that are with man, or that belong to the spiritual mind and to the natural mind with him. "The beasts of the fields" signify things voluntary, which belong to the affections; "the fowl of heaven" signify things intellectual, which belong to the thoughts; and "the fishes of the sea" signify knowledges (scientifica) which belong to the natural man.

[10] Like things are signified by these words in the first chapter of Genesis:

And God said, We will make man in Our image, after Our likeness; that he may have dominion over the fish of the sea, and over the fowl of heaven, and over every animal that creepeth upon the earth (verses 26, 28).

This chapter treats in the internal spiritual sense of the establishment of the Most Ancient Church, thus of the new creation or regeneration of the men of that church. That it was given to them to perceive all things of their affection which belong to the will, and to see all things of their thought which belong to the understanding, and to so rule over them as not to wander away into the lusts of evil and into falsities, is meant by "that he may have dominion over the fish of the sea, and the fowl of heaven, and every animal of the earth;" and man has dominion over these things when the Lord has dominion over man, for man of himself does not have dominion over anything in himself. "The fish of the sea, the fowl of heaven, and the beast of the field," have this signification because of their correspondence. The correspondences of the interior things of man with these things stand forth so as to be clearly seen in the spiritual world; for there beasts of every kind, and birds, and fishes in the seas, are seen, which nevertheless are nothing else than the ideas of thought that flow forth from affections, and these are presented under such forms because they are correspondences.

[11] Because "fishes" signify the knowledges and cognitions belonging to the natural man that serve the spiritual man as means for becoming wise, so "fishers" mean in the Word those who are merely in knowledges, also those who are acquiring knowledges for themselves, also those who teach others and by means of knowledges reform them. The works of such are meant by "the casting and spreading of nets," as in the following passages. In Isaiah:

The fishers shall moan, and all they that cast the hook into the river shall mourn, and they that spread the net upon the faces of the waters shall languish (Isaiah 19:8).

"The fishers that cast the hook into the river and they that spread the net" mean those who wish to acquire for themselves knowledges and through these intelligence, here that they are unable to do this because there are no knowledges of truth anywhere.

[12] In Jeremiah:

I will bring back the sons of Israel again upon their land; I will send to many fishers who shall fish them; then I will send to many hunters, who shall hunt them from upon every mountain and from upon every hill, and out of the clefts of the cliffs (Jeremiah 16:15, 16).

"To send to fishers who shall fish them, and to hunters who shall hunt them," means to call together and establish the church with those who are in natural good and in spiritual good, as may be seen above n. 405.

[13] In Habakkuk:

Wherefore dost Thou make man as the fishes of the sea, as the creeping thing that hath no ruler? Let him draw up all with the hook, and gather him into his net. Shall he therefore empty his net, and not pity to slay the nations continually? (Mark 1:14, 15, 17).

This was said of the Chaldean nation wasting and destroying the church; and the Chaldean nation signifies the profanation of truth, and the vastation of the church. "To make men as the fishes of the sea, and as the creeping thing that hath no ruler," signifies to make man so natural that his knowledges (scientifica) are devoid of spiritual truth, and his delights are devoid of spiritual good; for in the natural man there are knowledges by which come thoughts, and delights by which come affections; and if the spiritual is not dominant over these, both thoughts and affections are wandering, and thus man is destitute of the intelligence that should lead and rule. That then every falsity and every evil has power to draw them over to their side, and thus wholly destroy them, is signified by "Let him draw out all with the hook, and gather into his net, and afterwards slay," "to draw out" meaning out of truth and good, "into his net" meaning into falsity and evil, and "to slay" meaning to destroy.

[14] In Amos:

The days will come in which they shall draw you out with hooks, and your posterity with fish hooks (Amos 4:2).

This signifies leading away and alienating from truths by means of acute reasonings from falsities and fallacies; it is said of those who abound in knowledges because they have the Word and the prophets; such are here meant by "the kine of Bashan in the mountain of Samaria."

[15] From this the meaning of "fishermen," "fishes" and "nets," so often mentioned in the New Testament, can be seen, as in the following passages:

Jesus saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea, for they were fishers. And He said unto them, Come ye after Me, and I will make you fishers of men (Matthew 4:18, 19: Mark 1:16, 17).

Jesus entered into Simon's boat and was teaching the multitude. After that He told Simon to let out his nets for a draught, and they inclosed a great multitude of fishes, so that the boats were filled, and in danger of sinking. And amazement seized them all, because of the draught of fishes; and He said unto Simon, Fear not; from henceforth thou shalt catch men (Luke 5:3-10).

In this also there is a spiritual sense, like that in the rest of the Word; the Lord's choosing these fishermen and saying that "they should become fishers of men," signified that they should gather to the church; "the nets which they let out, and in which they inclosed a great multitude of fishes, so that the ships were in danger of sinking," signified the reformation of the church through them, for "fishes" here signify the knowledges of truth and good by means of which reformation is effected, likewise the multitude of men who are to be reformed.

[16] The draught of fishes by the disciples after the Lord's resurrection has a like signification; it is thus described in John:

When Jesus manifested Himself to the disciples, who were fishing, He told them to cast the net on the right side of the boat. And they took so many that they were not able to draw the net for the multitude of fishes. When they descended upon the land they saw a fire built, and a little fish lying thereon, and bread. And Jesus gave them the bread, and the little fish likewise (John 21:2-13).

The Lord manifested Himself while they were fishing, because "to fish" signified to teach the knowledges of truth and good, and thus to reform. His commanding them "to cast the net on the right side of the boat" signified that all things should be from the good of love and charity, "the right side" signifying that good from which all things should come, for so far as knowledges are derived from good, so far they live and are multiplied. They said that "they had labored all the night and had taken nothing," which signified that from self or from one's own (proprium) nothing comes, but that all things are from the Lord; and the like was signified by the "fire" on which was the little fish, and by the "bread;" for the "bread" signified the Lord and the good of love from Him, and "the fish on the fire" the knowledge of truth from good, the "fish" the knowledge of truth, and the "fire" good. At that time there were no spiritual men, because the church was wholly vastated, but all were natural, and their reformation was represented by this fishing, and also by the fish on the fire. He who believes that the fish on the fire and the bread that were given to the disciples to eat were not significative of something higher is very much mistaken, for the least things done by the Lord and said by Him were significative of Divine celestial things, which become evident only through the spiritual sense. That this "fire of coals" and "fire" mean the good of love, and that "bread" means the Lord in relation to that good, has been shown above; and that a "fish" means the knowledge of truth and the knowing faculty of the natural man is clear from what has been said and shown in this article.

[17] It is also said by the Lord that:

The kingdom of the heavens is like unto a net cast into the sea bringing together every kind of fish, which when it was full they drew upon the beach, and gathered the good into vessels, but cast the bad away. So shall it be in the consummation of the age (Matthew 13:47-49).

The separation of the good and the evil is here likened to "a net cast into the sea bringing together every kind of fish," for the reason that "fishes" signify natural men in respect to knowledges and cognitions, and in "the consummation of the age," or at the time of the Last Judgment, such are separated from one another; for there are good natural men and bad natural men; and the separation of these in the spiritual world has the appearance of a net or drag-net cast into the sea, bringing together the fish, and drawing them to the shore, and this appearance is also from correspondence. This is why the Lord likens the kingdom of the heavens to "a net bringing together the fish." That the separation of the good from the evil presents this appearance it has been granted me to see.

[18] That natural men are signified by "fish" is clear from this miracle of the Lord:

Those who received the half-shekel came. Jesus said to Simon, The kings of the earth, from whom do they receive tribute or toll? from their sons or from strangers? Peter said unto Him, From strangers. Jesus said unto him, Therefore are the sons free. But lest we cause them to stumble, go thou to the sea and cast a hook, and take up the fish that first cometh up, and open its mouth and thou shalt find a shekel; that take and give unto them for Me and thee (Matthew 17:24-27).

"To pay tribute and toll," signified to be subject and to serve, therefore tribute was imposed on strangers, who were not of the sons of Israel, as is evident from the histories of the Word. "The sons of Israel," with whom was the church, signified the spiritual, and "strangers" the natural; and what is natural is subject to what is spiritual and serves it, for the spiritual man is like a lord, and the natural man like a servant; and as the natural are servants, and are therefore meant by those who pay tribute, so it was brought about that neither the Lord nor Peter, but the "fish," which signified the natural man, should furnish the tribute.

[19] The Lord's glorification of His Human, even to its ultimate, which is called natural and sensual, is signified by the following:

Jesus, having appeared to the disciples, said, See My hands and My feet, that it is I myself; feel of Me, and see; for a spirit hath not flesh and bones as ye behold Me having. And He showed them the hands and feet. And He said unto them, Have ye here anything to eat? They gave Him a piece of a broiled fish and of a honeycomb. And He took it and did eat before them (Luke 24:38-43).

That the Lord glorified His Human even to its ultimate, which is called the natural and sensual, He made manifest by showing the hands and feet, and by the disciples feeling them, and by His saying that "a spirit hath not flesh and bones as He had;" and by His eating of the broiled fish and honeycomb. "Hands and feet" signify the ultimates of man, likewise "flesh and bones;" and "broiled fish" signifies the natural in respect to truth from good, and "honey" the natural in respect to the good from which is truth. Because these corresponded to the natural man, and thence signified it, they were eaten in the presence of the disciples; for a "fish," as has been shown in this article, signifies from correspondence the natural in respect to knowing [scientificum]; wherefore also "a fish" signifies in the Word knowledge and the knowing faculty [scientificum et cognitivum] which belong to the natural man, and a "broiled fish" signifies knowledge that is from natural good; but with the Lord it signifies the Divine natural in respect to truth from good (that "honey" signifies natural good may be seen in Arcana Coelestia, n. 5620, 6857, 10137, 10530). One who does not know that in each particular of the Word there is a spiritual sense, and that the sense of the letter, which is the natural sense, consists of correspondences with things spiritual, cannot know this arcanum, namely, why the Lord ate of the broiled fish and honeycomb in the presence of His disciples, nor why, as here, He gave broiled fish and bread to His disciples; and yet each and every thing that the Lord said and did was Divine, and these Divine things lie hidden in each thing written in the Word.

[20] From this the signification of "there died the third part of the creatures in the sea having souls" can now be seen, namely, that every living knowledge in the natural man perished; or, what is the same, that the natural man in respect to knowledges therein died. The natural man is said to be dead when it is not made alive from the spiritual man, that is, by influx out of heaven from the Lord through the spiritual man, for the Lord flows in through the spiritual man into the natural. When, therefore, no truth of heaven is any longer acknowledged, and no good of heaven affects man, the spiritual mind, which is called the spiritual man, is closed up, and the natural mind receives mere falsities from evil, and falsities from evil are spiritually dead, since truths from good are what are spiritually alive.

[21] It is said "the third part of the creatures," because "creatures" and "animals" signified in the Word the affections and thoughts therefrom in man; consequently they mean men themselves in respect to affections and thoughts. Such is the signification of "creatures" in Mark:

Jesus said to the disciples, Going into all the world, preach ye the Gospel to every creature (Mark 16:15).

Also above in Revelation:

And every creature that is in heaven and on the earth and under the earth, and those that are in the sea, and all that are in them, heard I saying, Unto Him that sitteth upon the throne and unto the Lamb be the blessing, and the honor, and the glory, and the strength, unto the ages of the ages (Revelation 5:13).

It is evident that here "every creature" means both angels and men, for it is said that "he heard them saying." (See above, n. 342-346, where this is explained.)