9340. And I will set thy border from the sea Suph, and even unto the sea of the Philistines. That this signifies extension from memory-truths to the interior truths of faith, is evident from the signification of “setting a border” from one place to another, when said of spiritual truths, as being extension; from the signification of “the sea Suph,” as being sensuous and memory-truths, which are the ultimates with man, for the sea Suph was the ultimate border of the land of Egypt, and by “Egypt” is signified memory-knowledge in both senses, true and false (see n. 1164, 1165, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779, 7926, 8146, 8148), here memory-truth, because the subject treated of is the extension of the spiritual things of faith with the sons of Israel, by whom was represented the spiritual church (see n. 4286, 4598, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805); and from the signification of “the sea of the Philistines,” as being the interior truths of faith. The reason why these truths are signified by “the sea of the Philistines” is that the sea where Tyre and Zidon were situated was the border of the land of Philistia, and by “Tyre and Zidon” are signified the knowledges of truth and good (n. 1201); and by “the land of Philistia” the knowledge of the interior things of faith (n. 1197, 2504, 2726, 3463).

[2] As the land of Canaan represented the Lord’s kingdom, thus heaven and the church, therefore all the places therein signified such things as are of the Lord’s kingdom, that is, of heaven and the church, which are called celestial and spiritual things, and bear relation to the good of love to the Lord and to the truths of faith in Him. Consequently the seas and rivers which were the borders signified the ultimate things therein; and accordingly “from sea to sea” and “from river to river” signified their extension. (That this is so, see n. 1585, 1866, 4116, 4240, 6516.) From this it can be seen that by “the border from the sea Suph and even unto the sea of the Philistines” is signified the extension of the spiritual things of truth from external things to internal, thus from memory-truths to the interior truths of faith. But the extension of celestial things, which are of the good of love, is described immediately after by “from the wilderness even unto the river.” (That the places of the land of Canaan, and also the seas and rivers, have such a signification in the Word, has been shown throughout in the explications.)

[3] It shall be briefly stated what is meant by “extension from memory-truths to the interior truths of faith.” Truths in the external man are called “memory-truths;” and truths in the internal man are called “interior truths of faith.” Memory-truths are in man’s memory, and when they are drawn out from it, they come to his notice. But the interior truths of faith are the truths of the very life, inscribed on the internal man, and of which but little appears in the memory; but on this subject, of the Lord’s Divine mercy, a fuller statement shall be made elsewhere. Memory-truths and the interior truths of faith were signified by “the waters under the expanse, and the waters above the expanse” (Genesis 1:6-7; n. 24), for the subject treated of in the first chapter of Genesis in the internal sense is the new creation, that is, the regeneration, of the man of the celestial church.

[4] The reason why “Philistia,” which bordered on the land of Canaan even unto Tyre and Zidon, signified the interior truths of faith, was that the representative Ancient Church had been there, as is evident from the remains of Divine worship among its inhabitants, and referred to in the historic and prophetic books of the Word that treat of the Philistines and the land of Philistia; as in the prophecies of Jeremiah 25:20; 47:1-7 ekiel 16:27, 57; 25:15-16; Amos 1:8; Zephaniah 2:5; Zechariah 9:6; and Psalm 56, title; 60:8 83:7; 108:9. The case with the Philistines was the same as with all the nations in the land of Canaan, in that they represented the goods and truths of the church, and also evils and falsities. For while the representative Ancient Church was among them, they represented the celestial things which are of good and the spiritual things which are of truth; but when they turned aside from genuine representative worship, they then began to represent the diabolical things which are of evil and the infernal things which are of falsity. Hence it is that by “Philistia,” as by the other nations of the land of Canaan, are signified in the Word both goods and truths, and evils and falsities.

[5] That by the “Philistines” are signified the interior truths of faith, is evident in David:

Glorious things shall be preached in thee, O city of God. I will make mention of Rahab and Babylon among those who know Me; and also of Philistia and Tyre, with Ethiopia; this man was born there (Psalms 87:3-4).

The “city of God” denotes the doctrine of the truth of faith from the Word (n. 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493, 5297); “Tyre,” the knowledges of truth and good (n. 1201); in like manner “Ethiopia” (n. 116, 117). From this it is evident that “Philistia” denotes the knowledge of the truths of faith.

[6] In Amos:

Are ye not as the sons of the Ethiopians unto Me, O sons of Israel? Have not I made Israel to come up out of the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir? (Amos 9:7).

The perversion and destruction of the church after it had been set up is here treated of; “the sons of the Ethiopians” here denote those who are in the knowledges of good and truth, but who apply them to confirm evils and falsities (n. 1163, 1164); “the sons of Israel out of the land of Egypt” denote those who have been initiated into spiritual truths and goods by means of memory-truths. (That “the sons of Israel” denote those who are in spiritual truths and good, thus in the abstract sense spiritual truths and goods, see n. 5414, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 7957, 8234; and that “the land of Egypt” denotes memory-truth, has been shown above.) The like is signified by “the Philistines from Caphtor,” and by “the Syrians from Kir,” to whom they are therefore likened. “The Philistines from Caphtor” denote those who have been initiated into interior truths by means of exterior, but who have perverted them and applied them to confirm falsities and evils (n. 1197, 1198, 3412, 3413, 3762, 8093, 8096, 8099, 8313); and “the Syrians from Kir” denote those who are in the knowledges of good and truth, which also they have perverted (n. 1232, 1234, 3051, 3249, 3664, 3680, 4112).

[7] In Jeremiah:

Because of the day that cometh to lay waste all the Philistines, to cut off from Tyre and Zidon all the residue that helpeth; for Jehovah layeth waste the Philistines, the remains of the isle of Caphtor (Jeremiah 47:4);

in this chapter the subject treated of is the vastation of the church in respect to the truths of faith; the interior truths of faith are “the Philistines;” and the exterior truths are “the remains of the isle of Caphtor.”

[8] In Joel:

What have you to do with Me, O Tyre, and Zidon, and all the borders of Philistia? Speedily will I return your retribution on your head, forasmuch as ye have taken My silver and My gold, and have carried into your temples My desirable good things (Joel 3:4, (Joel 3:6));

“all the borders of Philistia” denote all the interior and exterior truths of faith; “to carry silver and gold and desirable good things into their temples” denotes to pervert truths and goods, and profane them by application to evils and falsities. (That “silver and gold” denote truths and goods, see n. 1551, 2954, 5658, 6112, 6914, 6917, 8932)

[9] In Obadiah:

Then they of the South shall be heirs of the mount of Esau, and of the plain of the Philistines; and they shall become heirs of the field of Ephraim; but Benjamin, of Gilead (Obad. 1:19).

The setting up of the church is here treated of; but real things are infolded in the names; “they of the South” denote those who are in the light of truth (n. 1458, 3195, 3708, 5672, 5962); “the mount of Esau” denotes the good of love (n. 3300, 3322, 3494, 3504, 3576); “the plain of the Philistines” denotes the truth of faith; “a plain” also denotes the doctrine of faith (n. 2418); “Ephraim” denotes the intellectual of the church (n. 3969, 5354, 6222, 6234, 6238, 6267); “Benjamin,” the spiritual celestial truth of the church (n. 3969, 4592, 5686, 5689, 6440); and “Gilead,” the corresponding exterior good (n. 4117, 4124, 4747).

[10] In Isaiah:

He shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four wings of the earth. They shall fly upon the shoulder of the Philistines toward the sea; together shall they spoil the sons of the east (Isaiah 11:12, 14);

here by “Israel” and “Judah” are not meant Israel and Judah, but by “Israel” those who are in the good of faith, and by “Judah” those who are in the good of love; “to fly upon the shoulder of the Philistines” denotes to receive and take into possession the interior truths of faith; “to spoil the sons of the east” denotes to receive and take into possession the interior goods of faith; for “the sons of the east” denote those who are in the goods of faith, and in the knowledges of good (n. 3249, 3762). That “to spoil” denotes to receive and take into possession, may be seen from what has been already shown concerning the spoiling of the Egyptians by the sons of Israel (n. 6914, 6917).

[11] As by “the land of Philistia” was signified the knowledge of the interior truths of faith, and by Abraham and Isaac was represented the Lord, and by their sojourning the instruction of the Lord in the truths and goods of faith and of love, which are of Divine wisdom, therefore for the sake of prefiguring this process, Abraham was bidden to sojourn in Philistia (see Genesis 20), and also Isaac (Genesis 26:1-24); and accordingly Abimelech, king of the Philistines, made a covenant with Abraham (Genesis 21:22, to the end), and also with Isaac (Genesis 26:26, to the end); on which subject may be seen the explications given at these chapters.

3305. And he called his name Jacob. That this signifies the doctrine of truth of the natural, is evident from the signification of “calling a name,” or of “calling by name,” as being quality (concerning which see just above, n. 3302). The quality that is represented by Jacob is the doctrine of truth of the natural, as may be seen from the representation of Esau, as being the good of life of the truth of the natural (n. 3300), and from many places in the Word, where he is named. There are two things which constitute the natural, as there are two that constitute the rational, nay, that constitute the whole man, one of which is of life, and the other of doctrine. That which is of life belongs to the will, while that which is of doctrine belongs to the understanding. The former is called good, and the latter truth. This good is that which is represented by Esau, and the truth by Jacob; or what is the same, the good of life of the truth of the natural is that which is represented by Esau, and the doctrine of truth of the natural is that which is represented by Jacob. Whether you say the good of life of the truth of the natural and the doctrine of truth of the natural, or those who are in these things, it is the same; for the good of life and the doctrine of truth cannot exist apart from their subject. If they have no subject they are a kind of abstract affair which nevertheless has regard to the man in whom this may be. Wherefore by “Jacob” are here signified those who are in the doctrine of truth of the natural.

[2] They who abide in the mere sense of the letter believe that by “Jacob” in the Word is meant all that people which was descended from Jacob, and for this reason they apply to that people all things that have been said historically and prophetically concerning Jacob. But the Word is Divine chiefly in this respect, that all things in it both in general and in particular do not regard one nation or one people, but the universal human race; namely, that which is, which has been, and which will be; and also that which is still more universal, namely, the Lord’s kingdom in the heavens; and in the supreme sense, the Lord Himself. It is for this reason that the Word is Divine. If it had regard merely to one nation, then it would be human, and there would be nothing more of the Divine in it than there was of the holy of worship with that nation; and everyone may know that there was none of this with the people called “Jacob;” from which it is evident that by “Jacob” in the Word is not meant Jacob, and also that by “Israel” is not meant Israel; for almost everywhere in the prophecies, when Jacob is named, Israel is named also, and no one can know what is specifically meant by the one, and what by the other, except from the sense which lies more deeply concealed and contains within it the arcana of heaven.

[3] That by “Jacob” therefore in the internal sense is signified the doctrine of truth of the natural; or what is the same, those who are in this doctrine, of whatever nation they may be; and that in the supreme sense the Lord is meant is evident from the following passages.

In Luke:

The angel said unto her, Fear not, Mary, for thou shalt conceive in thy womb, and shalt bring forth a Son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Most High; and the Lord God shall give unto Him the throne of His father David; and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end (Luke 1:30-33).

That here by the “house of Jacob” is not meant the Jewish nation or people, can be seen by all, for the Lord’s kingdom was not over that people, but over all in the universe who have faith in Him, and who from faith are in charity. Hence it is evident that by “Jacob” as here named by the angel is not meant the people of Jacob; and consequently neither in other places, by the “seed of Jacob,” the “sons of Jacob,” the “land of Jacob,” the “inheritance of Jacob,” the “king of Jacob,” and the “God of Jacob,” which expressions so often occur in the Word of the Old Testament, are these intended.

[4] The case is the same in respect to “Israel” as in Matthew:

The angel of the Lord appeareth to Joseph in a dream, saying, Arise and take the young child and his mother, and flee into Egypt; that it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt have I called My Son (Matthew 2:13, 15);

and in the Prophet it is said:

When Israel was a child, then I loved him, and called My son out of Egypt (Hos. 11:1).

That in this passage “Israel” is the Lord is very evident; and yet from the sense of the letter it cannot be known but that the “child Israel” means the earliest descendants of Jacob, who came into Egypt and were afterwards called out thence. It is the same in other passages where “Jacob” and “Israel” are named, although this does not appear from the sense of the letter, as in Isaiah:

Hear O Jacob my servant; and Israel, whom I have chosen; thus saith Jehovah who made thee, and formed thee from the womb, who will help thee; Fear not O Jacob my servant, and thou Jeshurun whom I have chosen; for I will pour water upon him that is thirsty, and streams upon the dry ground; I will pour My spirit upon thy seed, and My blessing upon thine offspring; this one shall say, I am Jehovah’s; and this shall call himself by the name of Jacob; and that one shall write with his hand unto Jehovah, and surname himself by the name of Israel (Isaiah 44:1-3, 5); where “Jacob” and “Israel” evidently denote the Lord; and the “seed,” and “offspring of Jacob,” those who are in faith in Him.

[5] In the prophecy concerning the sons of Israel in Moses:

Joseph shall sit in the strength of his bow, and the arms of his hands shall be made strong by the hands of the Mighty One of Jacob; from thence is the shepherd, the stone of Israel (Genesis 49:24); where also the “Mighty One of Jacob” and the “stone of Israel” clearly denote the Lord.

In Isaiah:

My glory will I not give to another; attend unto Me, O Jacob, and Israel My called, I am He; I am the first, I also am the last (Isaiah 48:11-12);

here also “Jacob” and “Israel” signify the Lord.

In Ezekiel:

I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his companions, and I will add them upon him with the stick of Judah, and make them one stick, and they shall be one in My hand. I will take the sons of Israel from among the nations, whither they be gone, and will gather them from every side, and bring them upon their own land; and I will make them one nation in the land, upon the mountains of Israel; and one king shall be king to them all, and they shall be no more two nations, neither shall they be divided into two kingdoms anymore at all. My servant David shall be king over them, and they all shall have one shepherd. And they shall dwell on the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell therein, they and their sons, and their sons, forever; and David My servant shall be prince to them forever: I will make a covenant of peace with them, it shall be an everlasting covenant with them; and I will place them, and multiply them, and will set My sanctuary in the midst of them forevermore. My tabernacle also shall be with them; and I will be their God, and they shall be My people. And the nations shall know that I Jehovah do sanctify Israel, when My sanctuary is in the midst of them for evermore (Ezekiel 37:19, 21-22, 24-28);

here again it is clearly manifest that by “Joseph,” “Ephraim,” “Judah,” “Israel,” “Jacob,” and “David,” are not meant these persons, but in the supreme sense Divine spiritual things which are in the Lord, and which are the Lord’s in His kingdom and church. That David was not to be, as is said, their king and prince forever, everyone may know; but that by “David” is meant the Lord may be seen above (n. 1888). It may also be known that Israel will not be gathered together from wherever they have been dispersed, and will not be sanctified, and the sanctuary placed in the midst of them forever, as is said; but this is to be with those who in the representative sense are signified by “Israel;” and who, as is known, are all the faithful.

[6] In Micah:

Assembling I will assemble O Jacob, all of thee; gathering I will gather the remnant of Israel; I will put them together as the sheep of Bozrah (Micah 2:12); where the meaning is similar.

In Isaiah:

Jacob shall cause to take root those who come; Israel shall blossom and bud; and they shall fill the face of the world with produce (Isaiah 27:6); where also the meaning is similar. In the same:

Thus saith Jehovah who redeemed Abraham, to the house of Jacob; Jacob shall not now be ashamed, neither shall his face now wax pale; for when he seeth his children, the work of My hands, in the midst of him, they shall sanctify My name; yea, they shall sanctify the Holy One of Jacob, and shall stand in awe of the God of Israel. They also that err in spirit shall know intelligence (Isaiah 29:22-24).

In the same:

Thus saith Jehovah to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings; to open the doors before him, and the gates shall not be shut; I will go before thee, and make the crooked places straight; I will break in pieces the doors of brass, and cut in sunder the bars of iron; I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am Jehovah, who am called by thy name, the God of Israel, for Jacob My servant’s sake, and Israel Mine elect. I have called thee by thy name, I have surnamed thee when thou didst not know Me (Isaiah 45:1-4); where also the Lord is plainly treated of.

In Micah:

In the last days it shall come to pass that the mountain of the house of Jehovah shall be established as the head of the mountains; and many nations shall go, and say, Come ye, and let us go up to the mountain of Jehovah, and to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths; for out of Zion shall go forth the doctrine, and the Word of Jehovah from Jerusalem (Micah 4:1-2

In David:

Jehovah loveth the gates of Zion more than all the dwellings of Jacob; glorious things shall be preached in thee, O city of God (Psalms 87:2-3

In Jeremiah:

They shall serve Jehovah their God, and David their king, whom I will raise up unto them. And thou, fear thou not, O Jacob My servant, saith Jehovah; neither be dismayed, O Israel; for lo I will save thee from afar (Jeremiah 30:9-10).

In Isaiah:

Listen O isles unto me; and hearken ye peoples from far; Jehovah hath called me from the womb; from the bowels of my mother hath He made mention of my name; and He said unto me, Thou art My servant Israel, in whom I will be made glorious (Isaiah 49:1, 3).

Again:

Then shalt thou delight thyself in Jehovah, and I will make thee to ride upon the high places of the earth, and I will feed thee with the heritage of Jacob (Isaiah 58:14).

Again:

I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains, that Mine elect may possess it, and My servants shall dwell there (Isaiah 65:9).

[7] In the supreme sense of all these passages by “Jacob” and “Israel” is meant the Lord; and in the representative sense the Lord’s spiritual kingdom, and the church which is a church from the doctrine of truth and the life of good. By “Jacob” are meant those who are in the externals of this church; and by “Israel” those who are in its internals. From these and many other passages it is evident that by “Jacob” is nowhere meant Jacob, neither by “Israel,” Israel; and in the same way, by “Isaac” is not meant Isaac, nor by “Abraham,” Abraham, where they are named; as in Matthew:

Many shall come from the east and the west, and shall recline with Abraham, and Isaac, and Jacob, in the kingdom of the heavens (Matthew 8:11).

In Luke:

Ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God (Luke 13:28).

and again:

Lazarus was carried by the angels into Abraham’s bosom (Luke 16:20, 22).

For in heaven they know nothing of Abraham, Isaac, and Jacob; and when these words are read by man, the angels perceive nought but the Lord as to the Divine and the Divine Human; and by “reclining with Abraham, Isaac, and Jacob,” they perceive nought but being with the Lord; and by being “in Abraham’s bosom,” nought but being in the Lord. But it was thus said because at that time man was so far removed from internal things that he did not know and was not willing to know otherwise than that all things in the Word are according to the letter; and when the Lord spoke with men according to the letter, it was that they might receive faith, and also that there might even then be an internal sense within, by which there could be the conjunction of man with Himself. This being the case, it may appear what is signified in the Word of the Old Testament by the “God of Jacob,” and by the “Holy One of Israel,” namely, the Lord Himself. (That the “God of Jacob” is the Lord, see 2 Samuel 23:1; Isaiah 2:3; 41:21; Micah 4:2; Psalms 20:1; 46:7 75:9; 76:6; 81:1, 4; 8 4:8; 94:7 114:7; 132:2; 146:5. That the “Holy One of Israel” is the Lord, see Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7 29:19; 30:11-12, 15; 31:1; 3 7:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:14; Jeremiah 50:29; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18)