THE EXPLANATION of Isaiah Chapter 64

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

1. O THAT You wouldst rend the heavens, that You wouldst come down, that the mountains might flow down before You!

2. As the fire kindles the stubble; as the fire causes the waters to boil: so make Your name known to Thine adversaries, that the nations may tremble before You!

3. When You didst terrible things which we did not expect; You didst come down, and the mountains flowed down before You!

4. For from eternity [men] have not heard, nor perceived by the ear, nor has the eye seen, O God, beside You, what He has done for such as hope in Him,

VERSE 1. To "rend the heavens", is to descend with power and strength: in this way "the mountains flow down", namely, those are dispersed who think that they have the victory. (Swedenborg's Notes on Isaiah, p. 154.)

That You wouldst come down. - To "come down" is predicated of Jehovah, because He is called "the Most High", or because He is said to be "on high"; but this is spoken according to appearance, since He is not in the highest parts, but in the inmost; wherefore " highest" and "inmost" have the same signification in the Word. Jehovah, or the Lord, is everywhere present, and knows all things from eternity; wherefore it cannot be said of Him that "He comes down to see", except in the literal sense only, the language of which is framed according to appearances with man; but in the internal sense it is not so, for in that sense things are exhibited, not as they are according to appearances, but as they are in themselves: wherefore, in the present case, to "come down" signifies judgment. Judgment is spoken of as taking place when evil is brought to its height; or, as it is expressed in the Word, when "it is come to its consummation", or when "iniquity is consummated." The case herein is this. All evil has its boundaries or limits as far as which it is permitted to go; but, when it is carried beyond these limits, the guilty party runs into the punishment of evil, and this both in general and in particular cases. The punishment of evil is what is then called "judgment"; and as it appears at first as if the Lord did not see or notice the existence of evil (for when man does evil with impunity, he supposes that the Lord does not regard it, but when he comes to suffer punishment, he then first thinks that the Lord sees him, yea, that the Lord punishes him), therefore it is said, according to such appearances, that "Jehovah came down to see."

Judgment, or the punishment of evil, is exhibited as taking place in the lower and lowest parts, and therefore Jehovah is said to "come down", as in David:

"Bow the heavens, O Jehovah, and come down; touch the mountains, and they shall smoke; cast forth Your lightning, and scatter them"; (Psalm 144:5, 6),

where also is described the punishment of evil, or judgment.

So in Isaiah:

"Jehovah of Hosts shall come down to fight upon Mount Zion, and upon the hill thereof." (Isaiah 31:4)

Again, in the same Prophet:

"O that You wouldst rend the heavens, that You wouldst come down that the mountains might flow down before You"; (Isaiah 64:1),

where to "come down", in like manner, denotes punishment or judgment upon evil. Arcana Coelestia 1311.

Verses 1, 3. That the mountains might flow down before You, etc. In Nahum we read similar words:

"The mountains tremble before Him, and the hills melt, and the earth is burned up at His presence yea, the world and all that dwell therein." (Nahum 1:5)

"Mountains", in a good sense, signify the church where love to the Lord is, and "hills" the church in which love towards the neighbour is. The reason is, because the angels who are in love to the Lord dwell upon mountains and those who are in love to the neighbour upon hills.

When, in the place of love to the Lord, there prevails the love of self and in the place of love to the neighbour, there prevails the love of the world then these mountains are said to "tremble", and the hills to "melt"; for thus it happens in the spiritual world; not, however, with the angels who are in heaven, but with the spirits who had made to themselves [in the world of spirits] a semblance of heaven upon mountains and hills before the Last Judgment.

Since the love of self and of the world is here understood, therefore it is said that "they melt", and also that "the earth is burned up before Him, and the world and all that dwell therein", and that "His wrath is poured out like fire"; for "fire" signifies those loves, and to "melt" and to be "burned up" signifies to perish by them. Apocalypse Explained 400.

As to "mountains" and "hills", in a bad sense, and their destruction at the time of Judgment in the world of spirits, see Chapter 2:12-17, the Exposition; and what they signify, in a good sense, see in the same Chapter, verses 1-5, the Exposition.

5. You meet him that rejoices and works justice; [even those] who remember You in Your ways: behold, You art wroth, for we have sinned; the world is in sins; but we shall be saved.

Verse 5. [It does not appear that Swedenborg has quoted this verse, but from the internal sense in the margin the meaning may appear to be this - that at the period of Judgment "those who rejoice in doing justice, and who remember the Lord in His ways, will, as the "remnants", or those who escape or as the "sheep on the right hand", be saved; whereas those who notwithstanding the semblance of holiness in the external, are discovered, when the Internals are opened, to be in evils and sins will be condemned.]

6. But, we are all of us as an unclean thing, and all our, deeds of righteousness are as a menstruous cloth; and we are all withered away like a leaf; and our iniquities, like the wind, have taken us away.

Verse 6. [This verse is quoted by Swedenborg only in the Adversaria, or Notes; and it evidently involves, in the spiritual sense, the confession of those who at the period of Judgment in the world of spirits, can be saved, and who acknowledge that, in themselves, they are nothing but uncleanness and iniquity.]

A "menstruous cloth" signifies things unclean; specifically scientifics which do not as yet correspond to interior Truths. Arcana Coelestia 4161. See also Chapter 30:22, the Exposition.

These words, together with what is said at the end of the former verse, prove that in man [prior to regeneration] there is nothing but what is unclean and unjust, so that "all his deeds of justice [or righteousness]" are, as it were, a "menstruous cloth"; from which it is abundantly evident of what quality they are who wish to justify themselves, on which account "their sins carry them entirely away." (Swedenborg's Notes on Isaiah, p. 154.)

7. And there is none that calls upon Your name; that stirs up himself to take hold of You: wherefore You have hidden Your face from us, and You have melted us away by the hand of our iniquities.

8. But now, O Jehovah, You art our Father; we are the clay, and You our Potter; and we are all the work of Thine hands.

Verse. 7. Wherefore You have hidden Your face from us, etc. - What is meant by Jehovah "hiding His face", see Chapter live 8, the Exposition.

Verse18. That "clay" signifies the Good of which is formed the mind, or man of the church, appears also from the Word, as in Isaiah:

"But now, O Jehovah, You art our Father; we are the clay, and You our Potter; and we are all the work of Thine hands"; (Isaiah 64:8) where by "clay" is signified the man of the church himself, who is formed by the Lord; consequently, the Good of charity, which is the means of every man's formation, that is, reformation and regeneration."

So in Jeremiah:

"As the clay is in the hand of the potter, so are you in My hand, O house of Israel"; (Jeremiah 18:6) where the signification of "clay" is similar to what it was in the preceding passage. Whether we speak of building by "clay", or of formation thereby, it amounts to the same. Arcana Coelestia 1300.

The ground and reason why the "vessel of a potter" or an "earthen vessel", signifies [in a bad sense] the false, is, because a potter is one who forms, and a vessel is what is formed; when man forms it, it is falsity; but when the Lord forms it with man, it is Truth. Hence it is that the "potter's vessel", in the Word, signifies either the false or the True, and a "potter" the former. The Lord Himself is, in the Word, called a "Potter", from the formation of man by Truths, as in the above words. Apocalypse Explained 177.

9. Be not, O Jehovah, so grievously angry, and remember not our iniquity for ever: behold! look, we beseech You; we are all of us Your people.

Verse 9. As to "anger", when it is predicated of Jehovah, see Chapter 9:12, 17, 21, the Exposition.

In the Word it is said of Jehovah that "He remembers", and that "He doth not remember", as in Isaiah 64:9, and by it is signified that in such case it is done from Mercy, whether it be preservation or deliverance; in like manner as that "He sees", "hears", "knows", that "He doth not see", ", doth not hear", and "doth not know", by which expressions also are signified compassions and non-compassions. The reason why it is so expressed is grounded in what passes in a similar way with man, and in appearance; for when man averts himself from the Lord from the Lord, as is the case when he does evil, then, because the Lord is to his back, it appears to him as if the Lord does not see him, does not hear and know him, neither remembers him, when yet this is what appertains to the man, and hence from appearance it is so expressed in the Word. But the case is changed when man turns himself to the Lord, as he does when he acts well; see the passages cited, Arcana Coelestia 9306. Everyone may know that "recollection " or "remembrance" cannot be predicated of the Lord, inasmuch as things past and future in Him are eternal, that is, are present from eternity to eternity. That to "remember", when predicated concerning the Lord, denotes to have compassion, and thus to preserve or deliver from a principle of Mercy, is manifest from the following passages:

"He has remembered His mercy and His truth toward the house of Israel." (Psalm 98:3) "Who remembered us in our low estate: for His mercy endures for ever. (Psalm 136:23) Arcana Coelestia 9849.

10. The cities of Your holiness are a wilderness; Zion is a wilderness; Jerusalem a desolation.

Verse 10. These words imply that the doctrines of the church are reduced to a state in which there is no Truth, because there is no Good. What is meant by a "wilderness", see above, Chapter 35:6; 40:3, 4; 41:19 Exposition.

11. The house of our holiness and of our beauty, in which our fathers praised You, is become a burning of fire; and all our desirable things are a devastation.

12. For these things, O Jehovah, will You restrain Yourself? will You be silent? and will You so grievously afflict us?

Verse 11. The "house of holiness and of beauty", signifies the celestial and the spiritual church, - the "house of holiness" the celestial church, and of "beauty" the spiritual church; "in which our fathers praised You", signifies the worship of the ancient church; to "praise" denoting to worship, and "fathers" those who are of the ancient church. To become the "burning of fire", signifies that all the Goods of that church were turned into evil, by which the Goods were consumed, and perished; and "all our desirable things are a devastation", signifies all Truths being consumed in like manner, "desirable things", in the Word, denoting the Truths of the church. Apocalypse Explained 504.

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Isaiah Chapter 64

1. O THAT You wouldst rend the heavens, that You wouldst come down, that the mountains might flow down before You!

2. As the fire kindles the stubble; as the fire causes the waters to boil: so make Your name known to Thine adversaries, that the nations may tremble before You!

3. When You didst terrible things which we did not expect; You didst come down, and the mountains flowed down before You!

4. For from eternity [men] have not heard, nor perceived by the ear, nor has the eye seen, O God, beside You, what He has done for such as hope in Him,

5. You meet him that rejoices and works justice; [even those] who remember You in Your ways: behold, You art wroth, for we have sinned; the world is in sins; but we shall be saved.

6. But, we are all of us as an unclean thing, and all our, deeds of righteousness are as a menstruous cloth; and we are all withered away like a leaf; and our iniquities, like the wind, have taken us away.

7. And there is none that calls upon Your name; that stirs up himself to take hold of You: wherefore You have hidden Your face from us, and You have melted us away by the hand of our iniquities.

8. But now, O Jehovah, You art our Father; we are the clay, and You our Potter; and we are all the work of Thine hands.

9. Be not, O Jehovah, so grievously angry, and remember not our iniquity for ever: behold! look, we beseech You; we are all of us Your people.

10. The cities of Your holiness are a wilderness; Zion is a wilderness; Jerusalem a desolation.

11. The house of our holiness and of our beauty, in which our fathers praised You, is become a burning of fire; and all our desirable things are a devastation.

12. For these things, O Jehovah, will You restrain Yourself? will You be silent? and will You so grievously afflict us?

7877. 'And I will see the blood' means the discernment of that truth by those who inflict damnation. This is clear from the meaning of 'seeing' as understanding and discerning, dealt with in 2150, 2325, 2807, 3764, 4403-4421, 4567, 4723, 5400 (its being the discernment by those who inflict damnation is shown in what follows); and from the meaning of 'the blood' as truth that belongs to the good of innocence, as above in 7846.

[2] What truth belonging to the good of innocence is must be stated. The good of innocence is the good of love to the Lord; for those governed by this love have innocence within them. This explains why those who are in the inmost or third heaven, being governed by love to the Lord, possess more innocence than all others. Because of their innocence those who are there look to others like young children, and yet they are the wisest of all in heaven, see 2306; for innocence resides within wisdom, 2305, 3495, 4797. The truth belonging to the good of innocence which exists with them is not the truth of faith but the good of charity. Those in the third heaven do not know what faith is, nor consequently what the truth of faith is; for they perceive intuitively the truth that composes faith, and in perceiving it intuitively know immediately that it is indeed the truth. They never engage in reasoning about whether it is such, let alone argue with one another about it. What is perceived in that intuitive way does not then come to be acquired knowledge. It is different with spiritual angels in the second heaven. The truth of faith leads them to the good of charity. They do therefore engage in reasoning about whether it is the truth or not, since they have no intuitive perception of whether it is or not. Truths then become knowledge they have acquired and are called matters of doctrine composing faith.

[3] For more about those in the inmost or third heaven, about their state being such that they perceive intuitively what the truth of faith is and do not therefore add it to their acquired knowledge, see 202, 337, 2715, 2718, 3246, 4448.

Why it is that Jehovah's words 'I will see', thus something said about Himself, mean discernment by those who inflict damnation, that is, by spirits from hell, may become evident from what has been shown before about the attribution of evil to Jehovah or the Lord, though in fact no evil at all comes from Him but from hell, see 2447, 6071, 6991, 6997, 7533, 7632, 7643. Evil which is permitted to exist seems to come from Him who permits it, since He is able to remove it. That is how it is here when it says that the firstborn of the Egyptians were put to death. It is attributed to Jehovah, for it says in verses 12 and 29,

I will go through the land of Egypt on that night, and will strike all the firstborn in the land of Egypt.

And it happened at midnight, that Jehovah struck all the firstborn in the land of Egypt, from Pharaoh's firstborn who was to sit on his throne, even to the firstborn of the prisoner who was in the dungeon.

Yet in the present verse the one to do this is called 'the destroyer',

The blood will be a sign for you on the houses where you are; and I will see the blood and will pass you by, and the plague will not be on you for the destroyer.

[4] It is similar with the vastation undergone by the evil in the next life, their damnation, and their being cast into hell, which are meant in the internal sense by the plagues, the death of the firstborn, and their being drowned in the Sea Suph. Jehovah or the Lord does not subject anyone to vastation, still less damn or cast into hell. Rather an evil spirit himself is the one who does it to himself, that is, the evil within him does it. This then is why 'I will see the blood' means a discernment by those who inflict damnation.

[5] As regards permission, it is impossible to state briefly the nature of it since a very large number of arcana are involved in it. When the wicked suffer damnation and torment the Lord's permission is not like that of one who desires what happens to them. It is like that of one who does not desire it yet cannot help them because His end in view, which is the salvation of the entire human race, is urgent and prevents Him from helping. For if He were to help them, that would be doing ill, which is completely contrary to the Divine. But more on these matters will in the Lord's Divine mercy be stated elsewhere.