True Christian Religion · §§ 226–270

226. (1) Without doctrine the Word is not understood. This is because the Word in the sense of the letter consists purely of correspondences, in order that it may at the same time include things spiritual and celestial, and each word may be a container and support of these. For this reason, in the sense of the letter Divine truths are rarely naked truths, but are truths clothed; and these are called appearances of truth, many of which are adapted to the understanding of the simple, who do not raise their thoughts above such things as they see before their eyes; others appear like contradictions, although when the Word is viewed in its spiritual light, there is no contradiction to be found in it; furthermore, in some portions of the prophets there are collections of the names of places and persons from which no sense can be elicited. As the Word is such in the sense of the letter it is clear that it cannot be understood without doctrine.

[2] This may be illustrated by examples. It is said,

That Jehovah repents (Exod. 32:12, 14; Jonah 3:9, 4:2).

It is also said,

That Jehovah does not repent (Num. 23:19; 1 Sam. 15:29).

Without doctrine these statements cannot be harmonized. It is said,

That Jehovah visits the iniquity of the fathers upon the sons unto the third and fourth generation (Num. 14:18).

It is also said:

That the father shall not be put to death for the son, neither shall the son be put to death for the father; but everyone for his own sin (Deut. 24:16).

In the light of doctrine these statements do not conflict, but agree.

[3] Jesus said:

Ask, and it shall be given you; seek, and ye shall find; and to him that knocketh it shall be opened (Matt. 7:7, 8; 21:21, 22).

Without doctrine it might be supposed that everyone is to receive whatever he asks; but from doctrine it is known that when man’s asking is from the Lord whatever he asks is given him; and this the Lord also teaches:

If ye abide in Me, and My words abide in you, ask whatsoever ye will, and it shall be done unto you (John 15:7).

[4] The Lord says:

Blessed are ye poor, for yours is the kingdom of God (Luke 6:20).

Without doctrine this might be thought to teach that heaven is for the poor, and not for the rich; but doctrine teaches that the poor in spirit are meant; for the Lord says:

Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5:3).

[5] Again, the Lord says:

Judge not, that ye be not judged; for with what judgment ye judge, ye shall be judged (Matt. 7:1, 2; Luke 6:37).

Without doctrine one might be led to conclude from this that he ought not to judge a wicked man to be wicked; but according to doctrine, it is lawful to judge, but justly, for the Lord says:

Judge righteous judgment (John 7:24).

[6] Jesus says:

Be not ye called teacher; for one is your Teacher, even Christ. And call no man your father on earth; for one is your Father, which is in the heavens. Neither be ye called masters; for one is your Master, even Christ (Matt. 23:8-10).

Without doctrine it would follow from this that no man ought to call another teacher or father or master; but from doctrine it is known that this is permissible in the natural sense, but not in the spiritual sense.

[7] Jesus said to His disciples:

When the Son of Man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matt. 19:28).

From these words one might conclude that the Lord’s disciples are to judge, when in fact they are unable to judge anyone; and so this arcanum will be made clear by the doctrine that the Lord alone, who is omniscient and who knows the hearts of all, is to judge, and is able to judge, and that by His “twelve disciples” is meant the church in respect to all the truths and goods which it has from the Lord through the Word; thus doctrine shows that it is by these truths that everyone is to be judged, according to the Lord’s words in John (3:17, 18; 12:47, 48). There are many other like statements in the Word, which make it evident that without doctrine the Word is not understood.

227. By means of doctrine not only is the Word understood, it also shines in the understanding, since it then becomes like a candelabrum with its lamps lighted. Thus man sees in it more things than he saw before, and also understands things he did not understand before; and things obscure and discordant he either passes over without seeing, or he so sees and explains them as to bring them into accord with doctrine. That the Word is looked at from doctrine and is explained according to it, the practice of the Christian world testifies. All the Reformed look at the Word from their own doctrine and explain it accordingly; likewise, the Papists from their doctrine, and even the Jews from theirs; consequently from false doctrines they see falsities and from true doctrine truths. All this makes clear that true doctrine is like a lamp in the dark, or a guidepost by the wayside.

228. From all this it can be seen, that those who read the Word without doctrine are in obscurity respecting all truth; and that their minds are wavering and uncertain; prone to error and open to heresies, which they embrace when favor or authority encourages and reputation is not endangered. To such the Word is like a candelabrum without light, and they see many things as if in shade, and in fact see scarcely anything, for doctrine is the only lamp. I have seen such examined by angels, and it was found that they could confirm from the Word anything they wished; and that they did confirm especially whatever belonged to their own love or to the love of those whom they favor. I have also seen them stripped of their garments, which was a sign that they were destitute of truths. In the spiritual world garments are truths.

229. (2) Doctrine should be drawn from the sense of the letter of the Word and confirmed by it. This is because in it the Lord is present, and teaches and enlightens; for the Lord never operates except in fullness, and in the sense of the letter the Word is in its fullness, as has been shown above. This is why doctrine should be drawn from the sense of the letter. Moreover, the doctrine of genuine truth may be fully drawn from the sense of the letter of the Word; since the Word in that sense is like a man clothed, with his face bare and his hands bare; and all things pertaining to man’s faith and life and thus his salvation are there naked; while the rest are clothed; but in many places where they are clothed, they show through, as objects are seen by a woman through a thin silk veil before her face. Furthermore, as the truths of the Word are multiplied as it were, by love for them, and by this love are arranged in order, they more and more clearly shine forth and are seen.

230. It may be supposed that the doctrine of genuine truth can be acquired by means of the spiritual sense of the Word, which is given through a knowledge of correspondences; but doctrine is not acquired by means of that sense, but only illustrated and corroborated. For (as before said, n. 208) it is possible for a man, by means of some well-known correspondences, to falsify the Word by bringing these together and applying them to confirm what is established in his own mind by some principle already adopted. Moreover, it is by the Lord only that the spiritual sense is communicated to any man; and it is guarded by the Lord as He guards the angelic heaven, for heaven is in that sense.

231. (3) Genuine Truth, of which doctrine must consist, can be seen in the sense of the letter of the Word only by those who are in enlightenment from the Lord. Enlightenment is from the Lord alone, and exists in those who love truths because they are truths, and who make truths uses of life. To no others is enlightenment in the Word possible. Enlightenment is from the Lord alone, because the Word is from Him, and consequently He is in it. Enlightenment is given to those who love truths because they are truths, and who make them uses of life, because such are in the Lord, and the Lord is in them; for the Lord is Truth itself (as shown in the chapter that treats of the Lord); and men love the Lord when they live in accordance with His Divine truths, that is, when from those truths they perform uses, as is taught in these words in John:

In that day ye shall know that ye are in Me and I in you. He that hath My commandments and keepeth them, he it is that loveth Me, and I will love him and will manifest Myself to him and I will come unto him, and make My abode with him (John 14:20, 21, 23).

Such as these are in enlightenment when they read the Word; and with such the Word is both luminous and translucent. With such the Word is both luminous and translucent because a spiritual sense and a celestial sense are contained in every particular of the Word, and these senses are in the light of heaven; and thus by means of these and the light of these the Lord inflows into the natural sense of the Word and into the light of that sense in man; and in consequence man acknowledges truth from an interior perception, and then sees it in his thought, and this as often as he is in an affection for truth for the sake of truth. For perception comes from affection, and thought from perception; and thus the acknowledgment, which is called faith, is produced.

232. The opposite occurs with those who from the doctrine of a false religion read the Word, and still more with those who confirm that doctrine by the Word, doing this with a view to their own glory and worldly possessions. With such the truths of the Word are as if in the dimness of night, and falsities are as if in the light of day. They read truths but see them not; and if they but see the shadow of them, they falsify them. These are they of whom the Lord says,

That they have eyes and see not, and ears but do not understand (Matt. 13:14, 15).

Consequently their light in respect to spiritual matters, which pertain to the church, is merely natural, and their mental vision like that of one who when he awakens in his bed sees phantoms, or like that of a sleepwalker, who thinks himself to be awake when he is asleep.

233. It has been granted me to talk with many after their death, who believed that they were to shine like stars in heaven, because, as they claimed, they had regarded the Word as holy, had often read it through, and had gathered from it many things by which they had confirmed the dogmas of their faith, and in consequence had become celebrated as learned men, for which reason they believed that they were to be Michaels and Raphaels. But many of them were examined in respect to the love from which they had studied the Word; and it was found that some of them had studied it from love of self, that they might be worshiped as leaders in the church, and some from love of the world, that they might gain riches; and when these had been examined in respect to their knowledge of the Word, it was found that they had learned from it nothing of genuine truth, but only such truth as may be called truth falsified, which in itself is putrid falsity, for in heaven it has a putrid odor. To these it was said that this was the case with them because self and the world had been their ends when they read the Word, and not the truth of faith and good of life. And when self and the world are ends, the mind in reading the Word sticks fast in self and the world, and in consequence their thought is always from what is their own; and man’s own is in darkness respecting everything that pertains to heaven and the church; and in such a state it is impossible for man to be lifted up by the Lord and raised into the light of heaven, and therefore to receive any influx from the Lord through heaven. I also saw these persons admitted into heaven, and when found to be destitute of the truths they were cast down, and still their pride in their own merit remained with them. It was otherwise with those who had studied the Word from an affection for knowing the truth because it is truth, and because it subserves the uses of life, not only their own but also the uses of the neighbor; these I have seen raised up into heaven, and thus into the light in which Divine truth there is; and I have seen them exalted at the same time into angelic wisdom, and into its happiness in which the angels of heaven are.

234. VI. BY MEANS OF THE SENSE OF THE LETTER OF THE WORD THERE IS CONJUNCTION WITH THE LORD AND AFFILIATION WITH THE ANGELS.

There is conjunction with the Lord by means of the Word because He is the Word, that is, the essential Divine truth and good therein. This conjunction is effected by means of the sense of the letter, because the Word in that sense is in its fullness, in its holiness, and in its power (as has been shown above in its own section). This conjunction is not apparent to man, but it exists in affection for truth and in the perception of truth. There is affiliation with the angels of heaven by means of the sense of the letter, because within that sense there is a spiritual and a celestial sense; and the angels are in these senses, the angels of the Lord’s spiritual kingdom in the spiritual sense of the Word, and the angels of His celestial kingdom in its celestial sense. These two senses are evolved from the natural sense of the Word when it is read by a man who regards the Word as holy. The evolution is instantaneous; consequently the affiliation is also.

235. That the spiritual angels are in the spiritual sense of the Word, and the celestial angels in its celestial sense, has been made evident to me by much experience. It has been granted to me to perceive that when I read the Word in the sense of its letter a sharing with the heavens was effected, now with this society there and now with that; and the things that I understood according to the natural sense the spiritual angels understood according to the spiritual sense, and the celestial angels according to the celestial sense, and this instantly. Having perceived this sharing some thousands of times, I have not the least doubt about it remaining. Moreover, there are spirits who are below the heavens, who abuse this sharing by reciting certain passages from the sense of the letter of the Word, and immediately observing and noting the society with which the sharing is effected. This, too, I have often seen and heard. In this way it has been given me to know by a living experience, that the Word in the sense of its letter is the Divine medium of conjunction with the Lord and affiliation with the angels of heaven.

236. But how from the natural sense the spiritual angels perceive their sense, and the celestial angels theirs, when man is reading the Word, shall be illustrated by examples. Let four of the commandments of the Decalogue serve as examples. The Fifth Commandment, “Thou shalt not kill” – By this man understands not only killing but also cherishing hatred and longing for revenge even to murder. A spiritual angel understands “killing” to mean acting the devil and murdering a man’s soul; while a celestial angel understands “killing” to mean hating the Lord and the Word. [2] The Sixth Commandment, “Thou shalt not commit adultery”: Man understands “committing adultery” to mean whoredom, obscene actions, lascivious conversation, and filthy thoughts. A spiritual angel understands “committing adultery” to mean adulterating the goods of the Word, and falsifying its truths; while a celestial angel understands “committing adultery” to mean denying the Divine of the Lord and profaning the Word. [3] The Seventh Commandment, “Thou shalt not steal”: Man understands “stealing” to mean stealing, defrauding, and depriving the neighbor of his goods by any pretext. A spiritual angel understands “stealing” to mean depriving others of their truths and goods of faith by means of evils and falsities; while a celestial angel understands “stealing” to mean attributing to oneself what belongs to the Lord, and claiming for oneself the Lord’s righteousness and merit. [4] The Eighth Commandment, “Thou shalt not bear false witness” – Man understands “bearing false witness” to mean lying and defaming anyone; a spiritual angel understands “bearing false witness” to mean saying and persuading that falsity is truth and evil is good, and the converse; while a celestial angel understands “bearing false witness” to mean blaspheming the Lord and the Word. [5] These examples show how what is spiritual and celestial is evolved and drawn forth from the natural sense of the Word, within which they are. And what is wonderful, the angels draw forth what belongs to them without knowing what the man is thinking; and yet the thoughts of angels and men make one by correspondences, like end, cause, and effect. Moreover, ends actually reside in the celestial kingdom, causes in the spiritual kingdom, and effects in the natural kingdom. From this comes the affiliation of men with angels by means of the Word.

237. A spiritual angel draws out and calls forth from the sense of the letter of the Word what is spiritual, and a celestial angel what is celestial, because these meanings are in accord with the nature of the angel and are homogeneous therewith. The truth of this can be illustrated by like things in the three kingdoms of nature, the animal, the vegetable, and the mineral. In the Animal Kingdom: From the food, when it has become chyle, the blood-vessels draw out and call forth their blood, the nervous fibers their juice, and the substances which are the origins of fibers, their spirit. In the Vegetable Kingdom: A tree with its trunk, branches, leaves, and fruit stands on its root, and out of the soil by means of its root it draws out and calls forth a grosser juice for the trunk, branches, and leaves, a purer for the pulp of the fruit, and the purest for the seeds within the fruit. In the Mineral Kingdom: In certain places in the bosom of the earth there are veins impregnated with gold, silver, copper, and iron; from the exhalations and effluvia out of the rocks, the gold, the silver, the copper, and the iron draw each its own element, the watery element conveying these round about.

238. The Word in the letter is like a casket, where precious stones, pearls, and diadems lie in order. The thoughts of a man’s mind, who regards the Word as holy, and who reads it for the sake of the uses of life, may be compared to one holding such a casket in his hand, and throwing it toward heaven; and the casket opening in its ascent, the precious things in it are disclosed to the angels, who are deeply delighted in seeing and examining them. This delight of the angels is communicated to the man, and effects an affiliation and a sharing of perceptions. For the sake of this affiliation with angels, and at the same time conjunction with the Lord, the Holy Supper was instituted, the bread of which in heaven becomes Divine good, and the wine Divine truth, each from the Lord. Such correspondence exists by creation, to the end that the angelic heaven may make one with the church on earth, and in general the spiritual world may make one with the natural world, and the Lord may conjoin Himself with both at once.

239. The affiliation of man with angels is effected by the natural or literal sense of the Word for the further reason that in every man by creation there are three degrees of life, a celestial, a spiritual, and a natural; but so long as man is in the world he is in the natural degree; yet at the same time he is also in the angelic spiritual degree so far as he is in genuine truths, and he is in the celestial degree so far as he is in a life according to those truths. Nevertheless he does not enter the spiritual and celestial itself until after death, because these two are enclosed and stored up within his natural ideas; so when the natural passes away by death, the spiritual and celestial remain, and from these the ideas of his thoughts then come. All this makes clear that in the Word alone there is spirit and life, as the Lord says:

The words that I speak unto you, are spirit and are life (John 6:63);

The water that I shall give you shall become a fountain of water springing up unto eternal life (John 4:14);

Man liveth not by bread alone but by every word that proceedeth out of the mouth of God (Matt. 4:4);

Work for that meat which abideth unto eternal life, which the Son of man shall give unto you (John 6:27).

240. VII. THE WORD IS IN ALL THE HEAVENS AND ANGELIC WISDOM IS FROM IT.

It has not been known heretofore that the Word exists in the heavens, nor could it be made known so long as it was unknown in the church that angels and spirits are men in face and body wholly like men in our world; and that the things about them are in all respects like those about men, with the sole difference that the angels are spiritual, and that all things about them are from a spiritual origin, while men in the world are natural, and all things about them are from a natural origin. So long as this remained unknown it could not be known that there is a Word also in the heavens, and that it is read by the angels there; and also by the spirits who are below the heavens. But that this might not remain for ever unknown, it has been granted me to associate with angels and spirits, to talk with them, to see the things about them, and afterwards relate many things that I saw and heard, which has been done in a work on Heaven and Hell (London, 1758). It can be seen from that work that angels and spirits are men, and that there are with them in abundance all things that men have with them in the world. (That angels and spirits are men see that work, n. 73-77, and n. 453-456; that the things about them are like the things about men in the world, n. 170-190; moreover, that they have among them Divine worship and preaching in churches, n. 221-227; that they have writings and books, n. 258-264; and the Sacred Scripture or the Word, n. 259.)

241. In respect to the Word in heaven, it is written in a spiritual style, which is wholly different from the natural style. This spiritual style consists of mere letters, each one of which involves some meaning; and there are lines, turns, and dots over and between the letters, and in them, which heighten the meaning. With the angels of the spiritual kingdom the letters are similar to those used in print in our world; among the angels of the celestial kingdom they are with some like the Arabic letters, and with some like the ancient Hebrew letters, but curved above and below, with marks over, between, and within them; with every particular of these also involving a complete sense.

[2] Such being the nature of their writing, with them the names of persons and places in the Word are expressed by signs, whereby the wise are enabled to understand the spiritual and celestial significance of each name, as by “Moses” the Word of God written through him, and in general the historic Word is meant; by “Elias” the prophetic Word; by “Abraham,” “Isaac,” and “Jacob,” the Lord in respect to the celestial Divine, the spiritual Divine, and the natural Divine; by “Aaron” the Lord’s priesthood; by “David” His royalty; by the names of Jacob’s sons, or the twelve tribes of Israel, the various constituents of heaven and the church, and like things by the names of the Lord’s twelve disciples; by “Zion” and “Jerusalem,” the church in respect to doctrine from the Word; by “the land of Canaan,” the church itself; by places and cities there on either side of Jordan, various things pertaining to the church and its doctrine. It is the same with numbers; in the copies of the Word in heaven these are not found; but instead of them the things to which the numbers correspond. From all this it can be seen that the Word in heaven is in its literal sense similar to our Word, and at the same time corresponds to it; and that they are therefore one. [3] It is a wonderful fact that the Word in the heavens is so written that the simple understand it simply, and the wise wisely; for the letters have over them many turns and markings, which, as before said, heighten the meaning; and to these the simple pay no attention and know nothing about them; but the wise give attention to them, each according to his own wisdom, even to the highest. A copy of the Word written by angels who are inspired by the Lord is kept by every larger society in its sacred repository, that the Word may not be changed elsewhere in the least point. The Word in our world is similar to the Word in heaven in this respect, that here, too, the simple understand it simply, and the wise wisely; but this takes place in a different way.

242. That the angels gain all their wisdom through the Word they themselves confess; for so far as they are in the understanding of the Word, so far they are in light. The light of heaven is the Divine wisdom, and this to angelic eyes is light. In the sacred repository where a copy of the Word is kept, the light is flame-like and brilliant, surpassing every degree of light in heaven outside of that repository. The wisdom of the celestial angels surpasses the wisdom of the spiritual angels almost as much as the wisdom of the latter surpasses that of men; and this because the celestial angels are in good of love from the Lord, and the spiritual angels are in truths of wisdom from the Lord; and where the good of love is there wisdom abides also; but where truths are, only so much of wisdom abides as there is also good of love. This is the reason why the Word in the Lord’s celestial kingdom is written differently from the Word in His spiritual kingdom; for in the Word of the celestial kingdom goods of love are expressed, and the marks are affections of the love; while in the Word of the spiritual kingdom truths of wisdom are expressed, and the marks are interior perceptions of truth. From all this one may conclude what kind of wisdom lies concealed in the Word which is in the world; for in it all angelic wisdom, which is ineffable, is concealed; and the man, who from the Lord through the Word becomes an angel, enters into that wisdom after death.

243. VIII. THE CHURCH IS FROM THE WORD, AND WITH MAN IT IS SUCH AS HIS UNDERSTANDING OF THE WORD IS.

That the church is from the Word no one can doubt, since it has been shown above, that the Word is Divine truth (n. 189-192); that the doctrine of the church is from the Word (n. 225-233); and that by means of the Word there is conjunction with the Lord (n. 234-239). But that the understanding of the Word constitutes the church, may be called in question; for there are those who believe themselves to be of the church by virtue of their having the Word and reading it, or hearing preaching from it, and knowing something of the sense of its letter. But how this or that in the Word is to be understood they do not know; and some do not regard it as of much importance. Therefore it shall now be established that it is not the Word that constitutes the church, but the understanding of it, and that the church is such as is the understanding of the Word with those who are in the church.

244. The church is in accordance with the understanding of the Word because it is in accordance with the truths of faith and the goods of charity, and these two are the universals which not only pervade the whole literal sense of the Word, but are also concealed within it like the precious things in a treasury. The things in the literal sense of the Word are apparent to every man because they present themselves directly to the eye; but the things that lie hidden in the spiritual sense are apparent only to those who love truths because they are truths, and do goods because they are goods. To them the treasure that the literal sense covers and guards lies open. These goods and truths are the essential constituents of the church.

245. It is known that the church is in accordance with its doctrine, and that doctrine is from the Word; nevertheless it is not doctrine but soundness and purity of doctrine, consequently the understanding of the Word, that establishes the church. Neither is it doctrine, but a faith and life in accordance with doctrine, that establishes and constitutes the special church in the individual man. So too it is not the Word that establishes and constitutes the church in particular in man, but a faith according to the truths, and a life according to the goods, which man derives from the Word, and applies to himself. The Word is like a mine containing in its depths gold and silver in great abundance, and like a mine which at greater and greater depths conceals stones more and more precious; these mines are opened in the measure of man’s understanding of the Word. The Word such as it is in itself, in its bosom, and in its depth, when not understood, would no more form a church in man than mines in Asia would make a European rich; although it would be otherwise if he were one of the owners and workers of the mine. The Word with those who search in it for truths of faith and goods of life, is like the treasuries of the king of Persia, or of the emperor of the Moguls or of China, and men of the church are like officers placed over them, who are permitted to take for their use as much as they please. But those who merely have possession of the Word and read it, but do not try to get from it genuine truths for their faith or genuine goods for their life, are like those who know by hearsay that there are such great treasures there, but do not receive a penny from them. Those who have the Word, but do not gain from it any understanding of genuine truth, or any will for genuine good, are like those who think themselves rich for having money borrowed from others, or like those who hold estates, houses, and merchandise belonging to others. This, as everyone can see, is mere hallucination. They are also like those who go about magnificently clothed, and are driven about in gilded carriages, with attendants behind and beside them, and couriers ahead, and yet none of this is their own property.

246. Such was the Jewish nation; and therefore, because it had the Word, it was likened by the Lord to a rich man, who was clothed in purple and fine linen, and fared sumptuously every day, and yet did not gain enough truth and good from the Word to have pity upon poor Lazarus, who lay at his door full of sores. Not only did that nation appropriate no truths from the Word, it drew from it falsities in such abundance, that finally not a single truth could be seen by them; for through falsities truths are not merely covered, they are even obliterated and cast out. For this reason the Jews did not acknowledge the Messiah, although all the prophets had foretold His coming.

247. In many places in the prophets the church with the Israelitish and Jewish nation is described as wholly destroyed and reduced to nothing by their having falsified the meaning or understanding of the Word; for nothing else destroys a church. The understanding of the Word both true and false is described in the Prophets by “Ephraim,” especially in Hosea; for in the Word “Ephraim” signifies the understanding of the Word in the church. As the understanding of the Word constitutes the church, Ephraim is called:

A dear son and a pleasant child (Jer. 31:20);

The firstborn (Jer. 31:9);

The strength of the head of Jehovah (Ps. 60:7; 108:8);

Mighty (Zech. 10:7);

Filled with a bow (Zech. 9:13);

and the sons of Ephraim are said to be,

Armed and shooters with the bow (Ps. 78:9);

for a bow signifies doctrine from the Word fighting against falsities. Therefore also,

Ephraim was transferred to Israel’s right hand, and blessed; and was accepted in the place of Reuben (Gen. 48:5, 11 seq.);

and therefore, Ephraim, with his brother Manasseh, in the blessing of the sons of Israel by Moses, under the name of their father Joseph, was exalted above them all (Deut. 33:13-17).

[2] But what the church is when the understanding of the Word is destroyed, is also depicted in the Prophets by “Ephraim,” especially in Hosea, as in the following passages:

Israel and Ephraim shall fall; Ephraim shall become a desolation; Ephraim is oppressed and crushed of judgment (Hos. 5:5, 9, 11-14).

O Ephraim, what shall I do unto thee? for your mercy is as a morning cloud, and as the early dew it goeth away (Hos. 6:4).

They shall not dwell in the land of Jehovah; but Ephraim shall return into Egypt, and shall eat what is unclean in Assyria (Hos. 9:3).

“The land of Jehovah” is the church; “Egypt” is the knowing faculty of the natural man; “Assyria” is reasoning therefrom; and these two together falsify the interior understanding of the Word; therefore it is said that “Ephraim shall return to Egypt, and shall eat what is unclean in Assyria.”

[3] Ephraim feedeth on wind, and followeth after the east wind; he daily multiplieth lies and destruction; they make a covenant with Assyria and oil is carried into Egypt (Hos. 12:1).

“To feed upon the wind,” “to follow after the east wind,” and “to multiply lies and destruction,” is to falsify truths and thus destroy the church. “Ephraim’s whoredom” has a like signification, since “whoredom” signifies falsification of the understanding of the Word, that is, of its genuine truth; as in the following:

I have known Ephraim; that he hath surely committed whoredom, and Israel is defiled (Hos. 5:3).

I have seen a horrible thing in the house of Israel; there Ephraim hath committed whoredom and Israel hath become defiled (Hos. 6:10).

Israel is the church itself, and Ephraim is the understanding of the Word, from which and according to which is the church; therefore it is said “Ephraim hath committed whoredom, and Israel is defiled.”

[4] As the church with the Israelitish and Jewish nation became wholly destroyed by falsifications of the Word, it is said of Ephraim:

I must give thee up, Ephraim. I must deliver thee, Israel. I must make thee as Admah. I must set thee as Zeboim (Hos. 11:8).

Since then the prophet Hosea, from the first chapter to the last, treats of the falsification of the genuine understanding of the Word, and the destruction of the church thereby; and since “whoredom” signifies falsification of truth therein; that prophet was commanded to represent this state of the church by,

Taking a harlot to himself for a wife, and begetting children by her (Hos. 1), and again by,

Taking a woman who was an adulteress (Hos. 3).

These passages are presented in order to show and prove from the Word, that the church is such as is the understanding of the Word in it; excellent and precious if the understanding of it is from genuine truths out of the Word; but destroyed and even filthy if from truths falsified.

248. IX. IN EVERY PARTICULAR OF THE WORD THERE IS A MARRIAGE OF THE LORD AND THE CHURCH, AND IN CONSEQUENCE A MARRIAGE OF GOOD AND TRUTH.

That in every particular of the Word there is a marriage of the Lord and the church, and in consequence a marriage of good and truth, has not been seen heretofore; nor could it be seen because the spiritual sense of the Word has not been disclosed until now, and through that only can this marriage be seen. For there are two senses in the Word, concealed within the sense of its letter, which are called the spiritual sense and the celestial sense. These interior contents of the Word have relation in the spiritual sense chiefly to the church, and in the celestial sense chiefly to the Lord. Again these contents have relation in the spiritual sense to Divine truth, and in the celestial sense to Divine good. From this there is in the Word such a marriage. But this is manifest only to those who from the spiritual and celestial senses of the Word know the significations of the words and names; for some words and names are predicated of good, and some of truth, and some include both; therefore without a knowledge of their significance, that marriage in the particulars of the Word cannot be seen. This is why this arcanum has not been disclosed until now. Because there is such a marriage in every particular of the Word, there are very often two expressions in it that appear like repetitions of the same thing; and yet they are not repetitions, but one of them has relation to good and the other to truth; and the two taken together constitute their conjunction, and thus one thing. From this also is the Divine holiness of the Word; for in every Divine work there is good conjoined with truth, and truth conjoined with good.

249. There is said to be a marriage of the Lord and the church, and in consequence of good and truth, in every particular of the Word, because where there is a marriage of the Lord and the church there is also a marriage of good and truth, since the latter is from the former. For when the church, that is, the man of the church, is in truths, the Lord flows into his truths with good, and makes them alive; or what is the same thing, when the man of the church is in the understanding of truth the Lord flows into his understanding through the good of charity, and thus pours life into it. In every man there are two faculties of life called the understanding and will. The understanding is the receptacle of truth and thus of wisdom, and the will is the receptacle of good and thus of charity. That man may be a man of the church these two faculties must make one; and they make one when man forms his understanding out of genuine truths, which in appearance is done as if by himself, and when his will is filled with the good of love, which is done by the Lord. In consequence of this, man has both a life of truth and a life of good, a life of truth in his understanding, and a life of good in his will, and when these are made one they constitute one life and not two. This is the marriage of the Lord and the church, and also the marriage of good and truth in man.

250. Readers of the Word who pay attention to it can see that there are dual expressions in the Word that seem like repetitions of the same thing; as for example, brother and companion, poor and needy, waste and wilderness, void and emptiness, foe and enemy, sin and iniquity, anger and wrath, nation and people, joy and gladness, mourning and weeping, justice and judgment, and so on; which expressions seem to be synonymous, and yet they are not; for brother, poor, waste, void, foe, sin, anger, nation, joy, mourning, and justice, are predicated of good, and in the opposite sense of evil; while companion, needy, wilderness, emptiness, enemy, iniquity, wrath, people, gladness, weeping, and judgment, are predicated of truth, and in the opposite sense of falsity. Nevertheless to a reader who is ignorant of this arcanum, poor and needy, waste and wilderness, void and emptiness, and so forth, seem to be one, and yet they are not one, but they become one by conjunction. Many other things in the Word are joined together, as fire and flame, gold and silver, brass and iron, wood and stone, bread and water, bread and wine, purple and fine linen, and so on; because fire, gold, brass, wood, bread, and purple, are predicated of good; while flame, silver, iron, stone, water, wine, and fine linen, are predicated of truth. Likewise it is said that man should love God “with his whole heart, and his whole soul;” also that God will create in man “a new heart and a new spirit;” because “heart” is predicated of good of love, and “soul” and “spirit” of the truths of faith There are also words which, because they involve in their meaning both good and truth, are used alone, no others being joined with them. But these and many other things are manifest only to the angels, and to those who are in the spiritual sense as well as in the natural sense.

251. It would be tedious to show from the Word that there are such dual expressions in the Word, which seem like repetitions of the same thing, for to do so would fill many pages. But to remove doubt, I will cite some passages where “nation” and “people,” and “joy” and “gladness,” are mentioned together. “Nation” and “people” are mentioned in the following passages:

Woe to the sinful nation, to a people laden with iniquity (Isa. 1:4).

The people that walked in darkness have seen a great light, thou hast multiplied the nation (Isa. 9:2, 3).

O Assyria, the rod of mine anger, I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge (Isa. 10:6, 8).

It shall come to pass in that day that the nations shall seek the root of Jesse, which standeth for an ensign of the people (Isa. 11:10).

Jehovah smiteth the peoples in wrath with a stroke not curable, ruling the nations in anger (Isa. 14:8).

In that day shall a present be brought unto Jehovah of Hosts of people scattered and peeled, a nation meted out and trodden under foot (Isa. 18:7).

The strong people shall honor Thee, the city of the powerful nations shall fear Thee (Isa. 25:3).

Jehovah shall swallow up the covering cast over all peoples and the veil over all nations (Isa. 25:7).

Come near, ye nations, and hearken, ye peoples (Isa. 34:1).

I have called thee for a covenant of the people, for a light of the nations (Isa. 42:6).

Let all the nations be gathered together, and let the peoples be assembled (Isa. 43:9).

Behold I will lift up Mine hand to the nations, and set up My standard to the peoples (Isa. 49:22).

I have given him for a witness to the peoples, a leader and lawgiver to the nation (Isa. 55:4, 5).

Behold, a people cometh from the north country, and a great nation from the sides of the earth (Jer. 6:22, 23).

I will not cause thee to hear the shame of the nations any more, neither shalt thou bear the reproach of the peoples any more (Ezek. 36:15).

All peoples and nations shall worship Him (Dan. 7:14).

Let not the nations make a byword of them, and say to the peoples, Where is their God? (Joel 2:17).

The remnant of my people shall spoil them, and the residue of my nation shall inherit them (Zeph. 2:9).

Many peoples and numerous nations shall come to seek Jehovah in Jerusalem (Zech. 8:22).

Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, a light for revelation to the nations (Luke 2:30-32).

Thou hast redeemed us by Thy blood, out of every people and nation (Apoc. 5:9).

Thou must prophesy again over peoples and nations (Apoc. 10:11).

Thou shalt set Me for the head of the nations, a people whom I have not known shall serve Me (Ps. 18:43).

Jehovah bringeth the counsel of the nations to naught; He overthroweth the thoughts of the peoples (Ps. 33:10).

Thou makest us a proverb among the nations, a shaking of the head among the peoples (Ps. 44:14).

Jehovah shall subdue the peoples under us, and the nations under our feet; God reigneth over the nations the willing ones of the peoples are gathered together (Ps. 47:3, 8, 9).

Let the peoples confess Thee, Let the nations sing for joy; for Thou shalt judge the peoples with equity, and lead the nations upon the earth (Ps. 67:2-4).

Remember me, O Jehovah, with the favor that Thou bearest unto Thy people that I may rejoice in the gladness of Thy nation (Ps. 106:4, 5); and elsewhere. Nations and peoples are mentioned together, because by nations those are meant who are in good, and in the opposite sense those who are in evil; and by “peoples” those are meant who are in truths, and in the opposite sense those who are in falsities. Therefore those who are of the Lord’s spiritual kingdom are called “peoples,” and those who are of the Lord’s celestial kingdom are called “nations;” for in the spiritual kingdom all are in truths, and in consequent intelligence, while in the celestial kingdom all are in goods, and in consequent wisdom.

252. It is the same with many other words; for example where “joy” is mentioned, “gladness” also is mentioned, as in the following passages:

Behold, joy and gladness, to slay an ox (Isa. 22:13).

They shall obtain joy and gladness, and sorrow and sighing shall flee away (Isa. 35:10; 51:11).

Gladness and joy are cut off from the house of our God (Joel 1:18).

The voice of joy and the voice of gladness shall be taken away (Jer. 7:34; 25:10).

The fast of the tenth shall be to the house of Judah for joy and gladness (Zech. 8:19).

Be glad in Jerusalem, and rejoice in her (Isa. 66:10).

Rejoice and be glad, O daughter of Edom (Lam. 4:21).

Let the heavens be glad and let the earth rejoice (Ps. 96:11).

Make me to hear joy and gladness (Ps. 51:8).

Joy and gladness shall be found in Zion, confession, and the voice of melody (Isa. 51:3).

There shall be gladness, and many shall rejoice at his birth (Luke 1:14).

I will cause to cease the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride (Jer. 7:34; 16:9; 25:10).

Again there shall be heard in this place, the voice of joy and the voice of gladness, the voice of the bridegroom, and the voice of the bride (Jer. 33:10, 11); and elsewhere. Both joy and gladness are mentioned, because joy is predicated of good and gladness of truth, or joy of love and gladness of wisdom; for joy belongs to the heart and gladness to the spirit, or joy to the will and gladness to the understanding. That there is also a marriage of the Lord and the church in these words is evident from the expression:

The voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride (Jer. 7:34; 16:9; 25:10; 33:10, 11);

for the Lord is the Bridegroom, and the church is the bride. That the Lord is the Bridegroom may be seen, Matt. 9:15; Mark 2:19, 20; Luke 5:34, 35; that the church is the bride, Rev. 21:2, 9; 22:17. Therefore John the Baptist said of Jesus:

He that hath the bride is the Bridegroom (John 3:29).

253. Owing to the marriage of Divine good and Divine truth in every particular of the Word, the expression, Jehovah [and] God, Jehovah and the Holy One of Israel very frequently occur as if they were two, when yet they are one: for by “Jehovah” the Lord in respect to the Divine good of the Divine love is meant, while by “God” and the “Holy One of Israel,” the Lord in respect to the Divine truth of the Divine wisdom is meant. That Jehovah and God, and also Jehovah and the Holy One of Israel, are mentioned in many places in the Word, and yet One only is meant, may be seen in the Doctrine respecting the Lord the Redeemer.

254. X. HERESIES MAY BE DRAWN FROM THE SENSE OF THE LETTER OF THE WORD BUT TO CONFIRM THEM IS HURTFUL.

It has been shown above, that the Word cannot be understood without doctrine, and that doctrine is like a lamp to make genuine truths visible, and this because the Word is written by pure correspondences; consequently, many things in the Word are appearances of truth, and not naked truths; and many are written according to the understanding of the merely natural man, and yet are so written that the simple may understand them simply, the intelligent intelligently, and the wise wisely. Such being the nature of the Word, these appearances of truth, which are truths clothed, may be taken for naked truths; and when confirmed they become fallacies, which in essence are falsities. From this, that appearances of truth have been taken for genuine truths and confirmed, have sprung all the heresies that have existed and still exist in the Christian world. Heresies themselves do not condemn men. Men are condemned by their confirming from the Word, and by means of reasonings from the natural man, the falsities that are in heresy, and by living wickedly. For everyone is born into the religion of his country or parents and is initiated into that religion from infancy, and afterward he holds to it; and because of worldly business, and the weakness of his understanding in the investigation of truths of that kind, he is unable to withdraw himself from its falsities. But what condemns a man is living wickedly and confirming falsities to such an extent as to destroy genuine truths. For he who holds to his religion, who believes in God (or if within the Christian church believes in the Lord), who regards the Word as holy and from a religious motive lives according to the commandments of the Decalogue, does not commit himself to falsities, and therefore when he hears truths, and in his own way has a perception of them, he is able to embrace them, and thereby be delivered from falsities. But it is not so with one who has confirmed the falsities of his religion; since confirmed falsity is permanent and cannot be rooted out. For falsity after confirmation is as if one had sworn to it, especially when it adheres to his love of self or to the pride of his own intelligence.

255. I have talked with some in the spiritual world who lived many centuries ago and who had confirmed themselves in the falsities of their religion; and I found that they still continued steadfastly in them. I have also talked with some there who had been of the same religion and had thought in the same way, but had not confirmed in themselves its falsities; and I found that after having been taught by the angels they rejected the falsities and accepted truths; and that such were saved, while the former were not. Everyone is instructed after death by angels, and those are received who see truths and from truths see falsities; but truths are seen only by those who have not confirmed themselves in falsities. Those who have confirmed themselves are unwilling to see truths, or if they see them they turn themselves away and either ridicule or falsify them. The real cause of this is that confirmation enters the will, and the will is the man himself and disposes the understanding at its pleasure. But bare knowledge enters the understanding only, and this has no authority over the will, but is in man only as one who stands in the hall or doorway and is not yet in the house.

256. But let this be illustrated by an example: In many places in the Word anger, wrath, and vengeance are attributed to God and He is said to punish, to cast into hell, to tempt, and other like things. He who believes this in simplicity like a child, and in consequence fears God and avoids sinning against Him, is not condemned for that simple belief. But he who so far confirms these things in himself as to believe that anger, wrath, vengeance, and all like things that proceed from evil, are in God, and that God punishes man and casts him into hell from anger, wrath, and vengeance-he is condemned, because he has destroyed the genuine truth, which is, that God is Love itself, Mercy itself, and Good itself, and such a Being cannot be angry, wrathful, or vengeful. These things are attributed to God in the Word, because such is the appearance. These are appearances of truth.

257. That many things in the sense of the letter of the Word are appearances of truth, which conceal within them genuine truths, and that it is not hurtful to think in simplicity, and also to speak, according to appearances of truth, and yet it is hurtful to confirm them, since by such confirmation the Divine truth concealed within them is destroyed, may also be illustrated by an example in nature, which is presented because what is natural illustrates and teaches more clearly than what is spiritual. To the eye the sun appears to be borne around the earth daily, and also annually; and in consequence the sun is said to rise and set, causing morning; noon, evening, and night; and also spring, summer, autumn, and winter, and thus days and years. Nevertheless, the sun stands motionless, for it is a fiery ocean, and the earth revolves daily and is carried around it yearly. The man who thinks in simplicity and ignorance that the sun is carried about the earth does not destroy the natural truth, which is that the earth rotates upon its axis and is yearly borne along the ecliptic. But he who confirms this apparent motion of the sun by reasonings from the natural man, and still more he who does so by the Word, because the sun is there said to rise and set, weakens the truth and destroys it, and afterwards is hardly able to see it, even though ocular proof be given him that the whole starry heaven is daily and yearly carried about in appearance in like manner, and yet not a single star is moved from its fixed place relative to another. The apparent truth is that the sun moves, the real truth is that it does not move, and yet everyone speaks according to the apparent truth, saying that the sun rises and sets; and this is permissible, for he cannot do otherwise; but to think according to that apparent truth after confirming it blunts and darkens the rational understanding.

258. The essential reason why it is hurtful to confirm the appearances of truth that are in the Word, which thereby become fallacies, and thus the Divine truth concealed within the appearances is destroyed, is that each thing and all things of the sense of the letter of the Word, communicate with heaven. For it has been shown above that within each thing and all things of the sense of the letter there is a spiritual sense, and this sense is opened in passing from man to heaven. All things of the spiritual sense are genuine truths; so when man is in falsities and applies the sense of the letter to those falsities, the falsities enter into that sense, and when they enter truths are dissipated, which is done on the way from man to heaven. This may be compared to a shining bladder filled with gall which is thrown towards another, and which bursts in the air before reaching him, and the gall is scattered about; whereupon the other, when he smells the air infected with the gall, turns away, and shuts his mouth lest it should touch his tongue. Or it may be compared to a leather bottle girt with wicker-work of cedar and containing vinegar full of worms, and the bottle bursts on the way, and its stench is perceived by the other, who is nauseated by it and instantly fans it away that it may not enter his nostrils. It is also like an almond shell, within which instead of an almond is a newly-born snake, and the shell being broken, the little serpent appears to be carried by the wind towards the eyes of another, who obviously would turn away to avoid it. It is the same when the Word is read by a man who is in falsities, and who adapts to his falsities something of the sense of the letter of the Word, in which case it is rejected on the way to heaven, lest any such thing should flow in and infest the angels. For when falsity touches truth, it is like the point of a needle touching the fibril of a nerve or the pupil of the eye; it is known that the fibril instantly coils itself up spirally and withdraws within itself and that the eye at the first touch covers itself with its lids. All this makes clear that truth falsified takes away communication with heaven and closes heaven. This is why it is hurtful to confirm any heretical falsity.

259. The Word is like a garden, and may be called a heavenly paradise, in which are delicacies and delights of every kind, delicacies in its fruits and delights in its flowers; and in the middle of the garden are the trees of life, and near them fountains of living waters, with forest trees round about the garden. The man who from doctrine is in Divine truths is in the center where the trees of life are, and is in the actual enjoyment of the delicacies and delights there; while the man who is in truths not from doctrine, but only from the sense of the letter, is in the parts round about, and sees only the forest. But he who is in the doctrine of a false religion, and has confirmed in himself its falsity, is not even in the forest, but is outside of it on a sandy plain, where there is not even grass. That this is the state of such after death, has been shown in the work on Heaven and Hell.

260. It must be understood, moreover, that the sense of the letter is a guard for the genuine truths concealed within it, that they may not be injured. It is a guard in this way, that it may be turned hither and thither, and explained according to each one’s understanding of it, and yet without injury or violence to its internal. For no harm is done when one person understands the sense of the letter in one way, and another in another way; but the harm is done when falsities are brought in which are contrary to Divine truths, and this is done only by those who have confirmed themselves in falsities. In this way violence is done to the Word. This is what the sense of the letter guards against, and it does this for those who are in falsities from their religion, but do not confirm these falsities. The sense of the letter of the Word as such a guard is signified in the Word by “cherubs,” and is there described in this way. This guard is signified by the cherubs that were placed at the entrance to the garden of Eden, after Adam and his wife had been expelled from it, about which we read as follows:

When Jehovah God had driven man out He made cherubs to dwell at the east of the garden of Eden and the flame of a sword turning every way to keep the way of the tree of life (Gen. 3:23, 24).

[2] No one can see what this means, unless he knows what is signified by “cherubs” and by “the garden of Eden,” and by “the tree of life” there, and finally by “the flame of a sword turning every way.” These particulars are explained in the exposition of this chapter in the Arcana Coelestia, published at London, namely, that “cherubs” signify a guard; “the way of the tree of life” signifies entrance to the Lord, which man obtains through the truths of the spiritual sense of the Word; “the flame of a sword turning every way” signifies Divine truth in outmost things, like the Word in the sense of the letter, which sense may be so turned. The same is meant by,

The cherubs of gold placed at the two ends of the mercy-seat, which was over the ark in the tabernacle (Exod. 25:18-21),

“the ark” signifying the Word, because the Decalogue, which it contained, was the primitive of the Word, and the “cherubs” signifying a guard. Therefore between the cherubs the Lord spoke with Moses (Exod. 25:22; 37:9; Num. 7:89); and he spoke in the natural sense, since the Lord does not speak with man except in fullness, and Divine truth is in its fullness in the sense of the letter (as may be seen above, n. 214-224). Nor is anything else signified,

By the cherubs upon the curtains and the veil of the tabernacle (Exod. 26:1, 31);

for the curtains and veils of the tabernacle signified the outmost things of heaven and the church, and thus of the Word (as may be seen above, n. 220). So again,

By the cherubs carved on the Walls and doors of the temple at Jerusalem (1 Kings 6:29, 32, 35) (see above n. 221).

By the cherubs in the new temple (Ezek. 41:18-20).

[3] Because “cherubs” signify a guard, that the Lord, heaven, and Divine truth such as it is interiorly in the Word, be not approached immediately, but mediately through outmosts, it is said of the king of Tyre:

Thou sealest up thy measure, full of wisdom and perfect in beauty; thou hast been in Eden the garden of God; every precious stone was thy covering. Thou cherub, the spreading out of one that protects; I have destroyed thee, O protecting cherub, in the midst of the stones of fire (Ezek. 28:12-14, 16).

“Tyre” signifies the church as to knowledges of good and truth and therefore “the king of Tyre” signifies the Word, in which and from which those knowledges are; and here the Word in its outmost is evidently signified, and protection by “the cherub,” for it is said, “Thou sealest up thy measure,” “every precious stone was thy covering,” “thou cherub, the spreading out of one that protects,” also, “O protecting cherub.” The “precious stones” there mentioned mean the things belonging to the sense of the letter (as may be seen above, n. 217, 218). Because “cherubs” signify the Word in outmosts, and also a guard, it is said in David:

Jehovah bowed the heavens and came down, and rode upon a cherub (Ps. 18:9, 10).

O Shepherd of Israel, thou that sittest upon the cherubs, shine forth (Ps. 80:1).

Jehovah sitteth upon the cherubs (Ps. 99:1).

“To ride upon cherubs” and “to sit upon them” means upon the outmost sense of the Word. Divine truth in the Word, and what it is, is described by the four animals that were also called cherubs (Ezek. 1, 9, 10); also by the four animals in the midst of the throne and round about the throne (Rev. 4:6 seq.). (See Apocalypse Revealed, published by me at Amsterdam, n. 239, 275, 314).

261. XI. THE LORD WHEN IN THE WORLD FULFILLED ALL THINGS OF THE WORD, AND THEREBY BECAME THE WORD, THAT IS A DIVINE TRUTHS EVEN IN THINGS LAST.

That the Lord when in the world fulfilled all things of the Word, and thereby became Divine truth, or the Word, even in things last, is meant by these words in John:

And the Word became flesh, and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth (John 1:4).

“To become flesh” is to become the Word in things last. What the Lord was as the Word in things last, He showed to His disciples when he was transfigured (Matt. 17:2 seq.; Mark 9:2 seq.; Luke 9:28 seq.), where it is said that Moses and Elias appeared in glory, “Moses” meaning the Word written through him, and in general the historical Word, and “Elias” the prophetical Word. The Lord as the Word in things last was also represented before John in Revelation (1:13-16), where all things in the description of Him signify the outmosts of Divine truth, or of the Word. Before this the Lord was indeed the Word or Divine truth, but in things first, for it is said:

In the beginning was the Word, and the Word was with God, and God was the Word (John 1:1, 2);

but when the Word became flesh, the Lord also became the Word in things last. This is why He is called:

The First and the Last (Apoc. 1:8, 11, 17; 49:8; 21:6; 22:13; Isa. 44:6).

262. That the Lord fulfilled all things of the Word is evident from the passages where the Law and the Scripture are said to have been fulfilled by Him, and all things finished, as in the following. Jesus said:

Think not that I am come to destroy the law and the prophets; I am not come to destroy, but to fulfill (Matt. 5:17, 18).

Jesus entered into the synagogue, and stood up to read then was delivered unto Him the book of the prophet Isaiah. And He opened the book, and found the place where it was written: The Spirit of Jehovah is upon Me, because He hath anointed Me; He hath sent Me to preach good tidings to the poor, to heal the broken-hearted, to proclaim release to the captives, and recovering of sight to the blind, to proclaim the acceptable year of the Lord. And He closed the book and He said, This day is this Scripture fulfilled in your ears (Luke 4:16-21).

That the Scripture might be fulfilled, He that eateth bread with Me hath lifted up his heel upon Me (John 13:18).

None of them perished but the son of perdition, that the Scripture might be fulfilled (John 17:12).

That the Word might be fulfilled which He spoke, Of them which thou gavest Me I lost not one (John 18:9).

Jesus said to Peter: Put up thy sword into its place. How then shall the Scripture be fulfilled, that thus it must be? But all this is come to pass that the Scripture might be fulfilled (Matt. 26:52, 54, 56).

The Son of Man goeth as it is written of Him, that the Scriptures might be fulfilled (Mark 14:21, 49).

Thus was the Scripture fulfilled, which said, He was numbered with the transgressors (Mark 15:28; Luke 22:37).

That the Scripture might be fulfilled, They parted My garments among them, and upon My vesture did they cast lots (John 19:24).

After this, Jesus knowing that all things were now finished, that the Scripture might be fulfilled (John 19:28).

When Jesus therefore had received the vinegar, He said, It is finished [that is, fulfilled]. (John 19:30).

These things came to pass that the Scripture might be fulfilled, A bone in Him shall ye not brake. And again another Scripture saith, They shall look on Him whom they pierced (John 19:36, 37).

That the whole Word was written concerning Him, and that He came into the world to fulfill it, He also taught His disciples before He went away, in these words:

He said to them, O foolish men, and slow of heart to believe in all that the prophets have spoken. Behooved it not the Christ to suffer these things, and to enter into His glory? And beginning from Moses and from all the prophets, He interpreted to them in all the Scriptures the things concerning Himself (Luke 24:25-27).

Again Jesus said, that all things must needs be fulfilled which were written in the law of Moses, and the Prophets, and the Psalms concerning Me (Luke 24:41, 45).

That the Lord when in the world fulfilled all things of the Word, even to the most minute particulars, is plain from His words:

Verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished (Matt. 5:18).

From all this it can now be clearly seen that the Lord’s fulfilling all things of the law does not mean that He fulfilled all the commandments of the Decalogue, but all things of the Word. That all things of the Word are meant by the Law can be seen from these passages:

Jesus said, Is it not written in your law, I said, Ye are gods? (John 10:34).

This is written in the Psalms, 82:6.

The multitudes answered, We have heard out of the law that the Christ abideth forever (John 12:34).

This is written in the Psalms, 89:30, 37; 110:4; Dan. 7:14.

That the Word might be fulfilled that is written in their law, They hated Me without a cause (John 15:26).

This is written in Psalm 35:19.

It is easier for heaven and earth to pass away than for one tittle of the law to fall (Luke 16:17).

By the law in this passage, as frequently elsewhere, the whole Sacred Scripture is meant.

263. Few understand how the Lord is the Word; for they think that although the Lord can enlighten and teach men through the Word, He cannot on this account be called the Word. But let it be understood that every man is his own will and his own understanding, each man being thus distinct from every other; and as the will is the receptacle of love, and thus of all the goods of that love, and the understanding is the receptacle of wisdom, and thus of all things of truth belonging to that wisdom, it follows, that each man is his own love and his own wisdom, or what is the same thing, his own good and his own truth. For no other reason is man a man, and nothing else than this in man is man. In respect to the Lord, He is love itself and wisdom itself, thus good itself and truth itself; and this He became by fulfilling all the good and all the truth in the Word. For he who thinks and speaks nothing but truth becomes that truth; and he who wills and does only what is good becomes that good; and as the Lord fulfilled all the Divine truth and Divine good contained in the Word, both in its natural sense and in its spiritual sense, He became good itself and truth itself, that is, the Word.

264. XII. BEFORE THE WORD THAT IS NOW IN THE WORLD, THERE WAS A WORD THAT WAS LOST.

From what is told in the books of Moses it is manifest that worship by sacrifices was known, and that men prophesied from the mouth of Jehovah before the Word was given to the Israelitish nation through Moses and the prophets. That worship by sacrifices was known is evident from the following:

The sons of Israel were commanded to overturn the altars of the nations, to dash in pieces their statues, and to cut down their groves (Exod. 34:13; Deut. 7:5; 12:3).

In Shittim Israel began to commit whoredom with the daughters of Moab; they called the people unto the sacrifices of their gods, and the people did eat (Num. 25:1-3).

That Balaam, who was from Syria, made them to build altars, and they sacrificed oxen and sheep (Num. 22:40; 23:1, 2, 14, 29, 30).

He also prophesied of the Lord, saying that a Star should come forth out of Jacob, and a Scepter should rise out of Israel (Num. 24:17).

He also prophesied from the mouth of Jehovah (Num. 22:13, 18; 23:3, 5, 8, 16, 26; 24:1, 13).

All this shows that there existed among the nations a Divine worship, almost like that instituted by Moses in the Israelitish nation. That it also existed before the time of Abraham, is clear from the words in Moses (Deut. 32:7, 8), but conclusively from what is said of Melchizedek, king of Salem:

That he brought forth bread and wine, and blessed Abraham, and that Abraham gave him tithes of all (Gen. 14:18-20);

also that Melchizedek represented the Lord, for he is called the priest of the Most High God (Gen. 14:18); and it is said of the Lord in David:

Thou art a priest for ever after the order of Melchizedek (Ps. 110:4).

It was for this reason that Melchizedek brought forth bread and wine as the most holy things of the church, as they are the holy things in the Holy Supper. These and many other things are clear proofs that before the Israelitish Word there was a Word from which such revelations as these were derived.

265. That there was a Word among the ancient people, is evident from Moses, who mentions it and took certain things from it (Num. 21:14, 15, 27-30); its historical parts were called “the Wars of Jehovah,” and its prophetical parts “Enunciations.” From the historical parts of that Word the following is quoted by Moses:

Wherefore it is said in the Book of the Wars of Jehovah, Vaheb in Suphah and in the streams of Arnon, and the valley of water-courses that goeth down to the dwelling of Ar, and leaneth upon the border of Moab (Num. 21:14, 15).

By the wars of Jehovah in that Word, as in ours, the conflicts of the Lord with the hells, and His victories over them when He was about to come into the world are meant and described. The same conflicts are meant and described in many places in the historical portions of our Word, as in what is said of the wars of Joshua with the nations of the land of Canaan, and the wars of the judges and the kings of Israel.

[2] From the prophetical portions of that Word the following passages were taken:

Wherefore the Enunciators say, Come ye to Heshbon; let the city of Sihon be built and established; for a fire is gone out of Heshbon, a flame from the city of Sihon; it hath devoured Ar of Moab, and the lords of the high places of Arnon. Woe to thee, Moab thou hast perished, O people of Chemosh; he hath given his sons as fugitives, and his daughters into captivity unto Sihon king of the Amorites. We have destroyed them with weapons; Heshbon is perished even unto Dibon, and we have laid them waste even unto Nophah, which reacheth unto Medeba (Num. 21:27-30).

Translators render this “composers of proverbs” [or “they that speak in proverbs”]; but the rendering ought to be “Enunciators,” or “Prophetic Enunciations,” as can be seen from the signification of the word Meschalim in the Hebrew tongue, which means both proverbs and prophetic enunciations (as in Num. 23:7, 18; 24:3, 15), where it is said that Balaam “uttered his enunciation,” which was a prophecy that also referred to the Lord. This enunciation is called Maschal in the singular. Moreover, what Moses quotes therefrom is not a proverb but a prophecy.

[3] That this Word was in like manner Divinely inspired is evident from Jeremiah, where almost the same things are said:

A fire is gone forth out of Heshbon, and a flame from the midst of Sihon, and hath devoured the corner of Moab, and the crown of the head of the sons of tumult. Woe be unto thee, Moab: the people of Chemosh have perished; for thy sons are taken away captive, and thy daughters into captivity (Jer. 48:45, 46).

In addition to all this a prophetic book of the ancient Word, called the Book of Jasher or the book of the Upright, is mentioned by David and Joshua; by David as follows:

David lamented over Saul and over Jonathan; and he wrote, To teach the sons of Judah the bow. Behold, it is written in the Book of Jasher (2 Sam. 1:17, 18).

And by Joshua:

Joshua said Sun, stand thou still upon Gibeon, and thou, moon, in the valley of Ajalon. Is not this written in the Book of Jasher? (Josh. 10:12, 13).

266. From all this it can be seen that there was in the world, especially in Asia, an ancient Word before the Israelitish Word. It will be seen in the third Memorable Relation at the end of this chapter on the Sacred Scripture that this Word is preserved in heaven among the angels who lived in those times; and moreover, that it is still in existence at the present day among the nations of Great Tartary.

267. XIII. THAT THROUGH THE WORD THERE IS LIGHT ALSO TO THOSE WHO ARE OUTSIDE OF THE CHURCH AND DO NOT POSSESS THE WORD.

No conjunction with heaven is possible unless somewhere on the earth there is a church that has the Word, and by means of the Word the Lord is known; for the Lord is the God of heaven and earth, and without Him there is no salvation. That conjunction with the Lord and affiliation with the angels is effected by means of the Word may be seen above (n. 234-239). It is sufficient that there be a church where the Word is; and although it consist of comparatively few, the Lord nevertheless is present by means of it throughout the whole world, since by means of it there is a conjunction of heaven with the human race.

268. But it shall be told how there is a presence and a conjunction of the Lord and heaven in all the earth by means of the Word. In the Lord’s sight the whole angelic heaven is as a single man; so also is the church on earth. That these actually appear as a man may be seen in the work on Heaven and Hell (n. 59-86). In that man the church where the Word is read, and by means of it the Lord is known, is like the heart and lungs, the Lord’s celestial kingdom like the heart, and His spiritual kingdom like the lungs. As from these two fountains of life in the human body all the remaining members, viscera, and organs, subsist and live, so from the conjunction of the Lord and heaven with the church by means of the Word, do all those subsist and live in all the earth who have a religion, and who worship one God and live well, and are thereby in that man, such having relation to the members and viscera outside of the thorax which contains the heart and lungs. For the Word in the Christian church is life from the Lord through heaven to the rest of the world, just as the life of the members and viscera of the whole body is from the heart and lungs; and there is a like communication; and this is why Christians, among whom the Word is read, constitute the breast of that man. Such are in the center of all, and round about them are the Papists, and around these the Mohammedans who acknowledge the Lord as the greatest prophet and the son of God. After these are the Africans, while the peoples and nations of Asia and the Indies form the outmost boundary.

269. That this is true of heaven as a whole may be concluded from what is similar in each society of heaven; for each society is a heaven in a less form, and is also like a man (that it is so, may be seen in the work on Heaven and Hell, n. 41-87). In each society of heaven those who are at the center have a like relation to the heart and lungs, and with them there is the greatest light. The light itself with the consequent perception of truth spreads out from that center towards the circumference, in every direction, thus to all who are in the society, and constitutes their spiritual life. It has been shown that when those who were at the center and who constituted the province of the heart and lungs, and with whom there was the most light, were taken away, those who were round about them had their understandings obscured, and had so feeble a perception of truth that they were grieved; but as soon as the others returned light appeared, and their perception of truth was the same as before. This may be compared to the heat and light of the sun of the world, which causes trees and plants to vegetate, even those out of their direct rays or under clouds, provided the sun is above the horizon. So is it with the light and heat of heaven from the Lord as a sun there, that light being in its essence Divine truth, the source of all wisdom and intelligence to angels and men. It is therefore said of the Word:

That it was with God, and was God; that it lighteth every man that cometh into the world, and that its light shineth even in darkness (John 1:1, 5, 9).

The Word here means the Lord in respect to Divine truth.

270. From all this it can be seen that the Word which is in the possession of the Protestant and Reformed churches, enlightens by spiritual communication all nations and peoples; also that the Lord provides that there shall always be on earth a church where the Word is read, and thereby the Lord is made known. Therefore when the Papists had almost wholly rejected the Word, by the Lord’s Divine Providence the Reformation took place, whereby the Word was drawn as it were from concealment and brought into use. So when the Word had been wholly falsified and adulterated by the Jewish nation, and, as it were, made of no effect, it , pleased the Lord to descend from heaven, and to come as the Word, and fulfill it, and thereby to restore and reestablish it, and give light once more to the inhabitants of the earth, according to the words of the Lord:

The people that sit in darkness saw a great light; and to them that sit in the land and shadow of death, to them did the light spring up (Isa. 9:8; Matt. 4:16).