1 AND there shall come forth a Shoot from the trunk of Jesse; and a Sprout from his roots shall become fruitful:
VERSE 1. The Lord, as to His Humanity born of the virgin and glorified in the world, is here called “a Shoot from the trunk of Jesse,” also “a Sprout from his roots;” and in other passages He is called “a Germ of justice;” (Jer. xxiii. 5.) “The Seed of the woman;” (Gen. iii. 15.) “The only-Begotten;” (John i. 18.) “A Priest for ever, and the Lord.” (Psalm ex. 4, 5.) Here no Son from eternity is meant, but a Son that was to be born in the world; for these passages contain prophecies concerning the coming of the Lord. D. L. 19. See also
T. C.R. 101.
2 And the Spirit of Jehovah shall rest upon Him; the spirit of wisdom and understanding; the spirit of counsel and might; the spirit of knowledge and the fear of Jehovah;
Verse 2. In many passages in the Word mention is made of “spirit,” and, when predicated of man, by “spirit” is signified divine Truth received in the life, thus his spiritual life, but when predicated of the Lord, by “Spirit” is understood the Divine Principle which proceeds from Him, which, with a general expression, is called Divine Truth. But inasmuch as few at this day know what is understood by “spirit,” in the Word, it may be expedient, first, to shew from passages thence adduced, that “spirit,” when predicated of man, signifies divine Truth received in the life, thus his spiritual life. Now as there are two things which constitute the spiritual life of man, namely, the Good of love and the Truth of faith, therefore in many passages of the Word mention is made of “the heart and spirit,” as likewise “the heart and soul;” and by the “heart” is signified the Good of love, and by the “spirit,” the Truth of faith; the latter is likewise signified by “soul,” for thereby in the Word is understood man’s spirit. That by “spirit,” when predicated of man, is signified Truth received in the life, appears from the following passages. Thus in Ezekiel-“Make you a new heart and a new spirit: wherefore will ye die, O house of Israel?” (xviii. 31.) Again-” I will give unto you a new heart, and a new spirit will I give in the midst of you.” (xxxvi, 26.) And in David-“Create in me a clean heart, O God; and renew a right spirit in the midst of me. The sacrifices of God are a broken spirit; a broken and contrite heart, God doth not despise.” (Psalm li 10, 17.) In these passages heart signifies the Good of love, and “spirit” the Truth of faith, from whence man has spiritual life; for there are two things which constitute all the, spiritual life of man, namely, Good and Truth, from these two united in man, constitute his spiritual life. When it is known what is signified by the “spirit” appertaining to man, it may be known what ” Spirit ” signifies when it is predicated of Jehovah, or the Lord; to whom are attributed all things appertaining to man, as a face, eyes, ears, arms, hands, as also a heart and a soul thus, also a spirit, which in the Word is called the “Spirit of God,” the Spirit of Jehoah, the “spirit of His nostrils,” the “spirit of His mouth, the “Spirit of Truth, the ” Spirit of Holiness,” and the Holy Spirit, whereby is understood Divine Truth proceeding from the Lord, as may appear from many passages in the Word. The reason that Divine Truth proceeding from the Lord is the “Spirit” of God, is, because all the life which men have is derived from thence as also the heavenly life appertaining to those who receive that Divine Truth in faith and life, that this is the “Spirit of God,” the Lord Himself teaches in John-” The words which I speak unto you are spirit and are life; (vi. 63.) and in Isaiah xi. 1, 2. A. E. 183. See also A. C. 2826, 9818.
Verses 2. 3. The Spirit of Jehovah shall rest upon Him, &c.-These words also relate to the Lord, and thereby is described the Divine Truth, in which and from which is all wisdom and intelligence. The Divine Truth which was in the Lord, when He was in the world, and which, after the glonfication of His Human, proceeds from Him, is understood by “the Spirit of Jehovah which shall rest upon Him.” That thence He had Divne Wisdom and Divine Power is understood by “the spirit of wisdom and intelligence” and by the spirit of counsel and might;” that thence He had Omniscience and essential sanctity in worship, is understood by “the spirit of knowledge and of the fear of Jehovah;” and whereas “fear” signifies the holy principle of worship from divine Truth, it is therefore added, whence “ths offering of incense was in the fear of Jehovah;” for to “offer incense” signifies worship from the Divine-Spiritual [principle], which is Divine Truth, concerning which (see above, n. 324,.491) it is said, “the spirit of wisdom and intelligence, of knowledge and of fear;” and by “spirit” is understood the Divine Proceeding; by the “spirit of wisdom,” the Divine-Celestial,which is the Divine Proceeding received by the angels of the inmost or third heaven; by the “spirit of intelligence” is meant the Divine-Spiritual, which is the Divine Proceeding received by the angels of the middle or second heaven; by the “spirit of science” [or knowledgeJ is meant the Divine-Natural, which is the Divine Proceeding received by the angels of the ultimate or first heaven; and by the “spirit of the fear of Jehovah” is understood all the holiness of worship from those divine principles. A. E. 696.
3 And His offering of incense shall be in the fear of Jehovah: He shall not judge according to the sight of His eyes; nor shall He reprove according to the hearing of His ears:
Verse 3. “Incense” signifies those things appertaining to worship, which are performed from spiritual good, or from the good of charity, and thence are gratefully perceived. A. E. 324, 325, 492.
The reason why” incense” signifies worship from spiritual Good, is, because the principal worship in the Jewish church consisted in the offering of sacrifices and incense; wherefore there were two altars, one for sacrifices and the other for incense. The latter altar was within the tabernacle, and was called the “golden altar,” but the former was without the tabernacle, and was called the “altar of burnt-offerings.” The reason was, because there are two kinds of goods from which all “worship is performed, celestial Good and spiritual Good. Celestial Good is the Good of love to the Lord, and spiritual Good is the Good of love to our neighbour. Worship by sacrifices was worship from celestial Good, and worship by incense was worship from spiritual Good. A. R. 277.
In the fear of Jehovah.-What is signified in the Word by “fearing God,” may be manifest from very many passages therein, understood according to the internal sense. The” fear of God,” according to that sense, signifies worship, and indeed worship either grounded in fear, or in the good of faith, or in the good of love. The “fear of God” signifies worship grounded in fear or dread, when the subject treated of is concerning the non-regenerate, as in Exod. xx. 19, 20; Deut. v. 22, 24, 20; where the “fear of God” signifies worship grounded in fear, in respect to them as being of such a nature. For they who are principled in external worship without internal [as was the case with the Jews], are led by fear to the observance of the law, and to compliance with its precepts, but still they, do not come into internal worship, or into holy fear, unless they are in the good of life, and know and believe what internal worship is. So in Deut. xxviii, 58-60; where to “fear the honourable and terrible name of JEHOVAH GOD,” is to worship from a principle of fear or dread, to inspire which into a people of such a nature and quality as the Jews were, all evils, even to curses, were attributed to Jehovah. So in Jer. ii. 19; Matt, x. 28; Luke xii. ii, 5. In these passages also to “fear God” implies worship from fear or dread, because it is fear which drives them to compliance. A. C. 2826.
But spiritual fear is holy fear, which is in all spiritual love, variously, according to the quality of the love, and its quantity. In this fear the spiritual man is principled; he likewise knows that the Lord does not do evil to anyone, still less does He destroy anyone as to ” body and soul in hell,” (Luke xii. 5.) but that He does good to all, and that He is willing to lift up everyone as to body and soul to Himself into heaven. Hence the fear of the spiritual man, lest by evils of life and by false principles of doctrine he should avert the Divine in himself, and thereby injure it. But natural fear, or the fear of the unregenerate natural man, is dread, alarm, and terror on account of dangers, punishments, and thus on account of hell; which fear is in every corporeal love, variously also, according to the quality of the love and according to its quantity. The natural man who is subject to that fear, knows no other than that the Lord does evil to the wicked, that He condemns them, casts them into hell, and punishes them; hence it is that they fear, and are afraid of the Lord. In this fear were the generality of the Jewish and Israelitish nation, by reason that they were natural men. A. E. 696.
4 But with justice shall He judge the poor, and with equity shall He plead for the miserable of the earth: and He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked.
Verse 4. He shall smite the earth with the rod of His mouth, &c.- By the “rod of the mouth of Jehovah” is signified Divine Truth, or the Word, in the natural sense; and by the “spirit of His lips” is signified Divine Truth, or the Word, in the spiritual sense,-both destroying the false of evil in the church, which is signified by “smiting the earth, and slaying the wicked.” A. E. 727. Seo also A. C. 1286.
5 And justice shall be the girdle of His loins, and truth the girdle of His reins.
Verse 5. Justice shall be the girdle of His loins, &c.-A “girdle,” in the Word, signifies a common bond whereby all things are kept in their order and connection, as in Isaiah xi. 5. As a “girdle” signifies a bond conjoining the goods and truths of the church, therefore when the church among the children of Israel was destroyed, Jeremiah the prophet was commanded to “buy himself a girdle, and put it upon his loins, and then to hide it in a hole of a rock beside the Euphrates; and at the end of days, when he took it, behold, it was rotten and profitable for nothing;” (Jer, xiii. 1-7.) by which was represented that at that time there was no good in the church, and thence truths were dissipated. The same is signified by a “girdle” in other passages, as in Isaiah-“Instead of a girdle there shall be a rent.” (iii. 24.) A.R. 46.
Verses 5,6. Justice shall be the girdle of His loins, and truth the girdle of His reins;-the wolf shall dwell with the lamb, &c.-These things are said concerning the Lord, and concerning His kingdom and the state of innocence and peace therein. That they are said concerning the Lord, is evident from the first verse of the chapter, where it is said that “a Shoot shall come forth from the trunk of Jesse, and a Sprout shall grow from his roots.” That “justice shall be the girdle of His loins, and truth the girdle of His reins,” signifies that the Divine Good, proceeding from the Divine Love of the Lord, shall conjoin those in heaven and in the church who are principled in love to Him, and that Divine Truth proceeding from Him shall conjoin those in heaven and in the church who are principled in love towards their neighbour; by “justice,” when predicated of the Lord, is understood the Divine Good, and by His” loins” are understood those who are principled in love to Him: by “truth” is understood the Divine Truth, and by His “reins” are understood those who are principled in love towards their neighbour; and by “girdle” is signified conjunction with them in heaven and in the church. Wherefore “he shall dwell ” signifies a state of peace, which takes place when nothing of evil from hell is feared, because it cannot do hurt; “the wolf with the lamb, and the leopard with the kid,” signifies that no evil and false shall hurt those who are in innocence and in charity from the Lord; by the “wolf” is signified the evil which is opposite to innocence, and attempts to destroy it; and by the “leopard” is understood the false which is opposed to charity, and, which, by reasonings in favour of faith alone, attempts to destroy charity; by the “lamb is signified innocence, and by the the “kid” charity; “the calf also, and the young lion, and the fatling together,” signify that the infernal false shall not hurt the innocence of the natural man, nor any good affection thereof; the “calf” signifying the innocence of the natural man , the “fatling or ox,” the affection of the natural man, and the “lion,” the infernal false, as to the potency and cupidity of destroying divine Truth; and a “little child shall lead them,” signifies the state of innocence and love to the Lord in which they will be; a “little child” or boy signifying innocence, and, at the same time, love to the Lord; for love to the Lord makes one with innocence, inasmuch as they who are in that love are also in innocence, as is the case with those who are in the third heaven, who thence also appear before the eyes of others as infants and children. A. E. 780. See also A. C. 3021, 9828.
6 And the wolf shall dwell with the lamb; and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; und a little child shall lead them.
Verses 6, 8, 9, 10.-In this passage is described the state of peace and happiness in the heavens. and in the church, after the Lord had come into the world: and since a state of peace and Innocence is described, mention is made of “a lamb, a kid, a calf, and also of a little child, a suckling, and a weaned child,” and by them all is signified the good of innocence ;-the inmost good of innocence by a “lamb;” the interior good of innocence by a “kid;” and the exterior good of innocence by a “calf.” In like manner by “a child, a suckling, and a weaned child.” The” mountain of holiness” denotes heaven and the church, where the good of innocence prevails. The “nations” are they who are “in that good. The “Root of Jesse” is the Lord, from whom that good is derived. The good of love from Him to them, which is called celestial good, is the good of innocence. That a “lamb ” denotes the good of innocence in general, and specifically the inmost good of innocence, is manifest from this consideration, that it is named in the first place; also from this, that the Lord Himself is called a “Lamb.” That a “kid” denotes the interior good of innocence, see n. 3519, 4871; that a “calf” is the exterior good of innocence, n. 9391; that a “child” is innocence, n. 5236; in like manner “a suckling or infant, and a weaned child,” n. 3494, 5608; that the” mountain of holiness” denotes whence the good of love to the Lord is, n. 6135, 8758; that “nations” signify [in a good sense] those “who are in that good, n. 1416, 6005. That the good of love to the Lord ‘which is called celestial good, is the good of innocence, is manifest from those who are in the inmost heaven, who because they are in that good appear naked, and as infants by reason that nakedness, in a good sense, corresponds to innocence, see n. 9277. A. C. 10,132.
7 And the cow and the bear shall feed; together shall their young ones lie down: and the lion shall eat straw like the ox.
Verse 7. By the “cow and the bear feeding, and their young lying down together,” is signified that the power and lust of the natural man of falsifying the truths of the Word, shall not hurt the good of the natural man and the affection thereof; the “cow” denoting tho affection of good and truth appertaining to the natural man, and the “bear,” the power and lust of the natural man to falsify the truths of the literal sense of the Word; “the lion shall eat straw like tho ox, “signifies that the infernal false, which is ardent to destroy tho truths of the church, shall not hurt the affection of good appertaining to tho natural man, either with man in himself or with men amongst each other, and that neither shall it hurt the Word: “straw” signifying the Word in the letter, which is perverted by the infernal also, but caunot be perverted by those who are in truths from good. A.E. 781.
8 And the suckling shall play upon the hole of the viper; and upon the den of the basilisk shall the weaned child lay his hand.
Verse 8. This passage cannot be understood unless it be known from the things which appear in the spiritual world what is understood by the “hole of the viper,” and the” den of the basilisk.” It was observed above, (Chap. ii. 19, Exposition.) that the entrances to the hills appear as holes in rocks, and as gaps opening to dens such as belong to “wild beasts in the forests; and it is further to be observed, that they who inhabit” those places, when they are viewed in the light of heaven, appear as monsters of various kinds, and also as wild beasts. They who are in the hells inhabited by such as act craftily against innocence appear as “vipers,” and they who do the same against the good of love appear as “basilisks;” and as a “suckling” or infant signifies the good of innocence, therefore it is said “the suckling shall play upon the hole of the viper;” and as a “weaned child,” or an infant ceasing to suck, signifies the good of love, therefore it is said that he shall “lay his hand upon the den of the basilisk.” Hence the signification of this passage is, that they who are in the good of innocence and in the good of love to the Lord, shall not be in any fear on account of evils and falses, which are from hell, because they are protected by the Lord. That by the” suckling and infant,” in the Word, is signified the good of innocence, may be seen in A.C. 430, 3183; what is signified by “vipers,” and other poisonous serpents” may be seen in A.. C. 9013. A. E. 410.
9 They shall not hurt, nor destroy, in all the mountain of My holiness: for the earth shall be full of the knowledge of Jehovah, as the waters cover the sea.
Verse 9. The earth shall be full of the knowledge of Jehovah, as the waters cover the sea. – Inasmuch as it is not yet known that “waters” in the Word signify the truths of faith and the knowledges of Truth, perhaps by reason of its appearing so remote, I am desirous here briefly to shew that such things are understood by “waters” in the Word, which also is necessary, because without the knowledge of the signification of “waters,” it cannot be known what is siguified by baptism, nor what by the washing in the Israolitish church, of which mention is so frequently made. ” Waters” signify the truths of faith, because “bread” signifies the good of love. The reason why “waters” and “bread” have such a signification, is, because the things which appertain to spiritual nourishment are expressed, in the sense of the letter, by such things as appertain to natural nourishment; for “waters” and “bread,” by which are meant all drink and all food in general, nourish the body and the truths of faith and the good of love, nourish tho soul, This is also from correspondence, for when “bread” and “water” are read in the Word, the angels, as being spiritual, understand those things which nourish them, which are the goods of love, and the truths of faith. But some passages shall be here adduced, from whence it may be known that “waters” signify the truths of faith, likewise the knowledges of truth; as in Isaiah-“T’hen shall ye draw waters with gladness from the fountains of salvation.” (xii. 3.) Again-” He who walketh in justice, and speaketh uprightly, bread shall be given him, and faithful waters.” (xxxiii. 15, 16.) Again-“The poor and the needy seek water, but there is none: their tongue fainteth for thirst; I will open rivers upon hills, and will place fountains in the midst of valleys, the desert into a lake of waters, and the dry land into springs of waters; that they may see, and know, and attend, and understand.” (xli. 17, 18,20.) Again-” I will pour out waters upon the thirsty, and floods upon the dry; I will pour out My spirit upon thy seed, and My blessing upon thine offspring.” (xliv, 3.) I know that some will wonder why “waters” are mentioned in the Word, and not the truths of faith, when nevertheless the Word is to teach man concerning his spiritual life, and if the truths of faith had been mentioned instead of “waters,” man would have known that the “waters” of baptism and of washings do not contribute anything to his purification from evils and falses, but it is to be observed that the Word, to be divine and at the same time profitable to heaven and the church, must be altogether natural in the letter, for unless it were natural in the letter, it would not be the medium to effect conjunction of heaven with the church; for it would be as a house without a foundation, and as a soul without a body, for the ultimates include all the interiors, and are their foundations, as may be seen above, n. 41; man also is in ultimates, and heaven has its foundation upon the church in him. Hence then it is that such is the style of the Word; wherefore when man thinks spiritually from natural things, “which are in the sense of the letter of the Word, he is conjoined with heaven, with which he would not otherwise be conjoined. ” A. E. 71.
10 And it shall be in that day, that the Root of Jesse shall stand for a standard to the peoples; unto Him shall the nations seek: and His resting-place shall be glorious.
11 And it shall be in that day, that the Lord shall again the second time put forth His hand to recover the remnant of His people that remaineth, from Assyria, and from Egypt; and from Pathros, and from Cush, and from Eiam; and from Shinar, and from Hamath, and from the islands of the sea.
Verse 10. The Lord, as to the Human, is called the “Root of David” on this account, because all divine Truth is from Him, as all things also exist and subsist from their root; hence also it is, that He is called the “Root of Jesse,” where Jesse is put for David, because he was his father. A. E. 310.
What a “standard” specifically signifies, see below, Chap. xiii. 2, Exposition.
The verses from 1 to 10 describe the state of the regenerate man, who acknowledges the Lord and worships Him alone, shewing that he has power over everything evil and false from hell, and that he is in the enjoyment of heavenly peace and happiness. T. C. R. 354.
Verse 11. The Lord shall recover the remnant of His people from Assyria, Egypt, &c.-The “remnant of Assyria” are those who are not destroyed by reasoning from falses against the truths of the church. (A. C. 5897.) The “remnant from Egypt” are those who, at the period of judgment, are not destroyed by the misapplication for selfish ends of the scientifics of the Word and the Church. (A. C. 3322, 4749.) The “remnants from Pathros and from Cush” are such as have not employed the knowledges of what is Good and True to confirm what is evil and false. (A. C. 1163.) The “remnant from Elam” are those who have somewhat of faith grounded in charity still remaining. (A. C. 1228, 1685.) The “remnant of Shinar ” are such as have an external worship in which there is not a profane principle. (A. C. 1183, 1292.) The “remnant Irom Hamath” are those who, although in external idolatries, have nevertheless somewhat of sincerity in their internals. (A..C. 1205.) The “remnant from the islands of the sea” signify distinct kinds of worship, and such as are comparatively remote from internal worship, or such as pertain to the nations out of the church. A. C. 1158.
The “outcasts of Israel whom the Lord shall gather” are those who have remains of spiritual love, or charity to the neighbour; and the “dispersed of Judah” are those who have remains of celestial love, or of love to the Lord. A. E. 483.
[These” remnants,” at the time of judgment in the world of spirits, can be saved, and after instruction in the truths of the Word, can be raised up into heaven; and of those upon earth who are in similar states to these “remnants” the Lord can form a New Church.]
12 And He shall lift up a standard to the nations; and He shall gather the outcasts of Israel, and the dispersed of Judah shall He collect from the four wings of the earth.
Verses 12, 13, 15, 16. The subject here treated of in the sense of the letter is concerning the bringing back of the Israelites and Jews out of captivity; but in the internal sense it has relation to the New Church in general, and to every individual in particular who is regenerated or becomes a church. The “outcasts of Israel” denote their truths; the “dispersed of Judah” denote their goods; “Ephraim” denotes their intellectual principle, in that it will no longer be repugnant; “Egypt” denotes scientiflcs, and “Ashur” reasoning grounded therein, which they have perverted; the “expelled,” the” dispersed,” the “remains,” and the” left” [or residue] denote the truths and goods which survive; that “Ephraim” is the intellectual principle, was shewn above; (Chap. vii. Exposition.) that “Egypt” is the scientific, may be seen in A.C. 1164, 1165; that “Ashur” is reasoning, may be seen, n. 119, 1180, also above, (Chap. vii. 18, 19.) and that “remains” are goods and truths from the Lord stored up in the interior man, see n. 468, 530. A. C. 3564. See also above, Chap. i. 9, Exposition.
Verses 12, 14. He shall gather the outcasts of Israel and the dispersed of Judah;-they shall fly upon the shoulder of the Philistines towards the sea, &c.-By “Israel” and by “Judah ” are not meant Israel and Judah, but by “Israel” those who are in the good of faith, and by “Judah” those who are in the good of love. To “fly upon the shoulder of the Philistines” signifies to receive and to take into possession the interior truths of faith. To “spoil the soils of the east,” is to receive and to take into possession the interior goods of faith: for the “sons of the east” are those who are the goods of faith and in the knowledges of good. (See A. C. 3249, 3762.) That to “spoil” denotes to receive and to take into possession, see what was shewn concerning” the spoiling of the Egyptians by the sons of Israel,” in A. C. 6914, 0917. Inasmuch as by the “land of Philistia” was signified [in a good sense] the science of the interior truths of faith, and by “Abraham ” and” Isaac” was represented the Lord, and by their “sojourning,” the instruction of the Lord in the truths and goods of faith and love, which are of divine Wisdom, therefore for the sake of that figure Abraham was ordered to “sojourn in Philistia;” (see Gen. xx. 1, to the end.) and also Isaac; (Gen. xxiv. 26, to the end.) on which subject see the explanations of those chapters. A. C. 9340.
13 And the envy of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not distress Ephraim.
Verses 13-16. The envy of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not distress Ephraim, &c. And there shall be a highway for the remnant of His people, which shall be left, from Assyria; as it was unto Israel, in the day of his coming up from the land of Egypt. In this passage it is impossible to see anything divine, unless it be known what is signified by each particular name, notwithstanding that the subject here treated of is concerning the coming of the Lord, and what shall come to pass at that time, as plainly appears from verses 1 to 10; without the help, therefore, of the spiritual sense, how is it possible for anyone to discern the genuine signification of these words in their order, as denoting that they who through ignorance are principled in falses and do not suffer themselves to be seduced by evils, will come to the Lord, and that the Word will then be understood by the church, and that falses will then be no longer hurtful to them. S. S. 15..
These things are said concerning the salvation of the nations, which are also signified by the “outcasts of Israel and the dispersed of Judah;” for it is said that the Lord “will set up a standard to the nations.” By the “outcasts of Israel” are understood those who are not in truths, but in the desire of learning them: by the “dispersed of Judah,” those who are in the good of life, find therefore in love to the Lord. For they who love to do good, love the Lord, for the Lord is in that good, because it is from Him. By “Ephraim” is here understood the intellectual principle, or the understanding in concord with the good of love. That the one is not discordant with the other is understood by the “envy of Ephraim. shall depart,” and by “Ephraim not envying Judah,” and by “Judah not distressing Ephraim.” That they will be separated from those who separate faith from charity is signified by their “flying upon the shoulder of the Philistines [who dwell] towards the sea.” The “Philistines towards the sea” are those who separate faith from charity, or from the good of life. The sea is the ultimate where heaven terminates, and to “fly on the shoulder” is to reject, and thus to separate them from themselves. A. E. 433.
14 But they shall fly upon the shoulder of the Philistines towards the sea; together shall they spoil he sons of the east: on Edom and Moab they shall lay their hand; and the sons of Ammon shall obey them.
Verse 14. On Edom and Moab they shall lay their hand; and the sons of Ammon shall obey them.- “Edom” and also “Esau” signify, in a bad sense, those who from the evil of self-love despise and reject truths. A. C. 3322. “Moab” denotes those who adulterate goods; “the sons of Ammon “those who falsify truths. A. C. 2468.
[By these nations obeying those gathered as remnants by the Lord (in verses 11 and 12), is meant that the evils and falsities signified, in a bad sense, by “Edom, Moab, and Ammon,” will be subject to them, and thus subdued. For the enemies of the church, and, consequently, of the regenerate states of its members, are chiefly those 1, who despise and reject its truths (Edom); 2, those who adulterate its goods (Moab); and 3, those who falsify its truths (Ammon). Because the evils and falses which principally devastate a church may be brought under these three general heads.]
15 And Jehovah shall utterly destroy the tongue of the Egyptian sea; and He shall shake His hand over the river with His mighty wind: and He shall strike it into seven streams, and make them pass over it in shoes.
16 And there shall be a highway for the remnant of His people, which shall be left, from Assyria; as it was unto Israel, in the day of his coming up from the land of Egypt.
Verses 15, 16. Jehovah shall utterly destroy the tongue of the Egyptian· sea, &c.-By these words is signified that all falsities and false reasonings will be dissipated before those who are, from the Lord, in truths from good, and that they will pass, as it were, through the midst of such falsities in safety. Thus it happens in the spiritual world to those who are protected by tho Lord. A similar thing is here understood as by the drying up of the Red Sea [SuphJ before the sons of Israel. They who, under the Lord’s protection, will thus pass oyer are understood by the “remuaut of the people that shall be left from Assyria;” for by the “left from Assyria,” those are understood who have not perished by reasonings from falsities. A.E.509.
[That by “tongue,” in a bad sense, and especially by ” the tongue of the Egyptian sea,” when opposed to those who are in truths from the Lord, is signified false doctrine, and, in general, falses of every kind arising from the perverse application by reasonings of scientifics and knowledges signified by “Egypt;” see above, Chap. iii. 8, 11, Exposition.] .
[To “strike the river into seven streams,” denotes utter dissipation of the falses thereby signified; for “seven” signifies what is full and entire, (A.C. 10,127.) “With a mighty wind,” signifies a medium of destruction; see A. C. 7679.]
And make them pass over it in shoes.-“Shoes” denote tho ultimnte or the last sensual and corporeal principle of man; in respect to the regenerate [as in this case], that principle renewed and regonerated. The internal of the natural principle or degree, is signified by the “feet,” the middle by the “soles,” and the lowest or ultimate by the “shoes.” Hence it “was a custom to take the shoes from off the feet. when the Lord in holy worship was approached, (Exod. iii. 5; Joshua. v, 15.) to signify that the Lord and the things of His Word and kingdom should not be thought of from merely sensual and corporeal ideas, but that the mind in acts of worship and in meditation on heavenly subjects, should rise above what is sensual and corporeal, By the “shoes” which were put on the feet of the prodigal son, after his return to his father’s house, is siguified the conjunction of Truth and Good in the external or natural man, thus a renewed or regenerated natural principle, by which a man is enabled, from the Lord, to “trample upon serpents and scorpions,” (Luke x. 19.) or to pass over evils and falses unhurt. A. C. 1748, 6844, 7864. See also A.E.219.
Author: Emanuel Swedenborg and [Joseph Smithson]