1 Ho! everyone that thirsteth, come ye to the waters! and he who hath no silver: come ye, buy, and eat! yea, come, buy ye without silver, and without price, wine and milk.
VERSE 1. That “wine” and “milk,” which were to be bought without silver, are not here understood, but things spiritual, to which they correspond, must be obvious to every one; wherefore, by “wine” is signified spiritual Good, which in its essence is Truth, and by “milk” the Good of that Truth. That these are given gratis by the Lord to such as are in ignorance of Truth and of Good, but nevertheless are in the desire thereof, is understood by their being bid “to come, to buy and eat without silver;” to “buy” signifies to procure to themselves, and to “eat” is to appropriate, which is done by application as of themselves. That they who are in ignorance of Truth and of Good, but in the desire thereof, are here meant, is evident; from its being said-“Everyone that thirsteth, come ye to the waters!” To “thirst” signifying to desire, and “waters” Truths–in the present case the Word, where Truths are. A. E. 376. See also A. C. 8568, 8976.
“He who hath no silver,” signifies those who “are in ignorance of Truth, and yet in the Good of charity, as is the case with many in the church, and also with many Gentiles out of the church. A. C. 1551.
Verses 1, 2. That to “eat” here signifies to appropriate to one’s self from the Lord, is evident, for, it is said-” Everyone who thirsteth, come ye to the waters! and he who hath no silver; come ye, buy, and eat;” by which is understood that everyone who desires Truth, and who had not Truth before, may procure and appropriate it to himself from the Lord. To “thirst” signifies to desire, “water” Truth, and “silver” the Truth of Good; wherefore, by “him who hath no silver,” is signified him who before had no Truth of Good; to “come” denotes to come to the Lord; to “buy” is to procure for himself; and to “eat” denotes to appropriate. “Come, buy ye without silver, and without price, wine and milk,” signifies to procure Divine Truth spiritual and Divine Truth natural without self-derived intelligence; “wine” denoting Divine Truth spiritual, and “milk” Divine Truth spiritual-natural. “Wherefore do ye weigh out silver for that which is not bread? and your labour for that which will not satisfy?” signifies that it is in vain to endeavour, from the proprium to procure the Good of love, and that which nourishes the soul; “silver” here denoting Truth from the proprium, or self-derived intelligence, and, in like manner, “labour;” by “bread” is understood the Good of love; and “that which satisfieth” denotes that which nourishes the soul,-in the present case, that which does not nourish. “Hearken diligently unto Me,” signifies that those things are from the Lord alone; and “eat ye that which is good, and your soul shall delight itself in fatness,” signifies that they may appropriate to themselves celestial Good, from which is all delight of life; to “delight in fatness” denoting to be delighted from Good, and the “soul” signifying life. A.E. 617.
That to “buy” and “sell” signifies to procure knowledges and to teach them, see Chap. xxiv. 2; also lii. 3, Exposition.
Verses 1-4. That to “drink” and to “eat;” is here to be informed concerning the Lord; and that “waters,” “wine,” “milk;” “bread,” and “fatness,” signify the things which are of the Truth and Good of Faith from Him; is evident. A. C. 9412.
2 Wherefore do ye weigh out silver for that which is no bread? and your labour for that which will not satisfy? hearken diligently unto Me, and eat ye that which is good; and your soul shall delight itself in fatness.
Verse 2. Hearken diligently unto Me, and eat ye that which is good; and your soul shall delight itself in fatness.-By “eating Good” is signified to appropriate Good to themselves; whence, by “delighting in fatness,” is signified to be in a state of satisfaction and blessedness. A.E. 1159.
3 Incline your ear, and come unto Me; hearken, that your soul may live: and I will make with you an everlasting covenant, even the sure mercies of David.
Verse 3. “David” signifies the Lord; the “everlasting covenant” is conjunction with Him; the “sure mercies of David” are the things which are of the Lord; and the procuring of which is understood by “going to Him,” and by “hearkening that their soul may live.” A “covenant” in this; and in many other passages, as in Isaiah xlii. 6; xlix. 8 (see the Exposition), signifies the Lord’s conjunction with the human race by His Divine Human. That the Lord, as to His Divine Human, is the Mediator, and that noone can come to the Divine Itself, which is in the Lord; and which is called the “Father,” except by the “Son,”: that is, by the Divine Human, is known in the church; thus it is the Lord, as to His Divine Human, who is the Conjunction [or the Covenant]. Who can comprehend the Divine Itself by any thought? and, if not by any thought, who can be conjoined with Him in love? But everyone can comprehend the Divine Human in thought, and be conjoined with Him in love. A. C. 6804.
4 Behold, for a Witness to the peoples I have given Him; a Prince and a Lawgiver to the nations.
5 Behold; the nation whom Thou knewest not Thou shalt call; and the nations who knew not Thee shall run unto Thee, for the sake of Jehovah Thy God; and for the Holy One of Israel, for He hath glorified Thee.
Verse 4. A Prince and a Lawgiver to the nations.-What is meant by these words, when applied to the Lord, see above, Chap. xxxiii. 22, Exposition.
Verses 4, 5. A Witness to the peoples;-Behold, the nation whom Thou knewest not Thou shalt call; and the nations who knew not Thee shall run unto Thee, &c.—–These words treat of the Lord’s kingdom, ” Peoples” are those who are in Truths, and “‘nations” those who are in Goods. A. C. 1259.
6 Seek ye Jehovah, while He may be found; call ye upon Him, while He is near.
7 Let the wicked forsake his way, and the man of iniquity his thoughts: and let him return unto Jehovah, for He will have mercy upon him; and unto our God, for He will abundantly pardon.
8 For My thoughts are not your thoughts, neither are your ways My ways, saith Jehovah.
9 For as the heavens are higher than the earth; so are My ways higher than your ways, and My thoughts than your thoughts.
Verses 6-8. As these words treat of turning to the Lord, and of repentance, we will here adduce the Doctrine of Repentance.
He who would be saved must confess his sins, and do the work of repentance. To “confess sins” is to know evils, to perceive them in one’s own heart, to charge one’s self with their guilt, and to condemn one’s self on account of them. When this is done in the presence of God, it constitutes the confession of sins. To “perform the work of repentance” is to abstain from sins after they have been confessed, and supplication has been made for their remission, from humility of heart; and to live in newness of life, according to the precepts of charity and faith. The man who makes only a general ackuowledgment that he is a sinner, charging himself as guilty of all evils, and yet does not explore himself, that is, does not really see his own sins, may, indeed, make confession, but not the confession of repentance; for such a person, because he does not know his own evils, lives in the practice of them afterwards, just as he had done before.
Repentance which consists merely in words, and does not affect the life, is not repentance; neither are sins remitted by such repentance, but only by repentance of life. Sins are, indeed, continually remitted to man by the Lord, for the Lord is Mercy itself; but still they adhere to man, however he may think they are remitted; nor are they removed from him but by a life according to the precepts of true faith. So far as a man lives according to those precepts, so far his sins are removed, and so far as they are removed, so far they are remitted. H.D.N.J. 159-162, 165. See also Chap. xxxiv. 24, Exposition.
10 For as the rain descendeth, and the snow, from the heavens, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater;
11 So shall My Word be which goeth forth out of My mouth: it shall not return unto Me void; but it shall accomplish that which I please, and it shall prosper [in that] for which I have sent it.
Verses 10,11. Here “the Word which goeth forth out of the mouth of God” is compared to the “rain” and “snow” from heaven, because by the “Word” is meant the Divine Truth proceeding from the Lord, which flows in with us by the Word; in like manner, also, by “as the rain descendeth, and the snow, from the heavens.” By the “rain” is signified spiritual Truth, which is appropriated to man; and by “snow,” natural Truth, which is as snow when it is only in the memory, but becomes spiritual by love, as snow becomes rain-water by heat. By “watering the earth, that it may bring forth and bud,” is signified to vivify the church, that it may produce the Truth of doctrine and of faith, and the Good of love and of charity; the Truth of doctrine and of faith is understood by “the seed which it giveth to the sower,” and the Good of love and of charity by “the bread which it giveth to the eater.” “It shall not return unto Me void, but it shall accomplish that which I please [or have willed],” signifies that it shall be received, and that man shall be led by it to look to the Lord. A. E. 644.
12 For with joy shall ye go forth, and ye shall be led out with peace: the mountains and the hills shall break forth before you into song; and all the trees of the field shall clap their hands.
Verse 12. The mountains and the hills shall break forth before you into song; and all the trees of the field shall clap their hands.-And in David:-” Praise Jehovah, ye mountains and hills; fruit-trees, and all cedars,” (Psalm cxlviii.9.) In these words is described the joy of heart originating in the Good of love and charity; and” mountains,” “hills,” “trees,” and “cedars” are said to ” break forth in to singing,” to “clap their hands,” and to “praise,” because thereby are signified the Goods and Truths which cause joys in man; for man does not rejoice from himself, but from the Goods and Truths which are in him; these are the things which rejoice, because they are the ground of man’s rejoicing. A.E. 644.
Because “mountains” and “hills” signified such things in the ancient church, divine worship was performed on mountains and hills; and afterwards the Hebrew nation placed altars upon mountains and hills, and there offered sacrifices and incense; and where there were no hills, they made high places; and as this worship became idolatrous, because they considered the “mountains” and the “hills” themselves holy, and thought nothing at all of the holy things which they signified, therefore. that worship was prohibited to the Israelitish and Jewish people, because that people was more prone than any other to idolatrous worship. In order, however, that this representative, which had been in ancient times, might be retained, “Mount Zion” was chosen, and by it, in the supreme sense, is represented the Divine Good of the Divine Love of the Lord, and in a respective sense, the Divine-Celestial and the Divine-Spiritual [principle] of His kingdom. A.C. 6135.
13 Instead of the thorn shall come up the fir-tree; and instead of the brier shall come up the myrtle: and it shall be unto Jehovah for a name, for an everlasting sign which shall not be cut off.
Verse 13. That “thorns” and “briers” signify evils and falses, see Chap. v. 6; vii. 23, 24, 25, Exposition; and as to the signification of the “myrtle” and the “fir-tree,” see Chap. xli. 19, Exposition.
Author: Emanuel Swedenborg [Compiled by J. H. Smithson 1860]