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365. And it was given to him that sat thereon to take peace from the earth. That this signifies the Word thence not understood, whence arise dissensions in the church, is manifest from the signification of him that sat upon the red horse, as denoting the Word not understood as to good; for by him that sat upon the horse, is signified the Word, as was shown above (n. 355, 356). By the horse is signified the understanding thereof (n. 355), and by the red horse the understanding destroyed as to good (n. 364); therefore, by him that sat upon the red horse is signified the Word thence not understood. From the signification of taking away peace, as denoting that thence arise dissensions, concerning which we shall speak presently; and from the signification of the earth, as denoting the church. That the earth signifies the church may be seen above, n. 29, 304.
[2] Before it is explained what peace signifies, something shall be said concerning this fact, that when the understanding of the Word is destroyed, dissensions arise in the church. By good is meant the good of love to the Lord, and the good of love towards the neighbour, because all good is of love; when these goods do not exist with the man of the church, then the Word is not understood; for the conjunction of the Lord and the conjunction of heaven with the man of the church is by good; therefore, if there is no good with him, no enlightenment can be given; for all enlightenment, when the Word is read, is out of heaven from the Lord; and when there is no enlightenment, then the truths that are in the Word are in obscurity, [and] hence dissensions arise. That the Word is not understood if man is not in good, is evident from this fact, that in every particular of the Word there is the heavenly marriage, that is, the conjunction of good and truth; therefore, if good is not present to a man reading the Word, neither does truth appear, for truth appears from good, and good by means of truths. (That in the particulars of the Word there is a conjunction of good and truth, see above, n. 238 at the end, 288.)
[3] The state of the case is this: in proportion as man is in good, in the same proportion the Lord flows in, and gives the affection of truth, and understanding thence; for the interior human mind is altogether formed as an image of heaven, and all heaven is formed according to the affections of good, and of truth from good; therefore, unless good is with man, that mind cannot be opened, still less can it be formed for heaven; it is formed by the conjunction of good and truth. Hence also it is evident, that unless man is in good, truths have not any ground in which they may be received, nor heat from which they may grow: for truths with the man who is in good, are like seeds in the ground in the time of spring; whereas truths with the man who is not in good, are like seeds in ground bound by frost in the time of winter, when there is neither grass, nor flower, nor tree, still less fruit.
[4] In the Word are all the truths of heaven and the church, indeed, all the mysteries of the wisdom of the angels of heaven; but no one sees those things except him who is in the good of love to the Lord, and in the good of love towards the neighbour. Those who are not, see truths here and there, but they do not understand them, having an entirely different perception and idea concerning them from that which pertains to the truths considered in themselves; hence although they see or know truths, still the truths are not truths with them, but falsities; for truths are not truths from their sound and utterance, but from the idea held and perception concerning them. It is otherwise when truths are implanted in good; then truths appear in their own form, for truth is the form of good. Hence it may be concluded, what kind of the understanding of the Word those have who make faith alone the sole means of salvation, and put in the background the good of life, or the good of charity. It has been found that those who have confirmed themselves in this manner, as well in doctrine as in life, have not so much as a right idea of truth. This also is the reason why they do not know what good is, what charity and love are, what the neighbour is, what heaven and hell are, that they will live after death as men, nor indeed what regeneration is, what baptism is, and several other things; indeed so blind are they concerning God Himself, that they worship three in thought, and one with the mouth only, not knowing that the Father of the Lord is the Divine in Him, and that the Holy Spirit is the Divine from Him.
These things are mentioned that it may be known that there is no understanding of the Word where good is not. The reason why it is here said that it was given to him that sat upon the red horse to take peace from the earth, is, because peace signifies the peacefulness of the higher mind (mens) and the tranquillity of the lower mind (animi) from the conjunction of good and truth. Hence to take away peace signifies an unpeacefulness and intranquillity from the separation of these, whence arise internal dissensions; for when good is separated from truth, then evil succeeds in its place, and it loves not the truth but falsity, because all falsity is of evil, as all truth is of good; therefore, when such a person sees a truth in the Word, or hears it from another, the evil of his love, and thence of his will, strives against it, and then he either rejects it, or perverts it, or by ideas from evil so obscures it, that at length he sees nothing of truth in the truth, however true it may sound when he utters it; hence is the origin of all dissensions, controversies, and heresies in the church. From these considerations it is evident what is here signified by taking peace from the earth.
[5] But what peace is in its primary origin is amply shown in the work concerning Heaven and Hell, where the state of peace in heaven is treated of (n. 284-290), namely, that in its primary origin it is from the Lord; that it is in Him from the union of the Divine itself and the Divine Human, and from Him by virtue of His conjunction with heaven and the church, and in particular from the conjunction of good and truth with every one; hence it is, that by peace, in the highest sense, is signified the Lord, in a relative sense, heaven and the church in general, and also heaven and the church in particular with every one.
[6] That these things are signified by peace in the Word, is evident from many passages therein, of which I will adduce the following in confirmation. In John:
Jesus said, "Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid" (14:27).
The Lord's union with the Father is here treated of; that is, the union of His Divine Human with the Divine itself which was in Him from conception, and thence concerning the Lord's conjunction with those who are in truths from good. Hence by peace is meant tranquillity of mind from that conjunction; and because thereby they are protected from the evils and falsities from hell - for the Lord protects those who are conjoined with Him - therefore, he says, "Let not your heart be troubled, neither let it be afraid." This Divine peace is in man, and because heaven is associated with it, by peace is also here meant heaven, and, in the highest sense, the Lord; but the peace of the world is from successes there, thus from conjunction with the world, which, because it is only external, and the Lord is not in it, nor, consequently, heaven, perishes with a man's life in the world, and is turned into what is not peace. Therefore, the Lord says, "My peace I give unto you, not as the world giveth, give I unto you."
[7] In the same:
Jesus said, "These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation; but trust confidently, I have overcome the world" (16:33).
Here also by peace is meant internal delight from conjunction with the Lord, whence [come] heaven and internal joy. Peace is here opposed to tribulation, because by tribulation is signified infestation by evils and falsities, which those experience who are in Divine peace, so long as they live in the world; for the flesh with which they are then clothed lusts after the things of the world, whence comes tribulation; therefore, the Lord says, "That in me ye might have peace, in the world ye shall have tribulation," and because the Lord as to His Human acquired to Himself power over the hells, thus over the evils and the falsities, which thence rise up into the flesh with every one, and infest, therefore, He says, "Trust confidently, I have overcome the world."
[8] In Luke:
Jesus said to the seventy whom he sent forth, "Into whatsoever house ye enter, first say, Peace be to this house. And if the Son of peace be there, your peace shall rest upon it; but if not, it shall return to you again" (2162, 3147, 3761, 3986, 4280, 4938-4952; and that the dust which they should shake off, signifies what is cursed, n. 249, 7418, 7522.)
[9] In Luke:
Jesus wept over the city, saying, "If thou hadst known, and indeed in this day, the things that belong to thy peace! but now it is hid from thine eyes" (19:41, 42).
Those who think of these words and of those which immediately follow from the sense of the letter only, because they see no other, believe that they were spoken by the Lord concerning the destruction of Jerusalem; but all things which the Lord spoke, because from the Divine, regarded not worldly and temporal things, but heavenly and eternal. Therefore by Jerusalem over which the Lord wept, here as elsewhere, is signified the church, which was then entirely vastated, so that truth and consequently good were no longer, and thus that they would perish for ever. On this account He says, "If thou hadst known, and indeed in this day, the things which belong to thy peace," that is which belong to eternal life and happiness, which are from the Lord alone; for by peace, as was said above, heaven and heavenly joy through conjunction with the Lord are meant.
[10] In the same:
"Zacharias prophesying said, The day-spring from on high appeareth to us that sit in darkness and in the shadow of death, to guide our feet into the way of peace" (1:78, 79).
These things were spoken concerning the Lord about to come into the world, and the enlightenment of those at that time who were outside the church, and ignorant of Divine truth, because they had not the Word. The Lord is meant by the day-spring from on high which appeareth; and those who are outside the church, are meant by them that sit in darkness and in the shadow of death; and their enlightenment in Divine truths through the reception of the Lord, and conjunction with Him, whence are heaven and eternal happiness, is meant by the way of peace; by guiding our feet into it, is signified instruction.
[11] In the same:
The disciples praised God, saying, "Blessed be the king that cometh in the name of the Lord; peace in heaven, and glory in the highest" (19:37, 38).
These things were said by the disciples when the Lord went to Jerusalem, that there, by the passion of the cross, which was His last temptation, He might fully unite His Human with His Divine, and also entirely subjugate the hells; and because all Divine good and truth would then proceed from Him, they say, "Blessed be the king that cometh in the name of the Lord," by which was signified acknowledgment, glorification, and thanksgiving, that those things were from Him (see above, n. Luke 24:36; John 20:19, 21, 26).
[12] Moreover, in Moses:
"Jehovah bless thee, and keep thee; Jehovah make his faces shine upon thee, and be merciful unto thee; and Jehovah lift up his faces upon thee, and give thee peace" (Num. 6:24-26).
The Divine truth from which are all intelligence and wisdom, and with which the Lord flows in, is meant by, "Jehovah make his faces shine upon thee," and the protection thereby from falsities is meant by, "be merciful unto thee"; and the Divine good, from which are all love and charity, and with which the Lord flows in, is meant by, "Jehovah lift up his faces upon thee "; and the protection thereby from evils, and thence heaven and eternal happiness, are meant by, "give thee peace"; for when evils and falsities are removed, and no longer infest, then the Lord flows in with peace, in which and from which is heaven, also the delight which fills with blessedness the interiors of the mind, consequently, heavenly joy. This benediction may also be seen explained above (n. Psalms 29:11).
[13] And in the same:
"Who will show us good? Jehovah, lift thou up the light of thy faces upon us. Thou givest joy in my heart, before the time [when] their corn and new wine are multiplied. In peace I lie down and sleep together; for thou, Jehovah, alone makest me to dwell securely" (Heaven and Hell 126-140). The heavenly joy thence is meant by, "Thou givest joy in the heart"; the multiplication of good and truth is meant by, "their corn and new wine are multiplied," corn signifying good, and new wine truth. Because peace is in them and from them, therefore, it is said, "In peace I lie down and sleep together; for thou, Jehovah, alone makest me to dwell securely." By peace is signified the internal delight of heaven; by security, the external delight; and by lying down and sleeping, and also by dwelling, is signified to live.
[14] In Moses:
"If ye walk in my statutes, and observe my precepts, and do them, I will give peace in the land, so that ye shall lie down securely, and none shall make you afraid; and I will cause the evil wild beast to cease out of the land, and the sword shall not go through the land" (4729, 7102, 9335. That sword signifies falsities, and the destruction of truth by them, may be seen above, n. 131; and that land signifies the church, see also above, n. 29, 304.) He who is not raised above the sense of the letter of the Word, sees nothing more than that he who lives according to the statutes and precepts shall live in peace, that is, that he shall have no adversaries or enemies, and that thus he shall lie down in safety; also that no evil wild beasts shall hurt him, and that he shall not perish with the sword; but this is not the Spiritual of the Word, yet the Word is in every particular spiritual, and this lies concealed in the sense of its letter which is natural; its Spiritual is what has now been explained above.
[15] In David:
"The afflicted shall possess the earth; and shall be delighted with the abundance of peace. Mark the perfect man, and behold the upright, for the end of that man is peace" (Psalms 37:11, 37).
By the afflicted are here meant those who are in temptations in the world; by the abundance of peace with which they shall be delighted, are signified the delights that follow temptations; for after temptations delights are given by the Lord, from the conjunction of good and truth then, and hence from conjunction with the Lord. That man has the delight of peace from the conjunction of good and truth, is meant by, "Mark the perfect man, and behold the upright, for the end of that man is peace." The perfectness to be marked, is said of good in the Word, and the uprightness to be beheld, is said of truth; the end denotes the termination when peace comes.
[16] In the same:
"The mountains shall bring peace to the people, and the hills, in justice. In his days shall the just man flourish; and abundance of peace until the moon shall be no more" (795, 6435, 10438; the reason why those who are in love to the Lord, dwell in heaven upon mountains, and those who are in charity towards the neighbour, upon hills there, n. 10438, and in the work concerning Heaven and Hell 188.) Hence it is evident, that by peace is meant heavenly joy which is from conjunction with the Lord by love; by, "in his days shall the just man flourish," is signified he who is in the good of love, hence it is also said, "and abundance of peace"; for peace is from no other source than the Lord, and His conjunction with those who are in the good of love, as said above. It is said, "until the moon shall be no more"; by which is signified that truth will not be separated from good, but that they will be conjoined so as to be one, that is that truth will be also good; for all truth is of good, because it is from good, and hence in its essence is good; such is the nature of truth with those who are in the good of love to the Lord from the Lord, who are here meant by the just man. (That the sun signifies the good of love, and the moon the truth thence, may be seen, n. 1521-1531, 2495, 4060, 4696, 7683.)
[17] In Isaiah:
"Unto us a boy is born, unto us a son is given; the government shall be upon his shoulder; his name shall be called Wonderful, Counsellor, God, Hero, The Father of Eternity, The Prince of Peace. Of the increase of his government and peace there shall be no end" (Arcana Coelestia 1482, 2089, 5044, and above, n. 29; and that peace is predicated of the conjunction of good and truth, may be seen above in this article.)
[18] But because peace is mentioned in many passages of the Word, and the explanation should be applied to the thing treated of, or to the subject of which it is predicated, and, consequently, its signification appears different, therefore, I will summarily declare what peace signifies, that the mind may not be led in different directions concerning it: - "Peace is a blessing of the heart and soul arising from the conjunction of the Lord with heaven and with the church, and this from the conjunction of good and truth with those who are therein, whence there is no longer combat of evil and falsity against good and truth, or no dissension or war, in the spiritual sense; hence arises peace, in which result the fructification of good, and all the multiplication of truth, consequently, all wisdom and intelligence; and because that peace is from the Lord alone, and from Him with the angels in heaven, and with men in the church, therefore, by peace, in the highest sense, is meant the Lord, and in a relative sense, heaven and the church, consequently, good conjoined to truth with those who are there."
[19] From these statements an idea may be formed of the signification of peace, in the following passages. In David:
"Depart from evil and do good; seek peace, and pursue it" (Psalms 34:15).
Peace [is used] for all things which belong to heaven and the church, whence the happiness of life eternal; which because it is given only to those who are in good, therefore, it is said, "Depart from evil and do good; seek peace, and pursue it."
[20] In the same:
"Much peace have they who love thy law; and nothing shall offend them. Jehovah, I have hoped for thy salvation, and done thy commandments" (Psalms 119:165, 166).
Peace [is used] for heavenly blessedness, happiness, and delight, which, because they are granted only to those who love to do the Lord's commandments, therefore, it is said, "Much peace have they who love thy law. Jehovah, I have hoped for thy salvation, and done thy commandments." Salvation [is used] for life eternal. That such have no infestation from evils and falsities, is signified by, "nothing shall offend them."
[21] In Isaiah:
"Jehovah, ordain peace for us, for thou hast wrought all our works for us" (26:12).
Because peace is from Jehovah alone, that is, from the Lord, and in doing good from Him, therefore, it is said, "Jehovah, ordain peace for us, for thou hast wrought all our works for us."
[22] In the same:
"The angels of peace weep bitterly. The highways are wasted, the wayfaring man hath ceased" (33:7, 8).
Because peace is from the Lord, and in heaven from Him, therefore, the angels there are called the angels of peace; and because there is no peace to those upon earth, who are in evils and the falsities thence, therefore, it is said that they weep bitterly, because the highways are wasted, the wayfaring man hath ceased; highways and a way signify the goods of life and the truths of faith; wherefore, their highways being wasted signifies that there are no longer goods of life, and the wayfaring man having ceased, signifies that there are no longer truths of faith.
[23] In the same:
"O that thou hadst hearkened to my precepts! and thy peace would have been as a river, and thy justice as the waves of the sea. There is no peace, saith Jehovah, unto the wicked" (48:18, 22).
Because there is peace to those who live according to the Lord's precepts, and not to those who do not so live, therefore, it is said, "O that thou hadst hearkened to my precepts! and thy peace would have been as a river; there is no peace unto the wicked." Peace as a river, signifies in abundance; justice as the waves of the sea, signifies the fructification of good by truths; justice in the Word being said of good, and the sea of truths.
[24] In the same:
"The mountains shall depart, and the hills be removed; but my mercy shall not depart from with thee, the covenant of my peace shall not be removed. All thy sons shall be taught of Jehovah; and great shall be the peace of thy sons" (54:10, 13).
The new heaven and the new church are here treated of. The former heaven and the former church which were to perish, are meant by the mountains which shall depart, and the hills which shall be removed; that those who are in the new heaven and in the new church will be in good from the Lord, and possess heavenly joy to eternity by conjunction with the Lord, is signified by, "My mercy shall not depart from thee, and the covenant of my peace shall not be removed"; mercy signifies good from the Lord, and the covenant of peace signifies heavenly joy from conjunction with the Lord, a covenant denoting conjunction. By the sons who shall be taught of Jehovah, and who shall have great peace, are meant those who, in the new heaven and in the new church, will be in truths from good from the Lord, that they shall have eternal blessedness and happiness; sons in the Word signifying those who are in truths from good; and their being taught of Jehovah, signifying that they are in truths from good from the Lord, and great peace signifying eternal blessedness and happiness.
[25] In Ezekiel:
"David shall be their prince for ever, and I will make a covenant of peace with them; it shall be a covenant of eternity with them; and I will give them, and multiply them, and will set my sanctuary in the midst of them to eternity" (37:25, 26).
The Lord, and the creation of a new heaven and a new church from Him, are here treated of. By David, who shall be their prince for ever, is meant the Lord. By making a covenant of peace with them, is signified heavenly joy and eternal life for those who are conjoined to the Lord; a covenant of peace here, as above, denoting heavenly joy, and eternal life from conjunction with the Lord. The fructification of good and the multiplication of truth thence, are signified by, "I will give them, and multiply them"; and because heaven and the church are thence, it is added, "and will set my sanctuary in the midst of them to eternity," the sanctuary denoting heaven and the church.
[26] In Malachi:
"That my covenant may be with Levi. My covenant was with him of life and peace. The law of truth was in his mouth, and perversity was not found in his lips; he walked with me in peace and uprightness" (4497, 4502, 4503; and that by him, in the highest sense, the Lord is meant, n. 3875, 3877.)
[27] In Ezekiel:
"Then I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell safely in the wilderness, and sleep in the woods. Then the tree of the field shall yield its fruit, and the earth shall yield its produce, when I have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve" (34:25, 27).
Here also the Lord's advent is treated of, and the establishment of a new church by Him. The conjunction of those who belong to the church with the Lord, is signified by the covenant of peace which He will then make with them; protection and security thence from evils and falsities, is signified by, I will cause the evil wild beast to cease out of the land, that they may dwell safely in the wilderness, and sleep in the woods. The evil wild beast signifies evils of every kind; the wilderness where they shall dwell safely, signifies that the lusts of evil shall not infest; the woods in which they shall sleep, signify the falsities thence which shall not infest. The fructification of good by truths, and the multiplication of truth from good, are signified by, "Then the tree of the field shall yield its fruit, and the earth shall yield its produce"; the tree of the field signifying the knowledges (cognitions) of truth, fruit signifying good thence, the earth signifying the church as to good, thus also the good of the church, and its produce signifying the multiplication of truth thence. That these things shall come to pass with them after the Lord has removed the evils and falsities pertaining to them, is signified by, "when I have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve"; the bonds of the yoke denoting the delights of evil from the love of self and of the world, which keep them bound; and those who make them to serve, denoting falsities, because these cause them to serve those evils.
[28] In Zechariah:
"A seed of peace shall they be; the vine shall give its fruit, and the ground shall give its produce, and the heavens shall give their dew. Speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; but love the truth and peace" (8:12, 16, 17, 19).
They are called a seed of peace with whom there is the conjunction of good and truth; and because they are meant by the seed of peace, therefore, it is said the vine shall give its fruit, and the ground its produce. By the vine giving its fruit, is signified that truth shall produce good, and by the earth giving its produce, is signified that good shall produce truths; for a vine signifies the church as to truths, or the truths of the church, and the ground signifies the church as to good, or the good of the church, and produce signifies the production of truth. By the heavens which shall give their dew is signified the fructification of good, and the multiplication of truth. The conjunction of truth and good is further described by, "speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; but love the truth and peace." By the truth is signified truth; by the judgment of peace, and by peace, is signified its conjunction with good.
[29] In David:
"Jehovah will speak peace to his people, and to his saints, that they may not turn again to folly. Mercy and truth shall meet; justice and peace shall kiss each other" (Psalms 85:8, 10).
That Jehovah shall speak peace to His people and to His saints, signifies that He will teach them, and give them conjunction with Himself by the conjunction of good and truth in them; by peace is signified both these conjunctions; by people are signified those who are in truths from good; and by saints those who are in good by means of truths; that such have not, after that, evil from falsity, and falsity from evil, is signified by their not turning again to folly. Both those conjunctions are further described by, "mercy and truth shall meet; justice and peace shall kiss each other"; mercy there signifying the removal of falsities, in consequence of which truths are received by them; and justice the removal of evils, in consequence of which goods are received by them. Hence it is evident what justice and peace shall kiss each other signifies.
[30] In Isaiah:
"How delightful upon the mountains are the feet of him that publisheth good tidings, that causeth to hear peace; that publisheth good tidings of good, that causeth to hear salvation; that saith unto Zion, Thy King reigneth" (52:7).
These things are said concerning the Lord, and by the peace here is signified the Lord Himself, and thence heaven to those who are conjoined with Him. To publish good tidings, signifies to preach those things; and as that conjunction is effected by love, mention is made of publishing good tidings upon the mountains, and of saying unto Zion; mountains signifying here, as above, the good of love to the Lord; and Zion signifying the church which is in that good; and the Lord is meant by thy King who reigneth. Because the conjunction of truth and good from conjunction with the Lord is signified by peace, therefore, it is said that "He causeth to hear peace, publisheth good tidings of good, and causeth to hear salvation." To publish good tidings of good signifies conjunction with Him by good, and to cause to hear salvation signifies conjunction with Him by truths and by a life according to them, for hereby there is salvation.
[31] In the same:
"But he was pierced for our transgressions, bruised for our iniquities; the chastisement of our peace was upon him, and by his wound is healing given to us" (53:5).
These things are said of the Lord, of whom this chapter manifestly treats, and by these words are described the temptations which He underwent in the world that He might subjugate the hells, and reduce all things there and in the heavens into order. Those grievous temptations are meant by His being pierced for our transgressions, and bruised for our iniquities, and the chastisement of our peace being upon Him; salvation thereby is signified by, "His wound is healing given to us." By peace, therefore, is here signified, heaven and life eternal for those who are conjoined with Him; for the human race could by no means have been saved, unless the Lord had brought back all things in the heavens and in the hells into order, and at the same time glorified His Human, which were accomplished by the temptations admitted into His Human.
[32] In Jeremiah:
"Behold I will cause to ascend unto him health and cure, and I will heal them, and will reveal unto them abundance of peace and truth. All the nations of the earth, which shall hear all the good that I am about to do unto them; that they may fear and tremble over all the goodness and over all the peace that I am about to do unto them" (33:6, 9).
These things also are said concerning the Lord, that He would deliver from evils and falsities those who are in conjunction with Him. Freeing from evils and falsities is signified by, "I will cause to ascend unto him health and cure, and I will heal them"; for to be healed spiritually is to be delivered from evils and falsities, and because this is effected by the Lord by means of truths, it is said, "and I will reveal unto them abundance of peace and truth." By the nations of the earth are signified those who are in evils and falsities, concerning whom it is said, "that they shall fear and tremble over all the goodness and over all the peace that I am about to do unto them."
[33] In David:
"He will redeem my soul in peace, lest they come near to me" (55:18).
By redeeming my soul in peace is signified salvation by conjunction with the Lord, and by, "lest they come near to me," is signified the consequent removal of evils and falsities.
[34] In Haggai:
"The glory of this latter house shall be greater than of the former, for in this place will I give peace" (2:9).
By the house of God is signified the church; by the former house, the church which was before the Lord's coming; and by the latter house, the church which was after His coming; by glory is signified the Divine truth which was in the former and the latter; and by the peace which He shall give in this place, or in the church, are meant all those things that are signified by peace, of which we have treated above, and which see.
[35] In David:
"Seek the peace of Jerusalem: let them rest that love thee; peace be in thy bulwark, rest in thy palaces; for the sake of my brethren and companions I will say, peace be in thee, for the sake of the house of Jehovah our God, I will seek good for thee" (10490, and above, n. 47. By the house of Jehovah our God is signified the church in which those things are.)
[36] In the same:
"Praise, Jehovah, O Jerusalem, celebrate thy name, O Zion! Who maketh thy border peace, and filleth thee with the fat of wheat" (Arcana Coelestia 634, 5897, 6239, 6451, 6465, 8603, 9215, 9216, 9824, 9828, 9836, 9905, 10044, 10099, 10329, 10335, 10548). "He filleth thee with the fat of wheat," signifies with every good of love and with wisdom, for fat signifies the good of love (see n. 5943, 6409, 10033); and wheat signifies all things that are from the good of love, specifically the truths of heaven, and wisdom thence (n. 3941, 7605).
[37] In the same:
"Jehovah bless thee out of Zion; that thou mayest see the good of Jerusalem all the days of thy life; that thou mayest see the sons of thy sons, peace upon Israel" (128:5, 6).
By Zion and by Jerusalem is signified here, as above, the church as to the goods of love and as to the truths of doctrine; its being said, "Jehovah bless thee out of Zion," denotes [blessing] as from the good of love, for Zion signifies the church as to the good of love; and because from that good exist and proceed every good and truth of doctrine, it is therefore said, "that thou mayest see the good of Jerusalem, and the sons of thy sons"; the sons of sons signifying truths of doctrine, and their multiplication to eternity. Because all these things are from the Lord, and by the peace which is from Him, therefore it concludes with, "that thou mayest see peace upon Israel," Israel denoting those with whom the church is.
[38] In the same:
"In Salem is God's tabernacle, and his dwelling-place in Zion. There brake he the flashes of the bow, the shield, and the sword, and the battle" (Psalms 76:2, 3).
Jerusalem is here called Salem, because by Salem is signified peace, from which also Jerusalem is named. The reason that it is so named is, because peace signifies all those things that have been briefly mentioned above, which may be referred to. By the tabernacle of God which is therein, is signified the church from those things; by His dwelling-place in Zion, is signified the good of love, because the Lord dwells in it, and thence gives truths, and makes them bear fruit and multiply; and because peace also signifies that there are no longer combats of evil and falsity against good and truth, or no dissension or war in a spiritual sense, therefore, it is said, "there brake he the flashes of the bow, the shield, and the sword, and the battle," by which is signified the dispersion of all combat of falsities of doctrine against good and truth, and, in general, the dispersion of all dissension. From peace also Jerusalem was called Schelomim (Jeremiah 13:19), and on that account Melchizedek, who was the priest of God Most High, was king of Salem (Genesis 14:18); and thereby the Lord was represented; as is evident in David, where it is written,
"Thou art a priest for ever after the order of Melchizedek" (Psalms 110:4).
[39] In Isaiah:
"Rejoice ye with Jerusalem, and exult in her, all ye that love her; that ye may suck, and be satisfied from the breast of her consolations; and that ye may press out, and be delighted with, the splendour of her glory. Behold, I spread peace abroad over her like a river, and like an overflowing stream, the glory of the nations, that ye may suck; ye shall be taken up to her side, and upon her knees ye shall be delighted" (65; that the knees signify conjugal love, and hence celestial love, may be seen in the Arcana Coelestia 3021, 4280, 5050-5062. That glory signifies Divine truth, and intelligence and wisdom thence, may be seen above, n. 33, 288, 345; and that the nations signify those who are in the good of love, and, abstractedly from persons, the goods of love, may also be seen above, n. 175, 331; hence the glory of the nations, signifies genuine truth which is from the good of love, thus their conjunction.)
[40] In the same:
"The work of Jehovah is peace; and the labour of justice quietness and security even for ever; that my people may dwell in a habitation of peace, and in tents of securities, and in quiet resting-places" (414, 1102, 2145, 2152, 3321, 3391, 4391, 10545.)
[41] In the same:
"For brass I will bring gold, and for iron I will bring silver, and for stones iron; I will also make thy presidency peace, and thine exactors justice. Violence shall no more be heard in thy land, wasting and destruction within thy borders" (60:17, 18).
The subjects treated of in this chapter are the Lord's coming, and the new heaven and new church then; and by those words is meant that they shall be spiritual and not natural as before, namely, those who are conjoined with the Lord, by the good of love; and that there shall be no more division between the internal or spiritual man and the external or natural. That they shall be spiritual and not natural as before, is signified by, "for brass I will bring gold; for iron, silver; and for stones, iron brass, iron, and stones signifying things natural, and gold, silver, and iron in place thereof, signifying things spiritual; gold spiritual good, silver the truth of that good, and iron spiritual-natural truth. That the Lord will rule by the good of love, is signified by, "I will make thy presidency peace, and thine exactors justice," presidency signifying kingdom, peace the Lord, and justice good from Him. That there shall be no longer disagreement between the spiritual and the natural man, is signified by, "violence shall no more be heard in thy land, wasting, and destruction within thy borders"; by violence is signified dissension, by land the internal spiritual man, because there the church is, which in general is signified by land; by "wasting and destruction which shall be no more," is signified that there shall be no longer any evils and falsities; and by, "within thy borders," is signified in the natural man, for in the things that are there, spiritual things are terminated. The reason why wasting and destruction signify evils and falsities, is, because evils waste the natural man, and falsities destroy it.
[42] Because peace is with those who are in the conjunction of good and truth from the Lord, and because evil destroys good, and falsity truth, thus also peace, hence it follows that there is no peace with those who are in evils and falsities. It appears indeed as if peace were with them, when they succeed in the world, and they also seem to themselves at such times to be of a contented mind; but that peace is apparent only in their most external parts, while inwardly it is not peace, for they think of honour and gain without end, and cherish in their minds cunning, deceit, enmities, hatreds, revenge, and many similar things, which, unknown to themselves, rend and devour the interiors of their minds, and thence also the interiors of their bodies. That this is the case appears clearly with them after death, when they come into their interiors; those delights of their minds are then turned into their opposites, as is evident from what has been shown in the work concerning Heaven and Hell 485-490).
[43] That those alone have peace who are in good and the truths thence, and that those have not peace who are in evils and the falsities thence, is evident from the following passages: In Isaiah:
"The wicked are like the troubled sea, when it cannot rest, but its waters cast up mire and dirt" (57:20, 21).
In the same:
"Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity; wasting and destruction are in their paths. The way of peace they know not; and there is no judgment in their courses; they have made them crooked paths; every one who treadeth therein knows not peace " (59:7, 8).
In David:
"Too much hath my soul dwelt with the hater of peace. I am for peace; but when I speak, they are for war" (Psalms 120:6, 7).
In Ezekiel:
The prophets "seduce my people, saying, Peace, when there is no peace; and when he buildeth up a wall, lo, they daub it foolishly. The prophets of Israel see a vision of peace, when there is no peace" (13:10, 16).
In Jeremiah:
"From the least unto the greatest they all study usury; from the prophet even unto the priest every one maketh a lie. And they heal the hurt of the daughter of my people by a word of no weight, in saying, Peace, peace; when there is no peace" (8:10, 11).
In the same:
"A voice of the cry of the shepherds, and a wailing of the powerful of the flock, for Jehovah spoileth his pasture, whence the folds of peace are devastated because of the heat of Jehovah's anger" (25:36, 37).
In David:
"There is no soundness in my flesh because of thine anger; there is no peace in my bones because of my sin" (Psalms 38:3).
[44] In Lamentations:
"He hath filled me with bitterness, he hath made me drunk with wormwood; and my soul is removed from peace; I forgot good" (3:15, 17).
Besides in other passages. Because peace in its first origin is from the union of the Divine itself and the Divine Human in the Lord, and thence from the Lord in His conjunction with heaven and with the church, and in the conjunction of good and truth with every one therein, therefore, the Sabbath, which was the most holy representative of the church, was so called from rest or peace; and therefore also the Sacrifices called peace-offerings were commanded.
(Concerning which see Exodus 24:5; 32:6; Leviticus 3:3; 4:20, 26, 31, 35; 6:12; 7:11; 14:20, 21, 33; 17:5; 19:5; Num. 6:17; Ezekiel 45:15; Amos 5:22; and elsewhere.)
And therefore it is said concerning Jehovah that
From the burnt-offerings, he smelled an odour of rest (Ex. 29:18, 25, 41; Leviticus 1:9, 13, 17; 2:2, 9; 6:15, 21; 23:13, 18; Num. 15:3, 7, 13; 28:6, 8, 13; 29:2, 6, 8, 13, 36).
By an odour of rest is signified a perception of peace.
365. And to him that sat upon him, to him it was given to take peace from the earth, signifies the Word consequently not understood, whence there are dissensions in the church. This is evident from the signification of "him that sat upon the red horse," as being the Word not understood in respect to good; for "he that sat upon the horse," signifies the Word, as was shown above (n. 355, 356), "horse" signifying the understanding of it n. 355, and the "red horse" the understanding destroyed in respect to good n. 364; therefore "he that sat upon the red horse" signifies the Word consequently not understood. It is evident also from the signification of "to take peace," as being that there are thence dissensions (of which presently); also from the signification of "earth," as being the church. (That "the earth" signifies the church, see above, n. 29, 301)
[2] Before it is explained what "peace" signifies, let something be said about dissensions arising in the church when the understanding of the Word is destroyed. By good, the good of love to the Lord and the good of love towards the neighbor are meant, since all good is of love. When these goods do not exist with the man of the church, the Word is not understood; for the conjunction of the Lord and the conjunction of heaven with the man of the church is by means of good; therefore if there is no good with him no illustration can be given; for all illustration when the Word is being read is out of heaven from the Lord; and when there is no illustration the truths that are in the Word are in obscurity, thence dissensions spring up. That the Word is not understood if man is not in good can also be seen from this, that in the particulars of the Word there is a heavenly marriage, that is, a conjunction of good and truth; therefore if good is not present with man when he is reading the Word, truth does not appear, for truth is seen from good, and good by means of truth. (That in the particulars of the Word there is a conjunction of good and truth, see above, n. 238 at the end, 288.)
[3] The state of the case is this: so far as man is in good the Lord flows in and gives the affection of truth, and thus understanding; for the interior human mind is formed entirely in the image of heaven, and the whole heaven is formed according to the affections of good and of truth from good; therefore unless there is good with man, that mind cannot be opened, still less can it be formed for heaven; it is formed by the conjunction of good and truth. From this it can also be seen that unless man is in good, truths have no ground in which to be received, nor any heat by which to grow; for truths with the man who is in good are like seeds in the ground in the time of spring; while truths with the man who is not in good are like seeds in ground bound by frost in the time of winter, when there is no grass, nor flower, nor tree, still less fruit.
[4] In the Word are all truths of heaven and the church, yea, all the secrets of wisdom that the angels of heaven possess; but no one sees these unless he is in the good of love to the Lord and in the good of love towards the neighbor; those who are not, see truths here and there, but do not understand them; they have a perception and idea of them wholly different from that which pertains to these same truths in themselves; although, therefore, they see or know truths, still truths are not truths with them, but falsities; for truths are not truths from their sound or utterance, but from an idea and perception of them. When truths are implanted in good it is different; then truths appear in their own form, for truth is the form of good. From this it may be concluded what the nature of the understanding of the Word is with those who make faith alone the sole means of salvation, and cast behind the back the good of life, or the good of charity. It has been found that those who have confirmed themselves in this, both in doctrine and life, have not even a single right idea of truth; this, moreover, is why they do not know what good is, what charity and love are, what the neighbor is, what heaven and hell are, that they are to live after death as men, nor, indeed, what regeneration is, what baptism is, and many other things; yea, they are in such blindness respecting God Himself that they worship three in thought, and not one except merely with the mouth, not knowing that the Father of the Lord is the Divine in Him, and that the Holy Spirit is the Divine from Him. These things are said to make known that there is no understanding of the Word where there is no good. It is here said that to him that sat upon a red horse, it was given "to take peace from the earth," because "peace" signifies a peaceful state of the mind [mens] and tranquillity of the disposition [animus] from the conjunction of good and truth; therefore "to take away peace" signifies an unpeaceful and untranquil state from the disjunction of good and truth, which is the cause of internal dissensions; for when good is separated from truth evil takes its place; and evil loves not truth but falsity; because every falsity belongs to evil, as every truth to good; when, therefore, such a person sees a truth in the Word or hears it from another, the evil of his love, and thus of his will, strives against the truth, and then he either rejects or perverts it, or by ideas from the evil so obscures it that at length he sees nothing of truth in the truth, however much it may sound like truth when he utters it. This is the origin of all dissensions, controversies, and heresies in the church. From this it can be seen what is here signified by "to take peace from the earth."
[5] But what peace is in its first origin is amply shown in the work on Heaven and Hell, where the State of Peace in Heaven is treated of (n. 284-290), namely that in its first origin it is from the Lord; it is in Him from the union of the Divine Itself and the Divine Human, and it is from Him by His conjunction with heaven and the church, and in particular from the conjunction of good and truth in each individual. From this it is that "peace," in the highest sense, signifies the Lord; in a relative sense, heaven and the church in general, and also heaven and the church in particular in each individual.
[6] That these things are signified by "peace" in the Word, can be seen from many passages therein, of which I will present the following by way of confirmation. In John:
Jesus said, Peace I leave with you, My peace I give unto you, not as the world giveth give I unto you. Let not your heart be troubled, neither let it be afraid (John 14:27).
This treats of the Lord's union with the Father, that is, the union of His Divine Human with the Divine Itself which was in Him from conception, and thence of the Lord's conjunction with those who are in truths from goods; therefore "peace" means tranquility of mind from that conjunction; and as such are protected by that conjunction from the evils and falsities that are from hell, for the Lord protects those who are conjoined with Him, therefore He says, "Let not your heart be troubled, neither let it be afraid." This Divine peace is in man, and as heaven is with it, "peace" here also means heaven and in the highest sense, the Lord. But the peace of the world is from successes in the world, thus from conjunction with the world, and as this is only external and the Lord, and consequently heaven are not in it, it perishes with the life of a man in the world and is turned into what is not peace; therefore the Lord says, "My peace I give unto you; not as the world giveth give I unto you."
[7] In the same:
Jesus said, These things I have spoken unto you that in Me ye may have peace. In the world ye have affliction; but have confidence I have overcome the world (John 16:33).
Here, too, "peace" means internal delight from conjunction with the Lord, whence come heaven and eternal joy. "Peace" is here opposed to "affliction," because "affliction" signifies infestation by evils and falsities, which those have who are in Divine peace so long as they live in the world; for the flesh, which they then bear about them, lusts after the things of the world, from which comes affliction; therefore the Lord says, "that in Me ye may have peace; in the world ye have affliction;" and as the Lord in respect to His Human acquired to Himself power over the hells, thus over the evils and the falsities that with everyone rise up from the hells into the flesh and infest, He says, "have confidence, I have overcome the world."
[8] In Luke:
Jesus said to the seventy whom He sent forth, Into whatsoever house ye enter, first say, Peace be to this house. And if a son of peace be there, your peace shall rest upon it; but if not, it shall return to you again (Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952; and that "dust, which should be shaken off" signifies what is damned, n. 249, 7418, 7522)
[9] In Luke:
Jesus wept over the city, saying, If thou hadst known, and indeed in this day, the things that belong to thy peace! but now it is hid from thine eyes (Luke 19:41-42).
Those who think of these words and those that follow immediately there, from the sense of the letter only, because they see no other sense, believe that these words were spoken by the Lord respecting the destruction of Jerusalem; but all things that the Lord spoke since they were from the Divine, did not relate to worldly and temporal things, but to heavenly and eternal things; therefore "Jerusalem, over which the Lord wept" signifies here as elsewhere the church, which was then entirely vastated, so that there was no longer any truth and consequently no good, and thus that they were about to perish forever; therefore He says, "if thou hadst known, and indeed in this day, the things that belong to thy peace," that is, that belong to eternal life and happiness, which are from the Lord alone; for "peace," as was said, means heaven and heavenly joy through conjunction with the Lord.
[10] In the same:
Zacharias prophesying said, The dayspring from on high appeareth to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace (Luke 1:67, 78-79).
This was said of the Lord about to come into the world, and of the illustration at that time of those who were out of the church and in ignorance of Divine truth, from not having the Word. The Lord is meant by "the dayspring from on high which appeareth;" and those who are out of the church are meant by "them that sit in darkness and in the shadow of death;" and their illustration in Divine truths through the reception of the Lord and conjunction with Him, whence are heaven and eternal happiness is meant by "the way of peace;" "guiding our feet into it" signifies instruction.
[11] In the same:
The disciples praised God, saying, Blessed is the King that cometh in the name of the Lord; peace in heaven and glory in the highest (Luke 19:37-38).
These things were said by the disciples when the Lord went to Jerusalem, that
He might there, by the passion of the cross, which was His last temptation, wholly unite His Human to His Divine, and might also entirely subjugate the hells; and as all Divine good and truth would then proceed from Him, they say, "Blessed is the King that cometh in the name of the Lord," which signified acknowledgment, glorification, and thanksgiving that these things were from Him (See above, n. Luke 24:36, 37; John 20:19, 21, 26).
[12] Again in Moses:
Jehovah bless thee and keep thee; Jehovah make His faces to shine upon thee, and be gracious unto thee; and Jehovah lift up His faces upon thee, and give thee peace (Numbers 6:24-26).
Divine truth, from which is all intelligence and wisdom, with which the Lord flows in, is meant by "Jehovah makes His faces to shine upon thee;" and protection thereby from falsities is meant by "be gracious unto thee;" and the Divine good, from which is all love and charity, with which the Lord flows in, is meant by "Jehovah lift up His faces upon thee;" and protection thereby from evils, and thence heaven and eternal happiness, are meant by "give thee peace;" for when evils and falsities are removed and no longer infest, the Lord flows in with peace, in which and from which is heaven and the delight that fills with bliss the interiors of the mind, thus heavenly joy. (This benediction may also be seen explained above, n. Psalms 29:11).
[13] And in the same:
Who will show us good? Jehovah, lift Thou up the light of Thy faces upon us. Thou givest joy in my heart more than at the time when their corn and new wine are increased. In peace I at the same time lie down and sleep; for Thou alone, O Jehovah, dost make me to dwell securely (n. 126-140). Heavenly joy therefrom is meant by "Thou givest joy in the heart;" multiplication of good and truth is meant by "their corn and new wine are increased," "corn" signifying good, and "new wine" truth. Because peace is in these and from these, it is said, "In peace I at the same time lie down and sleep; for Thou alone, O Jehovah, dost make me to dwell securely," "peace" signifying the internal delight of heaven, "security" the external delight, and "to lie down and sleep" and "to dwell" signifying to live.
[14] In Moses:
If ye walk in My statutes, and keep My commandments and do them, I will give peace in the land, so that ye may lie down securely, and none shall make afraid; and I will cause the evil wild beast to cease out of the land, and the sword shall not pass through the land (Arcana Coelestia 4729, 7102, 9335; that "the sword" signifies falsities, and the destruction of truth by them, see above, n. 131; and that "land" signifies the church, see also above, n. 29, 304.) One who does not rise above the sense of the letter of the Word sees in this nothing more than that he who lives according to the statutes and commandments shall live in peace, that is, shall have no adversaries or enemies, and that thus he shall lie down securely; also that no evil wild beasts shall harm him, and that he shall not perish by the sword; but this is not the spiritual of the Word, yet the Word in every particular is spiritual, and this lies concealed in the sense of its letter, which is natural; its spiritual is what has here been explained.
[15] In David:
The miserable shall possess the land, and shall be delighted with the multitude of peace. Mark the perfect man, and see the upright, for to that man the latter end is peace (Psalms 37:11, 37).
"The miserable" mean here those who are in temptations in the world; "the multitude of peace with which they shall be delighted" signifies the delights that follow temptations; for after temptations delights are given by the Lord from the conjunction of good and truth that follows temptation, and the consequent conjunction with the Lord. That man has the delight of peace from the conjunction of good and truth is meant by "Mark the perfect man, and behold the upright, for to that man the latter end is peace." The perfection which is to be marked is predicated in the Word of good, and the uprightness which is to be seen is predicated of truth; the "latter end" means the termination when there is peace.
[16] In the same:
The mountains shall bear peace to the people, and the hills in righteousness. In His days shall the righteous flourish, and much peace until the moon be no more (Arcana Coelestia 795, 6435, 10438, for the reason that those who are in love to the Lord dwell in heaven upon mountains, and those who are in charity towards the neighbor upon hills there, n. Arcana Coelestia 10438; and in the work on Heaven and Hell 188.)
This makes clear that "peace" means heavenly joy which is from the conjunction with the Lord by love; "in His days shall the righteous flourish" signifies one who is in the good of love; therefore it is said, "and much peace;" for as was said above, peace is from no other source than from the Lord, and His conjunction with those who are in the good of love. It is said, "until the moon be no more," which signifies that truth must not be separated from good, but the two must be so conjoined as to be a one, that is, so that truth also is good; for all truth is of good because it is from good, and therefore in its essence is good; truth is such with those who are in the good of love to the Lord from the Lord, who are here meant by the "righteous." (That the "sun" signifies the good of love, and the "moon" truth therefrom, see Arcana Coelestia 1521, 1531, 2495, 4060, 4696, 7083.)
[17] In Isaiah:
Unto us a child is born, unto us a Son is given; upon whose shoulder is the government; he shall call His name Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. To the increase of His government and peace there shall be no end (Arcana Coelestia 1482, 2089, 5044, and above, n. 29; and that "peace" is predicated of the conjunction of good and truth, see above in this article.)
[18] But as "peace" is mentioned in many passages of the Word, and the explanation must be adapted to the thing treated of, or to the subject of which it is predicated, and consequently its signification appears various, I will tell briefly what "peace" signifies, that the mind may not be borne hither and thither. Peace is bliss of heart and soul arising from the Lord's conjunction with heaven and with the church, and this from the conjunction of good and truth with those who are therein; consequently there is no longer combat of evil and falsity against good and truth, or no dissension or war in a spiritual sense; from this is peace, in which all the fructification of good and the multiplication of truth takes place, and thence comes all wisdom and intelligence. And as this peace is from the Lord alone, and from Him with the angels in heaven, and with men in the church, so "peace" in the highest sense means the Lord, and in a relative sense, heaven and the church, and thus good conjoined to truth with those who are there.
[19] From this an idea can be had of the signification of "peace" in the following passages. In David:
Depart from evil and do good; seek peace, and pursue it (Psalms 34:14).
"Peace" stands for all things that belong to heaven and the church, from which is the happiness of eternal life; and as only those who are in good have that peace, it is said, "depart from evil and do good; seek peace and pursue it."
[20] In the same:
Much peace have they that love thy law; and with them there is no stumbling. I have waited for Thy salvation, O Jehovah, and have done Thy commandments (Psalms 119:165-166).
"Peace" stands for heavenly blessedness, happiness, and delight, and as these are granted only with those that love to do the Lord's commandments it is said, "Much peace have they who love Thy law." "I have waited for Thy salvation, O Jehovah, and have done Thy commandments," "salvation" meaning eternal life; that such are not infested by evils and falsities is signified by "with them there is no stumbling."
[21] In Isaiah:
O Jehovah, ordain peace for us, for Thou hast wrought all our works for us (Isaiah 26:12).
As peace is from Jehovah alone, that is from the Lord and in doing good from him, it is said, "O Jehovah, ordain peace for us, for Thou hast wrought all our works for us."
[22] In the same:
The angels of peace weep bitterly; the highways are wasted, the one passing through the path hath ceased (Isaiah 33:7-8).
As peace is from the Lord, and is in heaven from Him, therefore the angels are here called "angels of peace;" and as those on the earth who are in evils and in falsities therefrom have no peace, therefore it is said that they "weep bitterly," because "the highways are wasted, the one passing through the path hath ceased;" "highways" and "a path" signifying the goods of life and the truths of faith; therefore "the highways are wasted" signifies that there are no longer goods of life, and "the one passing through the path hath ceased" signifies that there are no longer truths of faith.
[23] In the same:
O that thou hadst attended to My commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea. There is no peace, saith Jehovah, unto the wicked (Isaiah 48:18, 22).
Because those who live according to the Lord's commandments have peace, and not those who do not so live, therefore it is said, "O that thou hadst attended to My commandments! then had thy peace been as a river; there is no peace unto the wicked," "peace as a river" signifying in abundance; "righteousness as the waves of the sea" signifying the fructification of good by truths; "righteousness" in the Word is predicated of good, and "sea" of truths.
[24] In the same:
The mountains shall depart, and the hills be removed; but My mercy shall not depart from with thee, the covenant of My peace shall not be removed. All thy sons shall be taught of Jehovah; and much shall be the peace of thy sons (Isaiah 54:10, 13).
This treats of a new heaven and a new church. The former heaven and the former church that were to perish are meant by "the mountains shall depart, and the hills be removed;" that those who are in the new heaven and the new church will be in good from the Lord and possess heavenly joy to eternity through conjunction with the Lord is signified by, "My mercy shall not depart from with thee, and the covenant of My peace shall not be removed," "mercy" signifying good from the Lord, and "the covenant of peace," heavenly joy from conjunction with the Lord, "covenant" meaning conjunction; "the sons who shall be taught of Jehovah, and who shall have much peace" mean those in the new heaven and in the new church who will be in truths from good from the Lord, that they will have eternal blissfulness and happiness; "sons" in the Word signify those who are in truths from good; and that they are "taught of Jehovah" signifies that they are in truths from good from the Lord; and "much peace" signifies eternal blissfulness and happiness.
[25] In Ezekiel:
David shall be their prince forever; and I will make a covenant of peace with them; it shall be a covenant of eternity with them: and I will give them, and multiply them, and will set My sanctuary in the midst of them forever (Ezekiel 37:25-26).
This treats of the Lord and of the creation of a new heaven and a new church from him. "David who shall be their prince forever" means the Lord; "to make a covenant of peace with them" signifies heavenly joy and eternal life to those who are conjoined to the Lord; "a covenant of peace" here, as above, meaning heavenly joy and eternal life from conjunction with the Lord; the fructification of good and the multiplication of truth therefrom are signified by "I will give them, and multiply them," and as heaven and the church are therefrom, it is added "and will set My sanctuary in the midst of them forever," "sanctuary" meaning heaven and the church.
[26] In Malachi:
That My covenant may be with Levi; My covenant with him was of life and peace. The law of truth was in his mouth, and perversity was not found in his lips; he walked with Me in peace and uprightness (Arcana Coelestia 4497, 4502, 4503; and that by him in the highest sense the Lord is meant, n. 3875, 3877)
[27] In Ezekiel:
And I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell securely in the wilderness, and sleep in the woods. Then the tree of the field shall give its fruit, and the land shall give its produce, when I shall have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve (Ezekiel 34:25, 27).
This, too, treats of the Lord's coming and the establishment of a new church by Him. The conjunction of those who are of the church with the Lord is signified by the "covenant of peace," which He will then make with them; the consequent protection and security from evils and falsities is signified by, "I will cause the evil wild beast to cease out of the land, that they may dwell securely in the wilderness, and sleep in the woods," "the evil wild beast" signifying evils of every kind, "the wilderness where they shall dwell securely" signifying that the lusts of evil shall not infest, "the woods in which they shall sleep" signifying falsities therefrom which shall not infest. The fructification of good by truths and the multiplication of truth from good are signified by "then the tree shall give its fruit, and the land shall give its produce," "tree of the field" signifying the knowledges of truth, "fruit" signifying good therefrom, "land" signifying the church in relation to good, thus also the good of the church, and "its produce" signifying the consequent multiplication of truth. That these things shall come to pass with them when the Lord has removed the evils and falsities pertaining to them is signified by "when I shall have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve;" "the bonds of the yoke" meaning the delights of evil from the love of self and the world, which keep them bound, and "those who make them to serve" meaning falsities, since these make them to serve those evils.
[28] In Zechariah:
A seed of peace shall they be; the vine shall give its fruit, and the land shall give its produce, and the heavens shall give their dew. Speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; love ye truth and peace (Zechariah 8:12, 16, 19).
Those are called "a seed of peace" with whom there is the conjunction of good and truth; and because such are meant by the "seed of peace" therefore it is said, "the vine shall give its fruit, and the land its produce," "the vine shall give its fruit" signifies that truth shall bring forth good, and "the land shall give its produce" signifies that good shall bring forth truths; for "vine" signifies the church in relation to truths, that is, the truths of the church, and "land" signifies the church in relation to good, or the good of the church, and "produce" signifies the production of truth; "the heavens which shall give their dew" signify the fructification of good and the multiplication of truth. The conjunction of truth and good is further described by "Speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; and love ye truth and peace," "truth" signifying what is true, "the judgment of peace" and "peace" signifying the conjunction of truth with good.
[29] In David:
Jehovah will speak peace unto His people and to His saints, that they may not turn again to folly. Mercy and truth 1meet together; righteousness and peace do kiss each other (Psalms 85:8, 10).
"Jehovah will speak peace unto His people and to His saints" signifies that He will teach and give conjunction with Himself by the conjunction of good and truth with them, "peace" signifying both these conjunctions, "people" those who are in truths from good, and "saints" those who are in good by means of truths; that such thereafter will have no evil from falsity or falsity from evil is signified by "that they may not turn again to folly." Both these conjunctions are further described by "mercy and truth meet together, righteousness and peace do kiss each other," "mercy" here signifying removal from falsities, and the consequent possession of truths, [which makes clear the signification of "mercy and righteousness meet together, "] and "righteousness" signifying the removal from evils and the consequent possession of goods, which makes clear the signification of "righteousness and peace do kiss each other."
[30] In Isaiah:
How joyous upon the mountains are the feet of him that proclaimeth good tidings, that maketh peace to be heard; that proclaimeth good tidings of good, that maketh salvation to be heard; that saith unto Zion, Thy King 2reigneth (Isaiah 52:7).
This is said of the Lord, and "peace" here signifies the Lord Himself, and thus heaven to those who are conjoined to Him; "to proclaim good tidings" signifies to preach these things; and as this conjunction is effected by love it is said, "proclaim good tidings upon the mountains" and "say unto Zion;" "mountains" signifying here, as above, the good of love to the Lord, and "Zion" signifying the church that is in that good, and the Lord is meant by "thy King who reigneth." Because the conjunction of truth and good from conjunction with the Lord is signified by "peace" therefore it is said, "maketh peace to be heard, proclaimeth good tidings of good, maketh salvation to be heard;" "proclaiming good tidings of good" signifying conjunction with the Lord by good, and "making salvation to be heard" signifying conjunction with Him by truths and by a life according to them, for thereby is salvation.
[31] In the same:
But He was pierced for our transgressions, He was bruised for our iniquities; the chastisement of our peace was upon Him, and by His wound healing was given to us (Isaiah 53:5).
This is said of the Lord, of whom this chapter evidently treats, and these words describe the temptations that He underwent in the world that He might subjugate the hells, and reduce all things there and in the heavens into order. These grievous temptations are meant by "He was pierced for our transgressions, and bruised for our iniquities," and "the chastisement of our peace was upon Him;" "by His wound healing was given to us" signifies salvation by that means. Therefore "peace" here signifies heaven and eternal life to those who are conjoined with Him; for the human race could by no means be saved if the Lord had not reduced all things in the hells and in the heavens into order, and at the same time glorified His Human, and these were accomplished by temptations admitted into His Human.
[32] In Jeremiah:
Behold I will cause to go up unto them cure and healing; and I will heal them, and will reveal unto them an abundance 3of peace and truth. All the nations of the earth, which shall hear all the good that I am about to do unto them; that they may dread and may tremble for all the good and for all the peace that I am about to do unto them (Jeremiah 33:6, 9).
This also is said of the Lord, that He will deliver from evils and falsities those who are in conjunction with Him. Deliverance from evils and falsities is signified by "I will cause to go up unto them cure and healing, and I will heal them;" for to be healed spiritually is to be delivered from evils and falsities, and as this is done by the Lord by means of truths it is said, "and I will reveal unto them the abundance of peace and truth;" "the nations of the earth" signify those who are in evils and falsities, of whom it is said that "they shall dread and shall tremble for all the good and for all the peace that I am about to do unto them."
[33] In David:
He will redeem my soul in peace, that they come not near to me (Psalms 55:18);
"to redeem my soul in peace" signifies salvation through conjunction with the Lord, and "that they come not near to me" signifies the consequent removal of evils and falsities.
[34] In Haggai:
The glory of this latter house shall be greater than of the former, for in this place will I give peace (Haggai 2:9).
"The house of God" signifies the church; "the former house" the church that was before the Lord's coming; and "the latter house" the church that was after His coming; "glory" signifies the Divine truth that was in the one and the other; and "the peace that He will give in this place," that is, in the church, means all these things that are signified by "peace" (of which above, which see).
[35] In David:
Ask for the peace of Jerusalem; let them be tranquil that love thee; peace be within thy ramparts, tranquility within thy palaces; 4for the sake of my brethren and companions I will now speak, Peace be within thee; for the sake of the house of Jehovah our God I will seek good for thee (Arcana Coelestia 10490, and above, n. 47.) "The house of Jehovah our God" signifies the church in which these things are.
[36] In the same:
Celebrate Jehovah, O Jerusalem, praise Thy name, 5O Zion who setteth thy border peace, and satisfieth thee with the fat of wheat (Arcana Coelestia 634, 5897, 6239, 6451, 6465, 8603, 9215, 9216, 9824, 9828, 9836, 9905, 10044, 10099, 10329, 10335, 10548). "He satisfieth thee with the fat of wheat" signifies with all the good of love and wisdom (for "fat" signifies the good of love, see Arcana Coelestia 5943, 6409, 10033, and "wheat" signifies all things that are from the good of love, in particular the truths of heaven and wisdom therefrom, n. 3941, 7605).
[37] In the same:
Jehovah shall bless thee out of Zion; that thou mayest see the good of Jerusalem all the days of thy life; that thou mayest see the sons of thy sons, peace upon Israel (Psalms 128:5-6).
"Zion" and "Jerusalem," here as above, signify the church in relation to the goods of love and in relation to the truths of doctrine; the words "Jehovah bless thee out of Zion" mean blessing that is from the good of love, for "Zion" signifies the church in relation to the good of love; and as from that good every good and truth of doctrine proceeds and exists, it is said "that thou mayest see the good of Jerusalem, and the sons of thy sons;" "sons of sons" signifying the truths of doctrine and their multiplication to eternity. As all things are from the Lord and through the peace which is from Him, the concluding words are, "that thou mayest see peace upon Israel," "Israel" meaning those with whom is the church.
[38] In the same:
In Salem is the tabernacle of God, and His abode in Zion. There broke He the fiery shafts of the bow, the shield, and the sword, and war (Psalms 76:2-3).
Jerusalem is here called Salem, because "Salem" signifies peace, from which also Jerusalem was named. It was so named because "peace" signifies all those things that have been briefly mentioned above, and which may be referred to. "The tabernacle of God that is in it" signifies the church which is from these things; "His abode in Zion," signifies the good of love, because in that the Lord dwells, and from it gives truths and makes them bear fruit and multiply; and because "peace" also signifies that there are no longer combats of evil and falsity against good and truth, that is, no dissension or war in a spiritual sense, it is said, "There broke He the fiery shafts of the bow, the shield, and the sword, and war," which signifies the dissipation of all combat of the falsities of doctrine against good and truth, and in general the dissipation of all dissension. Moreover, from "peace":
Jerusalem was called Shalomim (Jeremiah 13:19).
And on that account Melchizedek, who was the priest of God Most High, was king of Salem [peace] (Genesis 14:18);
and by him the Lord was represented; as is evident in David, where it is written:
Thou art a priest forever after the manner of Melchizedek (Psalms 110:4).
[39] In Isaiah:
Be ye glad with Jerusalem, and exult in her, all ye that love her; that ye may suck and be satisfied from the breast of her consolations, that ye may press out and be delighted from the splendor of her glory. Behold, I extend over her peace like a river, and the glory of the nations like an overflowing brook, that ye may suck; ye shall be taken up to her side, and be caressed upon her knees (65; that "knees" signify conjugial love, and thence celestial love, see Arcana Coelestia 3021[1-8], 4280, 5050-5062) That "glory" signifies Divine truth, and intelligence and wisdom therefrom, may be seen above (n. 33, 288, 345); and that "nations" signify those who are in the good of love, and in a sense abstracted from persons, the goods of love, may also be seen above (n. 175, 331); therefore "the glory of the nations" signifies genuine truth which is from the good of love, thus the conjunction of these.
[40] In the same:
The work of Jehovah 6is peace; and the labor of righteousness, quietness and security even forever; that My people may dwell in a habitation of peace, and in tabernacles of securities, and in tranquil resting places (Arcana Coelestia 414, 1102, 2145, 2152, 3312, 4391, 10545)
[41] In the same:
For brass I will bring gold, and for iron I will bring silver, and for stones iron; I will also make thy government peace, and thine exactors righteousness. Violence shall no more be heard in thy land, devastation and breaking within thy borders (Isaiah 60:17-18).
This chapter treats of the Lord's coming and a new heaven and new church at that time; and these words mean that there are to be those who are spiritual, and not natural as before, that is, those who are conjoined with the Lord by the good of love; and that there shall no longer be a separation between the internal or spiritual man and the external or natural. That there are to be those who are spiritual, and not natural as before, is signified by "for brass I will bring gold, for iron silver, and for stones iron;" "brass," "iron," and "stones" signifying things natural, and "gold," "silver," and "iron" in place thereof, signifying things spiritual; "gold" spiritual good, "silver" the truth of that good, and "iron" spiritual-natural truth. That the Lord is to rule by the good of love is signified by, "I will make thy government peace, and thine exactors righteousness;" "government" signifying kingdom, "peace" the Lord, and "righteousness" good from Him. That there is no longer to be a separation between the spiritual and the natural man is signified by "violence shall no more be heard in thy land, devastation and breaking within thy borders," "violence" signifying separation, "land" the internal spiritual man, because there the church is, which in general is signified by "land;" "devastation and breaking shall be no more" signifies that there shall no longer be evils and falsities, and "within thy borders" signifies in the natural man, for in the things in the natural man spiritual things are terminated; "devastation and breaking" signify evils and falsities, because evils devastate the natural man, and falsities break it up.
[42] As those have peace who are in the conjunction of good and truth from the Lord, and as evil destroys good, and falsity destroys truth, so do these destroy peace. From this it follows that those who are in evils and falsities have no peace. It appears as if they had peace when they have success in the world, and they even seem to themselves at such times to be in a contented state of mind; but that apparent peace is only in their extremes, while inwardly there is no peace, for they think of honor and gain without limit, and cherish in their minds cunning, deceit, enmities, hatreds, revenge, and many like things, which unknown to themselves, rend and devour the interiors of their minds, and thence also the interiors of their bodies. That this is so with them is clearly seen after death, when they come into their interiors; these delights of their minds are then turned into their contraries (as is evident from what has been shown in Heaven and Hell 485-490).
[43] That those have peace who are in good and in truths therefrom, and that those who are in evil and in falsities therefrom have no peace, can be seen from the following passages. In Isaiah:
The wicked are like the sea driven along, when it cannot be quiet, but its waters drive along the filth and mud [;there is no peace, saith My God, to the wicked] (Isaiah 57:20-21).
In the same:
Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity; devastation and breaking are in their paths. The way of peace they know not; and there is no judgment in their courses; they have made crooked their paths for themselves; whosoever treadeth therein doth not know peace (Isaiah 59:7-8)
In David:
Too much hath My soul dwelt with the hater of peace. I am for peace; but when I speak, they are for war (Psalms 120:6-7).
In Ezekiel:
The prophets seduce My people, saying Peace, when there is no peace; and when one buildeth a wall, lo, they daub it with untempered mortar. The prophets of Israel see a vision of peace, when there is no peace (Ezekiel 13:10, 16).
In Jeremiah:
All, from the least unto the greatest, pursue gain; from the prophet even unto the priest everyone doeth a lie. And they heal the breach of the daughter of My people by a word of no weight, saying, Peace, peace, when there is no peace (Jeremiah 8:10-11).
A voice of the cry of the shepherds, and a wailing of the powerful of the flock, for Jehovah devastateth their 7pasture, therefore the folds of peace are laid waste because of the glowing of Jehovah's anger (Jeremiah 25:36-37).
In David:
There is no soundness in my flesh because of Thine indignation; there is no peace in my bones because of my sin (Psalms 38:3).
In Lamentations:
He hath filled me with bitterness, he hath made me drunken with wormwood; and my soul is removed from peace; I forgot good (Lamentations 3:15, 17);
besides other passages.
[44] Since peace in its first origin is from the union in the Lord of the Divine Itself and the Divine Human, and is therefore from the Lord in His conjunction with heaven and with the church, and in the conjunction of good and truth with everyone therein, so the sabbath, which was the most holy representative of the church, was so called from rest or peace; and so also the sacrifices which were called "peace-offerings" were commanded (respecting which see Exodus 24:5; 32:6; Leviticus 3:3; 4:20, 26, 31, 35; 6:12; 7:11; 14:20, 21, 33; 17:5; 19:5; Numbers 6:17; Ezekiel 45:15; Amos 5:22, and elsewhere); and therefore Jehovah is said:
To have smelled an odor of rest from the burnt-offering (Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 2:2, 9; 6:15, 21; 23:12, 13, 18; Numbers 15:3, 7, 13; 28:6, 8, 13; 29:2, 6, 8, 13, 36);
"odor of rest" signifying the perception of peace.
Footnotes:
1. The photolithograph has "justice."
2. "King" in the photolithograph; see 405, 612; AC 3780; AR 306, 478.
3. The photolithograph has "healing."
4. The photolithograph has "gates."
5. See 374:12 [printed text has 365; however, that does not make any sense and 374:12 is more likely], and Arcana Coelestia 2851, in which "God" occurs instead of "name." The Hebrew is "God."
6. The photolithograph reads "Jehovah," as also in AR 306. But "justice" occurs in AC 3780; HH 287.
7. The photolithograph has "his." See AC 2240; AR 885.
365. "Et sedenti super illo datum ei tollere pacem de terra." - Quod significet Verbum inde non intellectum, unde dissidia in ecclesia, constat ex significatione sedentis super equo rufo, quod sit Verbum non intellectum quoad bonum; (per "sedentem enim super equo" significatur Verbum (ut supra, n. 355 (a, c), 356); per "equum" significatur intellectus ejus (n. 355), et per "equum rufum" intellectus deperditus quoad bonum (n. 364); quare per "sedentem super equo rufo" significatur Verbum inde non intellectum;) ex significatione "tollere pacem", quod sit quod inde dissidia (de qua sequitur), et ex significatione "terrae", quod sit ecclesia (quod terra" significet ecclesiam, videatur supra, n. 29, 304).
[2] Antequam explicatur quid significat "pax", aliquid dicetur de eo, quod quando intellectus Verbi deperditus est, oriantur dissidia in ecclesia. Per bonum intelligitur bonum amoris in Dominum et bonum amoris erga proximum, quoniam omne bonum est amoris. Quando haec bona apud hominem ecclesiae non sunt, tunc non intelligitur Verbum; conjunctio enim Domini et conjunctio caeli cum hominem ecclesiae est per bonum; quare si non bonum est apud illum, non dari potest aliqua illustratio, omnis enim illustratio cum legitur Verbum est e caelo a Domino; et cum nulla illustratio est, tunc vera, quae in Verbo, in obscuro sunt; inde dissidia. Quod Verbum non intelligatur si homo non in bono sit, etiam constare potest ex eo, quod in singulis Verbi sit conjugium caeleste, hoc est, conjunctio boni et veri; quare si bonum non adest homini legenti Verbum, nec apparet verum, verum enim apparet ex bono, et bonum per vera. (Quod in singulis Verbi sit conjunctio boni et veri, videatur supra, n. 238 fin. , 288 (b).)
[3] Ita enim se res habet: quantum homo in bono est, tantum influit Dominus, et dat affectionem veri et inde intellectum; nam mens interior humana formata prorsus est ad imaginem caeli, ac totum caelum formatum est secundum. affectiones boni et veri ex bono; quare nisi bonum apud hominem est, mens illa non aperiri potest, minus formari ad caelum; formatur per conjunctionem boni et veri. Inde etiam constare potest quod nisi homo in bono est, vera non habeant humum in qua recipiantur, nec calorem ex quo crescant; sunt enim vera apud hominem qui in bono est sicut semina in humo tempore veris; at vera apud hominem qui non in bono est, sunt sicut semina in humo constricta gelu tempore hiemis, quando non gramen, nec flos, nec arbor, minus fructus.
[4] In Verbo sunt omnia vera caeli et ecclesiae, immo omnia arcana sapientiae quae sunt angelis caeli, sed nemo illa videt nisi qui in bono amoris in Dominum et in bono amoris erga proximum est: qui non sunt, illi hic et ibi vident vera, sed non intelligunt illa; habent de illis prorsus alium perceptionem et aliam ideam quam quae est ipsis veris in se; inde, quamvis vera vident aut sciunt, usque vera non sunt vera apud illos, sed falsa; nam vera non sunt vera ex sono et ex elocutione eorum, sed ex idea et perceptione de illis. Aliter cum vera implantata sunt bono; tunc vera apparent in sua forma, nam verum est forma boni. Exinde concludi potest qualis est intellectus Verbi apud illos qui solam fidem faciunt unicum salutis medium, ac bonum vitae seu bonum charitatis rejiciunt ad tergum; compertum est quod illi qui confirmaverunt se in eo tam doctrina quam vita, ne quidem unam justam ideam veri habeant; quae etiam causa est quod nec sciant quid bonum, quid charitas et amor, quid proximus, quid caelum et infernum, quod vivant post mortem ut homines, immo nec quid regeneratio, quid Baptismus, et plura alia; immo in tali caecitate sunt de Ipso Deo, ut colant tres in cogitatione, et non unum nisi solum ore, et non sciant 1
quod Pater Domini sit Divinum in Ipso, et Spiritus Sanctus sit Divinum ab Ipso. Haec dicta sunt ut sciatur quod nullus intellectus Verbi sit ubi non bonum. Quod hic dicatur quod sedenti super equo rufo datum sit "tollere pacem de terra", est quia "pax" significat pacificum mentis et tranquillum animi ex conjunctione boni et veri; inde "tollere pacem" significat impacificum et intranquillum ex disjunctione eorum, ex quo intestina dissidia: cum enim bonum separatum est a vero, tunc loco illius succedit malum; et hoc non amat verum, sed amat falsum; nam omne falsum est mali, sicut omne verum est boni: quare cum videt verum in Verbo, aut audit verum ex alio, malum quod est amoris ejus et inde voluntatis ejus contranititur; et tunc vel rejicit illud, vel pervertit illud, vel per ideas ex malo ita obscurat illud ut tandem ipse nihil veri in vero videat, utcunque sonat ut verum cum id eloquitur. Inde est origo omnium dissensionum, controversiarum et haeresium in ecclesia. Ex his constare potest quid per "tollere pacem de terra" hic significatur.
[5] Quid autem pax est in sua prima origine, ample ostensum est in opere De Caelo et Inferno, ubi actum est De Statu Pacis in Caelo (n. 284-290); quod nempe in sua prima origine sit ex Domino, in Ipso ex unione Ipsius Divini ac Divini Humani, et ab Ipso ex conjunctione Ipsius cum caelo. et ecclesia, et in particulari ex conjunctione boni et veri apud unumquemvis. Inde est quod per "pacem" in supremo sensu significetur Dominus, in sensu respectivo caelum et ecclesia in communi, et quoque caelum et ecclesia in particulari apud unumquemvis.
[6] Quod haec per "pacem" in Verbo significentur, constare potest ex pluribus locis ibi, quorum sequentia ad confirmationem volo adducere:
Apud Johannem,
Jesus dixit, "Pacem relinquo vobis, pacem meam do vobis; non sicut mundus dat Ego do vobis: ne turbator cor vestrum, neque formidet" (14:27):
agitur ibi de unione Domini cum Patre, hoc est, de unione Divini Humani Ipsius cum ipso Divino quod in Ipso ex conceptione, et inde de conjunctione Domini cum illis qui in veris ex bono sunt; inde per "pacem" intelligitur tranquillum mentis ex illa conjunctione: et quia per illam tuti sunt a malis et falsis quae ab inferno, tutatur enim Dominus illos qui Secum conjuncti sunt, ideo dicit, "Ne turbator cor vestrum, neque formidet." Haec Divina pax est in homine; et quia est caelum cum illa, etiam per "pacem" ibi intelligitur caelum, et in supremo sensu Dominus. Pax autem mundi est ex successibus ibi, ita ex conjunctione cum mundo; quae quia est modo externa, et non Dominus et inde non caelum in illa, perit cum vita hominis in mundo, et vertitur in non pacem; ideo dicit Dominus, "Pacem meam do vobis; non sicut mundus dat Ego do vobis."
[7] Apud eundem,
Jesus dixit, "Haec locutus sum vobis, ut in Me pacem habeatis; in mundo afflictionem habetis: sed confidite, Ego vici mundum" (16:33):
etiam hic per "pacem" intelligitur jucundum internum ex conjunctione cum Domino, unde caelum et gaudium aeternum. Opponitur hic pax afflictioni, quia per "afflictionem" significatur infestatio a malis et falsis, quae illis est qui in pace Divina sunt quamdiu vivunt in mundo; caro enim, quam tunc circumferunt, concupiscit illa quae mundi sunt; inde afflictio: quare dicit Dominus, "Ut in Me pacem habeatis; in mundo afflictione habetis": et quia Dominus quoad Humanum suum acquisivit Sibi potentiam super inferna, ita super mala et falsa quae inde apud unumquemvis assurgunt in carnem et infestant, ideo dicit, "Confidite, Ego vici mundum."
[8] Apud Lucam,
Jesus dixit ad septuaginta quos emisit, "In quam domum intraveritis, primum dicite, Pax domui huic; et si quidem fuerit (ibi) filius pacis, requiescet super illo pax vestra; si vero non, super vos revertetur" (10:5, 6):
et apud Matthaeum,
"Ingredientes in domum, salutate eam; et si quidem fuerit domus digna, veniet pax vestra super eam; sin autem non fuerit digna, pax vestra ad vos revertetur; et quicunque non receperit vos, neque audiverit verba vestra, exeuntes domo aut urbe ista, excutite pulverem pedum vestrorum" (10:12-14):
quod dicerent "Domui pax", significat ut cognoscerent num illi qui ibi sunt reciperent Dominum: evangelizabant de Domino, ac inde de caelo, gaudio caelesti et vita aeterna; nam omnia illa significantur per "pacem"; et illi qui receperunt, intelliguntur per "filios pacis", super quibus pax requiesceret: si autem non agnoscerent Dominum, et inde non reciperent illa quae Domini sunt seu quae pacis, quod ab iis auferretur, significatur per "si domus aut urbs non digna esset, quod pax reverteretur super eos"; ne tunc a malis et falsis quae in illa domo aut in illa urbe laederentur, mandatum est ut "exeuntes excuterent pulverem pedum suorum", per quod significatur ne damnatum inde adhaereret; per "pulverem pedum" enim significatur damnatum: nam ultimum apud hominem, quod est sensuale naturale, correspondet plantis pedum; et quia huic adhaeret malum, ideo apud illos qui in repraesentativis ecclesiae erant, ut plerique eo tempore, excutiebant pulverem pedum cum non reciperentur vera doctrinae. In mundo enim spirituali, quando aliquis bonus venit ad malos, influit malum ab his, et aliquantum perturbat; sed hoc solum perturbat ultima quae correspondent plantis pedum; inde cum se vertunt et abeunt, apparet sicut pulverem pedum suorum retro excutiant, quod est indicium quod liberati sint, et quod malum adhaereat illis qui in malo sunt.
(Quod "plantae pedum" correspondeant infimis naturalibus, et quod inde in Verbo significent Illa, videatur n. 2162, 3147, 3761, 3986, 4280, 4938-4952: et quod "pulvis", quem excuterent, significet damnatum, n. 249, 7418, 7522.)
[9] Apud Lucam,
Jesus flevit super urbe, dicens, "Si nosses, et quidem in die hoc, quae ad pacem tuam; sed nunc absconditum est ab oculis tuis" (19 [41,] 42):
qui de his verbis et mox sequentibus ibi solum cogitant ex sensu litterae, credunt, quia non aliud vident, quod a Domino illa dicta sint de destructione Hierosolymae; sed omnia quae Dominus locutus est, quia a Divino, non spectabant mundana et temporaria, sed caelestia et aeterna; quare per "Hierosolymam", super qua Dominus flevit, hic ut alibi significatur ecclesia, quae tunc prorsus vastata fuit, ut amplius non verum et inde non bonum esset, et sic quod perituri in aeternum: quare dicit, "Si nosses, et quidem in die hoc, quae ad pacem tuam", hoc est, quae ad vitam et felicitatem aeternam quae a solo Domino; nam per "pacem", ut dictum est, intelligitur caelum et gaudium caeleste per conjunctionem cum Domino.
[10] Apud eundem,
"Zacharias... prophetans dixit..., Ortus de alto apparet illis qui in tenebris et umbra mortis sedent, ad dirigendum pedes nostros in via pacis" (1 (67, 78, ) 79):
haec de Domino in mundum venturo, et de illustratione illorum tunc qui extra ecclesiam erant, et in ignorantia Divini Veri quia non habebant Verbum; Dominus intelligitur per "Ortum ab alto" qui apparet, et illi qui extra ecclesiam intelliguntur per eos "qui in tenebris et umbra mortis sedent"; et illustratio eorum in Divinis veris per receptionem Domini et conjunctionem cum Ipso, unde caelum et felicitas aeterna, intelligitur per "viam pacis"; per "dirigere pedes nostros in illam" significatur instructio.
[11] Apud eundem,
Discipuli laudabant Deum, dicentes, "Benedictus Rex qui venit in nomine Domini; pax in caelo et gloria in altissimis" (19:38):
haec a discipulis dicta sunt cum Dominus ivit Hierosolymam, ut ibi per passionem crucis, quae fuit ultima Ipsius tentatio, plane uniret Humanum suum Divino suo, et quoque prorsus subjugaret inferna; et quia tunc ab Ipso procederet omne Divinum Bonum et Verum, dicunt, "Benedictus Rex qui venit in nomine Domini", per quod significabatur agnitio, glorificatio, et gratiarum actio quod ab Ipso illa (videatur supra, n. 340 (a, b)); per "pacem in caelo" et per "gloriam in altissimis, significatur quod illae quae significantur per "pacem" sint ex unione Ipsius Divini ac Divini Humani, et inde angelis et hominibus ex conjunctione cum Domino; nam cum a Domino subjugata fuerunt inferna, tunc facta est pax in caelo, et tunc Divinum Verum fuit illis qui ibi, a Domino, quod est "gloria in altissimis."
(Quod "gloria" significet Divinum Verum procedens a Domino, videatur supra, n. 2
Quia "pax" In sensu interno Verbi significat Dominum, et inde caelum et vitam aeternam, in specie jucundum caeli oriundum ex conjunctione cum Domino, ideo Dominus, post resurrectionem, cum apparuit discipulis, dixit illis,
"Pax vobis" (Luca 24:36, 37; Johannes 20:19, 21, 26).
[12] Porro, apud Mosen:
"Benedicat tibi Jehovah, et custodiat te; lucere faciat Jehovah facies suas super te, et misereatur tui; et attollat Jehovah facies suas super te, et ponat tibi pacem" (Numeri 6:24-26):
Divinum Verum, ex quo omnis intelligentia et sapientia, cum quo influit Dominus, intelligitur per "lucere faciat Jehovah facies suas super te"; et per id tutela a falsis intelligitur per "misereatur tui"; ac Divinum Bonum, ex quo omnis amor et charitas, cum quo influit Dominus, intelligitur per "attollat Jehovah facies suas super te"; et per id tutela a malis, ac inde caelum et felicitas aeterna, intelligitur per "ponat tibi pacem"; nam cum mala et falsa remota sunt, et non amplius infestant, tunc influit Dominus cum pace, in qua et ex qua est caelum, ac jucundum beatitudine implens interiora mentis, ita gaudium caeleste. (Haec benedictio etiam explicata videatur supra, n. 340(b).) Simile significatur per "pacem" apud Davidem,
"Jehovah benedicet populo suo in pace" (Psalms 29:11);
[13] et apud eundem,
"Quis ostendet nobis bonum? Attolle super nos lucem facierum tuarum, Jehovah; das gaudium in corde meo prae tempore (quo) frumentum et mustum eorum multiplicantur; in pace simul cubo et dormio, nam Tu, Jehovah, solus securum me habitare facis" (Psalms 4:7-9 [B.A. 6-8):
hic describitur pax quae illis qui sunt in conjunctione cum Domino per receptionem Divini Boni et Divini Veri ab Ipso, et quod pax sit in qua et ex qua gaudium caeleste; Divinum Bonum intelligitur per "Quis ostendet nobis bonum?" et Divinum Verum, per "Attolle super nos lucem facierum tuarum"; "lux facierum" Domini est Divina lux procedens ex Ipso ut Sole in caelo angelico, quae in sua essentia est Divinum Verum (ut ostensum videatur in opere De Caelo et Inferno 126-140); gaudium caeleste inde, intelligitur per "das gaudium in corde"; multiplicatio boni et veri, intelligitur per "frumentum et mustum eorum multiplicantur" ("frumentum" significat bonum, et "mustum" verum): quia pax est in illis et ex illis ideo dicitur, "In pace simul cubo et dormio, nam Tu, Jehovah, securum me habitare facis"; per "pacem significatur internum jucundum caeli, per "securitatem" jucundum externum, et per "cubare et dormire", ac per "habitare", significatur vivere.
[14] Apud Mosen,
"Si in statutis meis ambulaveritis, et praecepta mea observaveritis, et feceritis ea, ... dabo pacem in terra, ita ut secure cubetis, et non perterrefaciens; et cessare faciam feram malam e terra, et gladius non transibit per terram" (Leviticus 26:3, 6):
unde pax, hoc est, unde caelum et gaudium caeleste, hic describitur. Pax in se spectata non est caelum et gaudium caeleste, sed haec sunt in pace et ex pace; est enim pax sicut aurora aut sicut ver in mundo, quae disponunt mentes humanas ad recipiendum corde jucunda et amoena ex iis quae coram oculis apparent, jucundat namque et amoenat illa; et quia ex pace Divina sunt omnia caeli et ejus gaudii similiter, inde etiam haec per "pacem" intelliguntur. Quoniam homini caelum est ex vivere secundum praecepta, inde enim conjunctio ei est cum Domino; ideo dicitur, "Si in statutis meis ambulaveritis, et praecepta mea observaveritis, et feceritis ea, dabo pacem in terra": quod tunc non infestandi sint a malis et falsis, intelligitur per quod "secure cubarent, et non perterrefaciens", et per quod "Jehovah cessare faciet feram malam e terra", et quod "gladius non transibit per illam"; per "feram malam" significantur cupiditates malae, et per "gladium" significantur falsitates inde; hae et illae destruunt bonum et verum ex quibus pax: et per "terram" significatur ecclesia.
(Quod "fera mala" significet cupiditates malas, at destructionem boni per illas, videatur n. 4729, 7102, 9335:
quod "gladius" significet falsitates, et destructionem veri per illas, supra, n. 131(b): et quod "terra" significet ecclesiam, etiam supra, n. 29, 304.) Qui non elevatur supra sensum litterae Verbi, is non videt aliud quam quod qui vivit secundum statuta et praecepta victurus sit in pace, hoc est, quod ei non hostes et inimici, et quod sic secure cubaturus; tum quod non aliquae ferae malae illaturae damnum, et quod non 3
periturus gladio: sed hoc non est spirituale Verbi; est usque Verbum in singulis spirituale, et hoc latet in sensu litterae ejus qui naturalis; spirituale ejus est quod nunc supra explicatum est.
[15] Apud Davidem,
"Miseri possidebunt terram, et deliciabuntur super multitudine pacis:... observa integrum et vide rectum, nam postremum viro pax" (Psalms 37:11, 37):
per "miseros" intelliguntur hic qui in tentationibus sunt in mundo; per "multitudinem pacis" qua deliciabuntur, significantur jucunda quae post tentationes, nam post tentationes dantur jucunda a Domino ex conjunctione boni et veri tunc, et inde ex conjunctione cum Domino; quod ex conjunctione boni et veri sit homini jucundum pacis, intelligitur per "Observa integrum et vide rectum, nam postremum viro pax"; "integrum" quod observandum dicitur in Verbo de bono, et "rectum" quod videndum dicitur de vero; "postremum" est finis, quando pax.
[16] Apud eundem,
"Ferent montes pacem populo, et colles in justitia;... florebit in diebus Ejus justus, et multa pax usque dum non luna" (Psalms 72:3, 7):
agitur ibi de adventu Domini et de regno Ipsius; per "montes" qui ferent pacem populo, significatur amor in Dominum; et per "colles" qui in justitia, significatur charitas erga proximum; (quod haec per "montes" in Verbo significentur, videatur n. 795, 6435, 10438, ex causa quia illi qui in amore in Dominum sunt habitant in caelo super montibus; et illi qui in charitate erga proximum sunt, super collibus ibi, n. 10438, ; et in opere De Caelo et Inferno 188): inde patet quod per "pacem intelligatur gaudium caeleste, quod est ex conjunctione cum Domino per amorem: per "florebit in diebus Ejus justus", significatur qui in bono amoris; inde dicitur "et multa pax"; non aliunde enim quam ex Domino, et ex Ipsius conjunctione cum illis qui in bono amoris sunt, est pax, ut supra dictum est: "usque dum non luna" dicitur, per quod significatur quod non verum erit separatum a bono, sed conjuncta ita ut sint unum, hoc est, ut verum etiam sit bonum; est enim omne verum boni quia ex bono, et inde in sua essentia bonum; tale est verum apud illos qui in bono amoris in Dominum a Domino sunt, qui hic intelliguntur per "justum."
(Quod "sol" significet bonum amoris, et quod "luna" verum inde, videatur n. 1521-1531, 2495, 4060, 4
[17] Apud Esaiam,
"Puer natus est nobis, Filius datus est nobis, super cujus humero principatus; vocabit nomen Ipsius Mirabilis, Consiliarius, Deus, Heros, Pater aeternitatis, Princeps pacis: multiplicanti principatum et pacem non erit finis" (9:5, 6 [B.A. 6, [7]):
haec de adventu Domini, de quo dicitur quod "Puer natus sit nobis, et Filius datus nobis", quia per "puerum" in Verbo significatur bonum, ibi Divinum Bonum, et per "filium" verum, ibi Divinum Verum; ita dicitur propter conjugium boni et veri, quod est in singulis Verbi: et quia ab Ipso Divinum Bonum et Divinum Verum est, ideo vocatur "Princeps pacis", ac dicitur "Multiplicanti principatum et pacem non erit finis"; "principatus" dicitur ex Divino Vero, et "pax" ex Divino Bono conjuncto Divino Vero; inde vocatur "Princeps pacis."
(Quod "princeps" dicatur de veris, et quod significet principale verum, videatur n. 1482, 2089, 5
5044: et supra, n. 29: et "pax": de conjunctione boni et veri, supra in hoc articulo.)
[18] Sed quia plurimis in locis in Verbo dicitur "pax", et explicatio erit applicata ad rem de qua dicitur, seu ad subjectum de quo praedicatur, et inde apparet varia ejus significatio, ideo velim in summa tradere quid "pax" significat, ne mens feratur quaquaversum:Pax est beatum cordis et animae oriundum ex conjunctione Domini cum caelo et cum ecclesia, et haec ex conjunctione boni et veri apud illos qui ibi; inde non pugna mali et falsi amplius contra bonum et verum, seu non dissidium aut bellum in spirituali sensu: inde pax, in qua fit omnis fructificatio boni et multiplicatio veri, proinde omnis sapientia et intelligentia. Et quia pax illa est a solo Domino, et ab Ipso apud angelos in caelo et apud homines in ecclesia, ideo per "pacem" in supremo sensu intelligitur Dominus, et in sensu respectivo caelum et ecclesia, proinde bonum conjunctum vero apud illos qui ibi.
[19] Ex his idea de significatione pacis haberi potest in sequentibus locis:
Apud Davidem,
"Recede a malo et fac bonum; quaere pacem et persequere eam" (Psalms 34:15 [B.A. 14]):
"pax" pro omnibus quae caeli et ecclesiae sunt, unde felicitas vitae aeternae; quae quia est solum illis qui in bono, ideo dicitur "Recede a malo et fac bonum, quaere pacem et persequere eam."
[20] Apud eundem,
"Pax multa amantibus legem tuam, nec illis offendiculum: exspectavi salutem tuam, Jehovah, et praecepta tua feci" (Psalms 119:165, 166):
"pax" pro beato, felici et jucundo caelesti, quae quia solum dantur apud illos qui amant facere praecepta Domini, ideo dicitur, "Pax multa amantibus legem tuam... exspectavi salutem tuam, Jehovah, et praecepta tua feci"; "salus" pro vita aeterna; quod non illis infestatio sit a malis et falsis, significatur per quod "non illis offendiculum."
[21] Apud Esaiam,
"Jehovah, dispone pacem nobis, nam omnia opera nostra operatus es nobis" (26:12):
quia pax a solo Jehovah, hoc est, Domino est, et in faciendo bonum ab Ipso, ideo dicitur, "Jehovah, dispone pacem nobis, nam omnia opera nostra operatus es nobis."
[22] Apud eundem,
"Angeli pacis amare flent, devastatae sunt semitae, cessavit transiens viam" (33:7, 8):
quia pax est a Domino, et in caelo ab Ipso, ideo angeli ibi vocantur "angeli pacis"; et quia nulla pax illis est qui in terra in malis sunt et inde falsis, ideo dicitur quod amare fleant quia "devastatae sunt semitae, cessavit transiens viam"; "semitae" et "via" significant bona vitae et vera fidei; quare "devastatae semitae" significant quod non amplius bona vitae, et "cessavit transiens viam" significat nec amplius vera fidei.
[23] Apud eundem,
"Utinam auscultasses praeceptis meis, et futura fuisset sicut fluvius pax tua, et justitia tua sicut fluctus maris:... non pax, inquit Jehovah, impiis" (48:18, 22):
quia illis pax est qui vivunt secundum praecepta Domini, et non illis qui non vivunt, ideo dicitur, "Utinam auscultasses praeceptis meis, et futura fuisset pax tua sicut fluvius; non pax impiis": "pax sicut fluvius" significat in abundantia; "justitia" quae "Sicut fluctus maris" significat fructificationem boni per vera ("justitia" in Verbo dicitur de bono, ac "mare" de veris).
[24] Apud eundem,
"Montes recedent et colles dimovebuntur, sed misericordia mea a tecum non recedet; foedus pacis meae non dimovebitur.... Omnes filii tui docti a Jehovah, et multa pax filiorum tuorum" (54:10, 13):
agitur ibi de novo caelo et de nova ecclesia; prius caelum et prior ecclesia, quae peritura, intelligitur per "montes recedent et colles dimovebuntur"; quod 6
illi qui in novo caelo et nova ecclesia erunt in bono a Domino, et eis gaudium caeleste in aeternum per conjunctionem cum Domino, significatur per "Misericordia mea a tecum non recedet, et foedus pacis meae non dimovebitur"; "misericordia" significat bonum a Domino, et "foedus pacis" Significat gaudium caeleste ex conjunctione cum Domino; "foedus" est conjunctio: per "filios" qui "docti a Jehovah", et quibus "multa pax", intelliguntur qui in novo caelo et in nova ecclesia in veris ex bono erunt a Domino, quod illis beatitudo et felicitas aeterna; per "filios" in Verbo significantur qui in veris ex bono sunt; per quod "docti a Jehovah", significatur quod in veris' ex bono sint a Domino; et per "multam pacem" significatur beatitudo et felicitas aeterna.
[25] Apud Ezechielem,
"David... princeps illis in aeternum; et pangam illis foedus pacis, foedus aeternitatis erit cum illis, ac dabo eos et multiplicabo eos, et ponam sanctuarium meum in medio eorum in aeternum" (37:25, 26):
agitur ibi de Domino, de creatione novi caeli et novae ecclesiae ab Ipso; per "Davidem" qui "princeps illis in aeternum", intelligitur Dominus; per "pangere illis foedus pacis" significatur gaudium caeleste et vita aeterna illis qui Domino conjuncti sunt; "foedus pacis" est hic ut supra gaudium caeleste et vita aeterna ex conjunctione cum Domino: fructificatio boni et multiplicatio veri inde, significatur per "Dabo eos et multiplicabo eos"; et quia inde caelum et ecclesia est, additur "Et ponam sanctuarium meum in medio eorum in aeternum"; "sanctuarium" est caelum et ecclesia.
[26] Apud Malachiam,
"Ut sit foedus meum cum Levi;... foedus meum cum illo fuit Vitae et pacis;... lex veritatis fuit in ore ejus, et perversitas non inventa in labiis ejus; in pace et in rectitudine ambulavit Mecum" (2:4, 5 [, 6]):
per "Levin" significantur omnes qui in bono charitatis erga proximum sunt, et in supremo sensu Ipse Dominus quia ab Ipso id bonum; hic Ipse Dominus: "foedus vitae et pacis" significat unionem Divini Ipsius cum Divino Humano Ipsius, ex qua unione omnis vita et pax; quod Divinum Verum sit ab Ipso, significatur per quod "lex veritatis fuit in ore Ipsius, et perversitas non inventa in labiis Ipsius"; ipsa unitio quae facta in mundo, intelligitur per "In pace et in rectitudine ambulavit Mecum." (Quod per "Levin" in Verbo significetur amor spiritualis seu charitas, videatur n. 4497, 4502, 4503: et quod per illum in supremo sensu intelligatur Dominus, n. 3875, 3877.)
[27] Apud Ezechielem,
"Tunc pangam iis foedus pacis, et cessare faciam feram malam e terra, ut habitent in deserto secure, et dormiant in silvis:... tunc dabit arbor agri fructum suum, et terra dabit proventum suum quando fregero lora jugi eorum, et liberavero eos e manu servire facientium eos" (34:25, 27):
etiam ibi agitur de adventu Domini, et de instauratione novae ecclesiae ab Ipso; conjunctio illorum qui ab ecclesia cum Domino, significatur per "foedus pacis" quod tunc panget iis; inde tutela et securitas a malis et falsis, significatur per "Cessare faciam feram malam e terra, ut habitent in deserto secure, et dormiant in silvis"; "fera mala" significat mala omnis generis, "desertum" ubi "habitabunt secure" significat cupiditates mali quod non infestabunt, et "silvae" in quibus "dormient", significant falsa inde quae nec infestabunt: fructificatio boni per vera, et multiplicatio veri ex bono, significantur per "Tunc dabit arbor fructum suum, et terra dabit proventum suum"; "arbor agri" significat cognitiones veri, "fructus" significat bonum inde, "terra" significat ecclesiam quoad bonum, ita quoque bonum ecclesiae, et "proventus ejus significat inde multiplicationem veri: quod haec fient illis postquam Dominus removit mala et falsa quae illis, significatur per "quando fregero lora jugi eorum, et liberavero e manu servire facientium eos"; "lora jugi" sunt jucunda mali ex amore sui et mundi quae illos vinctos tenent; et "servire facientes eos" sunt falsa, quia haec faciunt ut serviant illis malis.
[28] Apud Sachariam,
"Semen pacis erunt, Vitis dabit fructum suum, et terra dabit proventum suum, et caeli dabunt rorem suum:... loquimini veritatem vir cum socio suo, veritatem et judicium pacis judicate in portis vestris;... veritatem modo et pacem amate" ( 7
81216, 19):
"semen pacis" dicuntur apud quos est conjunctio boni et veri; et quia illi per "semen pacis" intelliguntur, ideo dicitur quod "vitis dabit fructum suum, et terra proventum suum"; per quod "vitis dabit fructum suum" significatur quod verum producet bonum, et per quod "terra dabit proventum suum" significatur quod bonum producet vera; "vitis enim significat ecclesiam quoad vera, seu vera ecclesiae, et "terra" significat ecclesiam quoad bonum, seu bonum ecclesiae, ac "proventus" significat productionem veri: per "caelos" qui "dabunt rorem suum" significatur fructificatio boni et multiplicatio veri: conjunctio veri et boni ulterius describitur per "Loquimini veritatem vir cum socio suo, veritatem et judicium pacis judicate in portis vestris, veritatem modo et pacem amate"; per "veritatem" significatur verum; per "judicium pacis", et per "pacem" significatur conjunctio ejus cum bono.
[29] Apud Davidem,
Jehovah "loquetur pacem ad populum, suum et ad sanctos suos, ut non revertantur ad stultitiam;... misericordia et 8
veritas obvient, justitia et pax osculentur se" (Psalms 85:9, 11 9
[B.A. 8, [10]):
quod "Jehovah loquetur pacem ad populum suum et ad sanctos suos", significat quod docebit et dabit conjunctionem Secum per conjunctionem boni et veri apud illos; per "pacem" significatur utraque illa conjunctio, per "populum" significantur illi qui in veris ex bono sunt, et per "sanctos" illi qui in bono per vera sunt: quod non illis dein malum ex falso et falsum ex malo sint, significatur per "ut non revertantur ad stultitiam": utraque illa conjunctio ulterius describitur per quod "misericordia et 10
veritas obvient, ac justitia et pax osculentur se": "misericordia" ibi significat remotionem a falsis, unde illis vera; (inde patet quid significat "misericordia et veritas obvient:") et "justitia" (significat) remotionem a malis, unde illis bona; inde patet quid significat "justitia et pax osculentur se."
[30] Apud Esaiam,
Quam jucundi sunt super montibus pedes evangelizantis, audire facientis pacem, evangelizantis bonum, audire facientis salutem, dicentis Zioni, Regnat 11
52:7):
haec de Domino, et per "pacem" ibi significatur Ipse Dominus, et inde caelum illis qui Ipsi conjuncti sunt; "evangelizare" significat praedicare illa: et quia illa conjunctio fit per amorem, ideo dicitur "evangelizare super montibus", et "dicere Zioni"; "montes" significant hic ut supra, bonum amoris in Dominum, et "Zion significat ecclesiam quae in illo bono; ac Dominus intelligitur per " 12
[31] Apud eundem,
"Atque Ille confossus ob praevaricationes nostras, contusus ob iniquitates nostras, castigatio pacis nostrae super Ipso, et vulnere Ipsius sanitas data nobis" (53:5):
haec de Domino, de quo in eo capite manifeste agitur; et per illa verba describuntur tentationes quas Ipse in mundo subiit ut subjugaret inferna, et redigeret omnia ibi et in caelis in ordinem: atroces illae tentationes intelliguntur per quod "confossus ob praevaricationes nostras, et contusus ob iniquitates nostras", et quod "castigatio pacis nostrae super Ipso"; salvatio per id significatur per "vulnere Ipsius sanitas est data nobis": per "pacem" itaque ibi significatur caelum et vita aeterna illis qui conjuncti cum Ipso sunt; genus enim humanum nullatenus salvari potuit nisi Dominus redegisset omnia in infernis et in caelis in ordinem, et simul glorificasset Humanum suum, quae facta sunt per tentationes in Humanum suum admissas.
[32] Apud Jeremiam,
"Ecce Ego ascendere facturus 13
ei sanitatem et medelam; et sanaturus sum eos, et revelabo iis 14
abundantiam pacis et veritatem:... omnes gentes terrae, quae audient omne bonum quod Ego facturus illis, ut timeant et commoveantur super omni bono et super omni pace quam Ego facturus 15
haec etiam de Domino, quod liberaturus a malis et falsis illos qui in conjunctione cum Ipso sunt; liberatio a malis et falsis significatur per "ascendere facturus sum 16
ei sanitatem et medelam, et sanaturus sum eos", spiritualiter enim sanari est a malis et falsis; et quia hoc fit a Domino per vera, dicitur "et revelabo iis 17
abundantiam pacis et veritatem"; per "gentes terrae" significantur illi qui in malis et falsis sunt, de quibus dicitur quod "timebunt et commovebuntur super omni bono et super omni pace quam Ego facturus 18
illi."
[33] Apud Davidem,
Redimet in pace animam meam, ne appropinquent mihi" (Psalms 55:19 [B.A. 18]):
per "redimere in pace animam meam" significatur salvatio per conjunctionem cum Domino; et per "ne appropinquent mihi" significatur remotio inde malorum et falsorum.
[34] Apud Haggaeum,
"Major erit gloria domus hujus posterioris quam prioris, ... nam in loco hoc dabo pacem" (2:9):
per "Domum Dei" significatur ecclesia, per "domum priorem" ecclesia quae ante adventum Domini, et per "domum posteriorem" ecclesia quae post adventum Ipsius; per "gloriam" significatur Divinum Verum quod in hac et illa; et per "pacem quam dabit in loco hoc", seu in ecclesia, intelliguntur omnia illa quae significantur per "pacem (de quibus supra, quae videantur).
[35] Apud Davidem,
"Petite pacem Hierosolymae, quieti sint amantes te; sit pax in antemurali tuo, quies in 19
palatiis tuis; propter fratres et socios meos loquar, age, pacem in te; propter Domum Jehovae Dei nostri quaeram bonum tibi" (Psalms 122:6-9):
per "Hierosolymam" non intelligitur Hierosolyma, sed ecclesia quoad doctrinam et cultum; per "pacem" intelligitur omne doctrinae et cultus, nam cum haec ex origine caelesti sunt, hoc est, e caelo a Domino, tunc a pace et in pace sunt; inde constat quid intelligitur per "petite pacem Hierosolymae": et quia illi qui in illa pace sunt vocantur "quieti", dicitur etiam, "quieti sint amantes te", nempe amantes ecclesiae doctrinam et cultum: per "sit pax in antemurali tuo, et quies in palatiis tuis", significatur quod in exteriori homine et in interiori; exterior enim homo cum illis quae ibi, quae sunt scientifica et jucunda naturalia, est instar antemuralis seu munimenti interiori homini, quia extra et ante hunc est et protegit; ac interior homo cum illis quae ibi, quae sunt vera et bona spiritualia, est instar palatii aut domus, quia intra exteriorem est; inde exteriora hominis significantur per "antemurale", ac interiora ejus per "palatia"; similiter quoque alibi in Verbo: "propter fratres meos et socios meos" significat propter illos qui in bonis et inde veris sunt, et abstracte a personis significat bona et vera; (quod haec intelligantur per "fratres et socios" in Verbo, videatur n. 10490, et supra, n. 47); per "Domum Jehovae Dei nostri" significatur ecclesia, in qua illa.
[36] Apud eundem,
"Lauda, Hierosolyma, Jehovam; celebra, Zion, 20
nomen tuum;... qui ponit terminum tuum pacem; adipe triticorum satiat te" (Psalms 147:12, 14):
per "Hierosolymam" et per "Zionem" intelligitur ecclesia, per "Hierosolymam" ecclesia quoad vera doctrinae, et per "Zionem" ecclesia quoad bona amoris; per " 21
nomen Jehovae" quod celebrabit Zion, significatur omne cultus ex bono amoris; "qui ponit terminum tuum pacem" significat omnia caeli et ecclesiae, nam "terminus" significat omnia illorum, quoniam in termino seu in ultimo sunt omnia in complexu (videatur n. 634, 5897, 6239, 6451, 6465, 8603, 22
9215, 23
9216, 9824, 9828, 9836, 9905, 10044, 10099, 10329, 10335, 10548); "adipe triticorum satiat te" significat omni bono amoris et sapientia ("adeps" enim significat bonum amoris, videatur n. 5943, 6409, 10033 et "triticum" significat omnia quae ex bono amoris sunt, in specie vera caeli, et inde sapientiam, n. 3941, 7605.)
[37] Apud eundem,
"Benedicet tibi Jehovah e Zione, ut videas bonum Hierosolymae omnibus diebus vitae tuae, ut videas filios filiorum tuorum, pacem super Israele" (Psalms 128:5, 6):
per "Zionem" et per "Hierosolymam" significatur, hic ut supra, ecclesia quoad bona amoris et quoad vera doctrinae; quod dicatur "Benedicat tibi Jehovah e Zione", est ut ex bono amoris, nam "Zion significat ecclesiam quoad bonum amoris; et quia ex illo bono omne bonum et verum doctrinae procedit et existit, inde dicitur, "ut videas bonum Hierosolymae, ac filios filiorum tuorum"; "filii filiorum" significant vera doctrinae ac multiplicationem eorum in aeternum; quia haec omnia sunt ex Domino, et per pacem quae ab Ipso, ideo concluditur per "ut videas pacem super Israele"; "Israel" sunt illi apud quos ecclesia.
[38] Apud eundem,
"Est in Schalem tabernaculum" Dei, "et habitaculum Ipsius in Zione; ibi fregit scintillas arcus, scutum, gladium et bellum" (Psalms 76:3, 4 [B.A. 2, [3]):
hic Hierosolyma vocatur Schalem, quia per "Schalem" significatur pax, e qua etiam Hierosolyma nominata est; quod ita nominata sit, est quia "pax" significat omnia illa quae supra in summa dicta sunt, quae videantur: per tabernaculum Dei", quod ibi, significatur ecclesia ex illis, et per "habitaculum Ipsius in Zione" significatur bonum amoris, quoniam in illo Dominus habitat, et inde dat vera, ac fructificat et multiplicat illa: et quia per "pacem" etiam significatur quod non pugnae mali et falsi amplius contra bonum et verum, seu non dissidium aut bellum in spirituali sensu, ideo dicitur, "Ibi fregit scintillas arcus, scutum et gladium et bellum", per quae significatur dissipatio omnis pugnae falsorum doctrinae contra bonum et verum, ac in genere dissipatio omnis dissidii. A pace etiam
Dicta est Hierosolyma "Schelomim" (Jeremias 13:19):
Et ideo Melchizedech, qui sacerdos Deo altissimo, fuit "rex Schalem" (Genesis 14:18);
et per illum repraesentatus est Dominus; ut patet apud Davidem,
"Tu Sacerdos in aeternum juxta modum Melchizedechi" (Psalms 110:4).
[39] Apud Esaiam,
"Laetamini cum Hierosolyma, et exultate in ea, omnes amantes eam, ... ut sugatis et saturemini ex ubere consolationum ejus, et exprimatis et deliciemini ex splendore gloriae ejus;... ecce Ego expandens super eam sicut fluvium pacem, et sicut flumen inundans gloriam gentium, ut sugatis: ad latus suscipiemini, et super genubus delectabimini" (66:10-12):
per "Hierosolymam" ibi intelligitur, ut supra, ecclesia quoad doctrinam, seu quod idem, doctrina ecclesiae; de hac dicitur, "Laetamini cum Hierosolyma, et exultate in ea, omnes amantes eam"; et de doctrina etiam dicitur, "ut sugatis et saturemini ex ubere consolationum ejus, et exprimatis et deliciemini ex splendore gloriae ejus"; per "uber consolationum" significatur Divinum Bonum, et per "splendorem gloriae" significatur Divinum Verum ex quo doctrina: quod omnia illa in abundantia erunt ex conjunctione cum Domino, significatur per "Ecce Ego expandens super eam sicut fluvium pacem, et sicut flumen inundans gloriam gentium, ut sugatis"; per "pacem" significatur conjunctio cum Domino, per "gloriam gentium" conjunctio boni et veri inde, per "sugere" influxus a Domino, et per "sicut fluvium et sicut flumen inundans" abundantia: quod inde amor spiritualis, et amor caelestis, per quos conjunctio cum Domino fit, significatur per "ad latus suscipiemini, et super genubus delectabimini"; per "latus" significatur amor spiritualis, et per "genua" amor caelestis, et per "suscipi et delectari" significatur ex conjunctione felicitas aeterna: (quod "uber" significet amorem spiritualem, et quod quoque "latus" seu "pectus", videatur supra, n. 65; quod "genua" significant amorem conjugialem, et inde amorem caelestem, in Arcanis Caelestibus, n. 3021, 4180, 5050-5062): quod "gloria" significet Divinum Verum, et inde intelligentiam et sapientiam, videatur supra (n. 24
33, 288, 345): et quod "gentes" significent illos qui in bono amoris sunt, et abstracte a personis bona amoris, etiam supra (n. 175(a), 331); inde "gloria gentium" significat genuinum verum quod ex bono amoris, ita conjunctionem illorum.
[40] Apud eundem,
"Est opus 25
Jehovae pax, et labor justitiae quies, et securitas usque in aeternum; ut habitet populus meus in habitaculo pacis, et in tentoriis securitatum, et in quietibus tranquillis" (32:17, 18):
"pax" dicitur "opus 26
Jehovae", quia unice a Domino; et omne quod ex pace a Domino existit apud illos qui in conjunctione cum Domino sunt, vocatur "opus 27
Jehovae" inde dicitur "Est opus 28
Jehovae pax: "labor justitiae" significat bonum conjunctum vero, in quo pax; "labor" enim in Verbo dicitur de vero, "justitia" de bono, et "quies" de pace inibi: "securitas in aeternum" significat quod sic non infestatio et timor a malis et falsis: inde patet quid significatur per "ut habitet populus meus in habitaculo pacis, et in tentoriis securitatum, et in quietibus tranquillis", quod nempe ut sint in caelo ubi Dominus, et inde in bono amoris et cultus, absque infestatione ab infernis, et sic in jucundis boni et amoenis veri: "habitaculum pacis est caelum ubi Dominus, "tentoria securitatum" sunt inde bona amoris et cultus absque infestatione a malis et falsis quae ab inferno, et "quietes tranquillae" sunt jucunda boni et amoena veri.
(Quod "tentoria" significent bona amoris et cultus, videatur n. 414, 1102, 2145, 2152, 3312, 29
[41] Apud eundem,
"Pro aere adducam aurum, et pro ferro adducam argentum, ... et pro lapidibus ferrum; et ponam praefecturam tuam pacem, et exactores tuos justitiam; non audietur amplius violentia in terra tua, Vastatio et confractio in terminis tuis" (60:17, 18):
agitur in eo capite de adventu Domini, et de novo caelo et nova ecclesia tunc; ac intelligitur per illa verba quod spirituales futuri et non naturales ut prius, nempe illi qui conjuncti Domino per bonum amoris, et quod non amplius futurum discidium inter internum seu spiritualem hominem et externum seu naturalem: quod futuri sint spirituales et non naturales ut prius, significatur per "pro aere adducam aurum, pro ferro argentum, et pro lapidibus ferrum"; "aes", "ferrum" et "lapides" significant naturalia, ac "aurum", "argentum" et "ferrum", quae loco illorum, significant spiritualia; "aurum" bonum spirituale, "argentum" verum illius boni, et "ferrum" verum spirituale naturale: quod per bonum amoris regnaturus sit Dominus, significatur per "Ponam praefecturam tuam pacem, et exactores justitiam; "praefectura" significat regnum, "pax" Dominum, et "justitia" bonum ab Ipso: quod non dissidium amplius futurum inter spiritualem hominem et inter naturalem, significatur per "Non audietur amplius violentia in terra tua, vastatio et confractio in terminis tuis"; per "violentiam" significatur dissidium, per "terram" internus spiritualis homo, quia ibi est ecclesia quae in genere per "terram~ significatur; per "vastationem et confractionem", quae "non amplius", significatur quod non mala et falsa; et per "in terminis" significatur in naturali homine, nam in illis quae ibi sunt terminantur spiritualia; quod per "vastationem et confractionem" significentur mala et falsa, est quia mala vastant naturalem hominem et falsa confringunt illum.
[42] Quoniam pax est apud illos qui in conjunctione boni et veri sunt a Domino, et quia malum destruit bonum et falsum verum, ita quoque pacem. Inde sequitur quod nulla pax sit apud illos qui in malis et falsis sunt; apparet quidem sicut sit pax apud illos quando illis in mundo succedunt, et quoque videntur sibi tunc sicut quod contento animo sint; sed pax illa apparens est solum in extremis eorum, interius tamen non est pax; cogitant enim de honore et lucro absque fine, et fovent animo astus, dolos, inimicitias, odia, vindictas, et plura similia, quae illis insciis discindunt et devorant interiora mentis eorum, et inde quoque interiora corporis; hoc quod ita sit apparet luculenter apud illos post mortem, quando in interiora sua veniunt; tunc illa jucunda animi eorum vertuntur in contraria (ut constare potest ex illis quae in opere De Caelo et Inferno 485-490, ostensa sunt).
[43] Quod pax sit illis qui in bono et inde veris sunt, et non pax illis qui in malo et inde falsis, constare potest a sequentibus his locis:
Apud Esaiam,
"Impii sicut mare impulsum, quando quiescere non potest, sed ejiciunt aquae ejus caenum et lutum (; non pax, inquit Deus meus, impiis)" (Esaiam ccc57:20, 21):
apud eundem,
"Pedes eorum ad malum currunt, et festinant ad effundendum sanguinem innocentem, cogitationes eorum cogitationes iniquitatis, vastatio et confractio in semitis eorum; viam pacis non sciunt, neque judicium in orbitis eorum, semitas suas perverterunt sibi, omnis qui calcat eam non cognoscit pacem" (59:7, 8):
apud Davidem,
"Nimium habitavit sibi anima (mea) cum osore pacis; ego pacem, sedcum loquor, illi ad bellum" (Psalms 120:6, 7):
apud Esaiam,
Prophetae "seducunt populum meum, dicendo Pax, cum non pax et quando hic aedificat maceriem, illi ecce incrustantes eam inepto:... prophetae Israelis... vident visionem pacis cum non pax" (13:10, 16):
apud Jeremiam,
"A minimo ad maximum omnes student usurae, a propbeta usque ad sacerdotem quivis facit mendacium, et sanant confractionem filiae populi mei per nullius ponderis verbum, dicendo, Pax, pax, cum non sit pax" (8:10, 11):
apud eundem,
"Vox clamoris pastorum, et ejulatus potentium gregis, quia vastans Jehovah pascuum 30
1eorum, unde devastatae sunt caulae propter ardorem irae Jehovae" (25:36, 37):
apud Davidem,
"Non integritas in carne mea propter indignationem tuam, nossibus meis propter peccatum meum" (Psalms 38:4 (B.A [3]):
in Threnis,
"Satiavit me amaritudinibus, inebriavit me absinthio;... et remota est a pace anima mea, oblitus sum boni" (3:15, 17):
praeter alibi.
[44] Quoniam pax in sua prima origine est ex unione Ipsius Divini ac Divini Humani in Domino, et inde a Domino in conjunctione Ipsius cum caelo et cum ecclesia, et apud unumquemque ibi in conjunctione boni et veri, ideo Sabbatum, quod fuit san~issimum ecclesiae repraesentativum, dictum est a quiete seu pace;
et ideo quoque sacrificia, quae dicta fuerunt "pacifica", mandata sunt (De quibus videatur Exodus 24:5; 32:6; Leviticus 3:3; 4:20, 26, 31, 35; 6:5 [B.A. 12); cap. 7:11; 14:20, 21, 33; 17:5; 19:5; Numeri 6:17; Ezechiel 45:15; Amos 5:22: et alibi):
et ideo de Jehovah dicitur quod Ex holocaustis odoratus sit "odorem quietis" (Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 2:2, 9; Leviticus 6:8, 14 [B.A. 15, 21); cap. 23:12, 13, 18; Numeri 15:3, 7, 13; 28:6, 8, 13; cap. 29:2, 6, 8, 13, 16);
per "odorem quietis" significatur perceptio pacis.
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