A continuation concerning the spirits and inhabitants of the earth Jupiter will be found at the end of the following chapter.
Exodus 15 THE DOCTRINE OF CHARITY With the man of the church there must be the life of piety, and there must be the life of charity: they must be joined together. The life of piety without the life of charity is profitable for nothing; but the former together with the latter is profitable for all things.
The life of piety is to think piously and to speak piously, to devote oneself much to prayers, to behave humbly at such times, to frequent places of worship, and while there to listen devoutly to the preachings, to engage in the sacrament of the Supper frequently every year, and in like manner in all other things of worship, according to the ordinances of the church. But the life of charity is to wish well and to do well to the neighbor, to act from what is just and fair, and from what is good and true, in every work, in like manner in everything we do; in a word, the life of charity consists in performing uses.
The veriest worship of the Lord consists in the life of charity, but not in the life of piety without this. The life of piety without the life of charity is to wish to have regard for oneself alone, not for the neighbor; but the life of piety with the life of charity is to wish to have regard for oneself for the sake of the neighbor. The former life is from love toward self, but the latter is from love toward the neighbor.
That to do what is good is to worship the Lord, is evident from the Lord's words in Matthew: "Everyone who heareth My words, and doeth them, I will compare to a prudent man; but everyone that heareth My words, and doeth them not, shall be compared to a foolish man" (7:24, 26).
Moreover a man is such as is the life of his charity; but not such as is the life of his piety without this. Consequently, the life of charity remains with the man to eternity; but not the life of piety, except insofar as the latter is in agreement with the former. That the life of charity remains with the man to eternity, is also evident from the Lord's words in these passages: The Son of man will come in the glory of His Father with His angels; and then He will render to everyone according to his deeds (Matt. 16:27). They shall go forth; they who have done goods, into the resurrection of life; but they who have done evils, into the resurrection of judgment (John 5:29); and also from what is said in Matt. 25:31-46.
By the life through which the Lord is chiefly worshiped, is meant a life according to His injunctions in the Word, for by these man is acquainted with what faith is and what charity is: this life is the Christian life, and is called spiritual life. But a life according to the laws of what is just and honorable, without that life, is a civil and a moral life: this life makes a man to be a citizen of the world; but the other to be a citizen of heaven. EXODUS 15 1. Then sang Moses and the sons of Israel this song to Jehovah, and they said, saying, I will sing to Jehovah because exalting He hath exalted; the horse and his rider hath He cast into the sea. 2. My strength and song is Jah, and He hath been my salvation; this is my God, and I will prepare Him a habitation; my father's God, and I will exalt Him. 3. Jehovah is a man of war; Jehovah is His name. 4. Pharaoh's chariots and his army He hath cast into the sea: and the choice of the tertian captains are sunk in the sea Suph. 5. The abysses have covered them; they went down into the depths like a stone. 6. Thy right hand, O Jehovah, is magnified in strength; with Thy right hand, O Jehovah, Thou breakest in pieces the enemy. 7. And in the multitude of Thine excellency Thou destroyest those who are rising up against Thee; Thou sendest forth Thy wrath, it devoureth them as stubble. 8. And with the wind of Thy nostrils the waters were heaped up, the floods stood as a heap; the abysses were congealed in the heart of the sea. 9. The enemy said, I will pursue, I will overtake, I will divide the spoil; my soul shall be filled with them; I will draw my sword, my hand shall drive them out. 10. Thou didst blow with Thy wind, the sea covered them; they sought the deep like lead in the vast waters. 11. Who is like Thee, O Jehovah, among the gods? Who is like Thee, magnificent in holiness, to be revered with praises, doing what is wonderful? 12. Thou stretchedst out Thy right hand, the earth swallowed them. 13. In Thy mercy Thou hast led the people that Thou hast redeemed; Thou hast conducted them in Thy strength to the habitation of Thy holiness. 14. The peoples have heard, they have trembled; pain hath laid hold of the inhabitants of Philistia. 15. Then were the chiefs of Edom dismayed; the mighty ones of Moab, terror hath laid hold of them; all the inhabitants of Canaan are melted. 16. Fright and dread are fallen upon them; in the greatness of Thine arm they shall be destroyed as a stone, until Thy people shall pass over, O Jehovah, until shall pass over this people which Thou hast taken possession of. 17. Thou shalt bring them in, Thou shalt plant them in the mountain of Thine inheritance, in the place Thou hast wrought for Thee to dwell, O Jehovah, the sanctuary, O Lord, Thy hands have prepared. 18. Jehovah shall reign forever and to eternity. 19. Because the horse of Pharaoh came with his chariot and with his horsemen into the sea, and Jehovah brought back the waters of the sea upon them; and the sons of Israel went on the dry through the midst of the sea. 20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand, and all the women went out after her with timbrels and with dances. 21. And Miriam answered to them, Sing ye to Jehovah, because exalting He hath exalted; the horse and his rider hath He cast into the sea. 22. And Moses made Israel set out from the sea Suph, and they went out to the wilderness of Shur; and they went three days in the wilderness, and found no waters. 23. And they came to Marah, and they could not drink the waters for bitterness, because they were bitter; therefore he called the name thereof Marah. 24. And the people murmured against Moses, saying, What shall we drink? 25. And he cried unto Jehovah, and Jehovah showed him a piece of wood, and he cast it to the waters, and the waters were made sweet. There He set for him a statute and a judgment, and there He tempted him; 26. And He said, If hearing thou wilt hear the voice of Jehovah thy God, and wilt do what is right in His eyes, and wilt hearken to His commandments, and wilt keep all His statutes, all the diseases that I have put on the Egyptians, I will not put upon thee, because I am Jehovah thy healer. 27. And they came to Elim, and there were twelve springs of waters there, and seventy palm trees; and they encamped there by the waters.
THE CONTENTS. In the internal sense of this chapter the Lord is celebrated, in that after He had glorified His Human, He cast down into the hells the evil who were infesting the good in the other life; and raised into heaven the good who had been infested. These are the things which are contained in this prophetic song in the internal sense.
Afterward the second temptation of those who were of the spiritual church is treated of in the internal sense, which is described by the murmuring of the people at Marah, where the waters were bitter; and after this, consolation is treated of, which is signified by the encampment at Elim, where were twelve springs and seventy palm trees.
THE INTERNAL SENSE Verses 1, 2. Then sang Moses and the sons of Israel this song to Jehovah, and they said, saying, I will sing to Jehovah, because exalting He hath exalted; the horse and his rider hath He cast into the sea. My strength and song is Jah, and He hath been my salvation; this is my God, and I will prepare Him a habitation; my father's God, and I will exalt Him. "Then sang Moses and the sons of Israel this song to Jehovah," signifies a glorification of the Lord by those who are of the spiritual church, on account of liberation; "and they said, saying," signifies in this manner from influx; "I will sing to Jehovah," signifies that to the Lord alone is the glory; "because exalting He hath exalted," signifies that He has manifested His Divine in the Human; "the horse and his rider hath He cast into the sea," signifies in the fact that by His mere presence the falsities from evil were damned and cast into hell; "My strength," signifies that everything of power is from Him; "and song is Jah," signifies that everything of faith and of the consequent glory is from the Divine truth which is from Him; "and He hath been my salvation," signifies that salvation is from thence; "and I will prepare Him a habitation," signifies that in the good which is from Him, He shall be as in His heaven; "my father's God," signifies that there was no other Divine in the Ancient Churches; "and I will exalt Him," signifies that now also He has Divine worship.
Then sang Moses and the sons of Israel this song to Jehovah. That this signifies the glorification of the Lord by those who are of the spiritual church on account of liberation, is evident from the signification of "singing a song," as being a glorification (of which below); that it denotes the glorification of the Lord is because by "Jehovah" in the Word is meant the Lord (see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6905, 6945, 6956); and from the representation of Moses and the sons of Israel, as being those who are of the spiritual church; for Moses together with the people represent that church, Moses its head, because he also represents the Divine truth, and the people or the sons of Israel the church itself. (That "the sons of Israel" denote those who are of the spiritual church, see n. 6426, 6637, 6862, 7035, 7062, 7198, 7201, 7215, 7223.) That this glorification of the Lord is on account of liberation, is evident from what was shown in the preceding chapter; namely, that they who were of the spiritual church were saved solely by the coming of the Lord into the world, and that until then they had been detained in the lower earth, and there had been infested by spirits who were in falsities from evil, and were liberated by the Lord after He made the Human in Himself Divine. (That they who were of the spiritual church were saved solely by the coming of the Lord into the world, see n. 2661, 2716, 2833, 2834, 6372; and that until then they had been detained in the lower earth, and were liberated by the Lord when He made the Human in Himself Divine, n. 6854, 6914, 7035, 7091, 7828, 7932, 8018, 8054.) [2] That "to sing a song" denotes to glorify, and that thus a "song" denotes a glorification, is because in the Ancient Church and afterward in the Jewish Church the songs were prophetic and treated of the Lord, especially that He would come into the world, and would overthrow the diabolical crew, then raging more than ever, and would liberate the faithful from their assaults. And because the prophetic utterances of the songs contained such things in the internal sense, therefore by these is signified a glorification of the Lord, that is, a celebration of Him from gladness of heart; for gladness of heart is especially expressed by a song, because in a song gladness breaks forth as it were of itself into sound. Hence it is that Jehovah-that is, the Lord-is called in songs "Hero," a "Man of war," the "God of armies," "Conqueror," "Strength," "Bulwark," "Shield," "Salvation;" and the diabolical crew that is overthrown, "the enemy" that is "smitten," "swallowed up," "overwhelmed," "cast into hell." [3] They who knew nothing of the internal sense also believed in time past that such things as were in the world were meant, as worldly enemies, battles, victories, defeats, submersions, of which the songs treated in the external sense; but they who knew that all prophetic utterances involved things heavenly and Divine, and that these were represented in them, knew that the subject there treated of is the damnation of the unfaithful, and the salvation of the faithful by the Lord, when He would come into the world. And then those who knew this, and meditated upon it, and were affected thereby, had internal gladness; but others only external. The angels also who were with the men were at the same time in the glorification of the Lord; consequently they who sang, and they who heard the songs, had heavenly gladness from the holy and blessed influx which flowed in from heaven, in which they seemed to themselves to be as it were taken up into heaven. Such an effect had the songs of the church among the ancients. Such an effect also they would have at this day; for the spiritual angels are especially affected by songs which are about the Lord, His kingdom, and the church. That the songs of the church had this effect, was not only because by them gladness of heart became active, and burst forth from within even to the utmost fibers of the body, and set these in motion with a glad and at the same time a holy tremor; but also because there is a glorification of the Lord in the heavens by means of choirs, and thus by the harmonious music of many. From this also angelic speech is harmonious, falling into rhythmic measures. (Concerning choirs see n. 2595, 2596, 3350, 5182, 8115; and concerning angelic speech, that it falls into rhythmic measures, n. 1648, 1649, 7191e.) From this it is that the glorifications of the Lord among the ancients who were of the church were performed by means of songs, psalms, and musical instruments of various kinds; for the ancients who were of the church had a joy that surpassed all other joys from calling to mind the Lord's coming, and the salvation of the human race through Him. [4] That in the internal sense the prophetic songs contained a glorification of the Lord, is evident from the songs in the Word, as in Isaiah: I Jehovah have called thee in righteousness, and I will take hold of thy hand, I will guard thee, and give thee for a covenant to the people, for a light to the nations, to open the blind eyes, to bring out the bound one from the prison, him that sitteth in darkness out of the house of confinement: sing ye to Jehovah a new song, His praise, extremity of the earth; let the wilderness and the cities thereof lift up a voice, let the inhabitants of the rock sing, let them give glory to Jehovah; Jehovah shall go forth as a hero, as a man of wars; He shall stir up the zeal, He shall prevail over His enemies (Isa. 42:6, 7, 10-13); it is evident that this treats of the Lord, in that He would come to liberate those who were in spiritual captivity; wherefore it is said, "sing to Jehovah a new song," and "let the inhabitants of the rock sing." In like manner in the same: I have given thee for a covenant of the people, to restore the land, to divide the wasted heritages; to say to them that are bound, Go forth; to them that are in darkness, Be ye revealed: they shall feed upon the ways, and on all hillsides shall be their pasture. Sing, O ye heavens; and exult, O earth; and resound, ye mountains, with song, because Jehovah hath comforted His people, and will have mercy on his afflicted ones (Isa. 49:8, 9, 13); here also the coming of the Lord and the liberation of the bound are treated of. [5] In David: Sing ye to Jehovah a new song, bless His name, recount His glory among the nations: all the gods of the peoples are vanities; but Jehovah made the heavens, glory and honor are before Him; strength and comeliness are in His sanctuary; give ye to Jehovah glory and strength, give ye to Jehovah the glory of His name; say ye among the nations, Jehovah reigneth, the world also is established, and it shall not be removed; Jehovah cometh, He cometh to judge the earth (Ps. 96). Jehovah hath made me come up out of the pit of vastation, out of the mire of clay; and hath set my feet upon a rock; and He hath put a new song into my mouth, even praise to our God; many shall see, and shall trust (Ps. 40:2, 3). From these words also it is evident that a "song" denotes a glorification of the Lord on account of liberation; for the songs involved gladness of heart, and the exaltation of the Lord-gladness of heart, on account of the Lord's coming and salvation then; and exaltation, on account of victory over spiritual enemies. Gladness of heart with exaltation of the Lord is what is meant by glorification. [6] That gladness of heart was signified by "songs," is evident in these passages: Confess ye to Jehovah on the harp, on a psaltery of ten strings, sing psalms to Him, sing ye to Him a new song; beat surpassingly with a loud noise, because He gathereth the waters of the sea together as a heap, He putteth the deeps in treasuries (Ps. 33:2, 3, 7). The joy of timbrels shall cease, the tumult of them that are merry shall cease, the joy of the harp shall cease. They shall not drink wine with a song (Isa. 24:8, 9). I will turn your feasts into mourning, and all your songs into lamentation (Amos 8:10). That the exaltation of Jehovah, that is, of the Lord, was performed by means of songs, is plain in David: David the servant of Jehovah, who spake unto Jehovah the words of this song: Jehovah, my strength, Jehovah is my rock, and my fortress, and my rescuer; my God, my rock in whom I trust; my shield, and the horn of my salvation, my refuge; I will call upon Jehovah, who is to be praised; then shall I be saved from mine enemies (Ps. 18:1-3). Jehovah is my strength and my shield; whence in a song I will confess Him; Jehovah is their strength, and the strength of salvations of His anointed (Ps. 28:7, 8). Thy salvation O God will bring me on high; I will praise the name of God with a song, and will magnify Him with confession (Ps. 69:29, 30). [7] That the songs treated of the Lord, is evident also in John: The twenty-four elders sang a new song, saying, Worthy art Thou who takest the book, and openest the seals thereof; because Thou wast slain, and hast redeemed us unto God with Thy blood (Rev. 5:8, 9). I saw seven angels who sang the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are Thy works, O Lord, God the Almighty; just and true are Thy ways, O King of saints; who would not fear Thee, O Lord, and glorify Thy name? (Rev. 15:1, 2, 4); "the song of Moses and of the Lamb" is the song which is in this chapter: it is called "the song of the Lamb," because the glorification of the Lord is treated of therein.
And they said, saying. That this signifies in this manner from influx, is evident from the signification of "saying," when the subject treated of is the glorification of the Lord by a song, as being influx (that "to say" also denotes influx, see n. 5743, 6152, 6291, 7291, 7381, 8221).
I will sing to Jehovah. That this signifies that to the Lord alone is the glory, is evident from the signification of "to sing to Jehovah," as being to glorify the Lord (of which just above, n. 8261); thus that to Him is the glory. That it is to Him alone, is because the Lord is "Jehovah" in the Word (n. 8261), thus is the only God. It is said in the Word throughout that to God alone shall be glory and honor. He who knows not the interior things of the Word may believe that the Lord desires and loves glory like a man in the world; and also for the reason that it is due to Him in preference to all in the universe; but the Lord does not desire glory for the sake of Himself, but for the sake of the man who glorifies Him. The man who glorifies Him does it from a holy reverence for Him in that He is the Supreme One, and from a humbling of himself as being relatively nothing; and because in the glorification of the Lord by the man there is thus both holy reverence and humiliation, the man is then in a state to receive the influx of good from the Lord, thus also to receive love to Him. It is from this that the Lord desires man to glorify Him (see n. 4347, 4593, 5957). (That the influx of good from the Lord is into a humble heart, see n. 3994, 7478.)
Because exalting He hath exalted. That this signifies that He has manifested His Divine in the Human, is evident from the signification of "exalting oneself," when said of the Lord, as being to manifest the Divine in the Human. The reason why this is signified by "exalting He hath exalted Himself," is that the Divine is the Highest or Supreme; and the Lord, when He was in the world, made the Human in Himself Divine, and thus "exalting He exalted." (That by what is "high" in the Word is signified what is Divine, see n. 8153.) It is here said that "exalting He hath exalted," and that thereby is signified the manifestation of the Divine in the Human, because in this song the subject treated of is the Lord, in that after He made His Human Divine, He cast the evil into the hells and raised the good into heaven (n. 8258), and this by His mere presence (n. 7989); for to cast the evil into the hells, and to raise the good into heaven, by mere presence, is Divine.
The horse and his rider hath He cast into the sea. That this signifies that by His mere presence the falsities from evil were damned and cast into hell, is evident from the signification of a "horse," as being falsities from a perverted understanding (that a "horse" denotes the understanding, see n. 2761, 2762, 3217, 5321; and in the opposite sense a perverted understanding, and as this is no understanding, in this sense by a "horse" is signified falsity, and by "the horse of Pharaoh," false memory-knowledge, n. 6125, 8146, 8148); from the signification of a "rider" or "horseman," as being the consequent reasonings (n. 8146, 8148); and from the signification of "casting into the sea," as being to damn and cast into hell. That "the sea," here the sea Suph, denotes the hell where are the falsities from evil of those who being of the church have been in faith separate and in a life of evil, see n. 8099, 8137, 8148; hence it is that they are called falsities "from evil." That these falsities were damned and cast into hell by the mere presence of the Lord, was shown in the preceding chapter. For the evil can by no means endure and support the Divine presence, because by the Divine presence they are tortured, tormented, and as it were deprived of life, and comport themselves like those who are in the death agony. The reason is that in the Divine there is omnipotence, which destroys and extinguishes that which is opposed, thus what is false and evil; consequently the life of those who are in falsity and evil is distressed by the Divine presence, and hence feels hell in itself according to the degree of the presence. But lest they who are in falsities and evils should be tortured until they are utterly destroyed, they are veiled over by their falsities and evils as by thick mists, which are of such a nature as to mitigate the influx of the Divine, or to repel or to stifle it, as earthly mists or clouds do the rays of the sun. [2] These things are meant by the words in John: They shall say to the mountains and to the rocks, Fall upon us, and hide us from the face of Him that sitteth on the throne, and from the anger of the Lamb; because the great day of His anger is come; who therefore shall be able to stand? (6:16, 17); by "the mountains and rocks to which they shall say, Fall upon us and hide us" are signified evils and falsities; by "the anger of the Lamb" is signified torment, for it appears as if the Divine tormented from anger, when yet it is the falsities and evils themselves. In like manner in Isa. 2:10; and in Hosea 10:8; and in Luke 23:30. That damnation is from the mere presence of the Lord, is also signified by what follows in this Song: Thou sendest forth Thy wrath, it devoureth them as stubble; and with the wind of Thy nostrils the waters were heaped up, the floods stood together like a heap; Thou didst blow with Thy wind, the sea covered them; they sought the deep; Thou stretchedst out Thy right hand, the earth swallowed them (verses 7, 8, 10, 12). In like manner in many other passages in the Word.
My strength. That this signifies that everything of power is from Him, is evident from the signification of "strength," as being force and power; and because it is said "my strength" when treating of Jehovah or the Lord, it denotes that everything of power is from Him.
And song is Jah. That this signifies that everything of faith and of the consequent glory is from the Divine truth which is from Him, is evident from the signification of a "song" when said concerning Jehovah, as being a glorification of the Lord (see above, n. 8261); but when concerning man, as here, as being the glory which is from faith, thus faith from which is glory; for everything of glory that pertains to man is from faith in the Lord, because faith which is faith is from the Lord, and thus the Lord is in the faith, consequently so is the glory itself. That the glory of man is from faith is also because the Divine truth, from which and through which is faith, appears before the eyes of the angels as light, and also as brightness and a beam of light. This beam of light, together with the magnificences of heaven that are from the light, is called "glory," which accordingly is nothing else than Divine truth, thus faith. [2] That "Jah" denotes the Divine truth proceeding from the Divine Human of the Lord, is because "Jah" is from "Jehovah" and is called "Jah" because it is not being, but coming-forth from being; for Divine truth is coming-forth, but Divine good is being (n. 6880); and consequently it is said "Jah is my song," because by "song" is signified the faith which is of Divine truth. By "Jah" is signified Divine truth in David also: Sing ye to God, praise ye His name; extol Him that rideth upon the clouds by His name Jah, and exult ye before Him (Ps. 68:4); where "to praise and extol God by His name Jah" denotes by means of Divine truth. Again in the same: In distress I called on Jah; Jah answered me in breadth; Jehovah helped me; Jah is my strength and song; I shall not die, but live, and declare the works of Jah; I will enter through the gates of righteousness, and I will confess Jah (Ps. 118:5, 13, 14, 17, 19); here "Jah" denotes the Lord as to Divine truth; in like manner "Jah" in "Hallelu-Jah" (Ps. 105:45; 106:1, 48; 111:1; 112:1; 113:1, 9; 115:17, 18; 116:29).
And He hath been my salvation. That this signifies that salvation is from thence, is evident without explication.
And I will prepare Him a habitation. That this signifies that in the good which is from Him, He shall be as in His heaven, is evident from the signification of "a habitation," when said of Jehovah or the Lord, as being good. That "the habitation of the Lord" denotes good, is because all good is from the Lord, thus good is the Lord's, insomuch that it may be said that the Lord is good, and when the Lord dwells in this, He dwells in His Divine, nor can He dwell anywhere else, according to His own words in John: Jesus said, If anyone love me, he keepeth My word; and My Father loveth him, and We will come unto him, and make an abode with him (14:23); good from the Divine is here described by "loving the Lord and keeping His word," for good is of love; it is said that "they will make an abode with him," that is, in the good with him. It is said "as in His heaven," because heaven is called "the habitation of God" from the fact that good, which is from the Lord, is there and constitutes heaven. Moreover the Lord is in every man as in His heaven when He is in good there; for man's heaven is good, and through good man is with the angels in heaven. From this it is now evident that by "I will prepare Him a habitation" is signified that in the good which is from Him, He will be as in His heaven.
My father's God. That this signifies that there was no other Divine in the Ancient Churches, is evident from the signification of "father," as being the Ancient Church (see n. 6050, 6075, 7649, 8055), consequently "father's God" denotes the Divine in the Ancient Churches (that the Divine in those churches was the Lord, see n. 6846, 6876, 6884; and that by "Jehovah" they understood no other than the Lord, n. 1343, 5663).
And I will exalt Him. That this signifies that now also He has Divine worship, is evident from the signification of "to exalt," when it is said of man that he "will exalt Jehovah," as being worship; for Divine worship consists in the exaltation of the Lord relatively to oneself, which is done according to the degree of the self-humiliation before the Lord. Humiliation is the essential of Divine worship. When man is in this essential he is hence in a state of receiving from the Lord the truth which is of faith and the good which is of charity, consequently in a state of worshiping Him. But if man exalts himself before the Lord, he hence closes the interiors of his mind for the reception of good and truth from the Lord. (What is meant by "exalting oneself," when it is said of the Lord that He "exalts Himself," see above, n. 8264.)
Verses 3-5. Jehovah is a man of war; Jehovah is His name. Pharaoh's chariots and his army He hath cast into the sea; and the choice of the tertian captains are sunk in the sea Suph. The abysses have covered them; they went down into the depths like a stone. "Jehovah is a man of war," signifies that the Lord protects against all evils and falsities that are from the hells; "Jehovah is His name," signifies that it is He alone from whom all things are; "Pharaoh's chariots and his army He hath cast into the sea," signifies that the falsities from evil, in particular and in general, of those who were of the church and in a life of evil there, at His presence cast themselves into the hells; "and the choice of the tertian captains," signifies all with each; "are sunk in the sea Suph," signifies that they have shut themselves up in falsities from evil; "the abysses have covered them," signifies that falsities from cupidities have enveloped them; "they went down into the depths like a stone," signifies that they fell down toward lower things as if by reason of weight.
Jehovah is a man of war. That this signifies that the Lord protects against all evils and falsities that are from the hells, is evident from the signification of "a man of war," as being one who fights against falsities and evils, that is, against the hells, and conquers them, here who protects man against them; for, as before shown, the Lord alone fights for man and protects him when he is assaulted by the hells, and this continually, especially in temptations, which are spiritual combats. The Lord is called "a man of war" primarily from the fact that when He was in the world, He alone, that is, from Himself, fought against the hells, which were then for the most part open, and attacked and endeavored to subjugate all who came into the other life. The reason why the diabolical crew-that is, the hells-were at that time so rampant, was that the Divine passing through heaven, which before the coming of the Lord was the Divine Human, did not avail against evils and falsities, then so immensely increased. Therefore it pleased the Divine Itself to assume the Human and to make this Divine, and then at the same time through combats admitted into Himself to cast that diabolical crew into the hells, and shut them in there, and to make them subject to the heavens; and at the same time also to reduce the heavens themselves into order. From these combats the Lord is first called "a man of war," and also afterward, because when He had thus conquered the hells and had become righteousness, He protects men by His Divine power, and this continually, and especially in the combats of temptations. [2] That the Lord alone and from Himself fought against the hells and overcame them, see in Isaiah: Judgment hath been cast backward, and righteousness stood afar off; for truth hath stumbled in the street, and uprightness cannot approach; while truth hath been taken away; and he that departeth from evil is insane: Jehovah saw, and it was evil in His eyes that there was no judgment; and He saw that there was no man, and He was amazed that there was no one interceding; therefore His arm wrought salvation for Him; and His righteousness stirred Him up; hence He put on righteousness as a breast-plate, and a helmet of salvation upon His head (59:14-17); there is here described the state of that time in both worlds, and that the Lord from Himself alone restored the fallen estate. In like manner elsewhere in the same: Who is this that cometh from Edom, with sprinkled garments from Bozrah? this that is honorable in his apparel, marching in the multitude of his strength? I that speak in righteousness, great for salvation; I have trodden the winepress alone; and of the peoples not a man with Me, whence their victory hath been sprinkled upon My garments; for the day of vengeance is in My heart, and the year of My redeemed had come; I looked around, but there was no one helping; and I was amazed, but there was no one supporting; therefore Mine arm wrought salvation for Me (Isa. 63:1, 3-5); from these words it can be seen that in the world the Lord fought alone against the hells, and overcame them. [3] As regards combats and victories over the hells, the case is this. He who once overcomes them overcomes them perpetually; because through victory he procures for himself power over them, for in the same proportion he confirms in himself, and appropriates to himself, the good which is of love and the truth which is of faith, against which the hells afterward dare nothing. When the Lord was in the world He admitted combats of temptations into Himself from all the hells, and through these He made the Human in Himself Divine, and at the same time He forever reduced the hells to obedience (see n. 1663, 1668, 1690, 1692, 1737, 1813, 1820, 2776, 2786, 2795, 2803, 2814, 2816, 4287). From this it is that the Lord alone has power over the hells eternally; and from Divine power fights for man. From this then it is that the Lord is called "a man of war," and also a "Hero," as also in these passages: Jehovah shall go forth like a Hero, He shall stir up zeal like a man of wars, He shall prevail over His enemies (Isa. 42:13). Who is this King of glory? Jehovah strong and a Hero, Jehovah a Hero of war. Who is this King of glory? Jehovah Zebaoth [of armies] (Ps. 24:8, 10). [4] In the Word, where mention is made of "war," in the internal sense there is meant spiritual war, which is against falsities and evils; or what is the same, which is against the devil, that is, the hells (n. 1664, 2686). The wars or combats of the Lord against the hells are treated of in the internal sense in both the historicals and the propheticals of the Word; in like manner the wars and combats of the Lord for man. Among the ancients with whom was the Lord's church, there was also a Word both historic and prophetic, which at this day is not extant. The historic Word was called "The Book of the Wars of Jehovah," and the prophetic Word, "The Enunciations." This Word is mentioned in Moses (Num. 21:14, 27). That by this word ["Enunciations"], used in the 27th verse, are signified prophetical things, is evident from the meaning of this word [here "parable"] in Num. 23:7, 18; 24:3, 15. By "the wars of Jehovah" were there meant the Lord's combats and victories against the hells when He was in the world, and also His subsequent perpetual combats and victories for man, for the church, and for His kingdom. For the hells continually wish to raise themselves up, because they breathe nothing but domination; but they are repressed by the Lord alone. Their attempts to force their way out appear like bubblings up, and like the dorsal ejections from man; but as often as they attempt this, so often many of them are cast down more deeply there.
Jehovah is His name. That this signifies that it is He alone from whom all things are, is evident from the signification of the name "Jehovah," as being all things of faith and love, or all things of truth and good, in the complex, by which the Lord is worshiped (see n. 2724, 3006, 6674); and as being in the supreme sense the Divine Human of the Lord (n. 2628, 6887), from which all these things are. From this cause and also from the fact that Jehovah is Being itself, thus the being of all things, it is evident that, by "Jehovah is His name," is signified that the Lord alone is He from whom all things are.
Pharaoh's chariots and his army He hath cast into the sea. That this signifies that the falsities from evil, in particular and in general, of those who had been of the church and in a life of evil there, at His presence cast themselves into the hells, is evident from the signification of "chariots," as being falsities (see n. 8146, 8148, 8215), here falsities in particular, because the "army" also is mentioned, by which are signified falsities in general (that "armies" denote falsities, see n. 3448, 8138, 8146, 8148); from the representation of Pharaoh and of the Egyptians, as being those of the church who are in faith separate and in a life of evil, and consequently are in mere falsities from evil (n. 7926, 8132, 8135, 8138, 8148); and from the signification of "the sea," here the sea Suph, as being the hell where they are who are in these falsities (n. 8099, 8137, 8148). Consequently, "He cast into the sea," denotes that He cast into hell; in the internal sense, that at the mere presence of the Lord they cast themselves there (n. 8265). From all this it is evident that by "Pharaoh's chariots and his army He hath cast into the sea" is signified that the falsities from evil, in particular and in general, of those who had been of the church and in a life of evil there, at the presence of the Lord cast themselves into the hells.
And the choice of the tertian captains. 8276-1 That this signifies all with each, is evident from the signification of "the tertian captains," as being the generals under which are particulars in a series (see n. 8150); thus all and each. For when mention is made of generals, the particulars which are under them and in them are also meant, and likewise the singulars which are under the particulars and in them; for a general without particulars and singulars is not anything, since it is called a "general" from these, because it is a complex of many. Hence it is that by "tertian captains" are signified all with each. It is said "the choice," and by this are signified the chief falsities, under which the rest are.
Are sunk in the sea Suph. That this signifies that they have shut themselves up in falsities from evil, is evident from the signification of "to be sunk," here in the waters of the sea Suph, as being to shut themselves up in falsities from evil, for by the waters of that sea are signified falsities (n. 8137, 8138), and by "to be sunk" is signified to be shut up; for they who are in the hells are shut up and encompassed with falsities, like those who are sunk in waters. (That they immerse or shut up themselves in them, see n. 7926, 8227, 8228.)
The abysses have covered them. That this signifies that falsities from cupidities have enveloped them, is evident from the signification of "the abysses," as being falsities which are from cupidities. By "abysses" in the Word are meant waters and abundance of waters in the deeps; and by "waters" in a good sense are signified truths, and in the opposite sense falsities (see n. 739, 790, 2702, 3058, 3424, 4976, 5668), and by "deeps" are signified the hells. Hence it is that "abysses" denote falsities from cupidities; also that they denote the hells. That by "abysses" in the Word are meant waters in the deeps and abundance of waters, is evident in these passages: The waters made the cedar to grow, the abyss made it high; so that with its rivers it went round thy plant, and it sent out water-channels unto all the trees of the field (Ezek. 31:4). He clave the rocks in the wilderness, and made them drink the great abysses; He brought forth streams out of the rock, and made the waters to come down like streams (Ps. 78:15, 16). A good land, a land of rivers of water, of fountains and abysses, going forth from valley and from mountain (Deut. 8:7). In these passages "abysses" denote waters in abundance; and waters in abundance, or "abysses," denote truths of faith in abundance. "He made them to drink great abysses out of the rock" denotes that He made them receive truths of faith without lack, for "rock" denotes faith from the Lord, thus the Lord as to faith; "the abysses going forth from valley and from mountain" denote truths of faith from love. Consequently also among the blessings of Joseph were "blessings of the abyss that lieth beneath" (Gen. 49:25; Deut. 33:13). [2] That "abysses" denote falsities from cupidities, consequently also the hells, is evident in the following passages: Awake, as in the days of old, the generations of eternity; dost Thou not dry up the sea, the waters of the great abyss, and make the depths of the sea for a way, that the redeemed may pass over? (Isa. 51:9, 10). Jehovah who cleft asunder the waters before them, who led them through the abysses, like a horse in the wilderness; they stumbled not (Isa. 63:12, 13). Thus said the Lord Jehovih, When I shall make thee a desolate city, like the cities that are not inhabited; when I shall make the abyss to come up against thee, and many waters shall cover thee (Ezek. 26:19). I saw a star from heaven fallen to the earth, to which was given the key of the pit of the abyss, and he opened the pit of the abyss (Rev. 9:1, 2, 11). The beast that cometh up out of the abyss made war with them (Rev. 11:7). The beast that thou sawest was, and is not, and is about to come up out of the abyss, and go into perdition (Rev. 17:8). In these passages the "abyss" denotes the hells, thus also falsities from cupidities, for these are in the hells and make them. [3] As these things are signified by "abysses," by them are also signified temptations, for temptations are effected by means of falsities and evils that are injected by the hells. In this sense "abyss" is used in these passages: The waters compassed me about, even to the soul; the abyss was round about me (Jonah 2:5). Abyss crieth unto abyss at the voice of thy water-channels; all thy breakers and thy waves have passed over me (Ps. 42:7). Who hast shown me many and evil straitnesses, return and quicken me, and make me return and come up from the abysses of the earth (Ps. 71:20).
They went down into the depths like a stone. That this signifies that they fell down to lower things as if by reason of weight, is evident from the signification of "to go down," when to lower things as if by reason of weight, as being to fall; from the signification of "depths," as being the lower places where the hells are, of which below; and from the signification of "like a stone," as being as if by reason of weight. It is said "like a stone," because by "a stone" in the genuine sense is signified truth (see n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426), consequently in the opposite sense falsity. Moreover falsity from evil is of such a nature that it sinks down toward lower things, as does a heavy body in the world. But truth from good is of such a nature that it ascends to higher things, as does something light in the world. Hence it is that so long as the evil have not been as yet devastated as to truths, they are in a region above the hells, but as soon as they have been devastated, that is, deprived of truths, it is as if their wings were cut off, and then they sink down like weights, and the deeper in proportion as their falsities from evil are worse. From this it is that by "depths," equally as by "abysses," are signified the hells; but by "depths," the hells relatively to evils, and by "abysses," the hells relatively to the falsities that are from evils; as in these passages: Flee ye, they have turned away, they have let themselves down into the depth to dwell (Jer. 49:8, 30). The waters have come even unto the soul, I have been sunk in the mire of depth, there is no standing; I have come into the depths of the waters, and the billow overflows me: rescue me out of the mire, lest I be sunk, I shall be rescued from those who hate me, and out of the depths of the waters, lest a billow of waters overflow me, and lest the depth swallow me up; let not the pit shut its mouth upon me (Ps. 69:1, 2, 14, 15). He shall cast into the depths of the sea all their sins (Micah 7:19). The reason why "depth" denotes hell relatively to evil, is that it is opposite to "high," by which is signified heaven, and which is predicated of good (n. 8153). Moreover evil corresponds to what is heavy on earth, which sinks by its own weight; thus also to the heaviness of a stone, when by a "stone" is signified falsity.
Verses 6-10. The right hand, O Jehovah, is magnified in strength; with Thy right hand, O Jehovah, Thou breakest in pieces the enemy. And in the multitude of Thine excellency Thou destroyest those who are rising up against Thee; Thou sendest forth Thy wrath, it devoureth them as stubble. And with the wind of Thy nostrils the waters were heaped up, the floods stood as a heap; the abysses were congealed in the heart of the sea. The enemy said, I will pursue, I will overtake, I will divide the spoil; my soul shall be filled with them; I will draw my sword, my hand shall drive them out. Thou didst blow with Thy wind, the sea covered them; they sought the deep like lead in the vast waters. "Thy right hand, O Jehovah, is magnified in strength," signifies the Lord's omnipotence shown; "with Thy right hand, O Jehovah, Thou breakest in pieces the enemy," signifies the effect of omnipotence on evils and the derivative falsities, the power of which is being annihilated; "and in the multitude of Thine excellency Thou destroyest those who rise up against Thee," signifies that by virtue of the Divine, things opposed are rejected as nothing; "Thou sendest forth Thy wrath," signifies the fury of cupidities, and the endeavor to inflict violence, with the evil; "it devoureth them as stubble," signifies the consequent devastation and damnation from themselves; "and with the wind of Thy nostrils the waters were heaped up," signifies that falsities were gathered together into a one through the presence of heaven; "the floods stood as a heap," signifies that those who are continually attempting evil could not in the least infest; "the abysses were congealed in the heart of the sea," signifies that mere falsities from the evil of the cupidities of the love of self could not possibly emerge; "the enemy said," signifies the thought of those who were in evils and the derivative falsities before the coming of the Lord; "I will pursue," signifies infestation; "I will overtake," signifies subjugation; "I will divide the spoil," signifies servitude; "my soul shall be filled with them," signifies delight; "I will draw my sword," signifies the continual combat of falsity from evil; "my hand shall drive them out," signifies that by virtue of power, heaven shall be destroyed; "Thou didst blow with Thy wind," signifies the presence of the Lord with the angels; "the sea covered them," signifies that all falsity enveloped them; "they sought the deep like lead," signifies that evils dragged them down to lower things, like weights in the world; "in the vast waters" signifies an environment by a boundless abundance of falsities.
Thy right hand, O Jehovah, is magnified in strength. That this signifies that the Lord's omnipotence has been shown, is evident from the signification of the "right hand of Jehovah," as being omnipotence, of which below; and from the signification of "is magnified in strength," as being shown, for Divine power is shown by the strength by which it is magnified. That the "right hand of Jehovah" denotes omnipotence, is because by "hand" in the Word is signified power, and thus by "right hand" eminent power; consequently when the "hand" or "right hand" is said of Jehovah, it denotes Divine power, or omnipotence. (That "hand" and "right hand" denote power, see n. 878, 4931- 4937, 6292, 6947, 7188, 7189, 7518; and when predicated of Jehovah, omnipotence, n. 3387, 7518, 7673, 8050, 8069, 8153.) [2] That the "right hand of Jehovah" denotes Divine power, or omnipotence, is also evident from the following passages in the Word: Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming upon the clouds of heaven (Matt. 26:64; Mark 14:62). From henceforth shall the Son of man be sitting at the right hand of the power of God (Luke 22:69). The saying of Jehovah unto my Lord, Sit at my right hand, until I make thine enemies a footstool for thy feet; thou art a priest forever after the manner of Melchizedek, the Lord at thy right hand hath smitten kings in the day of anger (Ps. 110:1, 4, 5; Matt. 22:44). He who does not know that the "right hand," when said of Jehovah, signifies omnipotence, cannot receive any other idea from these words of the Lord, than that the Lord will sit at the right hand of His Father, and have dominion like one who sits at the right hand of a king on earth. But the internal sense teaches what is meant in these passages by "sitting at the right hand," namely, the Divine omnipotence; consequently it is also said, "to sit at the right hand of power," and "at the right hand of the power of God." [3] That it is the Lord who has omnipotence, is manifest; for this is said of the Lord, and by "the Lord" in David is meant the Lord in respect to Divine truth, and also by the "Son of man" in the Evangelists; for Divine truth is that which has omnipotence from Divine good. (That Divine truth has omnipotence, see n. 6948, 8200; in general that power belongs to truth from good, n. 3091, 3563, 4231, 6344, 6493; and that consequently "hand" is predicated of truth, n. 3091, 4931; and that the "Son of man" denotes the Divine truth proceeding from the Lord, n. 2159, 2803, 2813, 3704.) [4] Divine power or omnipotence is also signified by the "right hand" in the following passages in David: Now know I that Jehovah saveth His anointed; they will answer Him in heaven through the powers of the salvation of His right hand (Ps. 20:6). O Jehovah, look from the heavens, and see, and visit this vine; and the shoot which Thy right hand hath planted, upon the son Thou hadst made strong for Thyself (Ps. 80:14, 15, 17). Thou hast an arm with might; strong is Thy hand, exalted shall be Thy right hand (Ps. 89:13). My strength and song is Jah, He is become my salvation; the voice of shouting and of salvation is in the tents of the righteous, the right hand of Jehovah hath done valiantly, the right hand of Jehovah is exalted, the right hand of Jehovah hath done valiantly (Ps. [5] In these passages the "right hand of Jehovah" denotes omnipotence; and in the supreme sense the Lord as to Divine truth. This is more evident elsewhere in David: Let Thy hand, O Jehovah, be for the man of Thy right hand, for the son of man Thou hast made strong for Thyself (Ps. 80:17); where "the man of the right hand of Jehovah," and "the son of man," denote the Lord as to Divine truth. In the same: Thou hast driven out the nations with Thy hand, not by their sword have they possessed the land, and their arm hath not saved them, but Thy right hand, and Thine arm, and the light of Thy faces (Ps. 44:2, 3); where "the light of the faces of Jehovah" denotes Divine truth from Divine good; so also "the right hand," and "the arm." And in Isaiah: God hath sworn by His right hand, and by the arm of His strength (62:8); here also the "right hand of God," and the "arm of His strength" denote the Lord as to Divine truth; for Jehovah or the Lord does not swear by any other than Himself (n. 2842), thus by the Divine truth, for this is Himself, because from Himself. [6] Hence it is that in the Word throughout the Lord is called not only the "right hand" and "arm" of Jehovah, but also "the strength by which He breaks in pieces enemies," and likewise "the hammer," as in Jer. 51:20, 21, seq. Moreover the Lord came into the world, and there became Divine truth, and afterward Divine good from which is Divine truth, in order that He might shut up all evils and falsities in the hells, and gather together goods and truths into the heavens, and there dispose them into Divine order. From all this it is now evident that by "the right hand of Jehovah" in the Word is signified the omnipotence which the Divine has by means of Divine truth. That "the right hand" denotes eminent power, derives its origin from the fact that they who in the Grand Man or heaven have relation to the shoulders, the arms, and the hands, are they who are powerful from the truth which is from good; that is, from the faith which is from love (n. 4931-4937, 7518).
With Thy right hand, O Jehovah, Thou breakest in pieces the enemy. That this signifies the effect of omnipotence on evils and the derivative falsities, the power of which is being annihilated, is evident from the signification of "the right hand of Jehovah," as being the Lord's omnipotence (of which just above, n. 8281); from the signification of "to break in pieces," as being to annihilate, and from the signification of "the enemy," as being evils and falsities, for nothing else is meant in the spiritual sense by the "enemies," "foes," and "haters" mentioned in the Word. They are not called "enemies," "foes," and "haters," because the Lord is an enemy, or bears hatred to them, but because they are haters and enemies against the Divine; yet when they devastate themselves, and cast themselves into damnation and into hell, it appears as if this comes from the Divine. This appearance, or fallacy, is circumstanced like one who sees the sun making every day a revolution round our earth, and consequently believes that this motion is of the sun, when yet it is of the earth; and it is circumstanced like one who sins against the laws, and on this account is judged by a king or judge, and punished, and who believes that the punishment comes from the king or judge; when yet it comes from himself, who acts contrary to the laws; also it is like one who casts himself into the water, or into the fire, or against a drawn sword, or against a troop of enemies, and should believe that his perdition comes therefrom; when yet it comes from himself. Such is the case with those who are in evil, who rise against the Divine, and cast themselves into the midst of perdition.
And in the multitude of Thine excellency Thou destroyest those who rise up against Thee. That this signifies that by virtue of the Divine, things opposed are rejected as nothing, is evident from the signification of "the multitude of excellency," as being the Divine as to power over those things which oppose themselves to Him; from the signification of "to destroy," as being to reject as nothing; and from the signification of "those who rise up against," as being those who oppose themselves, thus things opposed.
Thou sendest forth Thy wrath. That this signifies the fury of cupidities, and the endeavor to inflict violence, with the evil, is evident from the signification of "wrath," when it is attributed to Jehovah or the Lord, as being the destruction and punishment of their endeavors, in the case of those who oppose themselves to the Divine and wish to inflict violence on those whom the Divine protects. (That it appears as if anger and wrath were from the Divine, and yet they are in those who set themselves in opposition, see n. 5798, 6071, 6997; and that not only anger and wrath, but also all the evils that happen, are attributed to the Divine, when yet they are from the evil themselves, see n. 2447, 6071, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8223, 8227, 8228.) The sphere of endeavors to do evil is perpetual from the hells, but the sphere of endeavors to do good is perpetual from the heavens (see n. 8209).
It devoureth them as stubble. That this signifies the consequent devastation and damnation from themselves, is evident from the signification of "devouring," as being to consume, and in the spiritual sense to devastate and damn, for the consumption of those who are in evil is devastation and damnation, because they are then not in any truth, but in mere falsities from evil, consequently they are no longer in any spiritual life. It is said "as stubble," because a complete vastation, that is, devastation, is signified.
And with the wind of Thy nostrils the waters were heaped up. That this signifies that falsities were gathered together into a one through the presence of heaven, is evident from the signification of "the wind of Thy nostrils," as being heaven (of which in what follows); from the signification of "to be heaped up," as being to be gathered together into a one; and from the signification of "waters," as being falsities (see n. 7307, 8137, 8138). (That damnation and casting into hell is a gathering together of all falsities derived from evil and an environment by them, see n. 8146, 8210, 8232; and that this is effected by the mere presence of the Lord, n. 8265.) That "the wind of the nostrils of Jehovah," or of the Lord, denotes heaven, is because by it is meant the breath of life, thus the Divine life, and as this makes the life of heaven, by "the wind of the nostrils of Jehovah" is signified heaven; hence also it is that the same word in the original tongue means both "wind" and "spirit." [2] That by "the wind of Jehovah," or "His breath," is signified the life that belongs to heaven, and that belongs to the man who is in heaven, that is, to one who is regenerate, is evident in these passages: By the Word of Jehovah were the heavens made, and all the army of them by the breath [wind] of His mouth (Ps. 33:6). Thou gatherest their breath, they expire, and return to their dust; Thou sendest forth Thy spirit [wind], they are created (Ps. 104:29, 30). Jehovah said unto me, Will these bones live? Then said He, Prophesy upon the breath, prophesy, son of man, and say to the wind, Thus said the Lord Jehovih, Come from the four winds, O breath, and breathe into these slain, that they may live; and the breath came into them, and they revived (Ezek. 37:3, 9, 10). I saw four angels standing upon the four corners of the earth, holding back the four winds of the earth, that the wind should not blow upon the earth, nor upon the sea, nor upon any tree (Rev. 7:1); "the wind" here denotes the life of heaven, that is, Divine life, as also in Job: The spirit of God hath made me, and the breath of Shaddai hath vivified me (33:4). [3] As "wind" signifies life, therefore, when the Lord teaches; about the regeneration of man, He also says: The spirit (or wind) bloweth where it willeth, and thou hearest the voice thereof, yet knowest not whence it cometh, or whither it goeth; so is everyone that is begotten of the spirit (John 3:8). And because by the "wind of Jehovah," or "His breath," was signified life from the Divine, therefore where the new life of Adam is treated of, it is said: Jehovah breathed into his nostrils the breath of lives, and man became a living soul (Gen. 2:7); it is said "through the nostrils," because through them respiration is effected, and through respiration, life, as in these passages: Cease ye from man, in whose nose is breath (Isa. 2:22). The breath of our nostrils, the anointed of Jehovah, was taken in their pits; of whom we had said, In his shadow we shall live among the nations (Lam. 4:20); "the anointed of Jehovah" denotes the Lord; "the breath of our nostrils," life from Him. In Job: As long as my breath (anima) is in me, and the wind of God is in my nose (27:3). [4] As, then, by "the wind of the nostrils of Jehovah" is signified the life which is from the Lord, and thus in the universal sense, heaven; and as by the presence of the Lord, or by the presence of heaven where the Lord is, evils and falsities are cast into hell (n. 8265); therefore also this effect is signified by "the wind of the nostrils of Jehovah" in these passages: The channels of the sea appeared, the foundations of the world were revealed, at the rebuke of Jehovah, at the blast of the breath of His nose (Ps. 18:8, 15; 2 Sam. 22:16). The blast of Jehovah, like a stream of sulphur, doth kindle it (Isa. 30:33). Nay, they are not planted; nay, they are not sown; nay, their trunk is not rooted in the earth; and He even bloweth on them, and they wither, that the whirlwind may take them away like stubble (Isa. 40:24). He sendeth His word, and melteth them; He causeth His wind to blow, the waters flow (Ps. 147:18). Hence also it is, that by "the nose," when predicated of Jehovah or the Lord, is also signified wrath, thus the punishment, vastation, and damnation of those who are in evils and falsities (as in Num. 25:4; Deut. 7:4; Judges 2:14; Isa. 9:21; Jer. 4:8; Hosea 14:4; Ps. 6:1; 86:15; 103:8; 145:8; and in many other passages); and also by "blowing with the nostrils," or "breathing," is signified to be angry (Deut. 4:21; Isa. 12:1; Ps. 2:12; 6:1; 60:3; 79:5; 85:5).
The floods stood as a heap. That this signifies that those who are continually attempting evil could not in the least infest, is evident from the signification of "standing as a heap," when said of falsities from evil, as being to continually attempt evil, for when floods stand as a heap, they are a menace, and are in the effort to flow in, but are withheld by a stronger force; and from the signification of "the floods," as being falsities from evil, in like manner as "waters" (n. 7307, 8137, 8138); but they are called "floods" on account of their effort to flow in, that is, to infest.
The abysses were congealed in the heart of the sea. That this signifies that mere falsities from the evil of the cupidities of the love of self could not possibly emerge, is evident from the signification of "being congealed," when said of those who are in the hells, as not being able to emerge; from the signification of "the abysses," as being falsities from cupidities and as being the hells (see n. 8278, 8279); and from the signification of "the heart of the sea," as being the evil of the love of self and the derivative falsities. For in the genuine sense "the heart" signifies celestial good, which is of love to the Lord (n. 3635, 3883-3895, 7542), consequently in the opposite sense it signifies the evil of the love of self, for this evil is opposite to the good of love to the Lord, and the evil of the love of the world is opposite to spiritual good, which is of love toward the neighbor. From this it is plain that by "the abysses were congealed in the heart of the sea," is signified that mere falsities from the evil of the cupidities of the love of self could not possibly emerge. It is said that they could not emerge, because by "abysses," and by "the heart of the sea," are signified the hells where are falsities from cupidities, or where are falsities from evil; consequently, as they are there surrounded by their falsities from evil, they cannot any longer climb up, because the Divine of the Lord withstands the falsities there.
The enemy said. That this signifies the thought of those who were in evils and the derivative falsities before the coming of the Lord, is evident from the signification of "he said," as being thought (see n. 3395, 7244, 7937); and from the signification of "the enemy," as being those who are in evils and falsities, for in the spiritual sense no others are "the enemy" (n. 8282). Their thought before the Lord's coming is signified, because the infernal crew at that time raged almost freely, and infested and endeavored to subjugate all there. Their thought at that time is described in this verse by, "I will pursue, I will overtake, I will divide the spoil, my soul shall be filled, I will draw my sword, my hand shall drive them out." But this glorying of theirs was changed into lamentation when the Lord came into the world. This is described in the verse which next follows: "Thou didst blow with Thy wind, the sea covered them; they sought the deep like lead in the vast waters." (Concerning the change of state among them through the coming of the Lord, see n. 6854, 6914, 7091, 7828, 7932, 8018, 8054.)
I will pursue. That this signifies infestation, is evident from the signification of "pursuing," when it is said by those who are in evil concerning those who are in good, as being to infest, and to endeavor to subjugate.
I will overtake. That this signifies subjugation, is evident from the signification of "overtaking," when it is said by those who are in evil concerning those who are in good, as being to subjugate.
I will divide the spoil. That this signifies servitude, is evident from the signification of "the spoil," as being those who have been subjugated; consequently "to divide the spoil" denotes to distribute among themselves those who have been reduced into slavery, thus it denotes servitude.
My soul shall be filled with them. That this signifies delight, is evident without explication. It is said, "my soul shall be filled," because the very delight of those who are in hell is to inflict evil on others; with some, for no other end than for the sake of the delight; with some, to the end that they may be reduced to slavery, and whom they desire to treat cruelly afterward. That they who are in evil of life have such a delight in the other life, scarcely any can believe, not even themselves; for so long as they are in the world they are restrained by fears of legal penalties, also of the loss of honors, wealth, reputation, and even of life. These fears cause them at that time to abstain from evils in externals; and from this they suppose that they are not of such a character; but when reflections upon the loss of life, of wealth, of honors, and of reputation are taken away from them, as is the case in the other life, and they are left to their evil, then the delight of doing evil, which had lain hidden in the will and had put itself forth whenever they could remove these fears, shows itself clearly. This delight then makes their life, which life is infernal life.
I will draw my sword. That this signifies the continual combat of falsity from evil, is evident from the signification of a "sword," as being truth fighting against falsity and evil, and in the opposite sense falsity fighting against truth and good (see n. 2799, 4499); and from the signification of "drawing" or "baring it," as being continual combat, even until the enemy has been laid prostrate. Continual combat is also signified by an "unsheathed" or "drawn sword" in these passages: I will scatter you among the nations, and I will draw the sword after you (Lev. 26:33). I will scatter all his troop into every wind, and I will draw the sword after them (Ezek. 12:14). Thus said Jehovah, Behold Me against thee, I will draw forth My sword out of its sheath, and I will cut off from thee the righteous and the wicked, My sword shall go forth out of its sheath against all flesh from the south to the north, that all flesh may know that I Jehovah have drawn forth My sword out of its sheath, neither shall it return any more (Ezek. 21:3-5); here "to unsheathe" or "draw the sword" denotes not to cease from fighting until the enemies are laid prostrate; thus continual combat. Continual combat against evils and falsities is also signified by "the unsheathed sword of the prince of the army of Jehovah," who was seen by Joshua when he came into the land of Canaan (Josh. 5:13, 14), by which was signified that they would fight against the nations there and destroy them. By the nations which at that time possessed the land of Canaan are signified those who before the coming of the Lord occupied the region of heaven which was afterward given to those who are of the Lord's spiritual kingdom (n. 6914, 8054).
My hand shall drive them out. That this signifies that by virtue of power, heaven shall be destroyed, is evident from the signification of "driving out," as being to cast down, and thus to destroy; and from the signification of "hand," as being power (see n. 878, 4931-4937, 6292, 6947, 7188, 7189, 7518). That heaven is signified, is because it is said that "he will drive them out," thus from heaven; for when the reins are loosened, the evil are of such audacity and impudence as to suppose themselves able to destroy heaven itself. For all who are in the hells are in opposition against heaven, because against good and truth, and consequently are in the continual cupidity of destroying it, and insofar as this is permitted them, they continually endeavor to do it (n. 8273). [2] The will to destroy heaven, or the will to cast down those who are there, is not accomplished by hostile invasion, as on earth, for such invasion or such combat is not possible in the other life; but it is accomplished through the destruction of the truth which is of faith, and of the good which is of love, for the truth of faith and the good of love are heaven. Herein consist combats and wars in the other life, and how direful and frightful these combats and wars are, will be told at the end of the chapters, where of the Lord's Divine mercy I will speak about the hells. The war described by John: "there was war in heaven, Michael and his angels fought against the dragon, and the dragon fought and his angels, but prevailed not" (Rev. 12:7, 8), is to be understood in no other way.
Thou didst blow with Thy wind. That this signifies the presence of the Lord with the angels, is evident from what was unfolded above (n. 8286).
The sea covered them. That this signifies that all falsity enveloped them, is evident from the signification of "covering," as being to envelop; and from the signification of "the sea," here the waters of the sea Suph, as being falsities from evils, and because this sea denotes hell (see n. 8099, 8137, 8138, 8148); (that they were enveloped by falsities from evil, see n. 8210, 8232).
They sought the deep like lead. That this signifies that evils dragged them down to lower things, like weights in the world, is evident from the signification of "the deep," as being lower things, and the hells in respect to evils (see n. 8279), consequently "to seek the deep" denotes to be dragged down by evils to these lower things. (That the evil sink down by their evils to the hells, like weights in the world, see n. 8279.) It is said "like lead," because by "lead" is signified evil; above, however, it was said "they went down into the depths of the sea like a stone" (verse 5), because by "a stone" is there signified falsity. Both falsity and evil are heavy, consequently both sink down; but still it is evil which makes heaviness in the spiritual sense, and thus sinks down just as from a weight; but not falsity by itself except from the evil which is in it; for from itself falsity has no weight; but from evil it has its tendency to sink. [2] Be it known that all metals signify good or truth, and in the opposite sense, evil or falsity. "Lead," being more ignoble than the rest of the metals, signifies the evil which is lowest, such as is the evil of the exterior natural; but in the good sense it signifies good of the same degree, as in these passages: They are all stubborn ones of stubborn ones, detractors, brass and iron; they are all destroyers. The bellows grew hot; the lead is consumed by the fire; in vain fusing he hath fused; for the evil have not been pulled away. They shall call them rejected silver, because Jehovah hath rejected them (Jer. 6:28-30). Son of man, the house of Israel is become scoria to Me; all of them are brass, and tin, and iron, and lead, in the midst of the furnace; they have become scoriae of silver (Ezek. 22:18).
In the vast waters. That this signifies an environment by a boundless abundance of falsities, is evident from the signification of "waters," as being falsities from evil (of which just above, n. 8297), consequently "vast waters" denote falsities in boundless abundance; that they were environed or surrounded by these, see n. 8210, 8232.
Verses 11-13. Who is like Thee, O Jehovah, among the gods? Who is like Thee, magnificent in holiness, to be revered with praises, doing what is wonderful? Thou stretchedst out Thy right hand, and the earth swallowed them. In Thy mercy Thou hast led this people that Thou hast redeemed; Thou hast conducted them in Thy strength to the habitation of Thy holiness. "Who is like Thee, O Jehovah, among the gods," signifies that all the truth of good proceeds from the Divine Human; "who is like Thee, magnificent in holiness," signifies that from Him is all that is holy; "to be revered with praises," signifies that to Him alone belong glory and thanksgiving; "doing what is wonderful," signifies that from Him are all the means by which is power; "Thou stretchedst out Thy right hand," signifies that the rule of power over all things thence appeared; "the earth swallowed them," signifies that by virtue of mere presence they had damnation and hell; "in Thy mercy Thou hast led this people," signifies the Divine influx with those who had abstained from evils, and so had received good; "that Thou hast redeemed," signifies whom He liberated from hell; "Thou hast conducted them in Thy strength to the habitation of Thy holiness," signifies that the Divine power of the Lord raised them to heaven into the Divine there.
8276-1 See 1 Kings 22:32. [Reviser.]