# A Compendium of the Theological Writings of Emanuel Swedenborg/20 The Israelistish Church

THE THIRD OR ISRAELITISH CHURCH.
The third church was the Israelitish. It was begun by the promulgation of the Decalogue upon Mount Sinai; was continued through the Word written by Moses and the Prophets; and was consummated, or ended, by the profanation of the Word. The fulness of this profanation was at the time when the Lord came into the world; wherefore He who was the Word was crucified. (T. C. R n. 760.)
The Israelitish Church worshipped Jehovah, who in Himself is an invisible God (Exod. xxxiii. 18-23), but under a human form, which Jehovah God put on by means of an angel; in which form He appeared to Moses, Abraham, Sarah, Hagar, Gideon, eloshua, and sometimes to the Prophets. This human form was representative of the Lord who was to come; and because this was representative, each and all things of their church also were made representative. It is known that the sacrifices and other things of their worship represented the Lord who was to come, and that when He came they were abrogated, {ih. n. 786.)
This was not a true Church, but merely representative, or the Representative of a Church.
A church merely representative is the resemblance of a church; it is not a church. (A. C. n. 3480.)
The church instituted among the Jews, as regards them, was not a church, but only the representative of a church; for, that there may be a church there must be in the man of the church faith in the Lord, and also love to Him, as well as love towards the neighbour. These constitute the church. But these were not in the people who were called Jacob. For they did not acknowledge the Lord, and therefore were not willing to hear of faith in Him,—still less of love towards Him; and not even of love towards the neighbour. For they were in, self-love, and in the love of the world; which loves are entirely opposite to love to the Lord and love towards the neighbour. Such a character ​was in-rooted in that people from their first parents. Hence it is that no church could be instituted, but that the things of the church could only be represented, among that people. The church is represented when man places worship in externals,—but in such externals as correspond to heavenly things. Then internal things are represented by the external; and the internal are open to heaven, with which there is thus conjunction. Therefore, in order that the Israelitish people might be able to represent, when their interiors were without the faith and love of heaven,—even full of the love of self and the world,—those interiors were overveiled. The externals could thus communicate with spirits, and by them with angels, without internals; whereas if the internals had not been overveiled they would have been open, and then the representative would have been destroyed, because things abominable would have burst forth and contaminated. That people more than others could be thus overveiled, because they adored the externals [of worship] more than others, and supposed the holy, yea, the Divine to be in them. (ib. n. 8788.)
The Difference between a Representative Church and the Representative of a Church.
A church is representative when there is internal worship in the external; but the representative of a church is when there is no internal worship, and yet there is external. In each case there are nearly similar external rituals,—namely, similar statutes, similar laws, and similar precepts; but in a representative church the externals so correspond with internals as to make one, while in the representative of a church there is no correspondence, because the externals are either without internals, or at variance with them. In a representative church celestial and spiritual love is principal; while in the representative of a church corporeal and worldly love is principal. Celestial and spiritual love is the internal itself; and where there is no celestial and spiritual, but only corporeal and worldly love, the external is without an internal. The Ancient church which existed after the flood was a representative church; but that which was established among the posterity of Jacob was merely the representative of a church. But that the distinction may appear more evident, let it be illustrated by examples:—In the representative church the Divine worship was upon mountains, because mountains signified celestial love, and in the highest sense the Lord; and when they were holding their worship on mountains they were in its holiness, because they were then at the same time in celestial love. In the representative church Divine worship was also in ​groves, because groves signified spiritual love, and in the highest sense the Lord in respect to that love; and when they were having their worship in groves they were in its holiness, because at the same time in spiritual love. In the representative church, when they celebrated Divine worship they turned their faces to the rising of the sun, because the rising sun also signified celestial love. And when they gazed upon the moon they were filled likewise with a certain holy veneration, because the moon signified spiritual love; so when they looked up to the starry heaven, because this signified the angelic heaven, or the Lord's kingdom. In the representative church they had tents or tabernacles, and Divine worship in them; and it was holy because tents or tabernacles signified the holiness of love and worship. So in numberless other things. In the representative of a church, in the beginning Divine worship was indeed in like manner on mountains, and also in groves; they looked likewise toward the rising of the sun; and also to the moon, and to the stars; and moreover worship was in tents or tabernacles. But because they were in external worship without internal, or in corporeal and worldly love, and not in celestial and spiritual love, and so worshipped the mountains and groves themselves, and also the sun, the moon, and the stars, as well as their tents or tabernacles, and thereby made those rituals idolatrous which in the Ancient church were holy, therefore they were restricted to one common mountain, namely, to the mountain where Jerusalem was, and where at length Zion was; and to the rising of the sun [as seen] therefrom and from the temple; and also to one common tent, which was called the tent of the congregation; and finally to the ark in the temple. And this was done to the intent that the representative of a church might exist when they were in a holy external; otherwise they would have profaned holy things. From this it may be seen what the distinction is between a representative church and the representative of a church. In general, that they who were of the representative church, as to their interiors, communicated with the three heavens, to which the externals served as a plane; whereas they who were in the representative of a church did not communicate with the heavens as to their interiors,—but yet the externals in which they were held could serve as a plane; and this miraculously, of the Lord's Providence, to the intent that something of communication might exist between heaven and man by a certain semblance of a church. For witliout communication of heaven with man by something of a church the race would perish. (A C. n. 4288.)
The Repeesentative of a Church could not be established till all Knowledge op Internal Things had been lost.
The representative of a church could not be established among the Jews until the time when they were altogether vastated, that is, when they had no knowledge of the internal things [of worship]; for if they had had a knowledge of internal things, they might have been affected by them, and thus might have profaned them. For holy things, that is internal truths and goods, may be profaned by those who know and acknowledge them, and still more by those who are affected by them; but not by those who do not acknowledge. Worship is made external to prevent the violation of the internal. On this account internal truths were not made known to the Jews. It was therefore provided of the Lord that the genuine representative of the church, that is the internal, should depart from the posterity of Jacob before they came into the representatives of the land of Canaan, insomuch that they did not know anything at all of the Lord. They indeed expected that the Messiah would come into the world; but to the intent that He might raise them to glory and eminence above all the nations of the earth, not that He might save their souls to eternity. Nay, they knew nothing whatever of a heavenly kingdom, nor of a life after death, nor even of charity and faith. That they might be reduced to this ignorance they were kept for several hundred years in Egypt; and when they were called out thence, they were ignorant of the very name of Jehovah (Exod. iii. 12-14). And moreover they lost all the worship of the representative church; insomuch that after the precepts of the decalogue had been promulgated in their presence from Mount Sinai, within a month of days they relapsed to Egyptian worship, which was that of a golden calf (Exod. xxxii.). And because that nation which was brought forth out of Egypt was of such a character, they all perished in the wilderness. Nothing more indeed was required of them than to keep the statutes and commandments in external form, inasmuch as this was to do what was representative of the church; but those who had grown up to mature age in Egypt could not be brought to this. Their children however could be, although with difficulty,—in the beginning by miracles, and afterwards by fears and captivities; as appears from the books of Joshua and Judges. Hence it appears that every genuine or internal representative of the church departed from them before they came into the land of Canaan, where the external representative of a church was begun among them in full form. For the land of Canaan was the very land itself where representatives of the church could be ​presented, inasmucli as all places and all boundaries there were representative from ancient times. (A. C. n. 4289.)
That from being idolatrous the church became representative no one can know unless he knows what a representative is. The things which were represented in the Jewish church, and in the Word, are the Lord and His kingdom; consequently the celestial things of love, and the spiritual things of faith. These are what are represented, besides many things which pertain to them; as for instance all things belonging to the church. The things representing are either persons or things, in the world or on earth; in a word, all things which are objects of sense,—insomuch that there is scarcely any object that may not be a representative. But it is a general law of representation that nothing turns upon the person or upon the thing which represents, but upon that itself which is represented. As for example: Every king, whoever he was, in Judah and Israel, yea, in Egypt and elsewhere, could represent the Lord; the regal function of kings itself is representative. So could the worst of all kings,—as Pharaoh, who exalted Joseph over the land of Egypt, Nebuchadnezzar in Babylon (Dan. ii. 37, 38), Saul, and the other kings of Judah and Israel, of whatever character they were. The anointing itself involved this; whence they were called the anointed of Jehovah. In like manner all priests, how many soever they were, represented the Lord; the priestly function itself is representative. Priests likewise who were evil and impure; because in representatives nothing turns upon the character of the person. Nor did men only represent, but also beasts: As all those which were offered in sacrifice; lambs and sheep represented things celestial; doves and turtles things spiritual; likewise rams, goats, bullocks, and oxen,—but lower celestial and spiritual things. Nor, as was said, did things animate alone represent, but also inanimate things: As the altar, yea, the stones of the altar; and the ark and tabernacle, with all that was in them; and also the temple, with all things therein, as every one may know,—thus the lamps, the bread, and Aaron's garments. Nor were these only representative, but all the rites too that were observed in the Jewish church. In the Ancient churches representatives extended to all objects of the senses; as to mountains and hills; valleys, plains, rivers, brooks, fountains, and pools; to groves, and to trees in general, and each species of tree in particular,—insomuch that every tree had some ​certain signification; all which afterwards, when the significative church ceased, became representative. From all this it may be seen what is meant by representatives. And as things celestial and spiritual, that is the things of the Lord's kingdom in the heavens and of the Lord's kingdom on earth, could be represented not only by men, whoever and whatever they were, but also by beasts and even by things inanimate, it is evident what a representative church is. The representatives had this effect: That all the things that were done according to the rites commanded appeared holy before the sight of spirits and angels; as when the high priest washed himself with water; when he ministered, clothed in his pontifical garments; when he stood before the lighted candles;—whatever he was, even though most impure and in his heart an idolater. So also the other priests. For, as was said, in representatives nothing turned upon the person, but upon that itself which was represented, quite apart from the person,—just as it was apart from the oxen, bullocks, and lambs that were sacrificed; or from the blood which was poured out around the altar; as also apart from the altar itself, and so on. After all internal worship was lost, and when worship had become not only merely external but also idolatrous, this representative church was instituted; in order that there might be some conjunction of heaven with earth, or of the Lord through heaven with man, even after the conjunction by the internals of worship had ceased. (A. C. n. 1361.)
That the representative of a church might exist among them, such statutes and such laws were given them as were entirely representative, by manifest revelation. So long therefore as they were in them and strictly observed them so long they could represent; but when they turned away from them,—as to the statutes and laws of other nations, and especially to the worship of another god,—they deprived themselves of the capability of representing. For this reason they were driven to laws and to statutes truly representative by external means,—which were captivities, scourges, threats, and miracles,—and were not brought to them by internal means, as they are who have internal worship in the external, (ib. n. 4281.)
No one who thinks soundly can believe that the different animals which were sacrificed had no other signification than sacrifices; or that an ox and young bullock or calf signified the same as a sheep, a kid, and a she-goat; and these the same as a lamb; and that the same was signified by turtle-doves and young pigeons. In truth each animal had its special signification; as may sufficiently appear from the fact that one was never offered in the place of another; and that those were expressly named which should be offered in the daily burnt-offerings and sacrifices, ​in those of the Sabbaths and feasts, in the freewill offerings, in the offerings of vows and of thanksgivings, in the trespass and sin offerings, and which were to be used in offerings for purification. This would never have been unless some special thing were represented and signified by each animal. But what each in particular signified it would be too prolix here to explain. It is sufficient here to know that things celestial are what are signified by the animals, and things spiritual by the birds; and that by each individual one some special celestial or spiritual reality is signified. The Jewish church itself, and all things pertaining to that church, were representative of such realities as are of the Lord's kingdom; where there is nothing but what is celestial and spiritual, that is, nothing but what is of love and faith. This too is evident enough from the signification of the clean and useful beasts; which, because in the Most Ancient churches they signified celestial goods, afterwards,—when worship merely external, and this, representative, was held in esteem and acknowledged,—became representative, (ib. n. 1823.)
Illustration of what a Representative Church is, and why it is.
There are three heavens, the inmost or third, the middle or second, and the ultimate or first. In the inmost heaven the good of love to the Lord reigns; in the middle heaven the good of charity towards the neighbour reigns; and in the ultimate heaven those things are represented which are thought and said, and which exist, in the middle and inmost heaven. The representatives which exist there are innumerable,—such as paradises, gardens, forests, fields and plains; cities, palaces and houses; as well as flocks and herds, and animals and birds of many kinds, and innumerable other things. These appear before the eyes of angelic spirits there more clearly than similar things in the light of mid-day on earth; and what is wonderful, what they signify is also apperceived. Such things likewise appeared to the prophets, when their interior sight was opened, which is the sight of the spirit; as horses to Zechariah (vi. 1-9); animals, which were cherubim, and afterwards the New Temple with all things appertaining to it, to Ezekiel (i. ix. x. xl. xlviii.); a candlestick, thrones, animals, which also were cherubim, horses, the New Jerusalem, and many other things, to John,—of which in the Apocalypse; and horses and chariots of fire to the boy of Elisha (2 Kings vi. 17). Similar things appear continually in heaven, before the eyes of spirits and angels, and are the natural forms in which the internal things of heaven terminate, and in which ​they are figured; and which are thus visibly presented before the very eyes. These are representations. The church therefore is representative when the internal holy things which are of love and faith, from the Lord and to the Lord, are presented by forms visible in the world; as in this chapter and the following (Exod. xxv. xxvi.) by the ark, the propitiatory, and the cherubim, by the tables therein, by the candlestick, and by the other things of the tabernacle. For that tabernacle was so constructed that it should represent the three heavens, and all things that are therein; and the ark, in which was the testimony, represented the inmost heaven, and the Lord Himself there. For this reason the form of it was shown to Moses in the mount, Jehovah then saying, "That they should make for Him a sanctuary, and He would dwell in the midst of them" (ver. 8). Every one who is gifted with any faculty of interior thought may perceive that Jehovah could not dwell in a tent, but that He dwells in heaven; and that that tent could not be called a sanctuary unless it had reference to heaven, and to the celestial and spiritual things which are there. Let every one think within himself what it would be for Jehovah, the Creator of heaven and earth, to dwell in a small habitation made of wood overlaid with gold, and compassed about with curtains, unless heaven and the things of heaven had been represented therein in form. For the things which are represented in form really appear in similar form in the ultimate or first heaven, before the spirits who are there; but in the higher heavens the internal things which are represented are perceived,—which, as was said, are the celestial things which are of love to the Lord, and the spiritual things which are of faith in the Lord. Such were the things which filled heaven when Moses and the people were in a holy external, and reverenced the tabernacle as the habitation of Jehovah Himself. It is plain from this what a representative is, and that by means of representatives heaven, and so the Lord, could be present with man. Therefore, when the Ancient church came to its end a representative church was established, among the Israelitish people, that by such means there might be a conjunction of heaven, and so of the Lord, with the human race; for without conjunction with the Lord through heaven mankind would perish, for man derives his life from that conjunction. But those representatives were only the external means of conjunction, with which the Lord conjoined heaven miraculously. And when conjunction by these also perished the Lord came into the world, and opened the internal things themselves which were represented,—which are the things of love and of faith in Him. Now, these conjoin. But yet the sole medium of conjunction at this day is the Word: since this is so written that all and the single ​things therein correspond, and therefore represent and signify Divine things which are in the heavens. (A. C. n. 9457.)
What it is for the Lord to be present Representatively.
What it is to be present representatively may be briefly explained. A man who is in corporeal and worldly love, and not at the same time in spiritual or celestial love, has none but evil spirits present with him,—even when he is in a holy external; for good spirits can by no means be present with such a man, since they perceive immediately what is the quality of a man's love. It is the sphere which is exhaled from his interiors that spirits so manifestly perceive, just as a man perceives by smell fetid and offensive substances which float about him in the air. That nation [the Jewish], which is here treated of, as regards good and truth or love and faith was in such a state. Yet in order that they might act as the representatives of a church, it was miraculously provided of the Lord that when they were in a holy external, although surrounded at the same time with evil spirits, the holy [sphere] in which they were might nevertheless be elevated into heaven; and this by good spirits and angels,—not within them, but without them, for within them was nothing but emptiness or uncleanness. Communication was not therefore given with the very man, but with that holy [external] itself in which they were when they performed the statutes and precepts which were all representative of the spiritual and celestial things of the Lord's kingdom. This is what is meant by the Lord being representatively present with that nation. But the Lord is differently present with those within the church who are in spiritual love and thence in faith. With these there are good spirits and angels present, not in external worship only but also at the same time in internal. With these therefore there is communication of heaven with themselves; for the Lord flows in through heaven by their internals into their externals. To them the holy [external] of worship is of benefit in the other life, but not to the former. It is the same with priests and presbyters who preach what is holy and yet live wickedly and believe wickedly. Good spirits are not present with them, but evil, even when they are in worship apparently holy in its external form. For it is the love of self and of the world, or the love of securing honours and acquiring gain and reputation for their sake, which inflames them, and raises an affection of what is holy,—sometimes to such a degree that nothing of simulation is apperceived, and then is not credited by themselves; when yet they are in the midst of ​evil spirits, who are then in a similar state and draw near and inspire them. (That evil spirits can be in such a state, and are so when they are in externals, and are inflated with the love of self or of the world, it has been given me to know from manifold experience, of which, by the Divine mercy of the Lord, in the narrations which follow at the end of the chapters.) These have no communication with heaven in themselves; but they have who hear and receive the words from their mouth, if they are in a pious and holy internal. For it matters not from whom the voice of good and truth goes forth if only their life be not openly wicked, for this scandalizes. That such was the nation descended from Jacob, namely, that it was encompassed with evil spirits, and yet the Lord was representatively present with them, may be seen from many passages in the Word. There was indeed nothing which at heart they worshipped less than Jehovah; for as often as miracles ceased they immediately turned to other gods and became idolaters; which was a manifest indication that at heart they worshipped other gods, and only confessed Jehovah with the mouth,—and in fact merely to the end that they might be the greatest, and pre-eminent over all the nations round about. That at heart this people, and among them Aaron himself, worshipped an Egyptian idol, and only with the mouth confessed Jehovah, on account of His miracles, is clearly evident from the golden calf which Aaron made for them,—and this but a month of days after they had seen so great miracles on Mount Sinai, besides what they saw in Egypt,—of which in Exod. xxxii. That Aaron also was of such a character is distinctly related in the same chapter (vers. 2-5, and especially ver. 35). Besides many other passages concerning them in the books of Moses, in the book of Judges, in the books of Samuel, and in the books of the Kings. That they were only in external worship, and not in any internal worship, is evident also from the fact that they were forbidden to come near to Mount Sinai when the law was promulgated, and that if they touched the mountain dying they would die (Exod. xix. 11-13; xx. 19). The reason was that their internal man was unclean. Again, it is said, "That Jehovah dwelt with them in the midst of their uncleannesses;" (Levit. xvi. 16). The character of that nation appears also from the song of Moses (Deut. xxxii. 15-43), and from many passages in the prophets. It may be known from all this that there was no church with that nation, but only the representative of a church; and that the Lord was present with it only representatively. (A. C. n. 4311.)
What the Kingdoms of Judges, Priests, and Kings signipfied, and why the Jews were divided into two Kingdoms.
In the representative church among the posterity of Jacob there was first a kingdom of judges, afterwards a kingdom of priests, and finally a kingdom of kings; and by the kingdom of judges Divine truth from Divine good was represented; by the kingdom of priests, who were also judges, Divine good was represented from which Divine truth is derived; and by the kingdom of kings Divine truth was represented without Divine good. But when to the regal office something of the priesthood too was adjoined, by the kings was then represented also Divine truth in which there was so much of good as there was of the priesthood attached to the regal office. All these things in the Jewish church were instituted in order that the states of heaven might be represented by them; for in heaven there are two kingdoms, one which is called the celestial kingdom, and another which is called the spiritual kingdom. The celestial kingdom is what is called the priesthood, and the spiritual kingdom is what is called the royalty of the Lord. In the latter Divine truth reigns, in the former Divine good. And because the representative of the celestial kingdom began to be destroyed when they sought a king, therefore, in order that the representative of the Lord's kingdom in the heavens might still be continued, the Jews were separated from the Israelites, and the celestial kingdom of the Lord was represented by the Jewish kingdom, and His spiritual kingdom by the Israelitish kingdom. Those who know these things may know the reasons why the forms of government among the descendants of Jacob were successively changed; why also when they asked a king it was said to them of Jehovah by Samuel, that by so doing they rejected Jehovah, that He should not reign over them (1 Sam. viii. 7); and that then the right of a king was declared to them (ver. 11 seq.), by which Divine truth without good is described. Those who know the things above mentioned may also know why something of the priesthood was granted to David; and also why after the time of Solomon the kingdom was divided into two, the Jewish and the Israelitish kingdoms. (A. C. n. 8770.)
Why the Jews above all others could act as a representative Church.
The nature of their fantasies and lusts no one can know unless he has had some intercourse with them in the other life; and ​this was granted me in order that I might know; for at different times I have there conversed with them. They love themselves and love worldly wealth more than all others; and besides, above all others they fear the loss of honour, and also the loss of gain. And therefore at this day, as formerly, they despise others in comparison with themselves; and also with intensest application they acquire to themselves wealth. And they are moreover timid. Because such from ancient times had been the character of that nation, therefore they could above other nations be held in a holy external without any holy internal; and thus could represent in an external form the things which are of the church. These fantasies and these lusts are what caused such contumacy. This also appears from many things that are related of them in the historical parts of the Word. After they were punished they could be in such external humiliation as no other nation; for whole days they could lie prostrate on the ground and roll themselves in the dust, and not rise up until the third day; for many days they could bewail, go in sackloth, in tattered garments, with dust or ashes sprinkled on their heads; could fast continually for many days, and meanwhile burst forth in bitter weeping; and this merely from corporeal and earthly love, and from fear of the loss of pre-eminence and worldly wealth. It certainly was not anything internal which affected them, for they did not know at all, or indeed wish to know, what was internal,—as for example that there is a life after death, and that there is eternal salvation. It is therefore evident that, such being their character, it could not but be that they were deprived of every holy internal; for this character in no wise agrees with such a holy external; they are in fact entirely contrary. It is also evident that they beyond others could act as the representative of a church; that is to say, could represent holy things in an external form without any holy internal; and so that by that nation there could be something of communication with the heavens. (A. C. n. 4293.)
Representative Divine worship was yet instituted with that nation; for representative worship could be instituted with any nation that had holy externals of worship, and worshipped almost idolatrously. For what is representative has no reference to the person, but to the thing; and the inclination of that people above every other was absolutely to worship external things as holy and Divine, without any internal; as for instance to adore their fathers, Abraham, Isaac, and Jacob, and afterwards Moses and David, as deities; and likewise to account as holy and Divine and to worship every stone and every [piece of] wood that was inaugurated into their Divine worship,—as the ark, the tables therein, the lamp, the altar, the garments of Aaron, the ​urim and thummim, and afterwards the temple. By means of such things at that time there was granted, of the Lord's Providence, a communication of the angels of heaven with man; for there must somewhere be a church, or the representative of a church, in order that there may be communication of heaven with the human race. And because they above every other nation could place Divine worship in external things, and thus act as the representative of a church, that nation was adopted. (A. C. n. 8588.)
Why it is believed that the Jews were chosen above others for their Goodness.
They that know nothing of the internal sense of the Word cannot believe otherwise than that the Israelitish and Jewish nation was elected above every other nation, and therefore that they were more excellent,—as they themselves also believed. And what is extraordinary, not only that nation itself believes this, but Christians also believe it; although they know that nation is in filthy loves, in sordid avarice, in hatred, and in arrogance; and besides, that they make light of and even hold in aversion the internal things which relate to charity and faith, and which relate to the Lord. That even Christians believe that nation was elected above others is because they believe that the election and salvation of man is of mercy, however a man lives, and thus that the wicked can be received into heaven equally with the pious and the good,—not considering that election is universal, namely, of all who live in good; and that the mercy of the Lord is towards every man who abstains from evil, and wills to live in good, and thus who suffers himself to be led of the Lord, and to be regenerated,—which is effected by the continuance of his life. Hence it is that very many even in the Christian world too believe that that nation will be again elected, and will then be brought back again into the land of Canaan; and this also according to the sense of the letter. (A. C. n. 7051.)
The children of Israel are called the people of Jehovah, not because they were better than other nations, but because they represented the people of Jehovah, that is, those who are of the Lord's spiritual kingdom. That they were not better than other nations is evident from their life in the wilderness, in that they did not believe at all in Jehovah, but in heart believed in the gods of the Egyptians; which is manifest from the golden calf that they made for themselves, and which they called their gods that brought them forth out of the land of Egypt (Exod. xxxii. 8). It is evident also from their life afterwards in the land of ​Canaan, of which we read in the historical parts of the Word; and from what is said of them too in the prophetical parts of the Word, and finally by the Lord. Hence also it is that few of them are in heaven, for they have received a lot in the other life according to their life. Be not therefore willing to believe that they before others were elected for heaven. Those who so believe do not believe that the life of every one remains; nor believe that man must be prepared for heaven by his whole life in the world, and that this is done of the Lord's mercy,—and that they are not admitted into heaven of mercy alone, howsoever they have lived in the world. To such an opinion of heaven, and of the Lord's mercy the doctrine of faith alone leads, and of salvation by that faith without good works. For they who are in this doctrine are not concerned about the life. Hence they even believe that evils can be wiped away, as filth with water; and thus that a man can be transmitted into the life of good and consequently admitted into heaven in a moment; not knowing that if the life of evil were taken away from the evil they would have nothing of life at all; and that if they who are in the life of evil were admitted into heaven they would feel hell within them, and the more grievous the more interiorly they were in heaven. From all this now it may be seen that the Israelites and Jews were not elected at all, but only accepted to represent the things which are of heaven; and that it was expedient that this should be done in the land of Canaan, because the church of the Lord had been there from the most ancient times, and all places there were therefore become representative of things celestial and Divine. Thus also a Word could be written there wherein the names would signify such things as are of the Lord and of His kingdom. (A. C. n. 7439.)
The Jews were not chosen, but were urgent to be a Church, from the Love of Pre-eminence.
That the descendants of Jacob were not chosen, but were solicitous that there might be a church with them, appears in many passages of the Word, from its internal historical sense; and plainly in the following: "Jehovah said unto Moses, Go up hence, thou and the people, which thou hast caused to go up out of the land of Egypt, unto the land which I sware unto Abraham, Isaac, and Jacob, saying, Unto thy seed will I give it. . . . I will not go up in the midst of thee, for thou art a stiff-necked people; lest I consume thee in the way. When the people heard this evil word they mourned, and they put every one his adornment from upon him. . . . And Moses took the tent, and stretched it for himself ​without the camp, by removing far from the camp; and Moses said unto Jehovah. See, Thou sayest unto me, Cause this people to go up, when Thou hast not made known to me whom Thou wilt send with me. . . . Now, therefore, I pray Thee, if I have found grace in Thine eyes, make known to me, I pray Thee, Thy way, that I may know of Thee, that I have found grace in Thine eyes; and see that this nation is Thy people. He said therefore, My faces shall go until I shall give thee rest" (Exod. xxxiii.). It is here said that Moses caused the people to go up out of the land of Egypt; and afterwards that they laid aside their adornment, and mourned; and that Moses stretched his tent without the camp, and so Jehovah assented; thus clearly, that they themselves were urgent. Again: "Jehovah said unto Moses, How long will this people provoke Me? and how long will they not believe in Me, for all the signs which I have shewed in the midst of them? I will smite them with pestilence, and extinguish them, and will make thee into a greater nation and mightier than they." But Moses supplicated, and Jehovah being entreated said, "I will he propitious according to Thy word; nevertheless I live, and the whole earth shall be filled with the glory of Jehovah. For as to all these men who have seen My glory, and My miracles, which I did in Egypt, and in the wilderness, and yet have tempted Me these ten times, and have not obeyed My voice, if they shall see the land which I sware unto their fathers, all that have provoked Me shall not see it; . . . in this wilderness shall their carcases fall together; . . , but their children I will bring in" (Numb. xiv.). From this also it appears that Jehovah purposed to extinguish them, consequently not to establish a church among them, but that they were urgent, and therefore it was done. (A. C. n. 4290.)
They were urgent that a church should be instituted among them; but this was for no other end than that they might be distinguished above all nations on the whole globe. For beyond others they were in the love of self, and they could not be exalted to eminence over them by other means than that Jehovah, and thus the church also, should be among them; for where Jehovah is, that is the Lord, there is the church. That this was the end is evident from many passages in the Word; as from these words also in this chapter (Exod. xxxiii.): "Moses said, Wherein shall it become known here that I have found favour in Thine eyes, I and Thy people? Is it not in Thy going with us, and our being rendered excellent, I and Thy people, above all the people that are on the faces of the earth? (ver. 16.) (ib. n. 10,535.)
Why the Jews are called in the Word a Holy People.
The reason why that people is called in the Word the people of Jehovah, the chosen and beloved nation, is that by Judah there the celestial church is meant, by Israel the spiritual church, and something of the church by all the sons of Jacob; and by Abraham, Isaac, and Jacob, the Lord Himself also is meant, as well as by Moses, Aaron, and David. (A. C. n. 10,396.)
The Erroneous Belief that the Jews are again to be Chosen.
The character of that nation is such, that above all other nations they adore external things, thus idols; and that they wish to know nothing at all about internal things. For of all nations they are the most avaricious; and avarice such as theirs, by which gold and silver are loved for the sake of gold and silver, and not for the sake of any use, is an affection the most earthly, and draws the mind down entirely into and immerses it in the body, and so closes the interiors that nothing at all of faith and love from heaven can enter. It is therefore plain how much they err who believe that nation will again be chosen, or that the Lord's church will pass again to them, others being rejected,—when yet you shall convert stones to faith in the Lord before them. It is believed the church will pass again to them, because in many places in the prophetical parts of the Word it is said that they are to return; and it is not known that by Judah, by Jacob, and by Israel there, that nation is not meant, but those with whom the church exists. (A. C. n. 8301.)
In Jeremiah it is written: "Behold, the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast. . . . Behold, the days come, saith Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah. . . . But this shall be the covenant that I will make with the house of Israel. After those days, saith Jehovah, I will put My law in their inward parts, and write it upon their hearts, and will be their God, and they shall he My people" (xxxi. 27, 31, 33). By the coming days here the advent of the Lord is meant; and therefore it is not meant that a new covenant would then be made with the house of Israel and with the house of Judah, but with a new church that was to be established by the Lord,—which is meant by the house of Israel and by the house of Judah in whose inward parts the law would be put, and upon whose hearts it would be written. It is well known that this did not take place with the house of, ​Israel and with the house of Judah; for they entirely rejected any covenant with the Lord, and in like manner they reject it also at this day. A covenant signifies conjunction with the Lord by love to Him; by which conjunction the law or Divine truth is put in them, both in doctrine and in life,—which is the law in their inward parts, and written upon their hearts. To sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast, signifies to reform those who are of the new church, by means of the truths and goods which are of intelligence and affection; seed is truth; man is intelligence; and beast is the good of affection. That beast signifies this, will be shown hereafter. Again, in Zechariah: "Yea, many people and strong nations shall come to seek Jehovah of Hosts in Jerusalem, and to pray before Jehovah. Thus saith Jehovah of Hosts, In those days ten men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you" (viii. 22, 23). Those who do not know that by a Jew they are meant who are in love to the Lord and thence in truths of doctrine, may easily be led to believe that these things are said of the Jews, and of their introduction into the land of Canaan; and that all others who desire to be saved shall then take hold of the skirt of their garment praying that they may be permitted to go with them. But when it is known that these things are not said of any introduction into the land of Canaan and to Jerusalem there, and that by a Jew they are not meant who are of that nation; but that by Jerusalem the new church is meant that would be established by the Lord, and by a Jew every one who is in the good of love to the Lord, and by the skirt of a Jew truth from that good, then it may be understood what all things in this chapter and these words in particular signify. For the subject here spoken of is the calling together and accession of the Gentiles to the Church; and by a Jew they are meant who acknowledge the Lord and love Him; by the taking hold of his skirt is signified the desire of knowing truth from him; and by ten men out of all the languages of the nations all are meant of whatever religion. Ten men signify all; and the languages of all nations, their religious principles. From all this it may be seen how far they wander who believe that at the end of times the Jews will be converted to the Lord, and introduced into the land of Canaan. They are those who believe that by the land, by Jerusalem, by Israel, and by Judah, in the Word, are meant the land of Canaan, the city of Jerusalem, the Israelitish people, and the Jewish nation. But those who hitherto have so believed are to be excused; because they knew nothing of the spiritual sense of the Word, and therefore did not ​know that by the land of Canaan the church is signified; by Jerusalem, the same as to doctrine; by Israel, those that are of the spiritual church; and by Judah, those that are of the celestial church; and that where their introduction into the land of Canaan is referred to by the prophets, the introduction of the faithful into heaven and into the church is meant. This introduction even took place when the Lord came into the world; for then all those who lived in the good of charity, and worshipped God under the human form, were introduced into heaven,—who were reserved under heaven until the Lord's coming, and introduced after He had glorified His Human. These are they who are meant, in many places in the prophetic Word, where the captivity of the children of Israel and Judah and the bringing of them back into the land are spoken of. They also are meant who were to be introduced from the earth into the church, and thence into heaven, after the coming of the Lord; not only where the Christian religion is received, but also everywhere else.
The two following passages may be taken as an example of those from which the Jews persuade themselves, and also Christians believe, that the Jewish nation will return into the land of Canaan, and be saved in preference to others. In Isaiah: "Then they shall bring all your brethren out of all nations for an offering unto Jehovah, upon horses, and in chariots, and in carriages, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, saith Jehovah, as the children of Israel bring an offering in a clean vessel into the house of Jehovah. . . . For as the new heavens and the new earth which I will make shall remain before Me, saith Jehovah, so shall your seed and your name remain" (lxvi. 20, 22). By the new heaven and the new earth are meant the heaven and the church from those who would be saved by the Lord after the glorification of His Human. In the same prophet: "I will lift up Mine hand to the Gentiles, and set up My standard to the people: and they shall bring thy sons in their bosom, and thy daughters they shall carry upon the shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet" (xlix. 22, 23). This whole chapter relates to the coming of the Lord, and to the salvation of those who receive Him,—as is very manifest from verses 6-9; and therefore not to the salvation of the Jews, still less to their restoration to the land of Canaan. That the Jewish nation was not meant in the passages adduced is evident also from the fact that it was the worst nation at heart, and was idolatrous; and that they were not led into the land of Canaan on account of any goodness and uprightness of heart, but because of the ​promise made to their fathers; that there were with them no truths and goods of the church, but only falsities and evils; and that therefore they were rejected and expelled from the land of Canaan, as is evident from all the passages in the Word where that nation is described. (A. E. n. 433.)
Why the Jews have been Preserved unto This Day.
Because the tribe of Judah, more than the other tribes, was of this character [that they could be in a holy external, and so keep holy the rituals whereby the heavenly things of the Lord's kingdom were represented], and at this day, as formerly, keep holy the rituals which can be observed out of Jerusalem, and also have a sacred veneration for their fathers, and an especial reverence for the Word of the Old Testament, and it was foreseen that Christians would almost reject it, and would likewise defile its internals with things profane, therefore that nation has been hitherto preserved,—according to the Lord's words in Matthew (xxiv. 34). It would have been otherwise if Christians, as they were acquainted with internal things, had also lived as internal men. If this had been so, that nation, like other nations, before many ages would have been cut off. (A. C. n. 3479.)
The Land of Canaan, in respect to the Churches there.
The Most Ancient church, which was celestial, and before the flood, was in the land of Canaan; and the Ancient church which was after the flood was also there, and in many countries besides. Hence the origin of the fact that all the nations there, and also all the lands, and all the rivers there were clothed with representatives; for the most ancients, who were celestial men, perceived through all the objects that they saw such things as belong to the Lord's kingdom; and so through the countries too and the rivers of the land. Those representatives, and also the representatives of the places there, remained in the Ancient church. The Word in the Ancient church had also representative names of places therefrom; as also the Word after their time, which is called Moses and the Prophets; and because it was so Abraham was commanded to go thither, and a promise was made to him that his posterity should possess that land. And this not for the reason that they were better than other nations,—for they were among the worst of all,—but that by them a representative church might be instituted, in which nothing should turn upon person or upon place, but upon the things which were repre​sented; and thus the names too of the Most Ancient and of the Ancient church were retained. (A. C, n. 3686.)
There was a church in the land of Canaan from the most ancient times; whence it came to pass that all places there, and which were circumjacent in whatever direction, with the mountains and rivers, that are mentioned in the Word, became representative and significative of such things as constitute the internals of the church, which are what are called its spiritual things. (H. D, n. 5.)
Why the Israelites were Expelled from the Land of Canaan.
As the Israelitish nation were in externals, without internals, and yet something of the church was to be established among them, it was provided of the Lord that communication with heaven might still be effected, through the representatives which constituted the externals of worship with that nation. This communication, however, was effected miraculously. But, that this might be, two things were requisite; one, that the internal within them should be entirely closed; and the other, that they might be in a holy external while engaged in worship. For, when the internal is entirely closed, then the internal of the church and of worship is neither denied nor acknowledged; it is as if there were none; and then there can be a holy external, and it can even be exalted, because nothing opposes and prevents. This nation was therefore also in entire ignorance of internal things,—which are the things pertaining to love and faith towards the Lord, and to eternal life by means of them. But as soon as the Lord came into the world and revealed Himself, and taught love and faith in Himself, then that nation as they heard these things began to deny them, and so could no longer be kept in such ignorance as before. Therefore they were then driven out of the land of Canaan; that they might not defile and profane internal things, by denial, in that land where, from the most ancient times, all places were made representative of such things as pertain to heaven and the church. (A. C. n. 10, 500.)