Apocalypse Revealed · §§ 631–675

631. Verse 8. And another angel followed, saying, Babylon is fallen, is fallen, that great city, signifies that now the Roman Catholic religion as to its dogmas and doctrinals is dispersed. By “another angel” is signified now a new thing from the Lord, as above (n. 626). By “Babylon the great city,” is signified the Roman Catholic religion as to its dogmas and doctrinals. By “falling” is signified to be dispersed, for “to fall” is said of a city, but “to be dispersed” of a religion and its doctrine, as signified by “the city Babylon.” That “a city” signifies doctrine, see above (n. 194). The reason why this is now said of “Babylon,” is, because after the New Christian Heaven was made by the Lord, a new one was made at the same time of those who were of the Roman Catholic religion.

The reason is, because the Christian heaven collected out of the Reformed, constitutes the center, and the Papists are round about it; therefore, when the center is made new, something new is at the same time produced in the circumference. For the Divine light, which is the Divine truth, diffuses itself around, from the middle as from a center, to the circumference, and reduces the things which are there also to order. On this account some mention is here made of Babylon, but it is treated of more particularly in chapters 17, 18. That the Reformed Christians constitute the center, and that the Papists form a large circumference around it, and that spiritual light, which is the Divine truth proceeding from the Lord, diffuses itself as from its center to all the circumferences even to the last; may be seen in the Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 104-113), and in the small work on the Last Judgment (n. 48). From these things it may be seen, that this mention of Babylon follows in order, after treating of the New Christian Heaven and of evangelization; this is also what is signified by the expression, “followed.”

632. Because she made all nations drink of the wine of the anger of her whoredom, signifies, because by profanations of the Word, and adulterations of the good and truth of the church, she has seduced all whom she could subject to her dominion. By “Babylon” is signified the Roman Catholic religion as above. “Wine” signifies truth from good, and, in the opposite sense, falsity from evil (n. 316); and “whoredom” signifies the falsification of truth, and the “anger of whoredom” signifies adulteration and profanation (n. 134). By “making all nations drink” is signified to seduce all whom they could subject to their dominion. By “making them drink” of that wine is signified to seduce, and by “nations” are signified those who are under their dominion.

633. Verse 9. And a third angel followed them, saying with a great voice, signifies something further from the Lord concerning those who are in faith separated from charity. By “a third angel following them,” is signified something further from the Lord which follows in order, for by “an angel,” in the highest sense, is meant the Lord (n. 626). The reason is, because an angel, when he speaks the Word, as here, does not speak from himself, but from the Lord. By “saying with a great voice,” is signified what follows, which relates to the damnation of those who in life and doctrine confirm themselves in faith separated from charity. This chapter, from verse 1 to 5, treats of the New Christian Heaven; and in verses 6 and 7, of the preaching of the gospel, that is, of the Lord’s advent to establish the New Church; and because they who are in faith separated from charity oppose this, there now follows a threatening and denunciation of damnation against those who still persist in that faith.

634. If anyone hath adored the beast, and his image, and hath received his mark upon his forehead, or upon his hand, signifies he who acknowledges and receives the doctrine of justification and salvation by faith alone, confirms himself in it, and lives according to it. “To adore the beast” signifies to acknowledge that faith (n. 580). “To adore his image” signifies to acknowledge and receive that doctrine (n. 603). “To receive his mark upon the forehead and upon the hand,” signifies to receive it in love and faith, and to confirm himself in it (n. 605-606); and since they who confirm themselves in that love and faith, also live according to it, this likewise is meant.

[2] There are three degrees of the reception of that doctrine, which are described by these words. The first degree is to acknowledge that doctrine; the second degree is to confirm it in oneself; and the third degree is to live according to it; to acknowledge it is effected in the thought, to confirm it in oneself is effected in the understanding, and to live according to it is effected in the will. There are those who are in the first degree, and yet are not in the second and third; and there are those who are in the first and second, and yet are not in the third; but they who are in the third degree, which is that of living according to it, are those concerning whom the following verses (10, 11), are spoken. To live according to it, is to make nothing of evil, by thinking that evil does not condemn, because the works of the law do not save, but faith only. Also to make nothing of good, by thinking within oneself that no one can do good from himself, except it be meritorious. Thus they are such as only shun evils on account of the civil and moral laws, and not on account of the Divine laws; these are they who do goods only for the sake of themselves and the world, consequently from self-love, and not for the Lord’s sake, consequently not from love towards the neighbor.

[3] The reason why what now follows (in verses 10, 11), is said of these, is because all that which enters only into the thought and into the understanding does not condemn, but that which enters into the will condemns; for this enters into the life, and remains. For nothing can enter into the will but what is also of the love, and the love is the life of man. These also are they who do not examine themselves, know their sins, and do the work of repentance, and therefore they are condemned; for they say in their hearts, “What need is there of examination, or of a knowledge and acknowledgment of sins, and of repentance, when all these are included in faith alone?” I have seen many such in the spiritual world, who have shunned evils and have done goods on account of civil and moral laws only, and not at the same time on account of spiritual laws, and they were cast into hell.

635. Verse 10. He also shall drink of the wine of the anger of God mixed with unmixed wine in the cup of His wrath, signifies that they falsify the goods and truths of the Word, and imbue the life with such falsifications. This is the signification of these words, because by “the wine of the anger of God mixed with unmixed wine” is signified the truth of the Word falsified. And by “the cup of His wrath,” is signified truth by which is good, in like manner falsified. And by “drinking” is signified to appropriate them, or to imbue the life with them. That by “wine” is signified the truth of the Word, may be seen (n. 316); by “the wine of the anger of God,” the truth of the Word adulterated and falsified (n. 632); by “mixed with unmixed wine” is evidently signified its being falsified; by “a cup” also, the like is signified as by “wine,” because a cup is that which contains it. The reason why “to drink” signifies to imbue the life with them, is because this is said to those who live according to the doctrine of justification by faith alone; see above (n. 634). By “mixing wine” and by “mixture” is signified the falsification of truth, in David:

In the hand of Jehovah there is a cup, and the wine is mixed, it is full of mixture, and He poureth it out, and all the wicked of the earth drink (Ps. 75:8).

[2] In many parts of the Word “anger” and “wrath” are mentioned together, and in such cases “anger” is predicated of evil, and “wrath” of falsity, because they who are in evil are angry, and they who are in falsity are in wrath; and both in the Word, are attributed to Jehovah, that is, to the Lord, but it is meant that they take place in man against the Lord; see above (n. 525). That, in the Word, “anger” and “wrath,” are mentioned together, appears from these passages:

Jehovah cometh in wrath and anger; the earth shall remove out of her place, in the day of the wrath of His anger (Isa. 13:5, 9, 13).

Assyria, the rod of My anger, I will command him against the people of My wrath (Isa. 10:5-6).

I will fight against you in anger and in wrath (Jer. 21:5).

The anger of Jehovah is against all nations, and His wrath against all their armies (Isa. 34:2).

Jehovah will recompense His wrath with anger (Isa. 66:15).

I will tread down the people in My anger, and make them drunk in My wrath (Isa. 63:6).

My anger and My wrath shall be poured out upon this place (Jer. 7:20; besides other passages, as in Jer. 33:5; Ezek. 5:13; Deut. 29:27; and wrath of anger: Isa. 13:13; Ps. 78:49, 50; Deut. 6:14-15).

And in Isaiah:

Only in Jehovah is there justice and strength, and all that are incensed against Him shall be ashamed (Isa. 45:24).

636. And he shall be tormented with fire and brimstone before the holy angels and before the Lamb. Verse 11. And the smoke of their torment shall go up for ages of ages, signifies self-love and the love of the world and their derivative lusts, and the pride of their own intelligence from these, and torment in hell from them. By “fire” is signified the love of self and of the world (n. 494); by “brimstone” are signified lusts derived from those two loves (n. 452); and since all torment in hell results from these three, therefore it is said, “shall be tormented with fire and brimstone, and the smoke of their torment shall go up for ages of ages.” It is said, “before the angels and the Lamb,” because these loves are contrary to Divine truths and contrary to the Lord, who is the Word; for by “angels” Divine truths are signified, because they are recipients (n. 170), and by “the Lamb” is signified the Lord as to the Divine Human and also as to the Word (n. 595). That torments in hell proceed from the above-mentioned loves, and that they are in those loves who are in faith separated from charity, may be seen above (n. 421, 502, 591).

637. And they shall have no rest day and night, who adore the beast and his image, and if anyone shall have received the mark of his name, signifies a perpetual state of things undelightful with those who acknowledge that faith and receive its doctrine, confirm it and live according to it. By “having no rest day and night,” is signified their perpetual state in things undelightful after death, because just before it speaks of their torment. By “day and night” is signified all time; and, in the spiritual sense, in every state, thus perpetually, for “day and night” in that sense signify states of life (n. 101, 476). That by “adoring the beast and his image, and receiving the mark of his name,” is signified to acknowledge that faith, receive its doctrine, confirm it in oneself, and live according to it, may be seen above (n. 634), where similar things are said.

638. Verse 12. Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus, signifies that the man of the Lord’s church, by temptations from them, is explored with regard to his quality as to a life according to the commandments of the Word, and as to faith in the Lord. That this is the signification of these words, see above (n. 593). “To keep the commandments” signifies to live according to the precepts which are contained in a summary in the Decalogue; and by “the faith of Jesus” is signified faith in Him, for these have faith from the Lord, which is the faith of Jesus.

639. Verse 13. And I heard a voice from heaven saying unto me, Write, Happy are the dead who die in the Lord from henceforth, signifies a prediction from the Lord concerning the state of those after death who will be of His New Church, which is, that they who suffer temptations on account of faith in the Lord and life according to His precepts, will have eternal life and happiness. “To hear a voice from heaven saying,” signifies a prediction from the Lord. The reason why it relates to their state after death who will be of His New Church, is, because that state is treated of in this verse; by “them that die henceforth,” is signified their state after death; “write,” signifies that it may be for a remembrance to posterity (n. 39, 63). By “happy” are signified they who have eternal life and happiness, because they are happy. By “the dead” are signified they who afflicted their soul, crucified their flesh, and suffered temptations; that these are here meant by “the dead,” will be seen below.

[2] That they have eternal life and happiness who have suffered temptations on account of their faith in the Lord and their life according to His commandments, appears from what goes before, where it is said, “Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus:” by which is signified that the man of the New Church is explored by temptations in regard to his quality as to a life according to the commandments, and as to faith in the Lord (see above, n. 638); and from the following, “and that they may rest from their labors,” by which is signified that they who are tempted will have peace in the Lord (as will be seen below, n. 640). By “temptations” are here meant spiritual temptations, which exist with those who have faith in the Lord and live according to His commandments, when they drive away the evil spirits that are with them, who act as one with their lusts. These temptations are signified by “the cross” in the following passages:

And he that taketh not his cross and followeth after Me, is not worthy of Me (Matt. 10:38).

Jesus said, If anyone will come after Me, let him deny himself, and take up his cross and follow Me (Matt. 16:24; Luke 9:23-25; 14:26-27).

Also by “crucifying the flesh” in Paul:

They that are Christ’s crucify the flesh with the passions and lusts (Gal. 5:24).

[3] The reason why they are signified by “the dead” who have afflicted their soul, crucified their flesh, and suffered temptations, is, because thereby they have mortified their former life, and therefore are become as it were dead before the world; for the Lord says:

Except a grain of wheat falling on the earth die, it abideth alone, but if it die, it bringeth forth much fruit (John 12:24).

Nor are any others meant by “the dead” in John:

Jesus said, As the Father raiseth up the dead, and vivifieth them, even so the Son vivifieth whom He will (John 5:21).

In the same:

Jesus said, The hour cometh, when the dead shall hear the voice of the Son of God and live (John 5:25).

And also by “the resurrection of the dead” (Luke 14:14; Rev. 20:5, 12-13); and in other places; see above (n. 106), and in David:

Precious in the eyes of Jehovah is the death of His saints (Ps. 116:15).

Jesus also said, He that loseth his soul for My sake, shall find it (Matt. 10:39; 16:25; Luke 9:24, 25; 17:33; John 12:25).

640. Yea, saith the Spirit, that they may rest from their labors, signifies that the Divine truth of the Word teaches, that they who afflict their soul and crucify the flesh on account of it, shall have peace in the Lord. “Yea, saith the spirit,” signifies that the Divine truth of the Word teaches (n. 87, 104). “That they may rest,” signifies that they will have peace in the Lord; by “peace” is meant rest of the soul when no longer infested as before by evils and falsities, thus by hell. By “labors” are meant labors of the soul, which consist in afflicting and crucifying the flesh, and in being tempted; therefore by “they shall rest from their labors,” is signified that they who afflict the soul and crucify the flesh in this world for the sake of the Lord and of life eternal will have peace in the Lord; for the Lord says:

In Me ye shall have peace; in the world ye shall have affliction (John 16:33).

Peace I leave with you, My peace I give unto you, not as the world giveth, give I unto you (John 14:27).

Such affliction is meant by “labor” in these passages:

By the labor of His soul He shall see and be satisfied, and He shall justify many (Isa. 53:11).

Jehovah seeth our affliction, and our labor, and our oppression (Deut. 26:7).

They shall not labor in vain, nor bring forth in terror (Isa. 65:23).

I know thy labor, and thy patience, but hast borne, and hast patience, and for My name’s sake thou hast labored (Rev. 2:2-3).

641. For their works follow with them, signifies as they have loved and believed, and thence have done and spoken. By “the works which follow with them” are signified all things which remain with man after death. It is known, that the externals, which appear before men, derive their essence, soul, and life from the internals, which do not appear before men, but which appear before the Lord and the angels; the latter and the former, or the externals and the internals taken together, are works; good works, if the internals are in love and faith, and the externals act and speak from them; but evil works, if the internals are not in love and faith, and the externals act and speak from them. If the externals act and speak as if from love and faith, those works are either hypocritical or meritorious. Ten persons may do works which are similar in externals, but still they are dissimilar, because the internals from which the externals proceed are dissimilar.

[2] Who does not see that there is an internal and an external, and that these two make one? For who does not see that the understanding and will are the internal of man, and speech and action his external? For who can speak and act without the understanding and the will? And since everyone sees this, he may also see that works are external and internal at the same time; and because the external derives its essence, soul, and life from its internal, as was said above, it follows that the external is such as is its internal; consequently, that “the works which follow with them” are according as they have loved and believed, and thence have done and spoken. That good works are charity and faith, may be seen above (n. 73, 76, 94, 141); and that the internal of man or the internal man does not consist in understanding without willing, but in willing and thence understanding, consequently that it does not consist in believing without loving, but in loving and thence believing; and that the doing these things is the external of man, or the external man, may also be seen above (n. 510). From these things it is evident, that by “the works that follow with them” is signified according as they have loved and believed, and thence have done and spoken. The same is signified by “works” in the following passages:

In the day of judgment God will render to every man according to his works (Rom. 2:6).

We must all appear before the tribunal of Christ, that each one may give account of the things which he hath done by the body, whether good or evil (2 Cor. 5:10).

The Son of man will come in the glory of His Father, and then shall He render to everyone according to his works (Matt. 16:27).

They that have done good shall come forth unto the resurrection of life, but they that have done evil unto the resurrection of judgment (John 5:29).

They were judged according to those things which were written in the books, all according to their works (Rev. 20:12-13).

Behold, I come quickly; and My reward is with Me, to give to everyone according to his works (Rev. 22:12).

I will give to everyone of you according to his works (Rev. 2:23).

I know thy works (Rev. 2:1-2, 4, 9, 13, 19, 26; 3:1-3, 7-8, 14-15, 19).

I will recompense them according to their work, and according to the deed of their hands (Jer. 25:14).

Jehovah doeth with us according to our ways and according to our works (Zech. 1:6; and in many other places).

642. Verse 14. And I saw, and, behold, a white cloud, and upon the cloud One sitting like unto the Son of man, signifies the Lord as to the Word. By “a cloud” is signified the Word in the sense of the letter, and by “a white cloud” the Word in the sense of the letter such as it is interiorly; and by “the Son of man” is meant the Lord as to the Word; therefore it is said, “on the cloud One sitting like the Son of man.” That by “a cloud” the Word is signified as to the sense of the letter, see above (n. 24, 513). The reason why “white cloud” signifies the sense of the letter of the Word such as it is interiorly, is because “white” is predicated of truths in the light (n. 167, 367), and interiorly in the sense of the letter there are spiritual truths, which are in the light of heaven. That by “the Son of man” is meant the Lord as to the Word, see above (n. 44). The same is also abundantly proved in the Doctrine of the New Jerusalem concerning the Lord (n. 19-28).* [2] The Lord frequently said:

That they should see the Son of man coming in the clouds of heaven (as in Matt. 16:27; 24:30; 26:64; Mark 14:61-62; Luke 21:27; 22:69).

And no one knows that it has any other signification than that when He comes to judgment, He will appear in the clouds of heaven; but this is not meant, for the meaning is that when He comes to judgment, He will appear in the sense of the letter of the Word. And because He has come now, He has therefore appeared in the Word by revealing that there is a spiritual sense in every particular of the literal sense of the Word; that in it He alone is treated of; and that He alone is the God of heaven and earth. These are the things that are meant by His coming in the clouds of heaven. That there is a spiritual sense in every particular of the sense of the letter of the Word, and that in it the Lord alone is treated of, and that He alone is the God of heaven and earth, is shown in the two Doctrines of the New Jerusalem, one concerning the Lord, and the other concerning the Sacred Scripture. [3] Since by “the coming of the Lord in the clouds of heaven” is meant His coming in His Word, and this at the time when He is to execute judgment, and this being what Revelation treats of, therefore it is said:

Behold, He cometh with clouds (Rev. 1:7).

And here:

I saw, and, behold, a white cloud, and upon the cloud One sitting like the Son of man (Rev. 14:14).

And in the Acts of the Apostles:

While they beheld, Jesus was taken up into heaven, and a cloud received Him from their eyes; and two men in white raiment said, This Jesus, who is taken up into heaven, shall so come in like manner as ye have seen Him going into heaven (Acts 1:9, 11).

By “a cloud” is signified the sense of the letter of the Word, because that sense is natural, and Divine truth in natural light appears as a cloud before the eyes of angels who are in spiritual light; as a white cloud with those who are in genuine truths from the sense of the letter of the Word, as a dark cloud with those who are not in genuine truths, as a black cloud with those who are in falsities, and as a black cloud mingled with fire with those who are in faith separated from charity, because in evils of life. I have seen it.

* The original Latin has “Scripture.”

643. Having upon His head a golden crown, and in His hand a sharp sickle, signifies the Divine wisdom from His Divine love, and the Divine truth of the Word. That by “a crown upon the head” is signified wisdom, see above (n. 189, 252); and by “a golden crown,” wisdom from love (n. 235); and because it was seen upon the head of the Son of man, or the Lord, by “a golden crown” is signified the Divine wisdom from His Divine love. The reason why “a sickle” signifies the Divine truth of the Word, is, because by “a harvest” is signified the state of the church as to the Divine truth, here its last state; and therefore by “reaping,” which is done with a sickle, is here signified to put an end to the state of the church, and to execute judgment; and because these things are done by the Divine truth of the Word, therefore this is signified by “a sickle”; and by “a sharp sickle,” the doing it exactly and exquisitely. By “a sickle” the like is signified as by “a sword,” “a saber,” and “a long sword”; but “a sickle” is named where a harvest is treated of, and “a sword,” when war is treated of. That by “a sword,” “a saber,” and “a long sword” is signified the Divine truth fighting against falsities, and vice versa, see above (n. 52, 108, 117).

644. Verse 15. And another angel went out from the temple, signifies the angelic heaven. What is signified by “an angel” and “angels,” may be seen above (n. 5, 65, 170, 258, 342, 343, 344, 415, 465); here the angelic heaven, because it is said that he went out “from the temple,” and by “the temple” is signified heaven as to the church (n. 191, 529, 585); for there is a church in the heavens equally as on earth.

645. Crying with a great voice to Him that sat on the cloud, send Thy sickle and reap; for the hour has come for Thee to reap, for the harvest of the earth is dried up, signifies the supplication of the angels of heaven to the Lord, that He would make an end, and execute judgment, because now is the last state of the church. By “crying with a great voice to Him that sat on the cloud,” is signified the supplication of the angels of heaven to the Lord, because there was not anything corresponding on the earth; for the church on earth is to the angelic heaven, as a foundation is to a house which rests upon it, or as the feet upon which a man stands, and by which he walks; wherefore, when the church on earth is destroyed, the angels lament, and make supplication to the Lord. They supplicate that He would make an end of the church, and raise up a new one. Hence it is, that by “the angel cried with a great voice to Him that sat on the cloud,” is signified the supplication of the angels of heaven to the Lord. That by “Him that sat on the cloud” is signified the Lord as to the Word, see above (n. 642); that “to send His sickle and reap” signifies to make an end and execute judgment, see above (n. 642, 643). By “for the hour is come to reap” is signified that it is the end of the church. “For the harvest is dried up” signifies that it is the last state of the church; by “harvest” is signified the state of the church as to the Divine truth; the reason is, because from the harvest grain is procured, from which bread is made, and by “grain” and “bread” is signified the good of the church, this being procured by truths.

[2] That this is the signification of this passage, may be seen more clearly from those places in the Word where “harvest,” “reaping” and “sickle” are mentioned, as in the following:

I will sit to judge all the nations; put ye in the sickle, for the harvest is ripe; for their wickedness is great (Joel 3:12-13).

Cut ye off the sower, and him that taketh the sickle in the time of harvest (Jer. 50:16).

The daughter of Babylon is like a threshing-floor; yet a little while, and the time of harvest will come (Jer. 51:33).

It shall come to pass when the standing corn of the harvest is gathered, and his arm reapeth the ears; in the morning thy seed flourisheth, the harvest shall be a heap in the day of possession, and desperate sorrow (Isa. 17:5, 11).

The husbandmen were ashamed, because the harvest of the field perished (Joel 1:11).

Jesus said to the disciples, There are yet four months, and then cometh harvest, lift up your eyes, and look on the fields, that they are white already to harvest. I sent you to reap (John 4:35-38).

Jesus said to the disciples, The harvest is plenteous, but the laborers are few; pray ye the Lord of the harvest, that He will send forth laborers into His harvest (Matt. 9:37, 38; Luke 10:2).

In these passages, and also in Isa. 16:9; Jer. 5:17; 8:20, the church as to the Divine truth is signified by “harvest.”

[3] But all the things which are contained in these verses in this chapter, and also in the two chapters which follow, were foretold by the Lord in the parable concerning the sower and the gathering of the harvest; which, because it teaches and illustrates what they signify, shall be adduced:

Jesus said, The kingdom of the heavens is like unto a man that sowed good seed in his field, but an enemy came and sowed tares; when the blade was sprung up, then appeared the tares also. The servants said, Wilt thou that we gather them up? but He said, Nay, lest while ye gather up the tares, ye root up the wheat with them; let both grow together until the harvest, and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn; but gather the wheat into My barn. And the disciples came to Jesus, saying, Explain unto us the parable. Jesus said, He that soweth the good seed is the Son of man (or the Lord); the field is the world (the church); the seed are the sons of the kingdom (the truths of the church); the tares are the sons of the wicked one (falsities from hell); the enemy that sowed them is the devil; the harvest is the consummation of the age (the end of the church); the reapers are the angels (the Divine truths): as therefore the tares are gathered and burned in the fire, so shall it be in the consummation of the age (at the end of the church) (Matt. 13:24-30, 36-43).

646. Verse 16. And He that sat on the cloud sent His sickle, and the earth was reaped, signifies the end of the church, because there was no longer any Divine truth therein. This is signified, because by “Him that sat on the cloud” is signified the Lord as to the Word (n. 642). By “sending the sickle and reaping” is signified to make an end and execute judgment (n. 643). By “harvest” is signified the state of the church, here its last state (n. 643, 645); and by “the earth” is signified the church (n. 285). From these connected into one sense, it appears, that by “Him who sat on the cloud sending His sickle, and the earth being reaped” is signified the end of the church, because there is no longer any Divine truth therein.

647. And another angel went out of the temple which is in heaven, he also having a sharp sickle, signifies the heavens of the Lord’s spiritual kingdom, and the Divine truth of the Word with them. By “an angel” is signified, in the highest sense, the Lord, also the angelic heaven, and likewise the Divine truth proceeding from the Lord (see above, n. 5, 65, 170, 258, 342, 343, 344, 415, 465); but here by “an angel” the heavens of the spiritual kingdom are signified, and thence the Divine truths there, because it follows that “another angel went out from the altar,” by whom the heavens of the Lord’s celestial kingdom are signified, thus the Divine goods there, which will be treated of in the next article. There are two kingdoms into which all the heavens are distinguished, the spiritual kingdom and the celestial kingdom. The spiritual kingdom is the kingdom of the Lord’s wisdom, because the angels there are in wisdom from Divine truths from the Lord; and the celestial kingdom is the kingdom of the Lord’s love, because the angels there are in love from the Lord, and thence in all good. That there are two kingdoms, into which all the heavens are distinguished, may be seen in the work concerning Heaven and Hell, published at London, 1758 (n. 20-28), and in the Angelic Wisdom concerning the Divine Love and Wisdom, published at Amsterdam, 1763 (n. 101, 381). By “the temple” is signified the whole heaven, as above (n. 644); but as it is here said, “the temple which is in heaven,” and afterwards “the altar,” by “the temple” is signified the heaven of the Lord’s spiritual kingdom, as was observed above; and by “a sharp sickle” is signified the Divine truth of the Word, as above (n. 643, 645).

[2] The reason why it is said above, that “He that sat on the cloud sent his sickle and the earth was reaped,” and now that “an angel went out of the temple from heaven, he also having a sickle, and he sent it into the earth and gathered the vineyard of the earth,” is, because by “the earth,” which was reaped by Him who sat on the cloud, or by the Lord, is signified the church in the whole earth, but by “the vineyard of the earth” is signified the church in the Christian world. These words involve things similar to what the Lord foretold in the parable of the sower and the gathering in of harvest, Matt. 13, as above cited (n. 645, at the end), where it is said that “the harvest is the consummation of the age,” that is, the end of the church, and that “the reapers are the angels,” by whom are signified Divine truths. For the angels are not sent to reap, that is, to do those things, but the Lord does them by the Divine truths of His Word; for the Lord says:

The Word that I have spoken, it will judge in the last day (John 12:48).

See above (n. 233, 273).

648. Verse 18. And another angel went out from the altar, having authority over fire, signifies the heavens of the Lord’s celestial kingdom, which are in the good of love from the Lord. By “another angel” the heavens of the Lord’s celestial kingdom are here signified, because he was seen to go out from the altar, for by “an altar” is signified the worship of the Lord from love, see above (n. 392), and by “fire” is signified love (n. 468), and by “fire upon the altar” is signified the Divine love (n. 395). It is said that “he had power over fire,” because the angels watch over that love in themselves.

649. And he cried with a great cry to Him that had the sharp sickle, saying, Send thy sharp sickle, and gather the vintage, the clusters of the vineyard of the earth, signifies the Lord’s operation from the good of His love through the Divine truth of His Word into the works of charity and faith which are with the men of the Christian church. This is the spiritual sense of these words, because by those two “angels” are signified the heavens of the Lord’s spiritual kingdom and of His celestial kingdom (n. 647, 648); and the heavens do nothing from themselves, but from the Lord, for the angels in the heavens are only recipients, therefore nothing else is signified in the spiritual sense but the operation of the Lord, here into the church in the Christian world, and into the works of charity and faith with the men there. For by “vineyard” that church is signified, which will be further treated of in article (n. 651); and by “clusters” and “grapes” are signified works of charity. The reason why these are signified by “clusters” and “grapes,” is, because they are the fruits of the vine in the vineyard, and by “fruits” in the Word are signified good works.

[2] The reason why “the angel who went out from the altar, said to the angel who went out from the temple, that he should send his sickle and gather the vintage,” is because by “the angel who went out from the altar” the heavens of the celestial kingdom, or the heavens which are in the goods of love, are signified; and by “the angel who went out from the temple” the heavens of the spiritual kingdom, or the heavens which are in the truths of wisdom, are signified, as was said above, and the good of love does not operate anything from itself, but by the truth of wisdom, nor does the truth of wisdom operate anything from itself, but from the good of love. That this is the case, is shown in many places in the Angelic Wisdom concerning the Divine Love and Wisdom. This is the reason why “the angel who went out from the altar” said to “the angel who went out from the temple,” “to send his sickle and gather the vintage, the clusters of the vineyard of the earth.” Hence then it is, that by these words the Lord’s operation from the good of His love by the Divine truth of His Word is signified.

[3] That “grapes” and “clusters” signify the goods and works of charity, may appear from the following passages:

Woe unto me, I have become as the gatherings of the summer, as the grape-gleanings of the vintage; there is no cluster to eat; my soul desires the firstfruits; the holy one has perished from the earth, and the upright among men (Micah 7:1-2).

Their grapes are grapes of gall, their clusters are bitter (Deut. 32:32).

My beloved had a vineyard; he looked that it should bring forth grapes, but it brought forth wild grapes (Isa. 5:1-2, 4).

These look to strange gods, and love flagons of grapes (Hos. 3:1).

Every tree is known by its own fruit; for of thorns men do not gather a fig, nor of a bramble-bush gather they a grape (Luke 6:44).

There shall be in the midst of the land as it were grape-gleanings, when the vintage is finished (Isa. 24:13).

If grape gatherers come to thee, would they not leave grape-gleanings (Jer. 49:9; Obad. 4, 5)?

The waster is fallen upon thy vintage (Jer. 48:32-33).

Ye shall be moved, ye confident ones, for the vintage shall be consumed, the gathering shall not come (Isa. 32:9-10).

Besides other passages in which “the fruit of the vineyard,” and “from the vine” are mentioned. There are goods of celestial love, and there are goods of spiritual love; the goods of celestial love are of love to the Lord, and the goods of spiritual love are of love towards the neighbor; the latter goods are called the goods of charity, and are meant by “the fruit of the vineyard,” which consists of grapes and clusters; but the goods of love to the Lord are meant in the Word by “the fruits of trees,” especially by “olives.”

649b. For her grapes are ripened, signifies because it is the last state of the Christian church. The same is signified by “the grapes of the vineyard are ripened” as above by “the harvest was dried up,” but “a harvest” is said of the church in general and “a vineyard” of the church in particular; that “the harvest was dried up” signifies the last state of the church, see above (n. 645); therefore the like is meant by “the grapes of the vineyard are ripened.” “A vineyard” signifies the church where the Divine truth of the Word is, and where the Lord is known thereby; because “wine” signifies interior truth, which is from the Lord through the Word, therefore “a vineyard” here signifies the Christian church. That “wine” signifies truth from the good of love, thus from the Lord, see above (n. 316).

650. Verse 19. And the angel sent his sickle into the earth, and gathered the vineyard of the earth, signifies the end of the present Christian church. By “sending his sickle and gathering,” the like is signified as by “sending his sickle and reaping,” but the latter is said of a harvest and the former of a vineyard. That “to gather” is to take down the vine and gather the grapes, and that “to reap” signifies to cut down the harvest and gather the corn, is evident. That “a vineyard” signifies the church where the Word is, by which the Lord is known, thus here the Christian church, may appear from the following passages:

Jesus said, I am the vine, ye are the branches; he that abideth in Me and I in him, the same bringeth forth much fruit; for without Me ye can do nothing. If anyone abide not in Me, he is cast forth, and is as a dried branch in the fire (John 15:5-6).

Jesus likened the kingdom of the heavens to a householder, who brought laborers into his vineyard (Matt. 20:1, 8).

Of the sons who were to labor in the vineyard (Matt. 21:28).

Of the fig tree planted in the vineyard which bore no fruit (Luke 13:6-9).

Jesus spoke a parable; a man planted a vineyard, and encompassed it with a hedge, and let it out to husbandmen, that he might receive the fruits of it, but they slew the servants sent to them, and at last the son (Matt. 21:33-39; Mark 12:1-9; Luke 20:9-16).

I will sing a song of my beloved concerning his vineyard. My well-beloved hath a vineyard which he fenced about, and planted with a noble vine (Isa. 5:1-2 seq.).

In that day answer ye unto her, a vineyard of unmixed wine; I, Jehovah, do keep it; I will water it every moment (Isa. 27:2-3).

Many shepherds have destroyed My vineyard; they have placed it in a solitude (Jer. 12:10-11).

Jehovah cometh into judgment with the elders, for you have kindled the vineyard (Isa. 3:14).

In all vineyards there is wailing (Amos 5:17).

In the vineyards there is no singing, neither is there shouting (Isa. 16:10).

651. And he cast it into the great winepress of the anger of God, signifies exploration of the quality of their works, that they were evil. By “casting the clusters of the vineyard into the winepress,” is signified to explore their works, for these are signified by “clusters,” as may be seen above (n. 649). But as it is called “the great winepress of the anger of God,” it signifies exploration of their works as being evil, for the “anger of God” is said of evil (n. 635). “A winepress” signifies exploration, because, in presses, must is pressed out from clusters, and oil from olives, and from the must and oil which are pressed out is perceived the quality of the grapes and olives. And as by “a vineyard” is signified the Christian church, and by its “clusters” are signified works, therefore the exploring of these with the men of the Christian church is signified by “casting them into the winepress.” But because they have separated faith from charity, and have made faith without the works of the law saving; and since from faith separated from charity none but evil works proceed, therefore it is called “the great winepress of the anger of God.” The exploration of works is also signified by a winepress in the following passages:

My beloved hath a vineyard in the horn of a son of oil; he planted it with a noble vine, he also hewed out a winepress therein, and he looked that it should bring forth grapes, but it brought forth wild grapes (Isa. 5:1-2).

Send ye in the sickle, for the harvest is ripe; come, get you down; for the winepress is full, the vats overflow, for their wickedness is great (Joel 3:13).

The threshing-floor and the winepress shall not feed them, and the must shall fail in her (Hos. 9:2).

The waster is fallen upon thy vintage, I have caused wine to fail from the winepresses, none shall tread with shouting, the shouting shall be no shouting (Jer. 48:32-33).

A householder planted a vineyard, and digged a winepress in it, and let it out to husbandmen, but they slew the servants sent unto them, and last of all the son (Matt. 21:33-39).

A winepress is also spoken of the goods of charity, from which truths of faith proceed, in Joel:

Rejoice O daughters of Zion, and the threshing-floors are full of grain, and the winepresses shall overflow with must and oil (Joel 2:23-24).

652. Verse 20. And the winepress was trodden without the city, signifies that exploration was made from the Divine truths of the Word, into the quality of the works flowing forth from the doctrine of faith of the church. By “the winepress was trodden” is signified that the quality of their works was explored. “To tread the winepress” signifies to explore, and “the clusters” which are trodden signify works, as above (n. 649), here works flowing forth from the doctrine of faith of the church, which are evil works; by “the city” is here meant the great city, of which above (chap. 11:8), which is called “the great city, spiritually Sodom and Egypt;” that it means the doctrine of faith separated from charity, which is the doctrine of the church of the Reformed, see above (n. 501, 502). And as all exploration of the doctrine of the church is made by the Divine truth of the Word, and this is not in that doctrine, but out of it, that also is signified by the winepress being trodden “without the city.” From these things it may appear, that by “the winepress was trodden without the city,” is signified that exploration was made, from the Divine truths of the Word, into the quality of the works flowing forth from the doctrine of faith of the church. “To tread the winepress” not only signifies to explore evil works, but likewise to bear with them in others, also to remove and cast them into hell, in the following places:

I speak in justice, great to save. Wherefore art Thou red as to Thy garment, and Thy garments like Him that treadeth in the winepress? I have trodden the winepress alone (Isa. 63:1-3).

The Lord hath thrown down all my mighty men, the Lord hath trodden the winepress of the daughter of Judah (Lam. 1:15).

He that sitteth on the white horse shall tend the nations with a rod of iron, and He treadeth the winepress of the wine of the fury and the anger of God (Rev. 19:15).

653. And blood went out of the winepress even unto the bridles of the horses, signifies violence done to the Word by direful falsifications of truth, and thence the understanding so closed that man is scarcely capable any longer of being taught, and thus led by Divine truths from the Lord. By “blood” is signified violence done to the Word (n. 327), and the Divine truth of the Word falsified and profaned (n. 379); for by “the blood out of the winepress” is meant the must and wine from the clusters that were trodden, and the must and wine have a similar signification (n. 316).

By “the bridles of the horses” are signified the truths of the Word, by which the understanding is led; for “a horse” signifies the understanding of the Word (n. 298); hence “a bridle” signifies truth by which the understanding is led. “Even unto the bridles of the horses” means even into the mouth, into which the bridle is inserted, and by the mouth the horse drinks and feeds; therefore it also signifies that such violence is done to the Word by dire falsifications, that man is scarcely capable of being taught any longer, and thus of being led by Divine truths from the Lord. By “a bridle” is also signified that by which the understanding is led (Isa. 30:27, 28; 37:29). And by “the blood of the grapes” is signified the Divine truth of the Word (Gen. 49:11; Deut. 32:14); but here in the opposite sense.

654. For a thousand six hundred stadia, signifies mere falsities of evil. By “stadia” the like is signified as by “ways,” because stadia are measured ways, and by “ways” are signified leading truths (n. 176), and, in the opposite sense, leading falsities; and by “a thousand six hundred” are signified evils in the whole complex, for by “a thousand six hundred” the like is signified as by sixteen, and by sixteen the like as by four, because sixteen is the product of four multiplied by itself, and four is said of good and of the conjunction of good and truth (n. 322), hence, in the opposite sense, of evil and the conjunction of evil and falsity, as here; and as the multiplying of any number by a hundred does not take away its signification, but exalts it, therefore, “for a thousand six hundred stadia” signifies mere falsities of evil. That all numbers in the Word signify things, may be seen above (n. 348), and that a number signifies the quality of a thing (n. 448, 608-610).

655. Here I will add this Relation. I spoke with some of those who are meant by “the dragon” in Revelation; and one of them said to me, “Come with me, and I will show you the delights of our eyes and hearts.” And he led me through a gloomy forest to the top of a hill, from which I could have a view of the delights of the dragons. And I saw an amphitheater erected in the form of a circus, with rows of benches one above another, on which the spectators were seated. They who sat on the lowest benches appeared to me, at a distance, like satyrs and priapi, some with a slight covering and some naked without it.

On the benches above them sat whoremongers and harlots; they appeared such to me, from their gestures. And then the dragon said to me, “Now thou shalt see our sport.” And I saw, as it were, bullocks, rams, sheep, kids, and lambs, driven into the area of the circus, and when they were in, a gate was opened, and there rushed in, as it were, young lions, panthers, leopards, and wolves, which attacked the flock with fury, and tore them in pieces and slaughtered them. But the satyrs, when the bloody slaughter was over, strewed sand over the place of the slaughter.

[2] Then the dragon said to me, “These are our sports which delight our minds.” And I replied, “Get thee hence, demon, in a short time thou wilt see this amphitheater converted into a lake of fire and sulphur.” At this he laughed and went away. And afterwards I was thinking within myself, why such things are permitted by the Lord, and I received an answer in my heart, that they are permitted so long as they are in the world of spirits, but when the time of their stay in that world is at an end, those theatrical scenes are changed into such as are direful and infernal.

[3] All the things which were seen were induced by the dragonists by phantasies; therefore they were not bullocks, rams, sheep, kids, and lambs, but the genuine goods and truths of the church, which they hold in hatred, they made to so appear. The young lions, panthers, leopards, and wolves were appearances of the lusts with those who seemed like satyrs and priapi. They who were without any covering, were such as believed that evils do not appear before God; and they who had a covering, were such as believed that they do appear, but yet do not condemn, provided they are in faith; the whoremongers and harlots were falsifiers of the truth of the Word, for whoredom signifies the falsification of truth. In the spiritual world all things appear, at a distance, according to correspondences, the forms of such appearances being called representations of spiritual things in objects similar to those that are natural.

[4] After this I saw them going out of the forest, the dragon being in the midst of the satyrs and priapi, and after them, their servants and scullions, for such were the whoremongers and harlots. Their company increased in the way, and then it was given to hear what they were talking about among themselves. They were saying that they perceived a flock of sheep with lambs in a meadow, which was a sign that one of the cities of Jerusalem, where charity is primary, was near. And they said, “Let us go and take that city, and cast out its inhabitants, and plunder their goods.” They drew near; but there was a wall around it, and angel guards upon the wall. Then they said, “Let us take it by deceit; let us send one who is skilled in the art of mussitation, who can make black white, and white black, and can give to any object whatever color he pleases.” And there was found one who was expert in the art of metaphysics, who could change the ideas of things into the ideas of terms, and conceal the things themselves under formulas, and thus fly away, like a hawk, with his prey under his wings. He was instructed how to speak with the citizens, that they were in fellowship in religion, and that they should be admitted. Coming to the gate he knocked, and when it was opened, he said that he wished to speak with the wisest person in the city. Then he entered and was conducted to one, whom he thus addressed, saying, “There are some of my brethren, without the city, who request to be received. They are consociates in religion. You and we, make faith and charity the two essentials of religion; the only difference is, that you say charity is primary and faith is thence, whereas we say that faith is primary and charity is thence. But what matters it whether one or the other is called the primary when both are believed in?”

[5] The wise man of the city replied, “We will not talk this matter over alone, but in the presence of several, who may act as arbiters and judges, or else there would be no decision.” And then they were summoned, to whom the draconic spirit spoke the same words as before. And then the wise man of the city replied, “Thou hast said, that it is the same thing whether charity or faith be assumed as the primary of the church, provided it be agreed that each constitutes the church and its religion. And yet the difference between them is the same as between prior and posterior, between cause and effect, between the principal and the instrumental, and between the essential and the formal. I speak in this manner, because I have observed that thou art expert in the art of metaphysics, which art we call mussitation, and some call it incantation. But let us leave these terms. The difference is the same as between what is above and what is below; yea! if you will believe it, the difference is as between heaven and hell; for that which is primary constitutes the head and the breast, and that which is thence derived, the feet and the soles of the feet. But let us first agree what charity is and what faith is. Charity is the affection of the love of doing good to the neighbor for the sake of God, salvation, and eternal life, and faith is thought from confidence concerning God, salvation, and eternal life.”

[6] But the emissary said, “I concede that this is faith, and I also concede that charity is that affection for the sake of God, because for the sake of His command; but not for the sake of salvation and eternal life.” And the wise man of the city said, “Let it be this, provided it is for the sake of God.” After this agreement the wise man of the city said, “Is not affection the primary? And is not thought from it?” But he that was sent by the dragon said, “This I deny.” But he received for answer, “You cannot deny it. Does not a man think from affection? Take away affection, and can you think anything? It is altogether as if you should take away sound from speech. If you take away sound, can you speak anything? Sound also is of the affection, and speech is of the thought; for the affection sounds, and the thought speaks. And it is also like flame and light. If you take away the flame, does not the light perish? It is the same with charity, because this is affection; and with faith, because this is thought. Can you not thus comprehend that the primary is the all in the secondary, altogether as the sound is in speech? From which you may see, that if you do not make that to be the primary which is the primary, you are not in the other. Wherefore, if you take faith, which is in the second place, and put it in the first, you will not appear otherwise in heaven than as a man inverted, whose feet stand upwards, and his head downwards; or like a mountebank, who, with his body upside down, walks upon the palms of his hands. When ye appear such in heaven, what then are your good works, which are charity, but such as that mountebank would do with his feet, because he cannot with his hands? Hence it is that your charity, as you also have seen, is natural, and not spiritual, because it is inverted.”

[7] The emissary understood this; for every devil can understand truth, when he hears it; but he cannot retain it, because when the affection of evil returns, it casts out the thought of truth. And afterwards the wise man of the city described by many things what the quality of faith is when it is received as the primary, that it is merely natural; and that it is mere science, without any spiritual life; consequently, that it is not faith. “For your charity is nothing but natural affection; and from natural affection no other than natural thought proceeds, which is your faith.

And I may almost say, that in merely natural faith there is scarce any more that is spiritual, than in a knowledge of the kingdom of the Mogul, of the diamond mine there, and of the treasure and court of the emperor.” Hearing this, the dragonist went away in a rage, and reported to his friends without the city. And when they heard that it was said that charity is the affection of the love of doing good to the neighbor for the sake of God, of salvation, and of eternal life, they all cried out, “This is a lie:” and the dragon himself exclaimed, “O the wickedness, are not all the good works which are charity, when done for the sake of salvation, meritorious?”

[8] Then they said among themselves, “Let us call together still more of our friends, and we will besiege this city: let us make ladders, scale the wall, and rush in by night, and cast out these charities.” But when they attempted this, lo, there appeared as it were fire out of heaven, which consumed them. But the fire from heaven was an appearance of their anger from hatred against the others, because they rejected faith from the first place into the second. The reason that they appeared to be consumed as if by fire, was because hell was opened under their feet, and swallowed them up. Things similar to this happened in many places at the time of the Last Judgment, and this is what is meant by these words in Revelation:

The dragon shall go out to seduce the nations which are in the four corners of the earth, to gather them together to war: and they went up on the plain of the earth, and encompassed the camp of the saints, and the beloved city; but fire came down from God out of heaven, and consumed them (Rev. 20:8-9).

656. Revelation 15

1. And I saw another sign in heaven great and marvelous, seven angels having the seven last plagues; for in them is consummated the anger of God.

2. And I saw as it were a sea of glass mingled with fire, and them that had the victory over the beast, and over his image, and over his mark, and over the number of his name, standing by the sea of glass, having the harps of God.

3. And they were singing the song of Moses the servant of God, and the song of the Lamb; saying, Great and marvelous are Thy works, O Lord God Almighty; just and true are Thy ways, O King of saints.

4. Who shall not fear Thee, O Lord; and glorify Thy name, for Thou alone art Holy: therefore all the nations shall come, and shall adore before Thee; because Thy judgments are made manifest.

5. And after these things I saw, and behold, the temple of the tabernacle of the testimony in heaven was opened.

6. And the seven angels that had the seven plagues went out of the temple, clothed in linen clean and bright, and girded about the breasts with golden girdles.

7. And one of the four animals gave unto the seven angels seven golden vials, full of the anger of God who liveth for ages of ages.

8. And the temple was filled with smoke from the glory of God, and from His power: and no one could enter into the temple, until the seven plagues of the seven angels were consummated.

THE SPIRITUAL SENSE

The contents of the whole chapter

The preparation for disclosing the last state of the church, and for laying open the evils and falsities in which they are (verses 1, 5-8); from whom those are separated who have confessed the Lord, and have lived according to His precepts (verses 2-4).

The contents of each verse

Verse 1. “And I saw another sign in heaven, great and marvelous,” signifies revelation by the Lord concerning the state of the church on earth, what it is as to love and faith (n. 656). “Seven angels having the seven last plagues,” signifies the evils and falsities in the church, such as they are in its last state, disclosed universally by the Lord (n. 657). “For in them is consummated the anger of God,” signifies the devastation of the church, and then its end (n. 658). Verse 2. “And I saw as it were a sea of glass mingled with fire,” signifies the farthest boundary of the spiritual world, where those were gathered together who had religion, and worship from it, but not the good of life (n. 659). “And them that had the victory over the beast, and over his image, and over his mark, and over the number of his name,” signifies those who have rejected faith alone and the doctrine of it, and so have not acknowledged and imbued its falsities, nor falsified the Word (n. 660). “Standing by the sea of glass, having the harps of God,” signifies the Christian heaven in the boundaries, and the faith of charity with those who were there (n. 661). Verse 3. “And they were singing the song of Moses the servant of God, and the song of the Lamb,” signifies confession from charity, and thus from a life according to the precepts of the law, which is the Decalogue, and from faith in the Divinity of the Lord’s Human (n. 662). “Saying, Great and marvelous are Thy works, O Lord God Almighty,” signifies that all things of the world, of heaven, and of the church were created and made by the Lord from Divine love by Divine wisdom (n. 663). “For just and true are Thy ways, O King of saints,” signifies that all things which proceed from Him are just and true, because He is Divine good itself and Divine truth itself in heaven and in the church (n. 664). Verse 4. “Who shall not fear Thee, O Lord, and glorify Thy name,” signifies that He alone is to be loved and worshiped (n. 665). “For Thou alone art Holy,” signifies that He is the Word, the Truth, and Enlightenment (n. 666).” Wherefore all nations shall come and adore before Thee,” signifies that all who are in the good of love and charity acknowledge the Lord alone as God (n. 667). “Because Thy judgments are made manifest,” signifies that the truths of the Word openly testify this (n. 668). Verse 5. “After these things, I saw, and behold, the temple of the tabernacle of the testimony in heaven was opened,” signifies that the inmost of heaven was seen, where the Lord is in His holiness in the Word, and in the Law, which is the Decalogue (n. 669). Verse 6. “And the seven angels that had the seven plagues went out of the temple,” signifies preparation by the Lord for influx from the inmost of heaven into the church, that its evils and falsities might be disclosed, and thus the evil be separated from the good (n. 670). “Clothed in linen clean and bright, and girded about the breasts with golden girdles,” signifies that this was from the pure and genuine truths and goods of the Word (n. 671). Verse 7. “And one of the four animals gave unto the seven angels seven golden vials,” signifies those truths and goods, by which the evils and falsities of the church are disclosed, taken from the sense of the letter of the Word (n. 672). “Full of the anger of God that liveth for ages of ages,” signifies the evils and falsities that would appear and would be exposed by the pure and genuine truths and goods of the Word (n. 673). Verse 8. “And the temple was filled with smoke from the glory of God and from His power,” signifies the inmost of heaven full of the Lord’s spiritual and celestial Divine Truth (n. 674a). “And no one could enter into the temple, until the seven plagues of the seven angels were consummated,” signifies to such a degree there, that more could not be endured, and this until after devastation the end of that church was seen (n. 674b).

THE EXPLANATION

Verse 1. And I saw another sign in heaven, great and marvelous, signifies revelation from the Lord concerning the state of the church upon earth, what it is as to love and faith. These are what this chapter and the following treat of; therefore they are signified by “a sign in heaven, great and marvelous.” That “a sign in heaven” signifies revelation from the Lord concerning heaven and the church and of their state, see above (n. 532, 536); it is concerning love and faith, because it is called “great and marvelous”; and “great,” in the Word, is said of such things as are of affection and love, and “marvelous,” of such things as are of thought and of faith.

657. Seven angels having the seven last plagues, signifies the evils and falsities in the church, such as are in its last state, universally disclosed by the Lord. By “seven angels” the entire heaven is signified; but as heaven is not heaven from anything proper to the angels, but from the Lord, therefore by “seven angels” the Lord is signified, nor can any other disclose the evils and falsities which are in the church. That by “angels” is signified heaven, and, in the highest sense, the Lord, may be seen above (n. 5, 258, 344, 465, 644, 647, 648). By “plagues” are signified evils and falsities, evils of love and falsities of faith. For they are those which are described in the next chapter, and are signified by “evil and noxious sores,” by “the blood as it were of one dead, whereby every living soul died,” and by “the blood into which the waters of the rivers and fountains were turned,” by “the scorching of fire which afflicted men,” by “the unclean spirits like frogs, which were demons,” and by “great hail”; the evils and falsities which are signified by all these things, are here meant by “plagues”; by “the last plagues” are signified the same in the last state of the church; by “seven” are signified all (n. 10, 390); but because these evils, which are signified by “the plagues” in the next chapter, are not all in particular, but are all in general, by “seven” are here signified all universally, for the universal embraces all the particulars. From these things it appears, that by “I saw seven angels having the seven last plagues,” is signified that the evils and falsities in the church, such as they are in its last state, were disclosed universally by the Lord.

[2] That “plagues” signify spiritual plagues, which affect men as to their souls, and destroy them, which are evils and falsities, may appear from the following passages:

From the sole of the foot even to the head there is no soundness, a fresh plague not pressed out, nor bound up, nor mollified (Isa. 1:6).

Jehovah smiteth the people in anger with an incurable plague (Isa. 14:6).

O Jehovah, remove Thy plague from me, I am consumed by the blow of Thy hand (Ps. 39:10).

Thy breaking is without hope, with the plague of an enemy have I smitten thee for the multitude of thine iniquity, thy sins have become very many; but I will heal thee of thy plagues (Jer. 30:12, 14, 17).

If thou wilt not observe to do all the words of the law, Jehovah will make thy plagues wonderful, plagues great and lasting, and every plague which is not written in the book of this law, even until thou art destroyed (Deut. 28:58, 59, 61).

There shall no evil befall thee, and neither shall any plague come nigh thy tent (Ps. 91:10).

Edom shall be a desolation, everyone that passeth by shall hiss at all her plagues (Jer. 49:17).

It shall be a devastation; everyone that passeth by Babylon shall be astonished, and shall hiss at all her plagues (Jer. 50:13).

In one day shall plagues come upon Babylon (Rev. 18:8).

The two witnesses shall smite the earth with every plague (Rev. 11:6).

By “the plagues of Egypt,” which were in part similar to the plagues described in the following chapter, nothing else was signified but evils and falsities; which plagues you may see enumerated above (n. 503) they are also called “plagues” (Exod. 9:14; 11:1). From this it is manifest, that by “plagues” nothing else is signified but spiritual plagues, which affect men as to their souls, and destroy them; as also Isa. 30:26; Zech. 14:12, 15; Ps. 38:5, 11; Rev. 9:20; 16:21; Exod. 12:13; 30:12; Num. 11:33; Luke 7:21; and elsewhere.

658. For in them is consummated the anger of God, signifies the devastation of the church and then its end. By “consummation” is signified the devastation of the church and then its end, as will be seen presently; by “the anger of God” is signified evil with men, which, because it is against God, is called the anger of God; not that God is angry with man, but because man, from his evil, is angry with God, and because it appears to man, when he is punished and tormented for it, as is the case after death in hell, as if it were from God, therefore, in the Word, anger and wrath, yea evil, is attributed to God. But this in the sense of the letter only, because this sense is written according to appearances and correspondences, but not in the spiritual sense, for in this latter there is no appearance and correspondence, but truth in its light; concerning that wrath, see above (n. 525, 635). It is said that in those plagues “the anger of God is consummated,” and that thereby is signified the devastation of the church and then its end; the reason shall be explained. Every church, in process of time, decreases, by receding from the good of love and the truths of faith, until there is nothing of them left; and this takes place by the successive increase of evil and falsity; and when there is no longer any good of love and faith, then there is nothing but evil and falsity; and when this is the case, there is an end of the church. In this end, man knows no other than that evil is good and falsity truth, for he loves them from the delight he feels in them, and therefore confirms them.

[2] This is the end which is signified by “consummation,” and is called “devastation,” in the following passages:

I have heard a consummation and decision from Jehovah upon the whole earth (Isa. 28:22).

The consummation being decreed, justice has overflowed, for the Lord Jehovih of Hosts maketh a consummation and decision in the whole earth (Isa. 10:22-23).

In the fire of the zeal of Jehovah shall the whole earth be eaten up, for He shall make a speedy consummation with all the inhabitants of the earth (Zeph. 1:18).

At length upon the bird of abominations there shall be desolation, and even to a consummation and decision shall it drop upon the devastation (Dan. 9:27).

The whole earth shall be a waste, yet will I not make a consummation (Jer. 4:27).

Jehovah said, I will go down, and will see whether they have made a consummation according to the cry which is to come unto me (Gen. 18:21).

This is concerning Sodom.

The iniquity of the Amorites is not yet consummated (Gen. 15:16).

The end of the church is also meant by “the consummation of the age” spoken of by the Lord in these passages:

The disciples asked Jesus, What shall be the sign of Thy coming and of the consummation of the age? (Matt. 24:3).

At the time of the harvest I will say to the reapers, Gather ye together first the tares to burn; gather the wheat into the barn; so shall it be in the consummation of the age (Matt. 13:30, 40).

In the consummation of the age, the angels shall go forth, and shall separate the evil from among the just (Matt. 13:49).

Jesus said to the disciples, Behold, I am with you until the consummation of the age (Matt. 28:20).

“Until the consummation of the age” is until the end of the church, when there is the New Church, with which the Lord will then be.

659. Verse 2. And I saw as it were a sea of glass mingled with fire, signifies the ultimate boundary of the spiritual world, where are collected those who had religion and thence worship, but not the good of life. By “a sea of glass” (chap. 4:6) is signified the New Heaven from Christians, who were in general truths from the sense of the letter of the Word (n. 238). They who are in general truths, are also in the borders of heaven, therefore, at a distance, they appear to be in the sea (n. 398, 403, 405). But here by “the sea of glass” is signified the ultimate boundary of the spiritual world, where those were collected who have religion and thence worship, but not the good of life. Because a collection of these is signified, therefore it is said, “as it were a sea of glass,” and further, it appeared “mingled with fire,” and by “fire” there is signified the love of evil, and thence the evil of life (n. 452, 468, 494, 766, 767, 787); thus not the good of life, for where good is not, there evil is. That a collection of these is here meant by “as it were a sea of glass mingled with fire,” appears also from what next follows, as that “they who had gotten the victory over the beast and over his image stood beside this sea,” by whom are signified those who, in consequence of the rejection of faith separated from charity, were in the good of life and thence in heaven (n. 660). This sea is also meant in chap. 21:1 by “the sea which was no more” (n. 878). What the nature and quality of this sea is and of those who were in it, has also been granted me to see. They were those who had religion, frequented churches, listened to preachings, received the Holy Supper, but never thought any further about God, salvation, and eternal life, not knowing what sin is. Therefore they were men as to the face; and many of them as to civil and moral life, but not at all as to spiritual life, by virtue of which nevertheless man is man.

660. And them that had the victory over the beast, and over his image, and over his mark, and over the number of his name, signifies those who have rejected faith alone and its doctrine, and thus have not acknowledged and imbued its falsities, nor falsified the Word. By “the beast” is signified the faith of the dragon with the laity (treated of in chap. 13:1-10). Because its image was made (verse 14); by “its image” is signified doctrine (n. 602, 634, 637). By “mark” is signified the acknowledgment of that faith (n. 605, 606, 634, 637, 679). By “the number of his name” is signified the falsification of the Word (n. 610). Hence it appears, that by these words they are signified who have rejected faith alone and its doctrine, and thus have not acknowledged and imbued its falsities, nor falsified the Word.

661. Standing by the sea of glass, having the harps of God, signifies the Christian heaven in its boundaries, and the faith of charity with those who are there. Since “by the sea of glass” is signified a collection of those who have indeed some religion and worship, but not the good of life (n. 659). Therefore, by those who were seen “standing by that sea,” is signified the Christian heaven in its boundaries, with whom there were religion, worship, and the good of life, because “they had the victory over the beast and over his image.” The higher Christian heaven is treated of in the foregoing chapter; they who composed that heaven are meant by “the hundred forty-four thousand,” who were seen standing with the Lamb on mount Zion (n. 612-625). By “harps” is signified the confession of the Lord from spiritual truths (n. 276, 616).

[2] Spiritual truths are of faith from charity. Their being seen to have harps, and heard to sing the song afterwards mentioned, was a representative of confession springing from the faith of charity. The affections of the thoughts and thence the sound of the discourse of the angels of heaven, are variously heard below in the spiritual world, either as the sound of waters, or of thunder, as above, chap. 14:2, or as the sound of trumpets, as above, chap. 4:1, or, as here, like the sound of harps, as also above, chap. 5:8; 14:2; but yet they are not waters which make the sound, nor thunders which thunder, nor trumpets and harps which sound, nor, indeed, are they songs; but the discourses of the angels and their confessions according to their affections and thence their thoughts, are thus heard below, from which the quality of their love and wisdom is perceived. That such things are heard is from the correspondence of affection with sound, and of thought with speech.

662. Verse 3. And they were singing the song of Moses, the servant of God, and the song of the Lamb, signifies confession from charity, thus from the life according to the commandments of the Law, which is the Decalogue, and from faith in the Divinity of the Lord’s Human. That “to sing a new song” is to confess, from joy of heart and from affection, that the Lord alone is the Savior, the Redeemer, and the God of heaven and earth, may be seen above (n. 279, 617). Here, however, it is not called “a new song,” but “the song of Moses, the servant of God, and the song of the Lamb,” and by “the song of Moses” is signified confession from life according to the commandments of the Law, which is the Decalogue, thus from charity, and by “the song of the Lamb,” confession from faith concerning the Divinity of the Lord’s Human; for by “the Lamb” is meant the Lord as to the Divine Human (269, 291, 595), and by “Moses” is meant, in a wide sense, all the Law written in his five books, and in a restricted sense, the Law which is called the Decalogue. And because this serves man for life, it is called “the song of Moses, the servant of God,” for by “a servant,” in the Word, is meant one who serves and that which serves (n. 380), here for life.

[2] The reason why by “Moses,” in a wide sense, is meant the Law, is because his five books are called “the Law.” That all the commandments, judgments, and statutes given by him in his five books are called “the Law,” may be seen above (n. 417). That everything written in those books is called “the Law of Moses,” and also “Moses,” may appear from the following passages:

Philip* said, We have found Jesus, of whom Moses in the Law, and the Prophets, did write (John 1:45).

In the Law Moses commanded that such should be stoned (John 8:5).

The days of their purification, according to the Law of Moses, were fulfilled (Luke 2:22).

All things must be fulfilled which are written in the Law of Moses and in the Prophets concerning Me (Luke 24:27, 44).

Did not Moses give you the Law? Moses gave circumcision; that the Law of Moses should not be broken (John 7:19, 22-23).

Abraham said to the rich man in hell, They have Moses and the Prophets, let them hear them; if they hear not Moses and the Prophets, neither will they be persuaded if one rose from the dead (Luke 16:29, 31).

The curse is poured upon us and the oath that is written in the Law of Moses the servant of God; as it is written in the Law of Moses, all this evil hath come upon us (Dan. 9:11, 13).

Remember the Law of Moses the servant of God, which I commanded him (Mal. 4:4).

Jehovah said unto Moses, Behold, I will come unto thee in the mist of a cloud, that the people may hear when I shall speak unto thee, and may also believe in thee forever (Exod. 19:9).

[3] It may be evident from these passages, that by “Moses” in the wide sense is meant the Word that was written by him, which is called the Law. It follows from this, that the Law which is the Decalogue is meant by “Moses”; and the more so, because Moses hewed out the tables after he had broken the former ones (Exod. 34:1, 4); and when he carried them down, his face was radiant (Exod. 34:29-35); on which account Moses is represented in pictures holding these tables in his hand. It is also said in Mark:

Moses said, Honor thy father and thy mother (Mark 7:10).

And Joshua wrote a copy of the Law of Moses upon the stones of the altar (Josh. 8:32).

That Law was the Decalogue. From these things it may be seen, that nothing else is here meant by “the song of Moses the servant of God,” but confession from charity, and thus from life according to the commandments of the Law, which are the Decalogue.

* The original Latin has “Nathaniel.”

663. Saying, Great and marvelous are Thy works, O Lord God Almighty, signifies that all things of the world, of heaven, and of the church, were created and made by the Lord from His Divine love by His Divine wisdom. By “the works of the Lord” are signified all thing which were created and made by Him, these being in general all things of the world, all things of heaven, and all things of the church, which it is not possible to enumerate particularly. They are called “great and marvelous,” because “great” is said of love, and “marvelous” of wisdom, as above (n. 656). The Lord is also in the Word called “Lord” from the Divine good of the Divine love, and “God” from the Divine truth of the Divine wisdom. That the Lord is called “Almighty” because He is, lives, and does all things from Himself, and also rules all things from Himself, may be seen above (n. 31). Hence it is, that by “great and marvelous are Thy works, O Lord God Almighty,” in the universal sense, is signified that all things of the world, of heaven, and of the church, were created and made by the Lord from His Divine love by His Divine wisdom.

664. Because just and true are Thy ways, O King of saints, signifies that all things which proceed from Him are just and true, because He is the Divine good and the Divine truth itself in heaven and in the church. By “ways” are signified truths leading to good (n. 176), and by “King,” when speaking of the Lord, is signified the Divine truth, and by “King of saints,” the Divine truth in heaven and in the church from Him; for by “saints” are signified they who are in Divine truths from the Lord (n. 173, 586). Hence by “just and true are Thy ways, O King of saints,” is signified that all things which proceed from the Lord are just and true, because He is the Divine truth itself in heaven and in the church. The Lord is called “King” in His Divine Human, because this is the Messiah, the Anointed the Christ, the Son of God; that “Messiah” in the Hebrew language is “Christ” in the Greek, and that “the Messiah” or “Christ” is the Son of God, may be seen above (n. 520); that “Messiah” signifies both King and Anointed in the Hebrew language, is known. The reason why the Lord, as King, is the Divine truth, is because this is signified by “a king” (n. 20, 483). Hence it is that by “kings” are signified they who are in Divine truths from the Lord (Rev. 1:6; 5:10). It is on this account that heaven and the church are called His “kingdom.” Then His coming into the world is called the gospel of the kingdom. Heaven and the church are called “His kingdom” (Dan. 2:44; 7:13, 14, 27; Matt. 12:28; 16:28; Mark 1:14, 15; 9:1; 15:43; Luke 1:33; 4:43; 8:1, 10; 9:2, 11, 27; 10:11; 16:16; 19:11; 21:31; 22:18; 23:51). And His coming is called “the gospel of the kingdom” (Matt. 4:23; 9:35; 24:14). But more may be seen on this subject in Doctrine of the Lord.

[2] That the Lord is called King is evident from the following passages:

They shall make war with the Lamb, but the Lamb shall overcome them, because He is Lord of lords and King of kings (Rev. 17:14).

He that sitteth upon the white horse is called the Word, and His name is Lord of lords and King of kings (Rev. 19:13, 16; Dan. 2:47).

Nathanael said, Thou art the Son of God, Thou art the King of Israel (John 1:49).

When the Son of man shall come in His glory, He shall sit upon the throne of His glory, and the King shall say to them that are on His right hand and on His left (Matt. 25:31, 34, 41).

They cried, Hosanna, blessed is He that cometh in the name of the Lord, the King of Israel (John 12:13).

Pilate asked Jesus whether He was a king. Jesus answered, I am a king; for this I was born, and for this I came into the world (John 18:37).

Thine eyes shall see the King in His beauty; Jehovah is our King, He will save us (Isa. 33:17, 22).

I Jehovah am your Holy One, the Creator of Israel, your King (Isa. 43:15).

Thus said Jehovah the King of Israel, and His Redeemer Jehovah of Hosts, I am the First and the Last, and besides Me there is no God (Isa. 44:6).

Jehovah shall be King over the whole earth (Zech. 14:9; Ps. 47:2, 6-8).

Lift up your heads, O ye gates, that the King of glory may come in; Jehovah of Hosts, He is the King of glory (Ps. 24:7-10).

I will raise up unto David a just branch, who shall reign King, and shall do judgment and justice in the earth (Jer. 23:5; 33:15; besides other places, as Isa. 6:5; 52:7; Jer. 10:7, 10; 46:18; Ezek. 37:22, 24; Zeph. 3:15; Ps. 20:9; 45:11, 13, 15; 68:24; 74:12).

665. Verse 4. Who shall not fear Thee, O Lord, and glorify Thy name? signifies that He alone is to be loved and worshiped. “To fear God” signifies to love Him; and “to glorify His name” signifies to worship Him. That He alone is to be loved and worshiped is meant by “who shall not,” and by “because Thou alone art holy.” That to fear God is to love Him, by fearing to do what is contrary to Him, and that such fear is in all love, see above (n. 527, 628). That “to glorify His name” is to worship Him is because by “the name” of Jehovah is signified everything by which He is worshiped (n. 81), and “to glorify” signifies to acknowledge and confess.

666. For thou alone art holy, signifies that He is the Word, the truth, and enlightenment. That the Lord alone is holy, see above (n. 173); and that it is the Divine truth which is called holy (n. 173, 580); and as the Word is the Divine truth, and the Lord is that, and as the Divine truth spiritually enlightens, for it is light in heaven, but from the Lord, therefore by, “because He alone is holy,” is signified that the Lord is the Word, the truth, and enlightenment. Since the Word is the Divine truth, and the Divine truth spiritually enlightens, therefore it is said that the Word was dictated by Jehovah through the Holy Spirit, and that the Holy Spirit enlightens and teaches man; but who does not know that God is omnipresent, and that what is holy proceeds from Him, and that where He is received He enlightens? Who may not thence conclude, that the Holy Spirit is not a God by itself, distinct from Jehovah, or the Lord, as one Person from another, but that it is Jehovah, or the Lord Himself? He who acknowledges the Divine omnipresence, will also acknowledge this. That by “the Holy Spirit,” in the Word, is meant the Divine life of the Lord, thus Himself, and in particular the life of His wisdom, which is called the Divine truth, may be seen in the Doctrine of the New Jerusalem concerning the Lord (n. 50-53), where it is shown from the Word. That the Lord is the Word, may be seen (John 1:1, 14). That He is the truth (John 14:6): that He is the Light, and consequently enlightenment (John 12:34-36).

667. Therefore all the nations shall come and adore before Thee, signifies that all who are in the good of love and charity, will acknowledge the Lord alone as God. By “all nations” are signified they who are in the good of love and charity; that these are meant by “nations,” in a good sense, may be seen above (n. 483). “To come and adore before Him,” signifies to acknowledge the Lord as God, and as there is one God in whom there is the Trinity, and that the Lord is He, it signifies to acknowledge Him alone as God.

668. Because Thy judgments are made manifest, signifies that the truths of the Word, when opened, testify it. By “judgments” are signified Divine truths, according to which man should live, from which his quality is known, and according to which he will be judged; and because those Divine truths are in the Word, and the Word is now opened, and this testifies that the Lord alone is the God of heaven and earth, therefore by “because Thy judgments are made manifest” is signified because the truths of the Word testify it. That the Word is now opened, and that it testifies that the Lord alone is the God of heaven and earth, and that one ought to live according to His commandments, and that the faith of the present day should be removed, may appear from the four doctrines just published, Doctrine of the Lord, Doctrine of the Sacred Scripture, Doctrine of Life, and Doctrine of Faith; these are meant by “because Thy judgments are made manifest.”

[2] Since the Lord is the Divine good and the Divine truth, and since by “judgment” is signified the Divine truth, and by “justice” the Divine good, therefore, in many passages where the Lord is spoken of, “justice and judgment” are mentioned, as in the following:

Zion shall be redeemed in justice, and her restored one in judgment (Isa. 1:27).

He shall sit upon the throne of David and upon His kingdom to establish it in judgment and justice (Isa. 9:7).

Jehovah shall be exalted, for He dwelleth on high, and hath filled the earth* with judgment and justice (Isa. 33:5).

Let him that glorieth glory in this, that Jehovah doeth judgment and justice in the earth (Jer. 9:24).

I will raise up unto David a just branch, who shall reign King and do judgment and justice in the earth (Jer. 23:5; 33:15).

I will betroth me to Thee** in justice and in judgment (Hos. 2:19).

Judgment shall flow as water, and justice as a mighty torrent (Amos 5:24).

O Jehovah, Thy justice is like the mountains of God, Thy judgments a great abyss (Ps. 36:6).

Jehovah shall bring forth Thy justice as the light, and Thy judgment as the noonday (Ps. 37:6).

Jehovah will judge thy people in justice, and thy poor in judgment (Ps. 72:2).

Justice and judgment are the support of His*** throne (Ps. 89:14).

When I shall have learned the judgments of Thy justice; seven times in a day do I praise Thee, because of the judgments of Thy justice (Ps. 119:7, 164).

And in other places, that men ought to do justice and judgment, as Isa. 1:21; 5:16; 56:1; 58:2; Jer. 4:2; 22:3, 13, 15; Ezek. 18:5; 33:14, 16, 19; Amos 6:12; Micah 7:9; Deut. 33:21; John 16:8, 10. There “justice” is said of the good of truth, and “judgment” of the truth of good.

[3] Since judgment is said of truth, and justice of good, therefore we read in some places of “truth and justice” (Isa. 11:5; Ps. 85:11); and in David:

The judgments of Jehovah are truth, they are just altogether; more to be desired than gold, and sweeter than honey (Ps. 19:9-10).

That the Lord’s government in the celestial kingdom is called justice, and in the spiritual kingdom judgment, may be seen in the work on Heaven and Hell published at London (n. 214-216).

* The Hebrew has “Zion.”

** The Hebrew has “thee to Me.”

*** The Hebrew has “Thy.”

669. Verse 5. After these things I saw, and, behold, the temple of the tabernacle of the testimony in heaven was opened, signifies that the inmost of heaven was seen, where the Lord is in His holiness in the Word, and in the Law, which is the Decalogue. By “the temple” is signified, in the highest sense, the Lord as to His Divine Human, and heaven and the church thence (n. 191, 529), here the Christian heaven. By “the tabernacle of the testimony” is signified the inmost of that heaven, where the Lord is, in His holiness in the Word, and in the Law, which is the Decalogue, because “the tabernacle” likewise signifies heaven (n. 585), and the inmost of the tabernacle was where the ark was, in which were the two tables, upon which the ten words were written with the finger of God, which are the ten commandments of the Decalogue, which are meant by “the testimony,” and also are called “the testimony”; from which it is evident, that by “I saw, and, behold, the temple of the tabernacle of the testimony in heaven was opened,” is signified that the inmost of heaven was seen, where the Lord is in His holiness in the Law which is the Decalogue. “The tabernacle of the testimony” also signifies where the Word is, because “the testimony” is mentioned not only in relation to the Law, which is the Decalogue, but also to the Word, and to the Lord as the Word, because the Word testifies of Him (n. 490, 555).

[2] That the Word is in heaven, and is deposited in the inmost part thereof, which is called the sacred repository, and that the light there is flaming and bright, exceeding every degree of light that shines without in the other parts of heaven, may be seen in the Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 70-75), and concerning that sacred repository (n. 73 of the same work). Respecting the holiness of the Law, which is the Decalogue, see the Doctrine of Life for the New Jerusalem from the Commandments of the Decalogue (n. 53-60). That the ark, in which were contained the two tables of the Decalogue, constituted the sanctuary or inmost part of the temple in Jerusalem, and consequently of the tabernacle there, see 1 Kings 6:19-28; 8:3-9. That the law which is the Decalogue was called the testimony, is evident from these passages:

Moses came down, and the two tables of the testimony were in his hand; the tables were the work of God; the writing was the writing of God, graven upon the tables (Exod. 32:15-16).

The two tables of the testimony, tables of stone, written by the finger of God (Exod. 31:18).

Jehovah said, Thou shalt put into the ark the testimony which I will give thee (Exod. 25:16, 21-22).

And Moses took and put the testimony into the ark (Exod. 40:20).

That the cloud of incense may cover the mercy-seat which is upon the testimony (Lev. 16:13).

Jehovah said unto Moses, Leave the rods before the testimony, and afterwards Aaron’s rod before the testimony (Num. 17:4, 10).

And Moses left the rods before Jehovah (Num. 17:7).

The ark is called the ark of the testimony (Exod. 31:7).

And the tabernacle is called the habitation of the testimony (Exod. 38:21).

670. Verse 6. And the seven angels that had the seven plagues came out of the temple, signifies the preparation by the Lord for influx from the inmost of heaven into the church, that its evils and falsities may be universally disclosed, and thus the evil be separated from the good. That by “the seven angels” the Lord is meant, see above (n. 657); that by “the seven plagues” are signified all evils and falsities understood universally, see also above (n. 657). By “the temple” is meant the inmost of heaven, where the Word and the Decalogue are, as above (n. 669). That by “their going out from the temple” is signified preparation for influx is because they went out that afterward they might receive the vials, and cast the plagues in the vials into the earth, the sea, the rivers, and fountains, the sun, upon the throne of the beast, and into the air; by which is signified influx into the church, that its evils and falsities might be disclosed. That this was done for the sake of separating them from the good, will be seen in the next chapter.

671. Clothed in linen, clean and bright, and girded about the breasts with golden girdles, signifies this from the pure and genuine truths and goods of the Word. By “linen clean and bright” is signified truth pure and genuine, as will be seen presently. By “the golden girdle about the breast” is signified the proceeding and at the same time conjoining Divine, which is the Divine good, as above (n. 46). By “being clothed and girded” is signified to appear and be presented in them; for garments signify truths clothing good (n. 166); and zones or girdles signify containing truths and goods in their order and connection (n. 46). From these things it is evident, that by “angels clothed in linen, clean and bright, and having their breasts girded about with golden girdles,” are signified truths and goods pure and genuine, which because they are from no other source than the Word, signify the truths and goods of the Word.

[2] That “linen” signifies Divine truth, may appear from the following passages, as that:

Aaron had breeches of linen, when he entered into the tent, and drew near to the altar (Exod. 28:42-43).

When Aaron entered into the holy-place, he put on the linen coat of holiness, breeches of linen were upon his flesh; with a linen belt he girdled himself, and put upon himself the linen miter; these were the garments of holiness, and he put on the same garments, when he made atonement for the people (Lev. 16:4, 32).

In like manner that:

The priests, the Levites, when they entered at the gates of the inner court, put on linen garments, linen miters upon their head, and linen beeches upon their loins (Ezek. 44:17-18).

The priests wore linen ephods (1 Sam. 2:18).

Samuel, when he ministered while a boy before Jehovah, was clothed with a linen ephod (1 Sam. 2:18).

David, when the ark was transferred into his city, was girded with a linen ephod (2 Sam. 6:14).

From these things it may be evident why:

The Lord, when He washed the disciples’ feet, girded Himself with a linen cloth, and wiped their feet with the linen cloth (John 13:4-5).

That angels appeared clothed with linen (Dan. 10:5; Ezek. 9:2-4, 11; 10:2-7).

Also the angels seen in the Lord’s sepulcher appeared clothed with bright and shining white (Matt. 28:3).

The angel that measured the new temple had a linen line in his hand (Ezek. 40:3).

Jeremiah, that he might represent the state of the church as to truth:

Was commanded to buy a linen girdle, and hide it in a hole of a rock by the Euphrates, and afterwards found it spoiled (Jer. 13:1-7).

It is also said in Isaiah:

A bruised reed shall He not break, and the smoking flax shall He not quench, He shall bring forth judgment unto truth (Isa. 42:3).

By linen in these places nothing else is meant than truth.

672. Verse 7. And one of the four animals gave to the seven angels seven golden vials, signifies those truths and goods by which the evils and falsities of the church are disclosed, taken from the sense of the letter of the Word. That “the four animals,” which are cherubim, signify the Word in ultimates, and guards lest its genuine truths and goods should be violated, may be seen above (n. 239); and because the interior truths and goods of the Word are guarded by the sense of its letter, that sense of the Word is therefore signified by “one of the four animals.” The same is signified by “the seven vials” as by “the seven plagues,” for they are that which contains; and that which contains in the Word signifies the same as the things which are contained; as by “a cup” the same as by “wine,” and by “a platter” the same as by “food.” That by “cups,” “goblets,” “vials,” and “plates,” similar things are signified as by their contents, will be seen in what now follows. What is signified by “the seven angels” has been said above. That “vials were given to them,” is because the subject treated of is the influx of truth and good into the church, that evils and falsities may be disclosed; and naked goods and truths cannot flow in, for these are not received; but truths clothed, such as are in the sense of the letter of the Word. And besides, the Lord always operates from inmosts through ultimates, or in fullness. This is the reason that “vials were given to the angels,” by which is signified, containing truths and goods such as those are of the sense of the letter of the Word, by which falsities and evils are detected. That the sense of the letter of the Word is a container may be seen in Doctrine of the Sacred Scripture (n. 27-36, 37-49).

[2] That by “vials,” “plates,” “cups,” and “goblets,” and by “bottles” those things are signified which are contained in them; may be evident from the following passages:

Jehovah said, Take the cup of anger from My hand, and make all the nations to drink; when they refuse to take the cup, thou shalt say, Ye shall certainly drink (Jer. 25:15-16, 28).

Babylon is a golden cup in the hand of Jehovah, that maketh the whole earth drunken (Jer. 51:7).

I will give the cup of thy sister into thy hand; thou shalt be filled with drunkenness and sadness, with the cup of devastation, with the cup of thy sister Samaria (Ezek. 23:31-34).

The cup of Jehovah shall go around to thee, that there may be vomit upon thy glory (Hab. 2:16).

Even unto thee, O daughter of Edom, shall the cup pass over; thou shalt be made drunken and shalt make thyself bare (Lam. 4:21).

Jehovah shall rain upon the wicked winds of storms; the portion of their cup (Ps. 11:6).

In the hand of Jehovah there is a cup, and He hath mixed the wine, He hath filled it with the mixture and hath poured out; all the wicked of the earth shall drink (Ps. 75:8).

They who adore the beast shall drink of the wine of the anger of God, mixed with unmixed wine in the cup of His wrath (Rev. 14:10).

Awake, rise up, O Jerusalem, who hast drunk from the hand of Jehovah the cup of His anger; thou hast drunk the dregs of the cup of trembling (Isa. 51:17).

The woman having a golden cup in her hand full of abominations and the uncleanness of whoredom (Rev. 17:4).

Double unto her double; in the cup which she hath mingled, mingle to her double (Rev. 18:6).

I make Jerusalem a cup of trembling unto all people (Zech. 12:2).

Thou blind Pharisee, cleanse first the inside of the cup, that the outside* may be clean also (Matt. 23:25-26; Luke 11:39).

Jesus said to the sons of Zebedee, Can ye drink of the cup that I shall drink of? (Matt. 20:22-23; Mark 10:38-39.)

Jesus said to Peter, The cup which My Father hath given Me, shall I not drink it? (John 18:11.)

Jesus said in Gethsemane, If possible, let this cup pass from Me (Matt. 26:39, 42, 44).

Jesus taking the cup said, Drink all ye of it; this is My blood, of the New Testament (Matt. 26:27-28; Mark 14:23-24; Luke 22:17).

Jehovah is my cup, thou maintainest my lot (Ps. 16:5).

Thou preparest a table before me, my cup shall abound (Ps. 23:5).

What shall I render unto Jehovah? I will take the cup of salvation (Ps. 116:12-13).

To drink of the cup of consolation (Jer. 16:7).

The same as by “a goblet” and “a cup” is also signified by a “vial,” likewise by “a bottle” (Matt. 9:17; Luke 5:37, 38; Jer. 13:12; 48:12; Hab. 2:15). By “vials,” “censers,” and “incense-boxes,” containing incense, the same is signified as by “incense”: in general, by vessels of every kind the same is signified as by the things in them.

* The original Latin has “outside” for “inside.”

673. Full of the anger of God that liveth for ages of ages, signifies the evils and falsities that are to appear and are to be exposed by the pure and genuine truths and goods of the Word. It is said that the vials were “full of the anger of God,” because they were full of the plagues; by which are signified the evils and falsities of the church (n. 657); but still they were not full of these, but full of pure and genuine truths and goods from the Word, by which the evils and falsities of the church would be disclosed; but still they were not vials, with truths and goods in them; but by them the influx from heaven into the church was signified. It is according to the style of the Word in the sense of its letter, that they are said to be “full of the anger of the living God”; as may be evident from the passages adduced above, in which “anger” and “wrath” are ascribed to Jehovah; when yet Jehovah has no anger and wrath, but man has it against Him. The reason that it is so said in the sense of the letter, may be seen above (n. 525, 635, 658). From this it is manifest that by “the vials full of the anger of God that liveth for ages of ages,” are signified the direful evils and falsities of the church that are to appear and be exposed by the goods and truths of the Word. Evils and falsities are exposed in no other way than by truths and goods; for these are in the light of heaven, but falsities and evils are in the darkness of hell; and in darkness nothing is exposed, because nothing but evil and falsity appears there. But by light from heaven all things are exposed, because in that all things appear; for the light of heaven is the Divine truth of the Lord’s Divine wisdom.

674. Verse 8. And the temple was filled with smoke from the glory of God and from His power, signifies the inmost of heaven full of spiritual and celestial Divine truth from the Lord. By “the temple,” the inmost of heaven is signified, as shown above (n. 669). By “smoke” is signified the Divine in the ultimates, as will be seen presently. By “glory” is signified spiritual Divine truth (n. 249, 629); and by “power” celestial Divine truth is signified (n. 373). Hence by “the temple being filled with the smoke from the glory of God and from His power,” is signified the inmost heaven full of Divine truth spiritual and celestial. “Smoke” signifies the Divine truth in ultimates, because “fire,” from which is smoke, signifies love; “the fire of the altar of burnt-offering,” celestial love (n. 395, 494); and “the fire of the altar of incense,” spiritual love (n. 277, 392, 394). That “smoke” signifies these things may be evident from these passages:

Jehovah will create upon every habitation of mount Zion a cloud by day, and smoke and the brightness of fire by night; for upon all the glory shall be a covering (Isa. 4:5).

The posts of the threshold were moved at the voice of the seraphim that cried, and the house was filled with smoke (Isa. 6:4).

The smoke of the incense went up with the prayers of the angels* out of the hand of the angel before God (Rev. 8:4).

The smoking flax shall He not quench, He shall bring forth judgment into truth (Isa. 42:3).

That “smoke” in the opposite sense signifies the falsities of lusts, may be seen above (n. 422); and falsities originating from the pride of one’s own intelligence (n. 452). Also “smoke” in many places signifies the same as “a cloud.”

* The original Latin has “angels,” the Greek is “saints.”

674b. And no one could enter into the temple until the seven plagues of the seven angels were consummated, signifies to such a degree there that more could not be endured, and this until, after devastation, the end of that church was seen. By “no one could enter into the temple,” is signified that the inmost of heaven was full of spiritual and celestial Divine truth to such a degree that more could not be endured. By “the temple,” here as above, the inmost of heaven is signified. By “until the seven plagues of the seven angels were consummated,” is signified that this would continue until the end of the church after devastation (n. 658). And by “the seven plagues of the seven angels,” the evils and falsities which devastate the church and make an end of it are signified (n. 657).

675. To this I will add this Relation. There was seen a certain paper sent down from the Lord through heaven to a society of the English, but that society was one of the smallest of them, where also there were two bishops. The paper contained an exhortation that they should acknowledge the Lord as the God of heaven and earth, as He taught (Matt. 28:18); and that they should recede from the doctrine of justifying faith without the works of the law, because it is erroneous. This paper was read and copied by many; and respecting the things that were in it they thought and spoke soundly from interior judgment, and were enlightened by the Lord; and the enlightenment was received in the light, which is implanted with the English more than with others. Yet after they had received those things, they said among themselves, “Let us hear the bishops.” And they were heard; but they contradicted and disapproved. For those bishops who were there, were of those who had become in the world hard of heart as to the spiritual things of faith and charity, from the love of dominion over the holy things of the church, and of super-eminence by means of them even in political affairs. Wherefore, after a short consultation among themselves, they sent the paper back to heaven, whence it came. This being done, after some murmuring, most of the laity receded from their former assent; and then their light in spiritual things, which before shone brightly, was suddenly extinguished; and they were afterwards admonished again, but in vain. I saw that society sinking down, but how deeply I did not see, thus it was withdrawn from the sight of the angels, who worship the Lord alone, and are averse to faith alone.

[2] But after some days, I saw as many as a hundred of them ascending from the lower earth, whither that small society sank down; who approached me, and a wise man from among them spoke and said, “Hear a wonder: when we sank down, the place at first appeared to us like a lake, but soon like dry land; and afterwards like a small city, in which everyone had his house, but a poor one. After a day we consulted among ourselves what was to be done. Many said that we must go to the two bishops, and mildly argue with them, because they sent back the paper into heaven, whence it was let down; on account of which this had happened to us. They chose some, who went to the bishops, and he that was speaking with me said that he was one of them. “And then a certain one among us who excelled in wisdom, addressed the bishops thus. ‘Hear, ye fathers; we believed that with us above others was the church which deserved to be called the first in the Christian world, and a religion which deserves to be called the greatest. But there has been given to us enlightenment from heaven, and in the enlightenment a perception that at this day there is no longer any church in the Christian world, nor any religion.’

[3] The bishops said ‘What are you saying? Is not the church where the Word is, where Christ the Savior is known, and where are the sacraments?’ To this our spokesman replied, ‘Those things are the church, and they make the church; but they do not make it outside of man, but within man.’ And he said further, ‘As to the church: can the church be where three gods are worshiped? Can the church be where the whole of its doctrine is founded upon a single saying of Paul falsely understood, and hence not upon the Word? Can the church be where the Savior of the world is not approached, and where He is divided into two? As to religion: who can deny that religion is to shun evil and to do good? Is there any religion where it is taught that faith alone saves, and not charity? Is there religion where it is taught that charity proceeding from a man is nothing but moral and civil charity? Who does not see that in that charity there is not anything of religion? Is there in faith alone anything of deed or of work? And yet religion consists in doing. Is there given in the entire world a nation with any religion, which excludes everything saving from the goods of charity, which are good works, when yet the all of religion consists in good, and the all of the church in doctrine, which must teach truths, and good by truth? See, fathers, what glory we should have, if the church, which is not, and religion, which is not, should begin and arise with us.’

[4] Then those bishops replied, ‘You speak too loftily. Is not faith in act, which is faith fully justifying and saving, the church? And is not faith in state, which is faith proceeding and perfecting religion? Apprehend this, O sons.’ But the wise Englishman then said, ‘Hear, O fathers; does not a man conceive faith in act like a stock? Is the church, according to your idea, in a stock that is then vivified? Is not faith in state the continuation and progression of faith in act? And since according to your idea everything saving is in faith, and not anything in the good of charity from man, where then is religion?’ The bishops then said, ‘Friend, you speak thus, because you do not know the mysteries of justification by faith alone; and he who does not know them, does not know the way of salvation from within. Your way is an external and plebeian way. Go that way if you will; but know only that all good is from God, and nothing from man; and that thus in spiritual things a man can do nothing at all of himself. How then can a man do good, which is spiritual good, from himself?’

[5] The Englishman that was speaking with them, being indignant at this, said, ‘I know your mysteries of justification better than you do yourselves; and I tell you plainly, that in these interior mysteries of yours I have seen nothing but specters. Is not religion to acknowledge and love God, and to shun and hate the devil? Is not God good itself, and the devil evil itself? Who in the whole world, who has any religion, does not know this? Is not acknowledging and loving God the doing of good because this is of God and from God? And is not shunning and hating the devil, to do no evil, because it is of the devil and from the devil? Your faith in act, which you called faith fully justifying and saving, or, what is the same, your act of justification by faith alone, does it teach the doing of any good which is of God and from God? And does it teach the shunning of any evil which is of the devil and from the devil? Nothing at all, because you have decided that there is nothing of salvation in either. What is your faith in state, which you have called faith proceeding and perfecting, but the same with faith in act? How can this be perfected, when you exclude all good done by man as of himself? saying: “How can a man be saved by any good from himself, when salvation is gratuitous?” Also, “What good is from man but meritorious good? And yet Christ’s merit is all; and therefore to do good for the sake of salvation would be to attribute to oneself what is Christ’s alone; and thus it would be also to will to justify and save oneself.” Also, “How can anyone operate good, when the Holy Spirit operates all things without any help from man? What need is there then of any accessory good from man, when all the good from man is in itself not good?” and more besides.

[6] ‘Are not these your mysteries? But in my eyes they are mere subtleties and artifices contrived for the end that you may remove good works, which are the goods of charity, to establish your faith alone. And because you do this, you regard man as to these things, and in general as to all spiritual things which are of the church and religion, as a stock, or as a lifeless image, and not as a man created in the image of God, to whom was given, and is continually given, the faculty of understanding and willing, of believing and loving, and of speaking and doing, altogether as of himself; especially in spiritual things, because man is man from them. If man did not think and operate as of himself in spiritual things, what then would faith be? and charity? and worship? Yea, what then would the church and religion be? You know that charity is to do good to the neighbor from love. Yet you do not know what charity is; when yet charity is the soul, the life, and the essence of faith. And because charity is all that, what then is faith when charity is removed, but dead faith? And dead faith is nothing but a specter. I call it a specter, because the apostle James calls faith without good works not only dead, but also diabolical.’

[7] Then one of those two bishops, when he heard his faith called dead, diabolical, and a specter, became so enraged, that he snatched the miter from his head, and threw it upon a table, saying, ‘I will not resume it until I have been avenged on the enemies of the faith of our church.’ And he shook his head, murmuring and saying, ‘That James, that James!’ Upon the miter was a plate, on which was engraved ‘Faith Alone.’ And then there suddenly appeared a monster rising out of the earth with seven heads, whose feet were like a bear’s, and his mouth like a lion’s, altogether like the beast which is described (Rev. 13:1-2); whose image was made and adored (Rev. 13:14-15). This specter took the miter from the table, and stretched it out beneath, and put it upon his seven heads; after which, the earth opened under his feet, and he sank down into hell. Seeing this, that bishop cried out, ‘Violence, violence!’ We then departed from them; and behold, there were steps before our eyes, by which we ascended, and returned upon the earth, and into the sight of heaven, where we were before.” These things the wise Englishman related to me.