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766. And she shall be burnt up in fire, for strong is the Lord God who judgeth her signifies that they will be hatreds against the Lord and against His heaven and church, because they then see that the Lord alone has dominion and reigns over all things in the heavens and on earth, and not at all any man from himself. By “fire” with which she will be burnt up is signified hatred against the Lord and against His heaven and church, of which see below. By “for strong is the Lord that judgeth her,” is signified that they see then, that is, in the spiritual world into which they come after death, that the Lord alone has dominion and reigns over all things in the heavens and on earth, and not at all any man from himself. This is signified by “strong is the Lord God that judgeth her,” because the Lord does not judge anyone to hell, but they themselves; for when they feel the angelic sphere concerning the Lord flowing down out of heaven, they flee away and cast themselves into hell, as may be evident from the things that were shown above (n. 233, 325, 339-340, 387, 502).
[2] That by “fire” is signified love in both senses, celestial love which is love to the Lord, and infernal love which is the love of self, may be seen above (n. 468, 494). That infernal fire is hatred, is because the love of self hates; for all who are in that love burn with anger according to the degree of it, and are inflamed with hatred and revenge against those who oppose; and they who are of Babylon, against those that deny that they are to be worshiped and adored as sanctities. When, therefore, they hear that the Lord alone is worshiped and adored in heaven, and that to worship any man in place of the Lord is profane, adoration of the Lord becomes in them hatred against Him, and the adulteration of the Word to the end that they may be worshiped becomes profane. This, therefore, is what is signified by “Babylon shall be burned up with fire.” It may be seen above (n. 748), that “being burned up with fire” is the punishment of the profanation of what is holy. The like is meant by these words in Jeremiah:
I am against thee, O Babel, the destroying mountain, that destroyest the whole earth; I will roll thee down from the rocks, and will give thee for a mountain of burning. The walls of Babel are utterly overturned, and her high gates are burned up with fire (Jer. 51:25, 58).
767. Verse 9. And the kings of the earth shall weep for her and wail over her, who have committed whoredom and lived luxuriously with her, when they see the smoke of her burning, signifies the more interior griefs of those who have been in higher dominion and its delights by means of the falsified and adulterated truths of the Word, which they made the holy things of the church, when they see them turned into profane things. In this and the following verse the mourning “of the kings of the earth” is treated of, by whom the highest in the order are meant, who are called magnates and primates; from verses 11-16, the mourning of “the merchants of the earth” is treated of, by whom are meant the lower ones in the order, who are called monks; and from verses 17-19, the mourning of “the shipmasters and sailors” is treated of, by whom those are meant that contribute, who are called the laity. Here “the kings of the earth” are now treated of, by whom the highest in the order are signified. That by “kings” are not meant kings, but those who are in truths from good, and in the opposite sense, in falsities from evil, may be seen above (n. 483, 704, 720, 737, 740). Here, therefore, by “the kings of the earth” who committed whoredom and lived luxuriously with the harlot, are signified those who are in dominion and its delights through the truths of the Word falsified and adulterated, especially through that truth falsified and adulterated by them, which the Lord said to Peter; respecting which something follows. That “to commit whoredom” signifies to falsify and adulterate the truths of the Word, may be seen (n. 134, 632, 635); and that to live luxuriously signifies to enjoy the delights of dominion and at the same time of opulence (n. 759). By their “weeping and wailing,” their interior griefs are signified. It is said “to weep and wail over” because to weep over is from grief at being cast down from dominion, and to wail over is from grief at the deprivation of opulence. And because the griefs of these are more interior than those of the “merchants of the earth,” it is therefore said of “the kings of the earth,” by whom are meant the higher ones in the order, that “they weep and wail over,” and of “the merchants of the earth,” by whom the lower ones of the order are meant, it is said that “they wept and mourned.” By “seeing the smoke of her burning” is signified when they see the falsities of their religious persuasion, which are the falsified and adulterated truths of the Word, turned into profane things. By “smoke” those falsities are signified (n. 422, 452); and by “burning” is signified what is profane (n. 766). From these things, and from those which are explained above (n. 766), it is manifest that by “the kings of the earth, who have committed whoredom and lived luxuriously with her, shall weep and wail over her when they see the smoke of her burning,” are signified the more interior griefs of those who were in higher dominion and its delights through the truths of the Word falsified and adulterated, when they see them turned into what is profane.
768. Something shall here be said concerning that truth which the Lord said to Peter respecting the keys of the kingdom of the heavens, and respecting the authority to bind and loose (Matt. 16:15-20). They say that that authority was given to Peter, and that it has been transferred to them as his successors; and that the Lord thus left to Peter, and after him to them, all His authority; and that he should act as His vicar on earth. But still it is plainly manifest from the Lord’s words themselves, that he did not give the least of authority to Peter; for the Lord says, “Upon this rock I will build My church.” By a “rock” the Lord is signified as to His Divine truth; and the Divine truth which is the rock, is there what Peter confessed, before the Lord said those words; which is this:
Jesus said to the disciples, But who say ye that I am? Simon Peter answering said, Thou art the Christ, the Son of the living God (Matt. 16:15-16).
This is the truth upon which the Lord builds His church, and Peter then represented that truth. From which it is manifest, that the confession of the Lord, that He is the Son of the living God, who has power over heaven and earth (Matt. 28:18), is that upon which the Lord builds His church; and thus upon Himself, and not upon Peter. It is known in the church that the Lord is meant by a rock.
[2] I once spoke with the Babylonian nation, in the spiritual world, concerning the keys given to Peter, whether they believe that authority over heaven and hell was transferred by the Lord to him. Which, as it was the head of their religion, they vehemently insisted upon; saying that there was no doubt of it, because it is manifestly said. But to the inquiry, whether they knew that in everything in the Word there is a spiritual sense, which is the sense of the Word in heaven, they said at first that they did not know it; but afterwards they said they would inquire. And when they inquired, they were instructed that there is a spiritual sense in each thing of the Word, which differs from the sense of the letter as spiritual from natural; and they were further instructed that no person named in the Word is named in heaven, but that instead something spiritual is there understood. They were informed at length, that for “Peter” in the Word the truth of the church from good is meant, and the same by the rock, which is mentioned together with Peter; and that it may thereby be known, that not any authority was given to Peter, but to truth from good; for all authority in the heavens belongs to truth from good, or is of good by truth. And as all good and all truth are from the Lord, and nothing from man, that all authority belongs to the Lord. On hearing this, being indignant, they said that they wished to know whether there is that spiritual sense in those words. Whereupon the Word which is in heaven was given to them, in which Word there is not the natural sense, but the spiritual; because it is for the angels, who are spiritual. And when they read it, they saw manifestly that Peter was not mentioned there, but instead of him “Truth from good which is from the Lord.” On seeing this, they rejected it from anger, and would almost have torn it in pieces with their teeth, unless at that moment it had been taken away from them. They were thence convinced, although they were not willing to be convinced, that to the Lord alone that authority belongs, and not in the least to any man, because it is a Divine authority.
769. Verse 10. And standing afar off for the fear of her torment, saying, Woe, woe, that great city Babylon, that mighty city, for in one hour is thy judgment come, signifies their fear of punishments, and then grievous lamentation, that this religious persuasion, so fortified, could be so suddenly and completely overturned, and that they could perish. “To stand afar off for the fear of torment” signifies a state as yet remote from the state of those who are in condemnation, because they are in fear of torment, as will be explained in what follows. “Woe, woe,” signifies grievous lamentation. That “woe” signifies lamentation over calamity, unhappiness, and condemnation, may be seen above (n. 416); hence “woe, woe” signifies grievous lamentation. By “the great city Babylon” that religious persuasion is signified; here as above (n. 751), Babylon as a woman or harlot, because “her torment” is spoken of. By “mighty city” is signified the religious persuasion so fortified. By “in one hour is thy judgment come” is signified that it could be so suddenly overturned, and that they could perish. “In one hour” signifies so suddenly; and by “judgment” is signified its overthrow and the destruction of those who committed whoredom and lived luxuriously with the harlot, who are here treated of. That they perished by the Last Judgment may be seen in the small work on The Last Judgment and Babylon Destroyed, published at London, 1758. These things are said respecting that destruction.
[2] The reason that “they stood afar off for fear of her torment” signifies a state as yet remote from the state of those who are in condemnation, because in fear of the torment, is because by “afar off” is not meant remoteness of space, but remoteness of state, when one is in fear of punishments; for as long as a man is in a state of fear, he sees, weighs, and laments. Remoteness of state, which is remoteness in the spiritual sense, is also signified by “afar off” elsewhere in the Word, as in these passages:
Hear, ye that are afar off, what I will do; and ye that are near, know my might (Isa. 33:13).
Am I God that is near, and not a God afar off? (Jer. 23:23).
He found grace in the wilderness, Israel said, Jehovah hath appeared unto me from afar (Jer. 31:2-3).
Bring My sons from afar (Isa. 43:6).
Hear, ye people, from afar (Isa. 49:1, 2).
Peoples and nations that come from a land afar off (Isa. 5:26).
Besides elsewhere (as Jer. 4:16; 6:15; Zech. 6:15); where by “nations and peoples from afar” are meant those more remote from the truths and goods of the church. In common speech also relatives are said to be near, and those more remote in relationship are said to be distant.
770. That religious persuasion is called “a mighty city,” because it had fortified itself strongly; for it had fortified itself not only by the multitude of the nations and peoples who acknowledge it, but by many other things also; as by a great number of monasteries, and by the armies of monks there (this is said, because they call the ministry their military service); by possessions of wealth without any measure or satiety; also by the tribunal of the inquisition; besides by threats and terrors, especially of purgatory, into which everyone is said to come; by the extinction of the light of the Gospel, and thence blindness in spiritual things, which is effected by prohibitions and inhibitions of the reading of the Word; by masses spoken in a language unknown to the common people; by various external sanctities; by impressing the worship of the dead and of images upon the common people, who are kept in ignorance concerning God; and by various splendid things in externals; that by these things they may be in a corporeal faith concerning the sanctity of all the things in that religious persuasion.
[2] Hence it is that it is altogether unknown what lies hidden within that religious persuasion, when yet it is altogether as described above in these words:
The woman was arrayed in purple and scarlet, and inwrought with gold and precious stone and pearl, having a golden cup in her hand full of abominations and uncleanness of her whoredom (Rev. 17:4).
But howsoever much Babylon had so fortified herself, and in like manner in the spiritual world, see below (n. 772), still she was altogether destroyed at the day of the Last Judgment. Of her devastation it is thus prophesied in Jeremiah:
If Babel should ascend to heaven, and if she should fortify the height of her strength, from Me shall the wasters come (Jer. 51:53).
The mighty men of Babel sit in their fortifications; her power is given to oblivion; they have set her fortifications on fire, her bars are broken; the city is taken from its extremity. The wall also of Babel is fallen (Jer. 51:30-31, 44).
Suddenly hath Babel fallen and is broken down; howl over her, take balm for her grief, peradventure she may be healed (Jer. 51:8).
771. Verse 11. And the merchants of the earth shall weep and mourn over her, because no one buyeth their merchandise anymore, signifies the lower ones in the order, who minister, and make gain by holy things; here their grief that after the destruction of Babylon their religious things are not acknowledged as holy, but as the goods and truths of the Word and thence of the church adulterated and profaned; and thus that they can no longer make profit by them as before. By “the merchants” are meant the lesser in the order of their ecclesiastical hierarchy, because by “the kings of the earth,” spoken of before, are meant the higher ones in that order, see above (n. 767); thus by “the merchants of the earth” are meant those that minister, and make gain by holy things. By “their weeping and mourning” are signified their griefs, as also above (n. 767). By “their merchandise” are signified the holy or religious things by which they make gain or profit. By “not buying them anymore” is signified not to wish to have them, because they are not holy, but are the goods and truths of the Word and thence of the church adulterated and profaned. That “to buy” is to procure for oneself (n. 606). Concerning this it is written in Jeremiah:
O Babel, that dwellest upon many waters, great in treasures, thy end is come, the measure of thy gain (Jer. 51:13).
772. Verse 12. The merchandise of gold and silver and precious stone and pearls, signifies that they no longer have these, because they have no spiritual goods and truths, to which such things correspond. By “their merchandise” nothing else is signified than the things there named; for it is known that they have gold, silver, and precious stone and pearls in abundance, and that they have gained them by their religious things, which they made holy and Divine. Those who were of Babylon had such things before the Last Judgment; for it was then conceded to them to form to themselves as it were heavens, and to procure such things to themselves from heaven by various arts, yea, to fill cellars with them as in the world. But after the Last Judgment, when their fictitious heavens were destroyed, then all those things were reduced to dust and ashes, and carried away by an east wind, and strewn as a profane dust over their hells. But of these things read the things described from things seen, in the little work on The Last Judgment and Babylon Destroyed, published at London, 1758.
[2] After that overthrow and their casting down into hell, they are in such a miserable state, that they do not know what gold, silver, a precious stone, and a pearl are. The reason is, that “gold,” “silver,” and “a precious stone” correspond to spiritual goods and truths, and “pearls” to the knowledges of them, and as they have not any truths and goods, nor the knowledges of them, but in their stead evils and falsities and the knowledges of these, they cannot have those precious things, but such as correspond to their state, which are vile materials and of ugly color; except some sea shells on which they set their hearts, as they did before on the precious things named above.
[3] It is to be known, that there are in the spiritual world all things which are in the natural world, with the difference only that all the things in the spiritual world are correspondences; for they correspond to their interiors. They have splendid and magnificent things who are in wisdom from Divine truths and goods from the Lord through the Word; and they who are in insanity from falsities and evils have the opposite. There is such correspondence, from creation, when what is spiritual in the mind is brought down into the sensual of the body; on which account everyone there knows the quality of another, as soon as he comes into his own chamber.
[4] From these things it may be evident, that by “the merchandise of gold and silver and precious stone and pearls” is signified that they have these no longer; because they have not spiritual goods and truths, nor the knowledges of good and truth, to which such things correspond. That “gold” from correspondence signifies good, and “silver” truth, may be seen above (n. 211, 726). That “a precious stone” signifies spiritual truth (n. 231, 540, 726). That “pearls” signify the knowledges of truth and good (n. 727).
773. And fine linen and purple and silk and scarlet, signifies that they no longer have these things, because they have not the celestial goods and truths to which such things correspond. By the above named, which were “gold,” “silver,” “precious stone” and “pearls,” are signified in general spiritual goods and truths, as was said above (n. 772); but by these, which are “fine linen, purple, silk and scarlet,” are signified in general celestial goods and truths; for with those who are in heaven and in the church, there are spiritual goods and truths, and there are celestial goods and truths. Spiritual goods and truths are of wisdom, and celestial goods and truths are of love; and because they have not these goods and truths, but the evils and falsities opposite to them, these are therefore mentioned, for they follow in order. Now as the case with these is the same as with the former, there is no need of further explanation than that in the preceding article. What “fine linen” in particular signifies, will be told in the following chapter, in explaining these words, “the fine linen is the just deeds of the saints” (Rev. 19:8, n. 814-815). That “purple” signifies celestial good, and “scarlet” celestial truth may be seen above (n. 725). By “silk” is signified mediating celestial good and truth; good from its softness, and truth from its brightness. It is mentioned only in Ezek. 16:10, 13.
774. And all thyine wood, and every vessel of ivory, signifies that they no longer have these, because they have not the natural goods and truths, to which such things correspond. These things are similar to those which were explained above (n. 772, 773); with the difference only that by those named first spiritual goods and truths are meant, which are treated of above (n. 772); and that by those mentioned in the second place celestial goods and truths are meant, as explained just above (n. 773); and that by these now mentioned, which are “thyine wood and vessels of ivory,” natural goods and truths are meant.
[2] For there are three degrees of wisdom and love, and thence three degrees of truth and good. The first degree is called celestial, the second spiritual, and the third natural. These three degrees are in every man from birth, and also in general they are in heaven and in the church; which is the cause of there being three heavens, the highest, the middle, and the lowest, altogether distinct from each other according to those degrees; in like manner the Lord’s church on earth. But what its quality is with those who are in the celestial degree, and what in those who are in the spiritual degree, and what in those who are in the natural degree, does not belong to this place to explain, but see concerning them in The Angelic Wisdom concerning the Divine Love and Wisdom, chapter 3, where degrees are treated of; here only that with those who are of Babylon there are not spiritual goods and truths, nor celestial goods and truths, and not even natural goods and truths. That spiritual things are mentioned in the first place, is because many among them can be spiritual, provided they hold the Word holy in heart, as they say with their mouth; but they cannot become celestial, because they do not approach the Lord, but approach living and dead men, and worship them. This is the reason why the celestial things are named in the second place.
[3] By “thyine wood” is signified natural good, because “wood” in the Word signifies good, and “stone” truth; and “thyine wood” takes its name from two, and “two” also signifies good. That it is natural good, is because wood is not a costly material, like gold, silver, precious stone, pearl, fine linen, purple, silk and scarlet, stone likewise. It is the same with ivory, by which natural truth is signified. “Ivory” signifies natural truth, because it is white, and can be polished, and because it protrudes from the mouth of an elephant, and likewise makes his strength. That “ivory” may be the natural truth of that good which is signified by “thyine wood,” it is said “a vessel of ivory;” for by “a vessel” that which contains is signified; here truth the containant of good.
[4] That “wood” signifies good may be in some degree evident from these passages:
That the bitter waters in Marah were made sweet by wood cast in (Exod. 15:25).
That the tables of stone, on which the Law was written, were laid up in an ark made of shittim wood (Exod. 25:10-16).
That the temple at Jerusalem was covered and sheathed within with wood (1 Kings 6:10, 15).
That the altar in the wilderness was made of wood (Exod. 27:1, 6).
Besides from these:
The stone crieth out from the wall, and the beam of wood answereth (Hab. 2:11).
They shall seize thy wealth, and make a prey of thy merchandise, and thy stones and thy woods shall they put into the midst of the sea (Ezek. 26:12).
It was said to the prophet, that he should take one piece of wood, and write upon it the name of Judah and of the sons of Israel; and also the name of Joseph and Ephraim; and should make them into one piece (Ezek. 37:16, 19).
We drink our waters for silver, and our wood cometh for a price (Lam. 5:4).
If anyone goeth into a forest with a companion, and his axe falleth from the wood upon his companion, that he die, he shall flee into a city of refuge (Deut. 19:5).
This was because “wood” signifies good, and thus that he had not put his companion to death from evil, or with evil intention, but from an error, because he was in good; besides other places.
[5] But by “wood” in the opposite sense is signified what is evil and cursed; as that they made graven images of wood, and adored them (Deut. 4:23-28; Isa. 37:19; 40:20; Jer. 10:3, 8; Ezek. 20:32); also that hanging upon wood was a curse (Deut. 21:22-23). That “ivory” signifies natural truth may be evident from the passages where ivory is mentioned; as Ezek. 27:6, 15; Amos 3:15; 6:4; Ps. 45:8.
775. And every vessel of precious wood, and of brass and iron and marble, signifies that they no longer have these, because they have not the scientific goods and truths in matters of the church, to which such things correspond. These are similar to the things explained above (n. 772-774); with the difference, that by these the scientifics which are the ultimates of man’s natural mind are meant, which, as they differ in quality from the essence that is in them, are called vessels of precious wood, of brass, of iron and of marble. For by “vessels” are signified scientifics here in matters of the church; because scientifics are the containants of good and truth, as vessels are the containants of oil and wine. Scientifics are also in great variety, and their receptacle is the memory. That they are of great variety is because man’s interiors are in them; they are also introduced into the memory either from intellectual thought, or from hearing, or from reading, and then according to the various perception from the rational. All these are within scientifics; which appears when they are reproduced, which happens when the man speaks or thinks.
[2] But what is signified by “vessels of precious wood, of brass, of iron, and of marble,” shall be briefly told. By “a vessel of precious wood” is signified a scientific from rational good and truth; by “a vessel of brass” a scientific from natural good is signified; by “a vessel of iron,” a scientific from natural truth is signified; and by “a vessel of marble” is signified a scientific from the appearance of good and truth. That “wood” signifies good may be seen just above (n. 774). That good and at the same time rational truth are here signified by “precious wood,” is because “wood” signifies good, and “precious” is predicated of truth; for one kind of good is signified by the wood of the olive tree, another by that of the cedar, the fig, the fir, the poplar, and the oak. That “a vessel of brass and of iron” signifies what is scientific from natural good and truth, is because all the metals, as gold, silver, brass, iron, tin, lead, in the Word, signify goods and truths. They signify because they correspond; and because they correspond, they are also in heaven; for all things there are correspondences.
[3] But what each of the metals signifies from correspondence, this is not the place to confirm from the Word; only to show by a few passages that “brass” signifies natural good, and hence “iron” natural truth; as may be seen from these:
That the feet of the Son of man appeared like unto brass, as if glowing in a furnace (Rev. 1:15).
That there appeared to Daniel a man whose feet were as the brightness of polished brass (Dan. 10:5-6).
That the feet of the cherubim also appeared glittering as the brightness of polished brass (Ezek. 1:7).
That the feet signify the natural, may be seen (n. 49, 468, 470, 510).
That an angel was seen like the appearance of brass (Ezek. 40:3).
That the statue seen by Nebuchadnezzar was as to its head gold, as to the breast and arms silver, as to the belly and side brass, as to the legs iron (Dan. 2:32-33).
By which statue the successive states of the church were represented, which were called by the ancients the ages of gold, silver, brass, and iron. Since “brass” signified the natural, and the Israelitish people were merely natural, therefore the Lord’s natural was represented by:
The Brazen Serpent, which they that were bitten by the serpents should look upon, and be healed (Num. 21:6, 8-9; John 3:14-15).
That “brass” signifies natural good may also be seen in Isa. 60:17; Jer. 15:20-21; Ezek. 27:13; Deut. 8:7, 9; 33:24-25).
776. He who does not know what is signified by “gold,” “silver,” “precious stone,” “pearl,” “fine linen,” “purple,” “silk,” “scarlet,” “thyine wood,” “an ivory vessel,” “precious wood,” “brass,” “iron,” “marble,” and “a vessel,” may wonder that such things are enumerated, and may think that they are only words multiplied for the exaltation of the subject. But it may be evident from the explanations, that not a single word is unmeaning, and that by them it is fully described, that they who have confirmed themselves in the dogmas of that religious persuasion have not a single truth; and if not a single truth, they have not a single good which is a good of the church.
[2] I have spoken with those who have confirmed themselves in that religious persuasion, also with some who were delegates in the Councils of Nice, of the Lateran, and of Trent, who in the beginning believed that what they had decreed were pure and holy truths, but after instruction and enlightenment then given from heaven, confessed that they did not see one truth; but because they had then confirmed themselves in them more than others, after the enlightenment, which they themselves extinguished, they returned to their former faith. They especially believed that what they had sanctioned concerning Baptism and Justification were truths. But still, when they were in enlightenment, they saw, and from enlightened sight confessed, that no one has original sin from Adam, but from his own parents successively; and that this is not taken away by the imputation and application of the Lord’s merit in baptism; then that the imputation and application of the Lord’s merit is a human fiction, because impossible; and that faith is never infused into any suckling, because faith is of one who thinks.
[3] Still they saw that baptism is holy and a sacrament, because it is a sign and a memorial that man can be regenerated by the Lord through truths from the Word, a sign for heaven, and a memorial for man. Also that by it a man is introduced into the church, as the sons of Israel by the crossing of the Jordan were introduced into the land of Canaan, and as the inhabitants of Jerusalem were prepared for the reception of the Lord by the baptism of John, for without that sign in heaven before the angels, the Jews could not have subsisted and lived at the coming of Jehovah, that is, the Lord, in the flesh. Similar to these were the things which they sanctioned concerning justification. That the imputation of the Lord’s merit neither is, nor is given, may be seen in The Doctrine of the New Jerusalem concerning the Lord (n. 18). And that hereditary evil, which is called original sin, is not from Adam, but from parents successively, see in The Angelic Wisdom concerning the Divine Providence (n. 277). What “Adam” means in the Word, see n. 241 there.
777. Verse 13. And cinnamon and incense and ointment and frankincense, signifies that they no longer have worship from spiritual goods and truths, because they have nothing within their worship which corresponds to the things here named. In the foregoing verse it treats of all the things that are of the doctrine of the church, but in this verse it treats of all the things which are of the worship of the church. The things which are of doctrine are premised, and those that are of worship follow, because the quality of the worship is from the goods and truths of doctrine; for worship is nothing but an external act, in which there should be the internals, which are of doctrine. Without these the worship is without its essence, life and soul. Now because all the things which are of doctrine have relation to the goods which are of love and charity, and to the truths which are of wisdom and faith, and these goods and truths, according to the degrees of their order, are celestial, spiritual, and natural, so also are all the things of worship. And because in the preceding verse the spiritual things of doctrine are mentioned first, so likewise here the spiritual things of worship, which are “cinnamon, incense, ointment and frankincense;” and the celestial things of worship are named in the second place, which are “wine, oil, fine flour and wheat;” and the natural things of worship are named in the third place, which are “beasts of burden and sheep.” That all these goods and truths of worship should be from the Word, is signified by their being “of horses, of chariots, of the bodies and of the souls of men.” This is the series of the things in the spiritual sense in this verse. But by all those things which are enumerated in this verse, the like is meant as by those that are enumerated in the preceding verse; that is, that these goods and truths are not with them, because they have not with themselves such things as correspond to them. This is evident from what precedes, where are these words, that “the city of Babylon should be burnt up with fire, and no one should buy her merchandise anymore” (verses 8-11); and from those which follow, where are these words, that “all things fat and splendid had departed from her, and were not found anymore” (verse 14); and that they were devastated (verses 16, 19).
[2] But something shall now be said of the things that have been mentioned, which are cinnamon, incense, ointment, and frankincense. These are mentioned, because they are such things as incense was made of. That the worship of the Lord from spiritual goods and truths is signified by “incense,” may be seen above (n. 277, 392); and that incense was pleasing, because it was from fragrant things which correspond (n. 394). All the fragrant things by which it was prepared are meant by the cinnamon, incense, and ointment and their essential by the frankincense. This is manifest from the enumeration of the spices of which it was compounded, in Moses:
Jehovah said unto Moses, Take to thee spices – stacte, onycha, and galbanum – and pure frankincense; and thou shalt make of them incense, an ointment, the work of a perfumer, salted, pure, holy (Exod. 30:34-37).
Of these the incense was made, by which, as was said, worship from spiritual goods and truths was signified. Cinnamon is mentioned here in place of all the spices there. But what each of those spices signifies in the spiritual sense, may be seen in Arcana Coelestia, upon Exodus, where they are severally explained.
778. And wine and oil and fine flour and wheat, signifies that they no longer have worship from celestial truths and goods, because they have not within in the worship the things which correspond to the things above mentioned. These things are similar to those which have been said just above and before, with the difference only that celestial goods and truths are here signified. What goods and truths are called celestial, and what spiritual, may be seen above (n. 773); and that as they have not these, neither are they in their worship. For, as was said above, the goods and truths of doctrine are in worship as the soul is in the body; wherefore worship without them is inanimate worship. Such is worship which is holy in externals, in which there is not any holy internal. That “wine” signifies truth from the good of love, may be seen above (n. 316). That “oil” signifies the good of love will be seen in the following paragraph. By “fine flour” is signified celestial truth, and by “wheat” is signified celestial good.
[2] That the truths and goods of worship are signified by “wine,” “oil,” “fine flour” and “wheat,” is because the drink-offerings and meal-offerings consisted of them, which were offered upon the altar together with the sacrifices; and by the sacrifices and by the offerings offered upon the altar worship is signified, for the chief part of worship consisted in them. That the drink-offerings, which were wine, were offered upon the altar together with the sacrifices, may be seen (Exod. 29:40; Lev. 23:12, 13, 18-19; Num. 15:2-15; 28:11-15, 18 to end; 29:1-7 seq.; and also in Isa. 57:6; 65:11; Jer. 7:18; 44:17-19; Ezek. 20:28; Joel 1:9; Ps. 16:4; Deut. 32:38). That oil was also offered upon the altar together with the sacrifices (Exod. 29:40; Num. 15:2-15; 28:1 to the end). That the meal-offerings, which were of fine flour of wheat, were offered upon the altar together with the sacrifices (Exod. 29:40; Lev. 2:1-13; 5:11-13; 6:14-21; 7:9-13; 23:12-13, 17; Num. 6:14-21; 15:2-15; 18:8-20; 28:1-15; 29:1-7; and besides in Jer. 33:18; Ezek. 16:13-19; Joel 1:9; Mal. 1:10-11; Ps. 141:2). The bread of faces or the showbread upon the table in the tabernacle was also made of fine flour of wheat (Lev. 23:17; 24:5-9). It may be seen from this, that these four things, wine, oil, fine flour and wheat, were holy and celestial things of worship.
779. Since “oil” is here mentioned among the holy things of worship, and signifies celestial good, something shall be said here of “the oil of anointing,” which was in use among the ancients, and was afterwards commanded to the sons of Israel. That in ancient times they anointed stones set up as statues, is manifest from Gen. 28:18-19, 22. That they also anointed warlike arms, shields, and bucklers (2 Sam. 1:21; Isa. 21:5). That it was commanded that they should prepare oil of holiness, with which they should anoint all the holy things of the church; that with it they anointed the altar and all its vessels, also the tabernacle and all things of it (Exod. 30:22-33; 40:9-11; Lev. 8:10-12; Num. 7:1). That they anointed with it those who should perform the function of the priesthood and their garments (Exod. 29:7, 29; 30:30; 40:13-15; Lev. 8:12; Ps. 133:1-3). That with it they anointed the prophets (1 Kings 19:15, 16). That they anointed the kings with it, and therefore the kings were called “the anointed of Jehovah” (1 Sam. 10:1; 15:1; 16:3, 6, 12-13; 24:6, 10; 26:9, 11, 16, 23; 2 Sam. 1:16; 2:4, 7; 5:17; 19:21; 1 Kings 1:34-35; 19:15, 16; 2 Kings 9:3; 11:12; 23:30; Lam. 4:20; Hab. 3:13; Ps. 2:2, 6; 20:6; 28:8; 45:7; 84:9; 89:20, 38, 51; 132:17).
[2] Anointing with the oil of holiness was commanded because “oil” signified the good of love, and represented the Lord, who as to His Human is the very and the only Anointed of Jehovah, anointed not with oil, but with the Divine good itself of the Divine love; wherefore also He was called “the Messiah” in the Old Testament and “the Christ” in the New (John 1:41; 4:25); and “messiah” and “Christ” signify anointed. Hence it is that the priests, the kings, and all the things of the church were anointed, and when anointed were called holy; not that they were holy in themselves, but because they thereby represented the Lord as to the Divine Human. Hence it was sacrilege to harm a king, because he was “the anointed of Jehovah” (1 Sam. 24:6, 10; 26:9; 2 Sam. 1:16; 19:21).
[3] Moreover, it was a received custom to anoint themselves and others to testify gladness and benevolence of mind; but with common oil or some other noble oil, but not with the oil of holiness (Matt. 6:17; Mark 6:13; Luke 7:46; Isa. 61:3; Amos 6:6; Micah 6:15; Ps. 92:10; 104:15; Dan. 10:3; Deut. 28:40). That it was not permitted to anoint themselves or others with the oil of holiness (Exod. 30:32-33).
780. And beasts of burden, and sheep, signifies that they no longer have worship from the external or natural goods and truths of the church, because they have not anything within their worship which corresponds to the above mentioned things. This is similar to the things explained above (n. 777, 778); with the difference that there are signified spiritual goods and truths, and celestial goods and truths, but here natural goods and truths; for the distinction between which, see above (n. 773). By “beasts of burden and sheep” are signified the sacrifices which were made with oxen, bullocks, he-goats, sheep, kids, rams, she-goats, lambs. Oxen and bullocks are meant by “beasts of burden,” and kids, rams, she-goats, and lambs, by “sheep,” and sacrifices were the externals of worship, which are also called the natural things of worship.
781. And of horses and carriages and the bodies and souls of men, signifies all those things according to the understanding of the Word and doctrine thence, and according to the goods and truths of the sense of its letter, which they have not, because they falsify and adulterate the Word, by applying the things which are therein to dominion over heaven and the world, contrary to its genuine sense. These things are named in the possessive case, because they qualify those which precede. That the understanding of the Word is signified by “horses,” may be seen (n. 298). That by “chariots” doctrine from the Word is signified (n. 437); hence the like by “carriages.” That the goods and truths of the sense of the letter of the Word are signified by “the bodies and souls of men,” is because similar things are signified by them as by the body and blood in the Holy Supper. By “the body” in the Holy Supper is signified the Lord’s Divine good, and by “the blood” the Lord’s Divine truth; and because they signify these, they also signify the Divine good and the Divine truth of the Word, because the Lord is the Word. But here it is said “the soul” instead of “blood.” The reason is, that truth is likewise signified by the soul, see above (n. 681); and because the blood is called “the soul” in the Word (Gen. 9:4, 5; Lev. 17:12-14; Deut. 12:23-25). The like is signified by the “soul of man” (Ezek. 27:13); also by the “seed of man” (Dan. 2:43).
[2] Similar things are signified by “horses” and “carriages” in Isaiah:
Then shall they bring all your brethren upon horses and upon chariots and upon carriages, and upon mules and upon coursers, unto the mountain of My holiness, Jerusalem (Isa. 66:20).
This is said of the Lord’s New Church, which is Jerusalem, concerning those therein who are in the understanding of the Word and in doctrine thence, which are “horses,” “chariots,” and “carriages.” Now because they who are of the Roman Catholic religious persuasion falsify and adulterate the Word, by the application to dominion over heaven and the world, it is signified that they have no goods and truths from the Word, and therefore neither in their doctrine. Concerning this Jeremiah says:
The king of Babel hath devoured me, he hath disturbed me, he hath made me an empty vessel, he hath swallowed me up as a whale, he hath filled his belly with my delicacies (Jer. 51:34).
A sword is against the horses of Babel, and against his chariots, and against his treasures, that they may be pillaged; drought is upon her waters, that they may be dried up; because it is a land of graven images, and they glory in their terrible things (Jer. 50:37-38).
782. Verse 14. And the fruits of the desire of thy soul have departed from thee, and all fat and splendid things have departed from thee, and thou shalt not find them anymore, signifies that all the beatitudes and felicities of heaven, even the external such as are desired by them, will altogether flee away, and will no longer appear, because they have no celestial and spiritual affections of good and truth. By “the fruits of the desire of the soul” nothing else is signified but the beatitudes and felicities of heaven, because these are the fruits of all the things of doctrine and worship, which are treated of, and because they are the desires of men when they die, and also their desires when they first come into the spiritual world. By things “fat and splendid” are signified celestial and spiritual affections of good and truth; by “fat things” the affections of good, as will be seen presently; and by “splendid things” the affections of truth, which are called “splendid,” because they exist from the light of heaven and its splendor in minds; whence are the intelligence of good and truth and wisdom. By “departing and not finding them anymore” is signified that they will flee away and will not appear anymore, because they are not in any celestial and spiritual good and truth. This is said even of the external things, such as are desired by them; because no other beatitudes and felicities and affections are desired by them, but corporeal and worldly; and hence they cannot know what and of what quality those are which are called celestial and spiritual.
[2] But these things will be illustrated by a manifestation of their lot after death. All of that religious persuasion who have been in the love of dominion from the love of self, and thence in the love of the world, when they come into the spiritual world, which takes place immediately after death, aspire after nothing but dominion and the pleasures of the mind from it, and the pleasures of the body from opulence; for the ruling love, with its affections or lusts and desires, remains with everyone after death. But because the love of dominating from the love of self over the holy things of the church and of heaven, all of which are Divine things of the Lord, is diabolical, therefore, after a certain time, they are separated from their companions, and cast down into the hells. But still, because they have from their religious persuasion been in external Divine worship, they are first instructed as to what and of what quality heaven is, and what and of what quality the felicity of eternal life is, that they are mere beatitudes flowing in from the Lord with everyone in heaven according to the quality of the heavenly affection of good and truth with them. But because they have not approached the Lord, and hence are not conjoined with Him, and likewise have not been in any such affection of good and truth, they are averse to them, and turn themselves away, and then desire the pleasures of the love of self and the world, which are merely natural and corporeal. But because it is inherent in those pleasures to do evil, especially to those who worship the Lord, and thus to the angels of heaven, they are therefore deprived of these pleasures also, and are then rejected among companions who are in contempt and misery in infernal workhouses. But these things are done to them according to the degree of their love of dominion over the Divine things of the Lord, according to which degree is their rejection of the Lord.
[3] It may now be evident from these things, that by “the fruits of the desire of thy soul have departed, and all fat and splendid things have departed from thee, and thou shalt not find them anymore,” is signified that all the beatitudes and felicities of heaven, even the external, such as are desired by them, will altogether flee away, and not appear anymore, because there are no affections of good and truth with them. That “fat things” signify celestial goods and their affections and the enjoyments of their affections, may be evident from the following passages:
Attend unto Me, eat ye that which is good, that your soul may be delighted with fatness (Isa. 55:2).
I will fill the soul of the priests with fatness, and My people shall be satisfied with good (Jer. 31:14).
My soul shall be satisfied with fatness and fat, and my mouth shall praise Thee with lips of singing (Ps. 63:5).
They shall be filled with the fatness of Thy house, and Thou shalt make them drink of the river of Thy delights (Ps. 36:8).
And in this mountain will Jehovah make to all peoples a feast of fat things, of fat things of marrow (Isa. 25:6).
They shall still have produce in old age, they shall be fat and green to show that Jehovah is upright (Ps. 92:14-15).
In the feast which Jehovah will make, they shall eat fatness to satiety, and shall drink blood to drunkenness (Ezek. 39:19).
Jehovah will make fat thy burnt-offering (Ps. 20:3).
As fatness signifies celestial good, it was therefore a statute that:
All the fat of the sacrifices should be burned upon the altar (Exod. 29:13, 22; Lev. 1:8; 3:3-16; 4:8-35; 7:3-4, 30-31; 17:6; Num. 18:17-18).
By “fatness” in the opposite sense they are signified who are nauseated at good, and because it is very abundant, despise and reject it (Deut. 32:15; Jer. 5:28; 50:11; Ps. 17:10; 20:3; 78:31; 119:70; and elsewhere).
783. Verse 15. The merchants of these things, who became rich by her, shall stand afar off for fear of her torment, weeping and mourning, signifies the state before damnation, and then their fear and lamentation, who have made gain by various dispensations and promises of heavenly joys. By “the merchants of these things,” namely, of the fruits of the soul’s desire, and of fat and splendid things, treated of in the verse next preceding, those are signified who by various dispensations, and promises of heavenly joys, became rich, that is, who made gain. By these “merchants” all are meant, as well the higher and the lower in their ecclesiastical order, who made gain by such things. That the higher are included, is manifest from Verse 23 of this chapter, where it is said, “For thy merchants were the great ones of the earth;” that the lower ones also are included, from Verse 11; see above (n. 771). By “standing afar off for fear of her torment, weeping and mourning,” is signified while they are still in a state remote from damnation, and still at that time in fear of punishments, and in lamentation as above (n. 769), where similar things are said.
784. As regards the dispensations by which they make gain, they are various. There are dispensations in regard to contracting matrimony within the degrees prohibited by the laws; relating to divorces; relating to evils, even enormous ones, and then liberation from temporal punishments; then also by indulgences; dispensations relating to administrations without any power or authority of the secular rulers; among which also are confirmations of dukedoms and principalities; likewise by promises of heavenly joys made to those who enrich monasteries, and augment their treasuries, calling their gifts good works, in themselves holy, as also merits; to which they are led by the belief impressed concerning the power and help of their saints, and in the miracles performed by them. Especially do they plot against the rich when they are sick, and likewise infuse at that time a terror of hell, and so extort from them; promising the sacrifice of the mass for their souls according to the value of their legacy, and a gradual delivery thereby from the place of torment, which they call purgatory, and thus admission into heaven.
[2] As regards purgatory, I can aver that it is purely a Babylonish fiction for the sake of gains, and that it neither does nor can exist. Every man after death first comes into the world of spirits, which is midway between heaven and hell, and is there prepared either for heaven or for hell, everyone according to his life in the world; and in that world no one has torment; but the evil first come into torment, when after preparation they come into hell. There are innumerable societies in that world, and joys in them similar to those on earth, for the reason that they who are there are conjoined with men on the earth, who are also in the midst between heaven and hell. Their externals are there successively put off, and thus their internals are opened; and this until the ruling love, which is indeed the life’s love, and the inmost, and the one that governs their externals, is revealed; and when this is revealed, the man’s real quality appears; and according to the quality of that love, he is sent forth from the world of spirits to his place, if good into heaven, and if evil, into hell. That it is so has been given to me to know of a certainty, because it has been granted to me by the Lord to be together with those who are in that world, and to see all things, and thus to relate it from experience itself; and this now for twenty years. Therefore I can assert that purgatory is a fiction, which may be called diabolical; because it is for the sake of gains, and for the sake of power over souls, even of the deceased, after death.
785. Verse 16. And saying, Woe, woe, that great city, arrayed in fine linen and purple and scarlet, and inwrought with gold, precious stone and pearls, because in one hour so great riches are devastated, signifies grievous lamentation that their magnificence and gains are so suddenly and totally destroyed. By “woe, woe,” grievous lamentation is signified, as above (n. 769). By “that great city,” is signified the Roman Catholic religious persuasion, as it is said to be “arrayed in fine linen and purple, and inwrought with gold;” which cannot be said of a city, but of a religious persuasion. By “arrayed in fine linen, purple and scarlet, and inwrought with gold, precious stone, and pearls” are signified similar things as above (n. 725-727), where are the same words, in general, magnificent things in external form. “Because in one hour so great riches are devastated” signifies that their gains are so suddenly and totally destroyed. By “one hour” is signified suddenly and totally, as above (n. 769); because by time and all the things of time states are signified (n. 476). It is manifest from this, that the things which were adduced above are signified by these words. Very similar things are said of the devastation of Babel in Jeremiah:
The land of Babel is full of guilt against the Holy one of Israel; the thoughts of Jehovah stand against her, to make her a desolation; they shall not take of thee a stone for a corner nor a stone for foundations, for thou shalt be a waste for an age. Babel shall become heaps, a habitation for dragons, an astonishment and a hissing. Babel is reduced to desolation, the sea goeth up over her, she is covered with the multitude of the waves, her cities are reduced to desolation, a land of drought and of solitude (Jer. 51:5, 26, 29, 37, 41-43).
786. Verse 17. And every pilot, and everyone employed upon ships, and sailors, and as many as work at sea, signifies those who are called the laity, as well they who are appointed in greater dignity as those that are in less, down to the common people, who are attached to that religious persuasion, and love and kiss it, or acknowledge and venerate it in heart. From the ninth to the sixteenth verse the clergy are treated of, who have been in dominion from that religious persuasion, and have exercised the Lord’s Divine authority, and by it have made gain of the world. Those are now treated of, who are not in any order of the ministry, but still love and kiss that religious persuasion, and acknowledge and venerate it in heart, who are called the laity. By “every pilot” are meant the highest of them, who are emperors, kings, dukes, and princes. By “everyone employed upon ships” those are meant who are in various functions in a higher or a lower degree. By “sailors” are meant the lowest, who are called the common people. By “as many as work at sea,” are meant all in general who are attached to that religious persuasion, and love and kiss it, or acknowledge and venerate it in heart.
[2] That all these are here meant, is manifest from the series of things in the spiritual sense; and from the signification of “being upon ships,” and of “being employed upon ships,” and of “sailors;” and from the signification of “them that work at sea.” By the “pilots of ships,” and “those employed upon them,” and “sailors,” no others can be meant but those who contribute the things which are above called merchandise, which are those things which they collect into their treasuries, as also possessions, and who receive benedictions and beatification in return, as merits, and other similar things which they desire for their souls. And when these are meant, it is manifest that by “every pilot” the highest of them are meant; by “everyone employed upon ships,” all in offices subordinate to them; and by “sailors,” the lowest. That by “ships” spiritual merchandise is meant, which are the knowledges of truth and good, may be seen above (n. 406); here natural merchandise; and they take back spiritual, as they think. The reason that by “as many as work at sea” are meant all, whoever they be, who love and kiss that religious persuasion, or acknowledge and venerate it in heart, is because that religious persuasion is signified by “the sea;” for by “the sea” the external of the church is signified, see above (n. 238, 290, 403-405, 470, 565b, 659, 661); and this religious persuasion is merely external. Similar things are signified by this in Isaiah:
Thus said Jehovah your Redeemer, the Holy One of Israel, for your sake have I sent to Babel, and will cast down all her bars, whose cry is in the ships; thus said Jehovah, I who have given a way in the sea and a highway in the mighty waters (Isa. 43:14, 16).
“A cry in the ships” is spoken of, as here also, that “they stood afar off, and cried from the ships.” And likewise in Ezekiel:
At the voice of the cry of thy captains shall the suburbs tremble, and all that hold the oar shall come down out of thy* ships, all the sailors and captains of the sea, and shall cry bitterly over thee (Ezek. 27:28-30).
But this is concerning the devastation of Tyre, by which the church as to the knowledges of truth and good is signified.
[3] But it is to be known, that no others are here meant but those who love and kiss that religious persuasion, and in heart acknowledge and venerate it. But they who are of the same religious persuasion, and acknowledge it indeed because they were born and brought up in it, and do not know anything of their devices and snares for arrogating to themselves Divine worship, and for possessing all the property of all in the world, and still do goods from a sincere heart, and likewise turn their eyes to the Lord, these come among the happy after death; for, being instructed there they receive truths, and reject the adoration of the pope, and the invocation of the saints, and acknowledge the Lord as the God of heaven and earth, and are taken up into heaven, and become angels. On which account also there are many heavenly societies of them in the spiritual world, over which are set the honorable, who have lived in the same manner. It has been given to see that some also were set over those societies, who were emperors, kings, dukes, and princes; who indeed acknowledged the pontiff as the highest official of the church, but not as the vicar of the Lord; and who acknowledged likewise some things from the papal bulls, but yet held the Word holy, and acted justly in their administration. Concerning these some things may be seen in the Continuation concerning the Last Judgment and concerning the Spiritual World (n. 58 and 60), related from experience.
* The original Latin has “thy,” the Hebrew has “their.”
787. Verse 18. Stood afar off, and cried when they saw the smoke of her burning, saying, What is like unto this city, signifies their mourning in a remote state over the condemnation of that religious persuasion, which they believed to be supereminent above every religion in the world. By “their standing afar off” is signified while they are yet in a state remote from damnation, and still in fear of punishments (n. 769, 783). By their “crying,” their mourning is signified. By “the smoke of burning” is signified condemnation on account of the adulteration and profanation of the Word (n. 766, 767). By their saying, “What is like unto this city,” is signified that they believed that that religious persuasion was supereminent above every religion in the world. By “that great city” that religious persuasion is signified, as often above. That they believe that religious persuasion to be supereminent above every religion, and that it is the mother, the queen, and the mistress, is known, also that it is continually instilled by the canons and monks, that they should believe so; and it is also known to those who give attention, that they do this from the fire of having dominion and gain. Yet still, on account of the authority of their domination, they cannot recede from all its externals; but still they can recede from its internals, since all liberty has been left and is left to man’s will and understanding, and thence to his affection and thought.
788. Verse 19. And they cast dust upon their heads, and cried weeping and mourning, saying, Woe, woe, that great city, signifies their interior and exterior grief and mourning, which is lamentation, that so eminent a religious persuasion should be altogether destroyed and condemned. By “casting dust upon the heads” interior grief and mourning are signified on account of the destruction and condemnation spoken of in what follows. By “crying out, weeping and mourning,” is signified exterior grief and mourning; by “weeping” is signified mourning of soul, and by “mourning” grief of heart. By “Woe, woe, that city,” is signified grievous lamentation over her destruction and condemnation. That “woe” signifies lamentation over calamity, infelicity, and condemnation, and hence “woe, woe,” a grievous lamentation, may be seen (n. 416, 769, 785); and that “city” signifies that religious persuasion (n. 785; and elsewhere). That interior pain and mourning on account of the destruction and condemnation is signified by “casting dust upon the head,” may be evident from the following passages:
They shall cry bitterly, and shall cast dust upon their heads, and shall roll themselves in ashes (Ezek. 27:30).
The daughters of Zion sit upon the earth, they have cast dust upon their heads (Lam. 2:10).
The friends of Job rent their mantles, and sprinkled dust upon their heads (Job 2:12).
Come down and sit in the dust, O daughter of Babel, sit on the earth, there is no throne for thee (Isa. 47:1; besides other places).
The reason of their casting dust upon their heads, when they grieved inmostly, was because “dust” signifies what is condemned, as is manifest from Gen. 3:14; Matt. 10:14; Mark 6:11; Luke 10:10-12; and “dust upon the head” represented the acknowledgment that of themselves they were condemned, and thus repentance (as in Matt. 11:21; Luke 10:13). That “dust” signifies what is condemned, is because the earth over the hells in the spiritual world consists of mere dust without grass and herbage.
789. In which all that had ships in the sea were made rich from her costliness, for in one hour they were devastated, signifies on this account, that by the holy things of that religious persuasion, all, as many as were willing to buy, were absolved, and for worldly and temporal riches received spiritual and eternal riches, and that now not any. By “being made rich from her costliness” is signified to appease God by the holy things of that religious persuasion, or to believe that for temporal and temporary merchandise or riches they would receive spiritual and eternal merchandise or riches; that is, that for gold, silver, precious stone, pearls, purple, and the other things which are enumerated (verses 12, 13), they would receive blessings and felicities after death. These things are meant by the costliness, with which they say that they were made rich by that city. That they also speak thus is known. By “they were devastated in one hour” is signified that on account of the destruction of that religious persuasion, no one can hereafter buy their holy things. From these things it is manifest, that by these words are signified the things which were quoted above. That the holy things of the church are signified by things costly, is manifest from these passages:
Blessed of Jehovah is the land of Joseph, for the precious things of heaven, for the precious things of the products of the sun, and for the precious things of the produce of the months, and for the precious things of the hills of eternity, and for the precious things of the earth (Deut. 33:13-16).
Is Ephraim My precious son? a child of delights? (Jer. 31:20)
By “Ephraim” the understanding of the Word is meant.
The sons of Zion were esteemed more precious than pure gold (Lam. 4:2).
“The sons of Zion” are the truths of the church. Besides elsewhere, as Isa. 13:12; 43:4; Ps. 36:7; 45:9; 49:8; 72:14. Hence now it is that it is said that from that city all that had ships in the sea were made rich by her costliness.
790. Verse 20. Exult over her, O heaven, and ye holy apostles and prophets; for God hath judged your judgment upon her, signifies that the angels of heaven and the men of the church, who are in goods and truths from the Word, should rejoice in heart that those who are in the evils and falsities of that religious persuasion are removed and rejected. “Exult over her, O heaven,” signifies that the angels of heaven should now rejoice in heart, for exultation is joy of the heart. “And ye holy apostles and prophets” signifies, and together with them the men of the church who are in the goods and truths from the Word. By “the apostles” those are signified who are in the goods and thence in the truths of the church from the Word, and abstractly the goods and thence the truths of the church from the Word (n. 79); and by “prophets” are signified truths from good from the Word (n. 8, 133), who are called holy, because “the apostles and prophets,” as was said, signify abstractly the goods and truths of the Word, which in themselves are holy, because the Lord’s (n. 586, 666). “For God hath judged your judgment upon her,” signifies because they who are in the evils and falsities of that religious persuasion are removed and rejected. That no others are rejected, may be seen above (n. 786). The joy of the angels of heaven over the removal and rejection of those who are in the evils and falsities of that religious persuasion, is treated of in the following chapter from verses 1-9; here only that they should rejoice. But the angelic joy is not from their condemnation, but from the New Heaven and the New Church, and the salvation of the faithful; which things cannot be given before they are removed, which is done and has been done by the Last Judgment; on which subject something will be seen in the explanation of verses 7-9 of the following chapter.
From this it may be evident that “Exult over her, O heaven, and ye holy apostles and prophets, for God hath judged your judgment upon her,” signifies that the angels of heaven and the men of the church, who are in goods and truths from the Word, should rejoice in heart, that they who are the evils and falsities of that religious persuasion are removed and rejected. Who cannot see that the apostles and prophets spoken of in the Word are not here meant? They were few, and not more excellent than others; but by them are meant all in the Lord’s church who are in goods and truths from the Word; as also by the twelve tribes of Israel, spoken of above (n. 349). By “the apostle Peter” the truth or faith of the church is meant; by “the apostle James,” the charity of the church; and by “the apostle John,” the works of charity of the men of the church.
791. Verse 21. And one strong angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city, Babylon, be thrown down, and shall not be found anymore signifies that by a strong influx of the Lord out of heaven that religious persuasion with all its adulterated truths of the Word will be cast headlong into hell, and will not at all appear to the angels anymore. By “one strong angel took up,” a powerful influx of the Lord out of heaven is signified; for by “an angel” is signified the Lord, and His operation, which is effected through heaven (n. 258, 415, 465, 649); here, because he is called a “strong angel,” and “he took up a stone like a great millstone,” powerful operation is signified, which is a powerful influx. By “a stone like a great millstone” the adulterated and profaned truths of the Word are signified; for by “a stone” truth is signified, and by “mill” is signified the searching for, investigation, and confirmation of truth from the Word (see n. 794); but here the adulteration and profanation of the truth of the Word, as it is said of Babylon. By “casting into the sea” is signified into hell. By “thus with violence shall that great city, Babylon, be thrown down,” is signified that thus that religious persuasion was to be cast into hell. By “it was not found anymore” is signified that it will no longer appear to the angels.
[2] This is signified because all from that religious persuasion who are in its evils and falsities come indeed after death into the world of spirits; for that world is like a forum in which all are at first gathered together; and it is like the stomach into which all foods are first collected. The stomach also corresponds to that world. But at this day, because it is after the Last Judgment, which was accomplished in the year 1757, it is not allowed them, as before, to tarry in that world, and to form to themselves as it were heavens; but as soon as they arrive there, they are sent to societies which are in conjunction with the hells, into which also they are cast from time to time; and thus care is taken by the Lord, that they shall no longer appear to the angels. It is this, therefore, which is signified by that city, that is, that religious persuasion “being found no more.”
[3] Since the truth of the Word adulterated is signified by “the millstone,” and by “the sea,” hell, the Lord therefore says:
He that shall offend one of the little ones that believe in Me, it were better for him that an ass millstone were hanged about his neck, and he were immersed into the depth of the sea (Matt. 18:6).
It is called “a millstone” in Mark 9:42; Luke 17:2. Of Babel nearly the same is said in Jeremiah:
When thou hast made an end of reading this book, thou shalt bind a stone upon it, and shalt cast it into the midst of the Euphrates, and shalt say, Thus shall Babel be submerged, and shall not rise again (Jer. 51:63-64).
By “the midst of the Euphrates” is meant the same as by “the sea,” because the river Euphrates bounded and separated Assyria, where Babel was, from the land of Canaan.
792. Verse 22. And the voice of harpers and musicians, and pipers and trumpeters, shall not be heard in thee anymore signifies that there will not be with them any affection of spiritual truth and good, nor any affection of celestial truth and good. By “voice” is meant sound, and every sound corresponds to any affection which is of love, since it arises therefrom. From this it is that the sounds of the harp, of music, and of the pipe, from correspondence, signify affections. But the affections are of two kinds, spiritual and celestial; spiritual affections are affections of wisdom, and celestial affections are affections of love. They differ from each other as the heavens, which are distinguished into two kingdoms, the celestial and the spiritual, as has several times been said above. There are therefore musical instruments whose sounds have relation to spiritual affections, and there are those which have relation to celestial affections. The voice or sound of “harpers and musicians” has relation to spiritual affections, and the voice or sound of “pipers and trumpeters” to celestial affections. For the instruments whose sounds are discrete, as stringed instruments, pertain to the class of spiritual affections; and the instruments whose sounds are continuous, as wind instruments, pertain to the class of celestial affections. Hence it is, that the voice or sound of “harpers and musicians” signifies the affection of spiritual good and truth, and the voice or sound of “pipers and trumpeters” signifies affection of celestial good and truth. That the sound of the harp from correspondence signifies confession from the affection of spiritual truth, may be seen (n. 276, 661).
[2] It is here meant that they who are in the evils and falsities of the Roman Catholic religious persuasion have no affections of spiritual truth and good, nor any affections of celestial truth and good, because it is said that “the voice of harpers and of musicians and of pipers and trumpeters shall not be heard in thee anymore.” The reason that they do not have them is because they cannot be given with them, for they have not any truth from the Word; and because they have no truth, neither have they any good. The latter is given to those only who desire truths; but no others desire truths from spiritual affection, but they who go to the Lord; these, according to this their desire, are instructed by the angels after death, and receive truths. The external affections in which they are while they are hearing masses, and in other devotions, which are without truths from the Lord through the Word, are merely natural, sensual, and corporeal; and as they are such, and are without internals from the Lord, it is not to be wondered at that in this thick darkness and blindness they are carried away to the worship of living and dead men, and to sacrifices to demons, who are called plutos, to make expiation for their souls.
793. And no artificer of any art shall be found in thee anymore signifies that they who are in that religious persuasion from doctrine and from a life according to it, have no understanding of spiritual truth, and hence no thought of spiritual truth, so far as it is from themselves. By “an artificer” in the spiritual sense of the Word is signified one that is intelligent, and thinks from the understanding; in the good sense, one that from the understanding thinks truths, which are heavenly; and in the evil sense, one that from the understanding thinks falsities, which are infernal; and as the latter and the former are of many kinds, and each kind of many species, and each species again of many kinds and species, which, however, are called particulars and singulars, it is therefore said, “no artificer of any art.” By artificers also, from their handicrafts and arts, such things are signified from correspondence as are of wisdom, intelligence, and knowledge. It is said, from correspondence, because all human work corresponds, and likewise every operation provided it be of any use, to such things as are of angelic intelligence. But the works of artificers in gold, silver, and precious stones correspond to one kind of matters or subjects of angelic intelligence; those of artificers in brass, iron, wood and stone to other kinds; and to others, those of artificers in other desirable uses, as cloths, linens, garments and clothings of various kinds. All these correspond, as has been said, because they are works. From these things it may appear, that by “an artificer of any art” shall not be found in Babylon, is not meant that there shall not be any artificers there, but that there will not be any understanding of spiritual truth, and thence no thought of spiritual truth; but this is only with those who are in that religious persuasion from its doctrine, and from a life according to it, and also as far as it is from themselves.
[2] That “an artificer” signifies those who are in the understanding of truth, and thence in the thought of truth, may appear from these passages:
Bezaleel and Aholiab the artificers shall make the tabernacle, for they are filled with wisdom, intelligence, and science (Exod. 31:3; 36:1-2).
And everyone wise in heart among them doing the work, they made the habitation, the work of the artificer (Exod. 36:8).
Thou shalt make the habitation of fine twined linen, and blue and purple, and scarlet double-dyed, and cherubim, with the work of the artificer shalt thou make them (Exod. 26:1).
Thou shalt make the veil in like manner with the work of the artificer (Exod. 26:31; 35:35).
In like manner the ephod with the work of the artificer; as also the breastplate (Exod. 28:6; 39:8).
Artificer is there expressed by a word which also signifies a designer:
Thou shalt engrave two stones, which thou shalt put upon the shoulders of the ephod, with the work of an artificer in gems (Exod. 28:11).
[3] In the opposite sense, by “the work of an artificer” is signified that work which is done from one’s own intelligence, from which nothing else can be produced but falsity. This is meant by “the work of the artificer” in these passages:
They shall make a molten image of their silver in their own intelligence, the whole the work of artificers (Hos. 13:2).
The artificer casteth the graven image, and the founder spreadeth it over with gold, and maketh silver chains; he seeketh a wise artificer (Isa. 40:19-20).
He cutteth wood out of the forest, the work of the hands of the workman; silver is brought from Tarshish, and gold from Uphaz, the work of the artificer; blue and purple are their garments, the whole the work of the wise (Jer. 10:3, 9; also Deut. 27:15).
That “idols” signify falsities of worship and religion from one’s own intelligence, may be seen above (n. 459, 460).
794. And the voice of a millstone shall not be heard anymore in thee, signifies that they who are in that religious persuasion from doctrine, and from a life according to it, make no inquiry after, examination of, and confirmation of spiritual truth, because falsity received and confirmed, and thus implanted, stands in the way. By “the voice of the mill,” nothing else is signified but the inquiry after, examination, and confirmation of spiritual truth, especially from the Word. The reason why this is signified by the voice of the mill or by grinding is because wheat and barley which are ground signify celestial and spiritual good, and therefore meal and fine flour signify truth from that good; for all truth is from good, and all truth which is not from spiritual good, is not spiritual. It is said “the voice of the mill,” because things spiritual throughout the Word are denoted by things instrumental, which are the ultimates of nature; as for example, spiritual truths and goods are denoted by cups, vials, bottles, platters, and many other vessels, as may be seen above (n. 672). By “wheat” is signified the good of the church from the Word (n. 315); and by “fine flour of wheat” is signified the truth from that good (n. 778).
[2] That “a mill” signifies inquiry after, examination, and confirmation of spiritual truth, see the following passage:
Jesus said, In the consummation of the age, two shall be in the field; the one shall be taken, and the other shall be left; two shall be grinding at the mill; the one shall be taken, and the other shall be left (Matt. 24:40-41).
By “the consummation of the age” is meant the end of the church, when the Last Judgment is executed; by “the field” the church is signified, because the harvest is there; by “them that grind at the mill” are signified those in the church who search after truths; by “those that are taken” they who find and receive them are signified; and by “them that are left,” those who do not search after nor receive them, because they are in falsities:
I will take from them the voice of joy and the voice of gladness, the voice of the bridegroom and of the bride, the voice of the mills, and the light of a lamp (Jer. 25:10).
By “the voice of the mills” in this passage the like is signified as here in Revelation:
[3] Thou shalt not take the mill nor the millstone to pledge, for he taketh the soul to pledge (Deut. 24:6).
The mill is here called the soul, because by “the soul” is signified the truth of wisdom and faith (n. 681). In the opposite sense, the investigation and confirmation of falsity is signified by a mill, as is evident in these passages:
They led away the young men to grind at the mill, and the boys fell down under the wood (Lam. 5:13).
Sit in the dust, O daughter of Babel; take the mill and grind meal; uncover thy locks, uncover thy thighs, pass over the streams, let thy nakedness be uncovered, and let thy shame be seen (Isa. 47:1-3).
“Take the mill and grind meal” signifies to search after and investigate falsities, for the sake of confirming them.
795. But this shall be illustrated by an example. Who cannot see that they who are in Babylon, have searched after and investigated how they could confirm this enormous falsity, that the bread and wine in the Eucharist should be divided, that the bread should be given to the laity and the wine to the clergy. This may be seen from merely reading the confirmation decreed in the Council of Trent, and established by a bull, which reads thus:
That immediately after consecration the true body and the true blood of Jesus Christ, together with His soul and Divinity, are truly, really, and substantially contained in the bread and wine, His body under the appearance of bread, and His blood under the appearance of wine, from the force of the words; but the body itself under the appearance of wine, and the blood under the appearance of bread, and the soul under both by the force of the natural connection and concomitance, whereby the parts of the Lord Christ are united to each other, and His Divinity by reason of that admirable hypostatic union with the body and soul; and that just as much is contained under each kind as under both; and that the whole and entire Christ exists under the appearance of bread, and under every part of that appearance, and the whole also under the appearance of wine, and the parts thereof. Also that water is to be mixed with the wine.
These are their very words, and that these words are contrary to the force of the Lord’s words they themselves confess. Who that is of sound judgment does not here see truths themselves inverted, and changed into falsities by reasonings which the upright in heart cannot but abominate? But to what end is all this? Is it not solely for the sake of masses, which they call propitiatory sacrifices, most holy, pure, and in them nothing but what is holy, through which they infuse sanctity into the bodily senses of men, and at the same time night into all things of faith and spiritual life, and this to the end that in the midst of thick darkness, they may have dominion and gain? And also to cherish the idea concerning the ministers that they are full of the Lord, and that the Lord is in them. And that lest they should be fatigued the wine is for them, and to prevent inebriation, that water must be in the wine?
796. Verse 23. And the light of a lamp shall not shine in thee anymore signifies that they who are in that religious persuasion from doctrine and from a life according to it, have no enlightenment from the Lord, and thence no perception of spiritual truth. By “the light of a lamp” is signified enlightenment from the Lord and thence the perception of spiritual truth; for by “light” is meant the light of heaven, in which the angels are, and men also as to the understanding; which light in its essence is the Divine wisdom; for it proceeds from the Lord as the sun of the spiritual world, which in its substance is the Divine love of the Divine wisdom; from which no other light can proceed than that which is of the Divine wisdom, nor any other heat than that which is of the Divine love. That it is so, is demonstrated in The Angelic Wisdom concerning the Divine Love and Wisdom (n. 83-172). Since that light is from the Lord, and the Lord is omnipresent by it and in it, therefore all enlightenment is effected by it, and thence the perception of spiritual truth, which those have who love Divine truths spiritually, that is, who love truths because they are truths, thus because they are Divine. That this is to love the Lord, is manifest; for the Lord is omnipresent in that light, because the Divine love and the Divine wisdom are not in place, but are where they are received, and according to the reception.
[2] That they who are in the Roman Catholic religious persuasion have not any enlightenment, and perception of spiritual truth thence, may be evident from this, that they do not love any spiritual light; for the origin of spiritual light is from the Lord, as was said; and no others can accept that light, nor receive it, but they who are conjoined with the Lord; and conjunction with the Lord is effected solely by the acknowledgment and worship of Him, and at the same time by a life according to His commandments from the Word. The acknowledgment and worship of the Lord, and the reading of the Word, cause the presence of the Lord; but these two together with a life according to His commandments effect conjunction with Him. In Babylon it is the contrary; there the Lord is acknowledged, but without dominion; and the Word is acknowledged, but without the reading of it. Instead of the Lord the pope is there worshiped, and instead of the Word the papal bulls are acknowledged, according to which they live, and not according to the commandments of the Word. And those bulls have for their end the dominion of the pope and his ministers over heaven and the world, and the commandments of the Word have for their end the Lord’s dominion over heaven and the world; and these are diametrically opposite to each other, like hell and heaven. These things are said, that it may be known, that they have altogether no light of a lamp, that is, enlightenment, and thence the perception of spiritual truth, who are in the Babylonish religious persuasion from doctrine and from a life according to it.
[3] That the Lord is the Light, from which is all the enlightenment and perception of spiritual truth, is manifest from these passages:
He was the true Light, which enlighteneth every man that cometh into the world (John 1:4-12).
This is concerning the Lord:
This is the judgment, that the Light is come into the world; he that doeth the truth cometh to the Light (John 3:19, 21).
Jesus said, Yet a little while is the Light with you; walk while ye have the Light, lest darkness seize upon you; while ye have the Light, believe in the Light, that ye may be sons of the Light (John 12:35, 36).
Jesus said, I am come a Light into the world, that everyone who believeth in Me, may not abide in darkness (John 12:46).
Jesus said, I am the Light of the world (John 9:5).
Simeon said, Mine eyes have seen Thy salvation, a Light for the revelation of the nations (Luke 2:30-32).
The people sitting in darkness have seen a great Light; and to them that sit in the region and shadow of death, Light has arisen (Matt. 4:16; Isa. 9:2).
I have given thee for a Light of the nations, that thou mayest be My salvation even unto the extremity of the earth (Isa. 49:6).
The city New Jerusalem hath no need of the sun and moon to shine in it, for the glory of God enlighteneth it, and the lamp of it is the Lamb (Rev. 21:23; 22:5).
It is manifest from these passages, that the Lord is the Light, from which are all enlightenment and thence perception of truth; and because the Lord is the Light, the devil is thick darkness; and the devil is the love of ruling over all the holy Divine things of the Lord, and thus over Himself; and as far as dominion is given to it, so far it darkens, extinguishes, sets on fire, and burns up, the holy Divine things of the Lord.
797. And the voice of bridegroom and of bride shall not be heard in thee anymore, signifies that they who are in that religious persuasion from doctrine and from life according to it, have no conjunction of good and truth, which makes the church. By “voice” is here signified joy, because it is that of a bridegroom and bride. By “a bridegroom,” in the highest sense, is meant the Lord as to the Divine good; and by “a bride” the church is meant as to the Divine truth from the Lord. For the church is a church from the reception of the Lord’s Divine good in the Divine truths which are from Him. That the Lord is called the and likewise the Husband; and that the church is called the Bride and also the Wife, is manifest from the Word. It is from this that the heavenly marriage, which is the conjunction of good and truth, is therefrom, will be seen in the small work on Conjugial Love [Marriage]. Now because this heavenly marriage is effected by the reception of the Divine good from the Lord in the Divine truths from the Word by the men of the church, it is manifest that there is no conjunction of good and truth with those who are in that religious persuasion from doctrine and life thence, because they have no conjunction with the Lord; but they have conjunction with men living and dead. And this conjunction, with those who are in the love of dominating from the love of self over the holy Divine things of the Lord, and over the Lord, is like conjunction with the devil, who, as was said in the preceding article, is that love; and to approach the devil that through him one may come to God, is detestable.
[2] That the Lord is called the Bridegroom, and the church the Bride, is manifest from these passages:
He that hath the Bride is the Bridegroom; but the friend of the Bridegroom, who stands and hears Him, rejoiceth with joy because of the Bridegroom’s voice (John 3:29).
John the Baptist says this of the Lord.
Jesus said, As long as the Bridegroom is with them, the sons of the marriage cannot fast; the days will come when the Bridegroom will be taken away from them, then shall they fast (Matt. 9:15; Mark 2:19-20; Luke 5:34-35).
I saw the holy city New Jerusalem prepared as a Bride adorned for her Husband (Rev. 21:2).
The angel said, Come, and I will show thee the Bride, the Lamb’s Wife (Rev. 21:9-10).
The time of the marriage of the Lamb is come, and His Wife hath made herself ready. Happy are they that are called to the marriage supper of the Lamb (Rev. 19:7, 9).
By the Bridegroom, whom the ten virgins went out to meet (Matt. 25:1-2 seq.),
the Lord is also meant.
[3] It is manifest from this what is signified by the voice and the joy of the bridegroom and the bride in the following passages:
As the joy of the bridegroom over the bride, thy God shall rejoice over thee (Isa. 62:5).
My soul shalt exult over God, as a bridegroom putteth on a miter, and as a bride adorneth herself with her jewels (Isa. 61:10).
There shall still be heard in this place the voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride, saying, Let us confess unto Jehovah of hosts (Jer. 33:10-11).
Let the bridegroom go forth out of his chamber, and the bride out of her bride-chamber (Joel 2:16).
I will cause to cease from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride (Jer. 7:34; 16:9).
I will deprive them of the voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride, the voice of the mills, and the light of a lamp, and the whole land shall be for a desolation by the king of Babel (Jer. 25:10-11).
[4] From what has now been said the series of the things in these two verses may now be seen, which is, that they who are in that religious persuasion have not any affection of spiritual truth and good (n. 792); that they have not any understanding of spiritual truth, and hence not any thought of it (n. 793); for thought is from affection and according to it; that neither have they any searching after, investigation of, and confirmation of spiritual truth (n. 794); that neither do they have any enlightenment from the Lord, and hence no perception of spiritual truth (n. 796); and finally, that they do not have any conjunction of good and truth, which makes the church (n. 797). These things also thus follow each other in order.
798. Since it is said that they have not any conjunction of good and truth, because with them there is not the marriage of the Lord and the church, something shall here be said of the authority of opening and shutting heaven, which acts as one with the authority of remitting and retaining sins, which they claim for themselves as the successors of Peter and the apostles. The Lord said to Peter:
Upon this same rock will I build My church, and the gates of hell shall not prevail over it; I will give unto thee the keys of the kingdom of the heavens, and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt. 16:18-19).
The Divine truth which is meant by “the rock” upon which the Lord will build His church is what Peter then confessed; which was:
Thou art the Christ, the Son of the living God (Matt. 16:16).
By “the keys of the kingdom of the heavens,” which are that whatsoever that rock, which is the Lord, “shall bind on earth shall be bound in the heavens, and whatsoever it shall loose on earth shall be loosed in the heavens,” is meant that the Lord has power over heaven and earth, as He also says (Matt. 28:18); thus the power of saving the men who from faith of heart are in that confession of Peter.
[2] The Lord’s Divine operation to save men is from firsts by ultimates; and this is what is meant by “whatsoever he shall bind or loose on earth shall be bound or loosed in heaven.” The ultimates by which the Lord operates are on earth, and indeed with men. On account of this, that the Lord Himself might be in the ultimates as He is in the firsts, He came into the world, and put on the Human. That all the Lord’s Divine operation is from firsts by ultimates, thus from Himself in the firsts and from Himself in the ultimates, may be seen in Divine Love and Wisdom (n. 217-219, 221); and that it is thence that the Lord is called “The First and the Last, the Alpha and the Omega, the Beginning and the End, the almighty,” may be seen above (n. 29-31, 38, 57).
[3] Who cannot see, if he will, that the salvation of man is the continuous operation of the Lord with man from the first of his infancy even to the last of his life, and that this is a work purely Divine, and can never be given to any man? It is so Divine that it is at once the work of omnipresence, omniscience, and omnipotence; and that man’s reformation and regeneration, thus his salvation, are all of the Lord’s Divine Providence, may be seen in The Angelic Wisdom concerning the Divine Providence, from beginning to end.
[4] The very coming of the Lord into the world was solely on account of man’s salvation. For the sake of this He assumed the Human, removed the hells, and glorified Himself, and put on omnipotence even in the ultimates, which is meant by “sitting at the right hand of God.” What, therefore, is more abominable, than to found a religious persuasion, by which it is sanctioned that the Divine authority and power belong to man and no longer to the Lord; and that heaven will be opened and shut, if only a priest says, “I absolve,” or “I excommunicate;” and that sin, even if enormous, is remitted, provided he says, “I remit”? There are many devils in the world, who, in order to escape temporal punishments, seek and obtain absolution from a diabolical crime by arts and gifts. Who can be so insane as to believe that the authority is given of admitting devils into heaven?
[5] It was said above (n. 790, at the end), that “Peter” represented the truth of faith of the church, “James” the good of charity of the church, and “John” the good works of the men of the church; and that the twelve apostles together represented the church as to all things of it. It is clearly manifest that they represented them, from the Lord’s words to them in Matthew:
When the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matt. 19:28; Luke 22:30).
By these words nothing else can be signified than that the Lord will judge all according to the goods and truths of the church. If this was not meant by these words, but the apostles themselves, all in the great city Babylon, who say they are the successors of the apostles, might claim to themselves that they will sit upon thrones as many in number as themselves, from the pontiff even to a monk, and that they will judge all in the whole world.
799. For thy great men* were the merchants* of the earth signifies that the higher ones in the ecclesiastical hierarchy are such, because by various arbitrary rights, left to them in the statutes of the order, they traffic and make profit. By “the great men” are meant the higher ones in their ecclesiastical hierarchy, who are called cardinals, bishops, and primates; who are called “merchants” because they make gain by the holy things of the church, as by merchandise (n. 771, 783); here, who by various and even arbitrary rights, left to them in the statutes of the order, traffic and make profit. Why this is said is manifest from what precedes, for this is a consequence of them. In what precedes, it is said that “there shall not be heard anymore in Babylon the voice of harpers, of musicians, of pipers and of trumpeters”; that “there shall not be there an artificer of any art”; “the voice of the mill shall not be heard there”; “the light of a lamp shall not be there”; neither “the voice of bridegroom and of bride”; by which is signified that in Babylon there is not any affection of spiritual truth, nor any understanding of it and thought thence; nor any search after and investigation of it, nor enlightenment and perception of it, and thence there is no conjunction of good and truth, which makes the church; see above (n. 792-794, 796, 797). The reason that they have not these, is because the higher ones in the order also traffic and make gain, and thus set an example to the lower ones. This therefore is why it is said, “For thy great men* were the merchants of the earth.”
[2] But someone perhaps may say, “What are those arbitrary rights, which can be called tradings?” They are not their annual revenues and stipends, but they are dispensations from the authority of the keys; which are, that they remit sins, even enormous ones, and thereby release from temporal punishment; that by intercessions with the pope, they get power for contracting matrimonies within the prohibited degrees, and for separating them within degrees not prohibited; and do it themselves without intercession by toleration; by granting the privileges which are within their jurisdiction; by ordinations of ministers, and confirmations; by general and particular gratuities from the monasteries; by the appropriation of revenues from other sources which belong by right to others; and by many other means. These, and not their annual revenues, if they were content with them, cause that they have no affection of thought, investigation, and perception of spiritual truth, and no conjunction of truth and good, because they are the gains of the unjust mammon; and the unjust perpetually lust for natural wealth, and are averse to spiritual riches which are Divine truths from the Word.
[3] From this it may now be evident, that by “because thy great men* were the merchants of the earth,” is signified that the higher ones in their ecclesiastical hierarchy are such, because by various and even arbitrary rights, left to them in the statutes of the order, they traffic and make profit. Something further shall be said here concerning dispensation by the authority of the keys, over crimes, even enormous ones, by which they not only liberate the guilty from eternal punishments, but even from temporal punishments; and if they do not liberate them, they still protect by asylums. Who does not see that this does not belong to ecclesiastical jurisdiction, but to civil jurisdiction; and that it is to extend their dominion over everything secular, and to destroy the public security; also that by this authority still reserved to them, they are in the power of bringing back their former despotic domination over all tribunals established by kings, and thus over the judges, even the highest; which also they would do, if they did not fear withdrawal? This is meant in Daniel by:
The fourth beast coming up out of the sea will think to change times and right (Dan. 7:25).
* The clause, “Thy great ones were the merchants of the earth,” in the text of the chapter and in the Greek is reversed, “Thy merchants were the great ones of the earth.”
800. Because by thy sorcery all the nations have been seduced, signifies their wicked arts and devices, by which they have led away the minds of all from the holy worship of the Lord to the profane worship of living and dead men and idols. By “the sorcery by which all the nations have been seduced,” are signified the wicked arts and devices by which they have been deluded and persuaded, so that they might be worshiped and adored instead of the Lord, and thus like the Lord; and because the Lord is the God of heaven and earth, as He Himself teaches (Matt. 28:18), thus like gods. It may be seen above (n. 798), that they transferred the Lord’s Divine authority to themselves. And because this is signified by those words, they also signify that by wicked arts and devices they have led away the minds of all from the holy worship of the Lord to the profane worship of men living and dead, and of idols. That nevertheless these things will come to an end, and are already at an end in the spiritual world, has been said and shown before. This is thus described in Isaiah:
Persist in thy enchantments, O Babel, and in the multitude of thy sorceries, in which thou hast labored from thy youth; if so be they could profit, if so be thou mayest become terrible; thou art wearied in the multitude of thy counsels; let now the observers of the heavens, the stargazers,* the diviners by the months, stand up, and save thee. Behold, they are become as stubble, the fire hath burned them up; they shall not deliver their soul from the hand of the flame. Such have thy merchants become from thy youth; everyone hath wandered to his own quarter, there is none to save thee (Isa. 47:12-15).
* The original Latin has “terram,” “earth,” the Hebrew has “stars.”
801. Verse 24. And in her was found the blood of prophets and of saints, and of all that have been slain upon the earth, signifies that from the religious persuasion, which is meant by “the city Babylon,” is the adulteration and profanation of every truth of the Word and thence of the church, and that falsity has emanated therefrom into the whole Christian world. By “blood” is signified the falsification, adulteration and profanation of the Word (n. 327, 379, 684). By “prophets” are signified all those who are in Divine truths from the Word, and abstractly truths of doctrine from the Word (n. 8, 133). That by “saints” are signified those who are of the Lord’s church and abstractly the holy truths of the church (n. 173, 586, 666). That by “the slain” are signified those who are spiritually slain, and they are called spiritually slain who perish by falsities (n. 325, and in many other places). And because by “earth” is signified the church, by “all that are slain on the earth” are signified all in the Christian church who have perished by falsities; because the falsity with them emanated from that religious persuasion. It is also said of Babel in Jeremiah, that:
There are the slain of all the earth (Jer. 51:49, 52).
And in Isaiah, that:
Lucifer (which there is Babel) hath destroyed her land, and hath slain her people (Isa. 14:20).
That many falsities have emanated from the Babylonish religious persuasion into the churches of the Reformed, may be seen above (n. 751); where this passage was explained, that:
The woman whom thou sawest is the great city which hath a kingdom over the kings of the earth (Rev. 17:18).
802. It is said that from the religious persuasion which is meant by “the city Babylon” is the adulteration and profanation of every truth of the Word and thence of every holy thing of the church; and it has been said many times in what precedes, that that religious persuasion has not only adulterated the goods and truths of the Word, but has also profaned them; and that “Babel” therefore in the Word signifies the profanation of what is holy. It shall now be said how that profanation has been and is effected. It was said above, that the love of having dominion from the love of self over the holy things of the church and over heaven, and thus over all the Divine things of the Lord, is the devil. Now because that dominion as an end resides in the minds of those who founded that religious persuasion, they could not do otherwise than profane the holy things of the Word and the church. Suppose that that love, which is the devil, should reside in the mind of anyone interiorly, as every ruling love does; then place some Divine truth exteriorly before its eyes; will it not tear it to pieces, cast it to the earth, and trample it down, and in place of it summon a falsity that agrees with itself?
[2] The love of possessing all the things of the world is satan, and the devil and satan act as one, as if joined in a covenant, with such as from the one love are in the other. It may be concluded from this, whence it is that profanation is signified in the Word by “Babylon.” For example: place before that love which is the devil this Divine truth, that God alone is to be worshiped and adored, and not any man; and thus that the vicarship is an invention and a fiction, which is to be rejected. In like manner this truth, that to invoke dead men, to fall down to their images, to kiss them and their bones, is simply and foully idolatrous, which is also to be rejected. Would not that love which is the devil reject these two truths in the vehemence of its anger, fulminate against them, and tear them in pieces?
[3] But if anyone should say to that love which is the devil, that to open and shut heaven, or to loose and to bind, and thus to remit sins, which is the same as to reform and regenerate, and so to redeem and save man, is purely Divine, and that a man cannot ascribe to himself anything Divine without profanation; and that Peter did not ascribe it to himself, and therefore did not exercise any such authority; moreover, that the succession is a thing invented by that love; as also the transferring of the Holy Spirit from man to man; on hearing these things, would not that love which is the devil, belabor the speaker with anathemas, and in the fire of its fury command him to be delivered to the inquisitor, and to be cast among the damned? If anyone were to say further, How can the Lord’s Divine authority be transferred to you? How can the Lord’s Divinity be separated from His soul and body? Is it not according to your faith that it cannot? How can God the Father introduce His Divine power into the Son, except into His Divinity, which is the receptacle? How can this be transcribed into a man that it may be his? Besides other similar things. On hearing these, would not that love which is the devil be silent, kindle into wrath within, gnash the teeth, and cry out, “Lead him forth, crucify him, crucify him; go, go all of you, see the great heretic, and delight yourselves with him”?
803. Revelation 19
1. After these things I heard as it were a voice of a great multitude in heaven, saying, Alleluia, salvation and glory and honor and power unto the Lord our God;
2. For true and just are His judgments; for He hath judged the great harlot, who corrupted the earth with her whoredom, and He hath avenged the blood of His servants at her hand.
3. And a second time they said, Alleluia; and her smoke shall go up unto the ages of the ages.
4. And the twenty-four elders and the four animals fell down, and adored God who sitteth upon the throne, saying, Amen. Alleluia.
5. And a voice came out of the throne, saying, Praise our God, all ye His servants, and ye that fear Him, both the small and the great.
6. And I heard as it were the voice of a great multitude, and as it were the voice of many waters, and as it were the voice of mighty thunders, saying, Alleluia, for the Lord God the Almighty reigneth.
7. Let us rejoice and exult, and let us give the glory to Him; for the marriage of the Lamb is come, and His wife hath made herself ready.
8. And it was given to her that she should be clothed in fine linen clean and bright; for the fine linen is the just deeds of the saints.
9. And He said unto me, Write, Happy are they that have been called unto the marriage supper of the Lamb. And He said, These are the true words of God.
10. And I fell down before his feet to adore him; and he said unto me, See thou do it not; I am thy fellow-servant, and of thy brethren that have the testimony of Jesus; adore God; for the testimony of Jesus is the spirit of prophecy.
11. And I saw heaven opened; and behold a white horse; and He that sitteth upon him is called faithful and true; and in justice He doth judge and make war.
12. And His eyes were as a flame of fire, and upon His head were many diadems; having a name written, which no one knew but Himself:
13. And He was clothed with a garment dipped in blood; and His name is called, The Word of God.
14. And the armies which are in heaven followed Him upon white horses, clothed in fine linen white and clean.
15. And out of His mouth went forth a sharp sword, that with it He should smite the nations; and He shall tend them with a rod of iron: and He treadeth the wine-press of the wine of the fury and anger of God Almighty.
16. And He hath upon His garment and upon His thigh a name written, King of kings and Lord of lords.
17. And I saw an angel standing in the sun; and he cried with a great voice, saying to all the birds that fly in the midst of heaven, Come, and gather yourselves together unto the supper of the great God;
18. That ye may eat the flesh of kings, and the flesh of commanders of thousands, and the flesh of the mighty, and the flesh of horses, and of them to sit upon them, and the flesh of all, free and bond, both small and great.
19. And I saw the beast, and the kings of the earth and their armies gathered together to make war with Him that sat upon the horse, and with His army.
20. And the beast was taken, and with him the false prophet, that did signs before him, with which he seduced them that received the mark of the beast, and that adored his image; these two were cast alive into the lake of fire burning with brimstone.
21. And the rest were slain by the sword of Him that sat upon the horse, that proceeded out of His mouth; and all the birds were satiated with their flesh.
THE SPIRITUAL SENSE
The contents of the whole chapter
The glorification of the Lord by the angels of heaven, because the Roman Catholic religious persuasion is removed in the spiritual world, whereby they have come into the light and into their happiness (verses 1-5). Annunciation concerning the Lord’s coming, and concerning the New Church from Him (verses 6-10). The opening of the Word as to the spiritual sense for that church (verses 11-16). The calling of all to it (verses 17-18). Resistance by those who are in faith separated from charity (verse 19). Their removal and damnation (verses 20-21).
The contents of each verse
Verse 1. “After these things I heard as it were a voice as of a great multitude in heaven, saying, Alleluia,” signifies thanksgiving, confession and celebration of the Lord by the angels of the lower heavens, on account of the removal of the Babylonians (n. 803). “Salvation and glory and honor and power unto the Lord our God,” signifies that now there is salvation from the Lord, because now there is reception of Divine truth and Divine good from His Divine power (n. 804). Verse 2. “For true and just are His judgments; for He hath judged the great harlot, who corrupted the earth with her whoredom,” signifies because in justice the profane Babylonish religious persuasion is condemned, which has destroyed the Lord’s church by filthy adulterations of the Word (n. 805). “And He hath avenged the blood of His servants at her hand,” signifies retribution for the injuries and violence offered to the souls of the worshipers of the Lord (n. 806). Verse 3. “And a second time they said, Alleluia; and her smoke goeth up unto the ages of the ages,” signifies thanksgiving and celebration of the Lord from joy that that profane religious persuasion is condemned to eternity (n. 807). Verse 4. “And the twenty-four elders and the four animals fell down, and adored God who sitteth upon the throne, saying, Amen. Alleluia,” signifies adoration of the Lord as the God of heaven and earth, and as the Judge of the universe, by the angels of the higher heavens, and confirmation of the thanksgiving, confession, and celebration of the Lord by the angels of the lower heavens (n. 808). Verse 5. “And a voice came out of the throne, saying, Praise our God, all ye His servants, and ye that fear Him,” signifies influx from the Lord into heaven, and thus unanimity of the angels, that all who are in the truths of faith and in the goods of love should worship the Lord as the only God of heaven (n. 809). “Both small and great,” signifies those who worship the Lord from the truths of faith and the goods of love in a less or a greater degree (n. 810). Verse 6. “And I heard as it were the voice of a great multitude, and as it were the voice of many waters, and as it were the voice of mighty thunders, saying, Alleluia, for the Lord God the Almighty reigneth,” signifies the joy of the angels of the lowest heaven, of the angels of the middle heaven, and of the angels of the highest heaven, that the Lord alone reigns in the church which is now to come (n. 811). Verse 7. “Let us rejoice and exult and let us give the glory to Him; for the marriage of the Lamb is come,” signifies joy of soul and heart, and thence the glorification of the Lord, that henceforth there may be the full marriage of Him with the church (n. 812). “And His wife hath made herself ready,” signifies that they who will be of this church, which is the New Jerusalem, are collected together, inaugurated and instructed (n. 813). Verse 8. “And it was given to her that she should be clothed in fine linen clean and bright,” signifies that they are instructed by the Lord in genuine and pure truths through the Word (n. 814). “For the fine linen is the just deeds of the saints,” signifies that through truths from the Word those who are of the Lord’s church have the goods of life (n. 815). Verse 9. “And he said unto me, Write, Happy are they that have been called to the marriage supper of the Lamb,” signifies an angel sent from heaven to John, and speaking with him concerning the Lord’s New Church, and saying that it was given to know on earth, that those have eternal life who receive the things which are of that church (n. 816). “And he said, These are the true words of God,” signifies that this is to be believed because it is from the Lord (n. 817). Verse 10. “And I fell down before his feet to adore him; and he said, See thou do it not; I am thy fellow-servant and of thy brethren that have the testimony of Jesus; adore God,” signifies that the angels of heaven are not to be adored and invoked, because there is nothing Divine in them; but that they are associated with men, as brethren with brethren, with those who worship the Lord, and thus that in consociation with them the Lord alone is to be adored (n. 818). “For the testimony of Jesus is the spirit of prophecy,” signifies that the acknowledgment that the Lord is the God of heaven and earth, and at the same time a life according to His precepts, in the universal sense the all of the Word and of doctrine therefrom (n. 819). Verse 11. “And I saw heaven opened, and behold a white horse,” signifies the spiritual sense of the Word revealed by the Lord, and the interior understanding of the Word disclosed thereby, which is the coming of the Lord (n. 820). “And He that sitteth upon him is called faithful and true; and in justice He doth judge and make war,” signifies the Lord as to the Word, that it is the Divine good itself and the Divine truth itself, from both of which He executes judgment (n. 821). Verse 12. “And His eyes were as a flame of fire,” signifies the Divine wisdom of the Lord’s Divine love (n. 822). “And upon His head were many diadems,” signifies the Divine truths of the Word from Him (n. 823). “Having a name written which no one knew but Himself,” signifies that what the quality of the Word is in its spiritual and celestial senses no one sees but the Lord, and he to whom He reveals it (n. 824). Verse 13. “And He was clothed with a garment dipped in blood; and His name is called The Word of God,” signifies the Divine truth in its ultimate sense, or the Word in the letter, to which violence has been offered (n. 825). Verse 14. “And the armies which are in heaven followed Him upon white horses, clothed in fine linen white and clean,” signifies the angels in the New Christian heaven, who were conjoined to the Lord in the interior understanding of the Word, and thus who are in pure and genuine truths (n. 826). Verse 15. “And out of His mouth went forth a sharp sword,” signifies the dispersion of falsities by the Lord by doctrine therefrom (n. 827). “That with it He should smite the nations; and He shall tend them with a rod of iron,” signifies that He will convince all who are in dead faith, by the truths of the sense of the letter of the Word, and by rational things (n. 828). “And He treadeth the winepress of the fury and anger of God Almighty,” signifies that the Lord endured alone all the evils of the church, and all the violence offered to the Word, and thus to Himself (n. 829). Ver. 16. “And He hath upon His garment and upon His thigh a name written, King of kings, and Lord of lords,” signifies that the Lord teaches in the Word what He is, that He is the Divine truth of the Divine wisdom and the Divine good of the Divine love, thus that He is the God of the universe (n. 830). Verse 17. “And I saw an angel standing in the sun; and he cried with a great voice, saying to all the birds that fly in the midst of heaven, Come and gather yourselves together to the supper of the great God,” signifies the Lord from the Divine love, and thence from Divine zeal, calling and assembling all who are in the spiritual affection of truth and think of heaven, to the New Church, and to conjunction with Himself, and thus to eternal life (n. 831). Verse 18. “That ye may eat the flesh of kings, and the flesh of commanders of thousands, and the flesh of the mighty, and the flesh of horses and of them that sit upon them, and the flesh of all, free and bond, and small and great,” signifies the appropriation of goods from the Lord through the truths of the Word and of doctrine thence, in every sense, degree, and kind (n. 832). Verse 19. “And I saw the beast and the kings of the earth and their armies gathered together to make war with Him that sat upon the horse, and with His army,” signifies that all the interiorly evil, who have professed faith alone, with the leaders and their followers, will fight against the Lord’s Divine truths in His Word, and will infest those who will be of the Lord’s New Church (n. 833). Verse 20. “And the beast was taken, and with him the false prophet that did signs before him, with which he seduced them that received the mark of the beast, and adored His image,” signifies all those who professed faith alone, and were interiorly evil, both the laity and the common people, as also the clergy and the learned, who by reasonings and attestations that faith alone is the only means of salvation, have led others to receive that faith, and to live according to it (n. 834). “These two were cast alive into the lake of fire burning with brimstone,” signifies that all those, as they were, were cast into hell, where are loves of falsity and at the same time lusts of evil (n. 835). Verse 21. “And the rest were slain by the sword of Him that sat upon the horse, that proceeded out of His mouth,” signifies that all from the various heresies among the Reformed, who have not lived according to the Lord’s commandments in the Word, which they knew, being judged from the Word, perish (n. 836). “And all the birds were satiated with their flesh,” signifies that from their lusts of evil, which are their proprium, the infernal genii are as it were nourished.
THE EXPLANATION
Verse 1. After these things I heard as it were a voice of a great multitude in heaven, saying, Alleluia, signifies thanksgiving, confession, and celebration of the Lord by the angels of the lower heavens, on account of the removal of the Babylonians. By “a great multitude in heaven,” are signified the angels of the lower heavens; by “their voice saying, Alleluia,” is signified thanksgiving, confession, and celebration of the Lord by them; by “Alleluia,” in the Hebrew language, is signified, Praise ye God, therefore it was an expression of thanksgiving, confession, and celebration of the Lord from joy of heart, as appears from these passages:
Bless Jehovah, O my soul. Alleluia (Ps. 104:35).
Blessed be Jehovah the God of Israel from everlasting to everlasting; and let all the people say, Amen. Alleluia (Ps. 106:48).
We will bless Jah from now even to eternity. Alleluia (Ps. 115:18).
Let every soul praise Jah. Alleluia (Ps. 150:6; besides other places, as Ps. 105:45; 106:1; 111:1; 112:1; 113:1, 9; 116:19; 117:2; 135:3; 148:1, 14; 149:1, 9; 150:1).
That it is on account of the rejection of the Babylonians, is evident from the preceding chapter, which treats of the Babylonians, for which reason it is said, “After these things,” and also from what follows (verses 2, 3) in this chapter. That the angels of the lower heavens are meant by “a great multitude in heaven,” is plain from verse 4 of this chapter, where it is said that “the twenty-four elders and the four animals adored Him that sat upon the throne, saying Amen. Alleluia,” by whom the angels of the higher heavens are meant.
804. Salvation, and glory, and honor, and power, unto the Lord our God, signifies that now there is salvation from the Lord, because now there is a reception of Divine truth and Divine good from His Divine power. By salvation to the Lord our God, is signified the acknowledgment and confession that there is salvation from the Lord; by “glory and honor to the Lord our God,” is signified acknowledgment and confession, that there is Divine truth and Divine good from the Lord, thus the reception thereof (n. 249, 629, 693). By “power unto the Lord our God,” is signified the acknowledgment and confession, that the Lord has power. To say that salvation, glory, honor, and power belong unto the Lord, is according to the sense of the letter; as also in other places, that to the Lord belongeth blessing, but this, when considered in the spiritual sense, means that these things, being in the Lord, are also from the Lord, here, that now they are communicated by Him to angels and men in consequence of the Babylonians being removed and rejected, who intercepted, weakened, and prevented the influx of those things from the Lord; in like manner as black clouds in the world, when they come between the sun and men; for as the light of the sun of this world is intercepted, weakened, and obstructed by the interposition of black clouds, so is the light of the sun of heaven, which is the Lord, by the black falsities interposed by the Babylonians. The thing is altogether similar, only that one is natural, and the other spiritual. Falsities also in the spiritual world appear like clouds, dark and black according to their quality. This is likewise the cause, that not until after the Last Judgment was the spiritual sense of the Word revealed, and that the Lord alone is the God of heaven and earth. For by the Last Judgment the Babylonians were removed, and also the Reformed who confessed faith alone; whose falsities were like dusky clouds interposed between the Lord and men on earth; and were likewise like cold, that takes away spiritual heat, which is the love of good, and truth.
805. Verse 2. For true and just are His judgments; for He hath judged the great harlot, who corrupted the earth with her whoredom, signifies because in justice the profane Babylonish religious persuasion is condemned, which has destroyed the Lord’s church by foul adulterations of the Word. By “true and just are Thy judgments,” the Divine truths and goods of the Word are signified, according to which judgment is executed by the Lord (n. 668, 689); which together are called “justice:” for by justice, in speaking of the Lord, nothing else is signified; as below (verse 11; also Isa. 63:1; Jer. 23:5, 6; 33:15, 16). By “for he hath judged the great harlot” is signified because the profane Babylonish religious persuasion is condemned, which was treated of in the foregoing chapter. It is called “the great harlot,” from the adulteration and profanation of the Word. By “who corrupted the earth with her whoredom” is signified, which has destroyed the Lord’s church by foul adulterations of the Word. By “her whoredom” the adulteration of the Word is signified (n. 134), and by “earth” the church (n. 285, 721).
806. And He hath avenged the blood of His servants at her hand, signifies retribution on account of the injuries and violence offered to the souls of the worshipers of the Lord. That by “He hath avenged the blood of His servants at her hand,” is signified retribution on account of the injuries and violence offered to the souls of the worshipers of the Lord, because by “He avenged” is signified retribution. By “shedding blood” is signified to offer violence to the Lord’s Divinity and to the Word (n. 327, 684); here to the worshipers of the Lord, who are meant by “His servants.” They offered injuries and violence to the souls of these by transferring to themselves the Divine worship of the Lord, and by prohibiting the reading of the Word. It is said of the Lord, that He avenged or revenged the blood of His servants, as if He did this from vengeance or revenge; but still it is not from vengeance or revenge, as it is not from anger and wrath, which however are attributed to the Lord in many places in the Word, see above (n. 525, 635, 658, 673). Anger and vengeance are said of the Lord, when the evil separated from the good are cast into hell, which is done at the day of the Last Judgment; on which account that day is called “a day of anger,” and likewise “anger;” also “a day of vengeance;” not that the Lord is angry and avenges, but that they are angry with the Lord, and breathe vengeance against Him. It is as when a malefactor, after sentence is passed, is angry at the law, and breathes vengeance against the judge; for the law is not angry, nor is the judge revengeful.
[2] “Vengeance” is meant in this sense in the following passages:
The day of vengeance is in My heart, and the year of My redeemed is come (Isa. 63:4).
Here it treats of the Lord and the last judgment:
The day of Jehovah’s vengeance, the year of retributions for the controversy of Zion (Isa. 34:8).
Behold, your God will come with vengeance, with the retribution of God will He come, and He will save you (Isa. 35:4).
These are the days of vengeance, that all things that are written may be fulfilled (Luke 21:22).
Here it treats of the consummation of the age, when the Last Judgment comes:
The spirit of the Lord Jehovih is upon Me, to proclaim the day of the good pleasure of Jehovah, and the day of vengeance of our God, to comfort all that mourn (Isa. 61:1-2).
Shall not My soul take vengeance for this (Jer. 5:9, 29)?
I will take vengeance on Babel, nor will I make a man to intercede (Isa. 47:3).
The thought is against Babel to destroy it, because this is the vengeance of Jehovah, the vengeance of His temple (Jer. 51:11, 36).
Sing, ye nations, His people; for He hath avenged the blood of His servants, and He will render vengeance to His enemies, and will expiate His land, His people (Deut. 32:43).
807. Verse 3. And a second time they said, Alleluia, and her smoke went up for ages of ages, signifies thanksgiving and celebration of the Lord from joy, that that profane religious persuasion is condemned to eternity. “That they said a second time” is from their varying affection of joy, that they were liberated from infestation from those who were in that religious persuasion, also from fear lest they should rise again and infest again. That thanksgiving and celebration of the Lord is signified by “Alleluia” may be seen above (n. 803). By “her smoke” is signified that religious persuasion as to its direful falsities, since falsities from evil appear like the smokes from fire (n. 422); the fire here is the love of self (n. 468, 494, 766). That by “the smoke of a burning,” when treating of Babylon, profanation is signified (n. 766, 767). By “its going up for ages of ages” is signified her damnation to eternity.
808. Verse 4. And the twenty-four elders and the four animals fell down and adored God who sitteth upon the throne, saying, Amen. Alleluia signifies adoration of the Lord as the God of heaven and earth and as the Judge of the universe by the angels of the higher heavens, and the confirmation of the thanksgiving, confession, and celebration of Him made by the angels of the lower heavens. By “falling down and adoring” is signified humiliation, and from the humiliation adoration, as above (n. 370). By “the twenty-four elders and the four animals” the higher heavens are signified (n. 369). By “Him that sitteth upon the throne” is meant the Lord as the God of heaven, and as the Judge of the universe; since by “the throne” is signified heaven and the kingdom there (n. 14, 221, 222), and likewise judgment; here judgment, because it is concerning the judgment upon Babel, which precedes. That “He that sitteth upon the throne” is the Lord, may be seen below. By “Amen. Alleluia,” is signified the confirmation of the thanksgiving, confession, and celebration made by the angels of the lower heavens. By “Amen” is signified confirmation and consent from the truth (n. 23, 28, 61, 371, 375); and by “Alleluia” is signified thanksgiving, confession, and celebration of the Lord (n. 803). That it is those which were made by the angels of the lower heavens, is because they first spoke, and celebrated the Lord as the God of heaven, the Judge, and the Avenger; and said “Alleluia”; as is manifest from verses 1 and 2, and from the explanation above (n. 803, 804). The confirmation of these things by the angels of the higher heavens is signified by “Amen. Alleluia.”
[2] That “He that sitteth upon the throne” is the Lord, is manifest from Revelation (chap. 1:4; 2:8; 3:21; 4:2-6, 9; 5:13; 6:16; 7:9-11; 22:1, 3); in which places it is said, “God” and “Lamb” “upon the throne.” By “God” there the Divine Itself of the Lord is meant, which is called the Father; and by “the Lamb” the Divine Human, which is called the Son (n. 269, 291), thus the Lord alone. This is also manifest from chapter 7 where it is said:
The Lamb Who is in the midst of the throne shall feed them (Rev. 7:17),
And in Matthew:
When the Son of man shall sit upon the throne of His glory, He shall judge (Matt. 19:28).
When the Son of man shall come in His glory, and all the angels with Him, then shall He sit upon the throne of His glory (Matt. 25:31).
809. Verse 5. And a voice came out of the throne, saying, Praise our God, all ye His servants, and ye that fear Him, signifies influx from the Lord into heaven, and thus the unanimity of the angels, that all who are in the truths of faith and in the goods of love should worship the Lord as the only God of heaven. By “the voice which came out of the throne” is signified influx from the Lord into heaven. That it is from the Lord is because “He that sitteth upon the throne” was the Lord, as was shown just above (n. 808). Therefore by “the voice” that came out therefrom is meant influx; for the Lord, because He is above the heavens, and appears before the angels as a sun, does not speak from it to the angels, but flows in; and that which flows in, is received in heaven, and is uttered. Wherefore that voice, although from the throne, yet was heard by John out of heaven, and thus from the angels there; and whatever the angels speak out of heaven is from the Lord. By “Praise our God” is signified that they should worship the Lord as the only God of heaven. That “to praise God” is to worship Him will be seen below. By “all His servants” are signified all who are in the truths of faith (n. 3, 380); by “all that fear Him” are signified they who are in the goods of love (n. 527, 628).
[2] That “to praise God” signifies to worship Him, and hence that the praise of Him is the worship of Him, is evident from many passages in the Word, a few only of which are adduced:
Suddenly there was with the angel a multitude of them that praise God (Luke 2:13, 20).
The whole multitude of the disciples began to praise God with a great voice (Luke 19:37).
They were in the temple praising and blessing God (Luke 24:53).
Cause to be heard, praise ye, and say, O Jehovah, save Thy people (Jer. 31:7).
Praise ye Jehovah in the heavens; praise Him in the heights; praise ye Him, His angels; praise ye Him, His hosts; praise ye Him, sun and moon; praise Him, all ye stars of light; praise Him, ye heavens of heavens; praise ye the name of Jehovah; praise Jehovah from the earth; He hath exalted praise from all peoples (Ps. 148:1-5, 7, 13, 14).
Out of the mouths of infants and sucklings Thou hast perfected praise (Matt. 21:16).
All the people gave praise unto God (Luke 18:43; besides other places, as Isa. 42:8; 60:18; Joel 2:26; Ps. 113:1, 3; 117:1).
These things which are said in this verse do not have reference to those which precede concerning Babylon, but to the things that follow concerning the New Church to be established by the Lord; which is here treated of in what follows.
810. Both small and great, signifies those who worship the Lord from the truths of faith and the goods of love in a lesser and in a greater degree. By “the small and the great” in the natural sense they are meant who are in a lesser and in a greater degree of dignity, but in the spiritual sense those who are in a lesser and in a greater degree of worship of the Lord, and thus who worship the Lord less and more holily and fully from the truths of faith and the goods of love. This is signified because it follows after “Praise God, all ye His servants, and ye that fear Him;” by which such things are signified (n. 809; see also, n. 527, 604).
Emanuel Swedenborg · English translation by John Whitehead (1912) · Source edition · German edition.