For their works do follow with them, signifies that they have spiritual life, which is the life of the angels of heaven. This is evident from the signification of "works," as being spiritual life, such as the angels of heaven have (of which presently); also from the signification of "to follow with them," as meaning to be in them, for what follows with anyone, when it is predicated of his life, is in him, and is as it were himself; therefore it is said "to follow with them," not follow them. "Works" signify the life of man because they constitute his life. For man has thought, will, and from these two, action. That which is in a man's thought and not in his will is not yet in him. That which is in thought and in the will, and not in act, this indeed enters the man, and forms a beginning to his life; and yet it goes forth and disappears, because it has not been terminated. But that which is in a man's will, and from that in act, constitutes his life, and remains, whether it be evil or good. That thought alone does not constitute man's life can be seen from this, that man is able to think many things that he does not will, because he does not love them. The thought and the will of man without the act do not constitute his life, because the will is not made sure, and a will not made sure is like water passing off into vapor, since it is easily changed by a love opposed to it. From all this it can be seen that by works which are acts of the will man's life is signified. That works, love, will, and act, also man's life, make one, may be seen above (n. 842).
Since here as in many other passages in Revelation, "works" are mentioned, and here it is said that "their works do follow with them," which signifies spiritual life, something shall be said about how that life is acquired, and also how it is destroyed by the faith of the present day. Spiritual life is acquired solely by a life according to the commandments in the Word. These commandments are given in a summary in the Decalogue, namely, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not kill, Thou shalt not bear false witness, Thou shalt not covet the goods of others. These commandments are the commandments that are to be done, for when a man does these his works are good and his life becomes spiritual, because so far as a man shuns evils and hates them, so far he wills and loves goods. [2] For there are two opposite spheres that surround man, one from hell, the other from heaven, from hell a sphere of evil and of falsity therefrom, from heaven a sphere of good and of truth therefrom; and these spheres affect 902-1 the body, but they affect the minds of men, for they are spiritual spheres, and thus are affections that belong to the love. Man is set in the midst of these; therefore so far as he approaches the one so far he withdraws from the other. This is why so far as a man shuns evils and hates them, so far he wills and loves goods and the truths therefrom, for: No one can at the same time serve two masters, for he will either hate the one and love the other (Matt. 6:24). [3] But let it be known, that man must do these commandments from religion, because they are commanded by the Lord; and if he does them from any other consideration whatever, for instance, from regard merely to the civil law or the moral law, he remains natural, and does not become spiritual. For when a man acts from religion he acknowledges in heart that there is a God, a heaven and a hell, and a life after death. But when he acts merely from the civil and moral law, he may act in the same way, and yet in heart may deny that there is a God, a heaven and a hell, and a life after death. And if he shuns evils and does goods it is only in an external form, and not in an internal form; thus while he is outwardly as to the life of the body like a Christian, inwardly as to the life of his spirit he is like a devil. All this makes clear that a man can become spiritual, or receive spiritual life, in no other way than by a life according to religion from the Lord. [4] I have had proof that this is true from angels of the third or inmost heaven, who are in the greatest wisdom and happiness. When asked how they had become such angels, they said that it was because during their life in the world they had regarded filthy thoughts as heinous, and these had been to them adulteries; and had regarded in like manner frauds and unlawful gains, which had been to them thefts; also hatreds and revenges, which had been to them murder; also lies and blasphemies, which had been to them false testimonies: and so with other things. When asked again whether they had done good works, they said that they loved chastity, in which they were because they had regarded adulteries as heinous; that they loved sincerity and justice, in which they were because they had regarded frauds and unlawful gains as heinous; that they loved the neighbor because they had regarded hatreds and revenges as heinous; that they loved truth because they had regarded lies and blasphemies as heinous, and so on; and that they perceived that when these evils had been put away, and they acted from chastity, sincerity, justice, charity, and truth, it was not done from themselves but from the Lord, and thus that all things whatsoever that they had done from these were good works, although they had done them as if from themselves; and that it was on this account that they had been raised up by the Lord after death into the third heaven. Thus it was made clear how spiritual life, which is the life of the angels of heaven, is acquired. [5] It shall now be told how that life is destroyed by the faith of the present day. The faith of this day is that it must be believed that God the Father sent His Son, who suffered the cross for our sins, and took away the condemnation of the law by fulfilling it; and that this faith without good works will save everyone, even in the last hour of death. By this faith, instilled from childhood and afterwards confirmed by preachings, it has come to pass that no one shuns evils from religion, but only from the civil and moral law; thus not because they are sins but because they are damaging. Consider, when a man thinks that the Lord suffered for our sins, that He took away the condemnation of the law, and that merely to believe these things or to have faith in them without good works saves-whether this is not to regard as of little worth all the commandments of the Decalogue, all the life of religion as prescribed in the Word, and furthermore all the truths that teach charity. Separate these therefore, and take them away from man, and is there any religion left in him? For religion does not consist in merely thinking this or that, but in willing and doing that which is thought; and there is no religion when willing and doing are separated from thinking. From this it follows that the faith of this day destroys spiritual life, which is the life of the angels of heaven, and is the Christian life itself. [6] Consider further, why the ten commandments of the Decalogue were promulgated from Mount Sinai by so great a miracle; why they were engraven on two tables of stone, and why these were placed in the ark, over which was placed the mercy-seat with cherubs, and the place where those commandments were was called the Holy of holies, within which Aaron was permitted to enter only once a year, and this with sacrifices and incense, and if he had entered without these he would have fallen dead; also why so many miracles were afterwards performed by the ark. Have not all throughout the whole globe a knowledge of like commandments? Do not their civil laws prescribe the same? Who does not know from merely natural lumen, that for the sake of order in every kingdom adultery, theft, murder, false witness, and other things in the Decalogue are forbidden? Why then were those same precepts promulgated by so many miracles, and regarded as so holy? Can there be any other reason than that everyone might do them from religion, and thus from God, and not merely from civil and moral law, and thus from self and for the sake of the world? This was the reason for their promulgation from Mount Sinai and their holiness; for to do these commandments from religion purifies the internal man, opens heaven, admits the Lord, and makes man as to his spirit an angel of heaven. And this is why the nations outside the church who do these commandments from religion are all saved, but not anyone who does them merely from civil and moral law. [7] Inquire now whether the faith of this day does not cancel all these commandments, which faith is, that the Lord suffered for our sins, that He took away the condemnation of the law by fulfilling it, and that man is justified and saved by this faith without good works. Look about and discover how many there are at this day in the Christian world who do not live according to this faith. I know that they will answer that they are weak and imperfect men, born in sins, and the like. But who is not able to think from religion? This the Lord gives to everyone; and with him who thinks these things from religion the Lord works all things, so far as he thinks. And be it known that he who thinks these things from religion believes that there is a God, a heaven, a hell, and a life after death; but he who does not think of these things from religion, I affirm, does not believe them.
Verses 14-16. And I saw, and behold a white cloud, and upon the cloud One sitting like unto the Son of man, having on His head a golden crown, and in His hand a sharp sickle. And another angel went out from the temple, crying out with a great voice to Him that sat upon the cloud, Send Thy sickle and reap, for the hour for Thee to reap is come, for the harvest of the earth is dried up. And He that sat upon the cloud cast His sickle upon the earth, and the earth was reaped. 14. "And I saw," signifies prediction respecting the separation of the good from the evil (n. 904); "and behold a white cloud," signifies Divine truth in ultimates, such as the Word is in the sense of the letter, within which is the spiritual sense (n. 905); "and upon the cloud One sitting like unto the Son of man," signifies the Lord in the heavens in the Divine truth or the Word which is from Him (n. 906); "having upon His head a golden crown," signifies the Divine good girded for judgment (n. 907); "and in His hand a sharp sickle," signifies the Divine truth accurately exploring and separating (n. 908). 15. "And another angel went out from the temple," signifies exploration by the Lord of the state of the church in general (n. 909); "crying out with a great voice to Him that sat upon the cloud," signifies announcement after exploration or visitation (n. 910); "send Thy sickle and reap, for the hour for Thee to reap is come, for the harvest of the earth is dried up," signifies that it is the time for gathering up the good and separating them from the evil, because this is the end of the church (n. 911). 16. "And He that sat upon the cloud cast the sickle upon the earth, and the earth was reaped," signifies the gathering out of the good from the evil, and that thus the church was laid waste (n. 912).
Verse 14. And I saw, signifies prediction respecting the separation of the good from the evil. This is evident from the fact that "seeing" involves the things that are seen, and these are what now follow; and as these involve in the spiritual sense the first or general separation of the good from the evil, so here, "I saw" signifies prediction respecting this separation. It is to be known that in what follows in this chapter separation in general is predicted, and in the following chapters separation in particular, or specifically, which is described by "the seven angels having the seven vials of the wrath of God." It is according to Divine order that the separation of the good from the evil should be thus described, which order is that what is general should come before the setting forth of the particular and the most particular or the specific things. It is according to Divine order for what is general to precede, in order that particulars may be introduced into them and rightly arranged, and made homogeneous and joined together in close connection. (On this subject see what is set forth in the Arcana Coelestia, namely, that general things precede, into which particulars are introduced, and most particular things into these, n. 920, 4325, 4329, 4345, 5208, 6089. That with the man who is being regenerated general things precede, and particular and most particular things follow in order, n. 3057, 4345, 4383, 6089. That afterwards there is a subordination of all things under the generals in man, and thus connection, n. 5339. That generals may be filled with innumerable things, n. 7131. That such as a man is in general, such he is in every particular thing, n. 917, 1040, 1316. That what reigns generally is in all things and in each thing, n. 6159, 7648, 8067, 8853-8857, 8865. All this has been presented to make known why general and generic things are here first stated, and afterwards the particular and most particular things.)
Behold a white cloud, signifies the Divine truth in ultimates, such as the Word is in the sense of the letter, within which is the spiritual sense. This is evident from the signification of a " cloud," as being the Divine truth in ultimates, and thus the Word in the sense of the letter (of which above, n. 36, 594); and this cloud appeared "white" because of the shining through it of the Divine truth in the heavens, such as the Word is in the spiritual sense, for all whiteness that appears in the heavens exists from the light of heaven, which in its essence is the Divine truth. This is why the angels, who are in the Divine truth, are clothed in white and shining garments. (That Divine truth proceeding from the Lord as a sun is the light of heaven, may be seen in the work on Heaven and Hell, n. 126-140; and that white for this reason is predicated in the Word of truths, see above, n. 196.)
And upon the cloud One sitting like unto the Son of man, signifies the Lord in the Divine truth or the Word which is from Him. This is evident from the signification of a "white cloud," as being the Divine truth in ultimates, such as the Word is in the sense of the letter, within which is the spiritual sense (see above); also from the signification of "sitting upon it," as being in the heavens where the Divine truth is in its light, such as the Word is in the spiritual sense; also from the signification of "the Son of man," as being the doctrine of truth, and in the highest sense the Lord as to the Word (see above, n. 63, 151). One may wonder that a "cloud" signifies the Word, and "One sitting upon the cloud" signifies the Lord as to the Word, since to those who comprehend all things according to the sense of the letter of the Word, it must needs seem that a "cloud" means a cloud, and not anything spiritual such as the Word is, for the Word does not appear to have any affinity or agreement with a cloud; nevertheless it is the Divine truth in ultimates, such as the Word is in the letter, that is here signified. The reason is, that in the spiritual world the Divine truth flowing down from the higher heavens into the lower appears like a cloud; and this has been seen by me, and from it and its varied hues I was able to conclude what kind of truth the angels of the higher heaven were talking about with one another. [2] The "cloud" that appeared upon Mount Sinai when the Law, which was the Divine truth, was promulgated, had a similar signification, also the "cloud" that was seen every day upon the Tent of meeting, and that sometimes filled it; also: The bright cloud that overshadowed Peter, James, and John, when Jesus appeared transfigured; out of which cloud a voice was heard saying, This is My beloved Son, in whom I am well pleased; hear ye Him (Matt. 17:5; Luke 9:34, 35). Also in the following passages in the Gospels: Then shall appear the sign of the Son of man; and they shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:30; Luke 21:27). And Jesus said, Now shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven (Matt. 26:64; Mark 14:61, 62). In these passages also "to come in the clouds of heaven" means the manifestation of the Lord in the Word; for after His coming predictions respecting the Lord were clearly seen in the prophecies of the Word that were not seen before; and they are still more clearly seen at this day, when the spiritual sense of the Word has been opened, in which, in the highest sense, the Lord and the subjugation of the hells by Him and the glorification of His Human are everywhere treated of. This sense is what is meant by the "glory" in which He would come. That "glory" signifies spiritual Divine truth such as it is in the heavens may be seen above (n. 33, 874). All this makes clear what is signified by "the white cloud, and upon the cloud One sitting like unto the Son of man," which John saw; for what now follows treats of the separation of the good from the evil before the Last Judgment, and afterwards of that judgment; the same as was predicted by the Lord in the Gospels, that "He would come in the clouds of heaven;" also in the first chapter of Revelation in these words: Jesus Christ, who is the faithful Witness, the Firstborn of the dead, and the Prince of the kings of the earth. Behold He cometh with the clouds, and every eye shall see Him (verses 5, 7).
Having on His head a golden crown, signifies the Divine good girded for judgment. This is evident from the signification of "a golden crown" on the head, as here being the Divine good girded for judgment; for what now follows treats of the separation of the good from the evil, and this separation precedes the Last Judgment, thus it treats of "the Son of man" by whom is meant the Lord as to the Divine truth or the Word girded to separate the good from the evil, and afterwards to execute judgment. That this is meant by "the golden crown upon the head of the Son of man," can be seen from the fact that among the sons of Israel and also among the ancients, kings, who represented the Lord, when they were girded for war and in their battles, wore golden crowns (see above, n. 553); and for the reason that kings represented the Lord as to the Divine truth, and this proceeds from the Lord conjoined with the Divine good; and in order that this might be represented kings wore crowns of gold, since "gold" signifies good (see above, n. 242). That a "golden crown" signifies good and consequent wisdom, and that truths are what are crowned, may also be seen above (n. 272). [2] That an arcanum lies concealed in this is because the Divine good judges no one, but the Divine truth judges; because the Divine good loves all, and so far as man follows it draws to heaven, but the Divine truth separated from good condemns all and judges all to hell. Lest, therefore, all should be condemned and judged to hell, and in order that the Divine good may as far as possible mitigate and raise up to heaven, there was a golden crown on the head, which signified the Divine good girded for judgment, that is, for mitigating. That the Divine good does not judge anyone but the Divine truth, is meant by these words of the Lord: The Father doth not judge anyone, but He hath given all judgment unto the Son (John 5:22). "The Father" means the Divine good, and "the Son" the Divine truth. (That "the Father" means the Divine good may be seen above, n. 200, 254; and "the Son" the Divine truth, n. 63, 151, 724.) Likewise by these words: The Father gave to the Son to execute judgment, because He is the Son of man (John 5:27). "The Son of man" signifies the Divine truth (see above, n. 778). [3] Nevertheless it must be understood that the Lord does not judge anyone by Divine truth; but the Divine truth regarded in itself judges the man who does not receive it but rejects it, as is clearly evident from the Lord's words: Jesus said, If anyone hear My words and yet believe not, I judge him not, for I have not come to judge the world but to save the world. He that rejecteth Me and receiveth not My words hath one that judgeth him; the Word that I have spoken, the same shall judge him in the last day (John 12:47, 48; also John 3:17). "The Word" means the Divine truth, for this is in the Word, and is the Word. That this, regarded in itself, will judge man, and not the Lord Himself by it, is clearly evident, for the Lord says, "I judge him not, for I have not come to judge the world but to save the world." The Lord Himself does not judge, because He is the Divine love and also the Divine good united with Divine truth, and the one cannot be separated from the other, for they are one; and the Divine good judges no one, but saves, as has been said above. So also does the Divine truth which proceeds from the Lord united with the Divine good. The saying in John, that "it was given to the Son to execute judgment," must be understood in the same sense as where it is said of Him that "He is angry," "wrathful," "casts into hell," and the like; while in fact the Lord is angry with no one, nor does He cast into hell, but man casts himself thither (on which see in the work on Heaven and Hell, n. 545-550). So, too, contempt for and rejection of the Divine truth, consequently falsity from evil, judges man; thus again, the man judges himself. [4] How the Divine truth regarded in itself judges man shall also be told. The man who is in falsities from evil because of contempt for and rejection of the Divine truth is in hatred against it, and burns to destroy it with everyone who is in it from the Lord. And when he makes this attempt he is like one who casts himself into a fire or dashes his face against a rock; the fire is not the cause of this nor the rock, but the man who does this. For the real truth is, that the Divine truth never fights against falsity from evil, but falsity fights against truth; and thus heaven does not fight against hell, but hell against heaven.
And in His hand a sharp sickle, signifies the Divine truth accurately exploring and separating. This is evident from the signification of a "sickle," as being the Divine truth accurately exploring and separating. This is the signification of "sickle," because it has almost the same signification as "sword" [gladius et machaera], which means in the spiritual sense the Divine truth fighting against falsity and dispersing it (see above, 73, 131, 367); so here in place of sword [gladius et machaera] a "sickle" is mentioned, because the harvest is treated of, respecting which and the sickle more will be said hereafter. "A sharp sickle" signifies the Divine truth accurately exploring and separating, because the "harvest" signifies the last state of the church preceding the Last Judgment, when the Lord explores everyone and separates; and when this is done the good are raised up into heaven and the evil cast into hell, which is the Last Judgment. That such exploration and separation are effected before the Last Judgment, and have also been done at this day, has been set forth to some extent from experience in the work on The Last Judgment, and also above; and more will be said about it in an appendix at the end of this work. [2] That "sharp" signifies what is careful, accurate and complete, is evident without explanation. For a sharp sickle, like a sharp sword, acts with great accuracy and pierces very keenly. This is shown in the following passages. In Isaiah: Jehovah hath made my mouth like a sharp sword (49:2). The "mouth" of the prophet signifies the Divine truth, and for this reason is compared to a sharp sword, meaning that the Divine truth pierces and wholly disperses and destroys falsity. So in Revelation: Out of the mouth of the Son of man went forth a sharp two-edged sword (1:16; 2:12; 19:15, 21). The tongue of the wicked, which speaks falsities from interior evil, and pierces and disperses truths, is also compared to a sharp sword and sharp arrows. In David: My soul, in the midst of lions do I lie; the sons of man are set on fire, their teeth are spears and arrows, and their tongue a sharp sword (Ps. 57:4). And elsewhere: Jehovah deliver my soul from the lip of falsehood, from the tongue of deceit, sharp arrows of the mighty (Ps. 120:2, 4). Here "the lip of falsehood and the tongue of deceit" stand for falsities from evil; and the dispersion of truth by falsities is signified by "a sharp sword" and "sharp arrows." In like manner in Ezekiel (5:1).
Verse 15. And another angel went out from the temple, signifies exploration by the Lord of the state of the church in general. This is evident from what follows, namely, that the angel "cried out with a great voice, Send Thy sickle and reap, for the hour for Thee to reap is come, for the harvest of the earth is dried up," which signifies announcement after exploration that it is the time for gathering up the good and separating them from the evil, because this is the end of the church. Also from the signification of "the temple," as being heaven and the church, and the Divine proceeding from the Lord (see above, n. 220, 630, 700). The state of the church in general is here meant, because it is added that "two other angels went forth, one from the temple that is in heaven, and the other from the altar;" and these signify manifestations by the Lord respecting separation. Exploration by the Lord is signified, because an "angel" means in the Word something from the Lord (see above, n. 869, 878, 883); since angels can make no exploration of the state of the church from themselves, but only from the Lord.
Crying out with a great voice to Him that sat upon the cloud, signifies announcement after exploration or visitation. This is evident from the signification of "crying out with a great voice," as being announcement (of which presently). It means after visitation because it is announced "to Him who sat upon the cloud, that the hour to reap is come, because the harvest of the earth is dried up." "He that sat upon the cloud" means the Lord in the heavens (see above, n. 906). "The great voice" of this angel signifies announcement of the state of the church after visitation, because a "voice" involves the things said, which are what follows. It is said "announcement after exploration or visitation," because visitation precedes separation, and after separation the Last Judgment is accomplished. Visitation is mentioned in many passages, and it means the exploration of what the state of the church is before the judgment. Not that such visitation exists actually; but before the judgment the angels of heaven begin to lament because of the growing power of the evil from hell, and begin to pray to the Lord for help; for the Lord knows all things, because He is omniscient. Nevertheless, visitation is depicted by the sending of angels and by their announcement; as that, when the Last Judgment is at hand: The Lord shall send His angels with a great voice of a trumpet, and they shall gather together His elect from the four winds (Matt. 24:31). Not that any angels are sent to gather them together, but the Lord does this by His Divine truth; for "angels," as has been said, signify Divine truths. So again: The apostles shall sit upon twelve thrones, and shall judge the twelve tribes of Israel (Matt. 19:28; Luke 22:30). Not that the apostles shall sit upon thrones and judge, but the Lord by His Divine truth; for "apostles," the same as "angels," signify Divine truths, since they signify all things of the church. Likewise in other places. (But respecting visitation see what has been said in the Arcana Coelestia, namely, that visitation is an inquiry into what the state of love and faith in the church is; and that this precedes judgment, n. 2242. That "the day of visitation" means the last state of the church in general, n. 10509, 10510; thus when the old church is laid waste and a New Church is established, n. 6588. Also that it means the damnation of the unfaithful and salvation of the faithful, n. 6588, 10623. That visitation means also the coming of the Lord, because the Lord then comes to judgment, n. 6895.)
Send Thy sickle and reap, for the hour for Thee to reap is come, for the harvest of the earth is dried up, signifies that it is the time for collecting the good and separating them from the evil, because this is the end of the church. This is evident from the signification of "sending the sickle," as being to collect the good and separate them from the evil (of which presently); also from the signification of "the hour to reap is come," as being the time for doing this; also from the signification of "for the harvest of the earth is dried up," as being the last state or the end of the church, for "harvest" signifies the last state or the end, and "the earth" signifies the church. From this it is clear that "Send Thy sickle and reap, for the hour to reap is come, for the harvest of the earth is dried up," signifies that it is the time for collecting the good and separating them from the evil, because this is the end of the church. "To send the sickle and reap" means to collect the good and to separate them from the evil, because "the harvest of the earth" signifies the last state of the church, when the Last Judgment takes place and the evil are cast into hell and the good raised up into heaven, and thus they are separated. [2] That the collecting, separation, and Last Judgment do not take place before can be seen in the work on The Last Judgment, and will be more fully explained in the appendix to this book. This is briefly set forth in the Lord's words in Matthew: Jesus spake this parable: The kingdom of the heavens is like unto a man that sowed good seed in his field; but while men slept his enemy came and sowed tares, and went away. But when the blade sprang up and brought forth fruit, then appeared the tares also. The servants of the father of the family came and said unto him, Lord, didst thou not sow good seed in thy field? whence then hath it tares? And he said unto them, An enemy hath done this. But the servants said unto him, Wilt thou then that going we collect them? But he said, Nay, lest haply while ye collect the tares ye root up at the same time the wheat with them. Rather let both grow together until the harvest; and in the time of harvest I will say to the reapers, Collect first the tares and bind them in bundles to burn them, but gather the wheat into my barn. And His disciples came unto Him, saying, Explain unto us the parable of the tares of the field. He answering said unto them, He that soweth the good seed is the Son of man; the field is the world; and the seed are the sons of the kingdom; but the tares are the sons of the evil one; and the enemy that soweth them is the devil; while the harvest is the consummation of the age; and the reapers are angels. As then the tares are collected and burned in the fire, so shall it be in the consummation of the age. The Son of man shall send forth His angels, and they shall collect out of His kingdom all things that cause stumbling and them that do iniquity, and shall send them into a furnace of fire; there shall be weeping and gnashing of teeth. Then shall the just shine forth as the sun in the kingdom of the Father (13:24-30, 36-43). The Lord by this parable illustrates all that is said in this chapter of Revelation (in verses 14 to 19) respecting the Son of man having a sickle in His hand and reaping, and that the earth was reaped by Him and the angels. For this parable teaches that the "sower" means the Lord, who is here called "the Son of man;" that the "reapers," or "those that reap," mean the angels; also that "the tares shall be cast into a furnace of fire and the good seed gathered into the barn;" and that this could not be done until "the consummation of the age" (which signifies the last state of the church), "lest the wheat should be rooted up at the same time with the tares." [3] As this parable of the Lord contains arcana respecting the separation of the evil from the good, and the Last Judgment, it is important that its particulars should be explained. "The kingdom of the heavens" signifies the Lord's church in the heavens and on earth; for the church is in both. "The man who sowed good seed in his field" means the Lord as to the Divine truth, which is the Word, in the church; "the man," who is called in the following verses "the Son of man," is the Lord as to the Word; "good seed" is Divine truth; and "field" the church where the Word is. "While men slept his enemy came and sowed tares, and went away," signifies that while men are living a natural life, or the life of the world, evils from hell secretly, or while they are unconscious of it, introduce and implant falsities, "to sleep" signifying to live a natural life or the life of the world, since such a life is sleep as compared with spiritual life, which is wakefulness. The "enemy" signifies evils from hell, which influence that life when it is separated from spiritual life; "to sow tares" signifies to insinuate and implant falsities; "and went away" signifies that it was done secretly and when they were unconscious of it. "But when the blade sprang up and brought forth fruit, then appeared the tares also," signifies that when truth increased and brought forth good, falsities from evil were mingled with it; "the blade springing up" signifying truth such as it is when it is first received, "fruit" signifying good, and "tares" falsities from evil, here these mingled with truths. [4] "The servants of the father of the family came and said unto him, Lord, didst not thou sow good seed in thy field? whence then hath it tares?" signifies those who are in truths from good perceiving that falsities from evil have been mingled with them, and complaining, "the Lord's servants" signifying those who are in truths from good, "the father of the family" signifying the Lord as to truths from good ("father" the Lord as to good, and "family" the Lord as to truths); the "good seed," the "field," and the "tares," having the same signification as above. "And he said unto them, An enemy hath done this," signifies that such falsities were from evil in the natural man. "But the servants said to him, Lord, wilt thou then that going we collect the tares?" signifies the separation and casting out of falsities from evil before truths from good are received and increase. "But he said, Nay, lest haply while ye collect the tares ye root up at the same time the wheat with them," signifies that thus truth from good and its increase would also perish; for truths are mingled with falsities with the men of the church, and these cannot be separated and the falsities cast out until they are reformed. [5] "Rather let both grow together until the harvest; and in the time of the harvest I will say to the reapers, Collect first the tares and bind them in bundles to burn them, but gather the wheat into my barn," signifies that the separation and casting out of falsities from evil cannot be effected until it is the last state of the church; since it is then that the falsities of evil are separated from the truths of good, and the falsities of evil are delivered up to hell, and the truths of good are conjoined with heaven, or what is the same, the men who are in them. This takes place in the spiritual world, where all who are of the church from its beginning to its end are in this way separated and judged. The "harvest" signifies the end or the last state of the church; "to bind into bundles" signifies to conjoin together particular kinds of falsities from evil; "to burn" signifies to deliver up to hell; and "to gather into the barn" signifies to conjoin with heaven. [6] "He that soweth the good seed is the Son of man" signifies the Divine truth from the Lord. "The field is the world" signifies the church everywhere. "The seed are the sons of the kingdom" signifies that the Divine truth is with those who are of the church. "The tares are the sons of the evil one" signifies falsities with those who are in evil. "The enemy that soweth them is the devil" signifies that their falsities are from evil, which is from hell. "The harvest is the consummation of the age" signifies the last time and state of the church. "The reapers are angels" signifies that the Divine truth from the Lord is what separates. "The Son of man shall send forth angels, and they shall collect out of His kingdom all things that cause stumbling," signifies that the Divine truth from the Lord will remove those things that hinder the separation. "They that work iniquity" signifies those who live wickedly. "And shall send them into a furnace of fire" signifies into the hell where those are who are in love of self and in hatred and revenge. "There shall be weeping and gnashing of teeth" signifies where there is what is direful from evils and falsities. "Then shall the just shine forth as the sun in the kingdom of the Father" signifies that those who have done the Lord's commandments shall live in heaven in heavenly loves and their joys; those are called "just" who acknowledge the Lord and do His commandments. Such was to be the state of the angels after the Last Judgment, because the superior power which had before been on the side of hell was then restored to heaven, which was a source of joy to the angels with unceasing increase. [7] It remains to give some explanation of the Lord's words respecting the separation of the evil from the good, namely, "Rather let both grow together until the harvest; and in the time of the harvest I will say to the reapers, Collect first the tares and bind them in bundles to burn them, but gather the wheat into my barn." This signifies the separation of the evil from the good when the Last Judgment is at hand. Why they were not separated before may be seen in the work on The Last Judgment (n. 59, 70), to which I will here add, that it is according to Divine order for things that must in the end be separated to grow in connection; and that when the end is reached separation is easily and as it were spontaneously effected. This might be illustrated by a thousand lessons of experience in both worlds, and also from correspondences in the animal and vegetable kingdom; from which it can be seen as in a general mirror why the evil were not separated from the good until near the time of the Last Judgment; and this is the signification of the things in Revelation here explained, that the angel said to Him that sat upon the cloud, "Reap, for the hour for Thee to reap is come, for the harvest of the earth is dried up." [8] Also in the following passages the "harvest" signifies the last state of the church, when the old church has been laid waste, that is, when there is no longer any truth or good left in it that has not been falsified or cast aside. In Joel: At the valley of Jehoshaphat will I sit to judge all the nations round about. Send forth the sickle, for the harvest is ripe; come, get ye down, for the wine-press is full, the vats overflow, for their wickedness is great (3:12, 13). This chapter treats of the falsification of the truth in the Word, and the devastation of the church by it; and this verse treats of the last state of the church, when judgment takes place; and this state is described, as in Revelation, by "sending forth the sickle, for the harvest is ripe," the "harvest" being that last state; also by "the wine-press is full and the vats overflow," as in this chapter of Revelation (verses 19, 20). That judgment then takes place is plainly declared, "the valley of Jehoshaphat," where judgment is executed, signifying the falsification of the Word. [9] In Jeremiah: Cut off him that soweth in Babylon and him that handleth the sickle in the time of harvest (50:16). And in the same: The daughter of Babylon is like a threshing-floor; it is time to thresh her; yet a little while and the time of her harvest shall come (Jer. 51:33). Here, too, "the time of harvest" means the last state of the church, when there is no longer any good or any truth; its devastation is described by "cutting off him that soweth and him that handleth the sickle in the time of harvest;" also by "threshing as on a threshing-floor," "Babylon" meaning those who seek dominion by means of the holy things of the church. [10] In Isaiah: I will bewail for Jazar, the vine of Sibmah; I will water thee with my tears, O Heshbon and Elealeh; for upon thy vintage and upon thy harvest the battle shout hath fallen (16:9). Here again, "harvest" signifies the last state of the church, for "the battle shout" signifies the end, because it was a custom to exult and call out when the vintage was finished and the harvest was gathered in; but here it signifies to lament, because it is said to have fallen. "Jazar, the vine of Sibmah," and "Heshbon and Elealeh," signify men of the external church who explain the Word to favor worldly loves, for these places had been given for an inheritance to the tribes of Reuben and Gad, and these, because they dwelt beyond the Jordan, represented the external church. "The vine of Sibmah" signifies the church of such; and their destruction when the Lord should come and accomplish judgment is also described in that chapter. [11] In Jeremiah: The harvest is past, the autumn is ended, and we have not been saved; because of the bruising of my daughter I am bruised (8:20, 21). Here again the "harvest" signifies the last state of the church. "Because of the bruising I am bruised" signifies grief that there is no longer any good and truth, "daughter" signifying the affection of truth, and thus the church, for that affection is of the church and the church is from it. [12] In Isaiah: It shall come to pass when the harvest, the standing corn, is gathered, and his arm reapeth ears, and there shall be left in it gleanings, as in the shaking of an olive tree, three berries in the top of the bough, four or five in the branches of the fruit-bearing one. In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to blossom; the harvest shall be a heap in the day of possession, and desperate sorrow (17:5, 6, 11). This chapter treats of the knowledges of truth and good belonging to the church, and of their destruction. These are here signified by "Damascus," of which this chapter treats, and by "Aroer." Their destruction is described by "there shall be left in it gleanings, as in the shaking of an olive tree, three berries in the top of the bough, four or five in the head 911-1 of the fruit bearing one," also by "the harvest shall be a heap in the day of possession," that is, that there shall be no more than a single heap; therefore it is added, "and desperate sorrow." This makes clear that "harvest" signifies here the last state of the church. That state is signified also by "morning," for when the last state of the church is at hand it is morning to those who are to be of the New Church, and evening and night to those who are of the old church. That this is what "morning" here means is evident from the last verse of this chapter, where it is said: About the time of evening behold terror; before the morning it is not (Isa. 17:14). "Terror" signifies destruction. [13] In Joel: The husbandmen were ashamed, the vine-dressers howled for the wheat and for the barley, because the harvest of the field hath perished (1:11). The devastation of the church as to good and truth is here meant by "the harvest of the field hath perished;" "husbandmen" mean those who are in the good of the church, and "vine-dressers" those who are in its truths; "wheat and barley" mean good itself and truth itself; grief on account of devastation is signified by "they were ashamed and howled." [14] "Harvest" signifies the last state of the church, because "corn," which is the harvest, signifies the good of the church and truth from good, and "field" the church itself. That all things pertaining to natural nourishment, such as wheat, barley, oil, wine, and the like, signify such things as pertain to spiritual nourishment has been shown above in many places; and the things that pertain to spiritual nourishment have reference in general to good and truth and knowledges of them, thus to doctrine and to a life according to these knowledges. Therefore it is said in Jeremiah: A nation from afar shall eat up thy harvest and thy bread, it shall eat up thy sons and thy daughters, it shall eat up thy flock and thy herd, it shall eat up thy vine and thy fig-tree; it shall impoverish thy fortified cities, in which thou dost trust, with the sword (5:17). "A nation from afar" means the falsity of evil destroying; "from afar" signifying what is far away from good and truth. "Harvest" and "bread" signify nourishing truths and goods of the church; "sons and daughters" goods and truths generating; "flock and herd" goods and truths spiritual and natural, "vine and fig-tree" the internal spiritual church, and the external natural church; the "fortified cities in which they trust" signify doctrinals from self-intelligence; "to be impoverished with the sword" signifies to be destroyed by falsities of evil. [15] As "harvest" signifies all things that spiritually nourish man, and these have reference to the truths of doctrine and the goods of life, so "harvest" signifies the church in general and in particular; in general, in these words in the Gospels: Jesus said to His disciples, The harvest is plenteous but the laborers are few; pray ye therefore the Lord of the harvest that He send laborers into His harvest (Matt. 9:37, 38; Luke 10:2). The "harvest" here means all with whom the church was to be established by the Lord, thus also the church in general; and "laborers" mean all who will teach from the Lord. [16] Likewise in John: Jesus said to the disciples, Say ye not there are yet four months and then cometh the harvest? Behold I say unto you, Lift up your eyes and look on the fields that they are white already for harvest. And he that reapeth receiveth reward and gathereth fruit unto life eternal. For herein is the saying true, that there is one who soweth and another who reapeth. I sent you to reap that whereon ye have not labored; others have labored, but ye have entered into their labor (4:35-38). This was said by the Lord of a New Church to be established by Him. That the establishment of that church was then at hand is meant by "Lift up your eyes and look on the fields that they are white already for harvest." To teach those who were to be of that church, or as the Lord says elsewhere, "to collect and gather into the barn," is signified by "reaping." That it is the Lord who teaches, thus who collects and gathers, and not themselves (for it was the Lord, by means of the angels, that is, by means of Divine truths from the Word, who prepared for reception those whom the disciples converted to the church), is meant by "there is one who soweth and another who reapeth; I sent you to reap that whereon ye have not labored; others have labored, but ye have entered into their labor." [17] The increase of the church with man in particular, and with men in general by the Lord, is also described by "harvest" in Mark: Jesus said, So is the kingdom of God as if a man should cast seed upon the earth, and should then sleep and rise night and day, and the seed should spring up and grow up he knoweth not how. For the earth beareth fruit of herself, first the blade, then the ear, then the full corn in the ear. But when the fruit hath come forth straightway he putteth forth the sickle, because the harvest is ready (4:26-29). "The kingdom of God" means the church of the Lord in the heavens and on the earth; and the implantation of it with all who receive truths and goods from the Lord, not from self, is described by these words, every particular of which corresponds to spiritual things and signifies them; as that "a man casts seed upon the earth, that he then sleeps, and rises night and day, that the seed springs up and grows up he knows not how;" for "seed" signifies the Divine truth, "to cast seed into the earth" signifies the work of man, "to rise day and night" and finally "to put in the sickle" signifies in every state. The rest signifies the Lord's work; and the "harvest" the implantation of the church in particular and in general. For it is to be known, that, although the Lord works all things, and man nothing from self, yet He wills that man should work as if from self in all that comes to his perception. For without man's cooperation as if from self there can be no reception of truth and good, thus no implantation and regeneration. For to will is the Lord's gift to man; and because the appearance to man is that this is from self, He gives him to will as if from self. [18] Such being the signification of "harvest" two feasts were instituted with the sons of Israel, one of which was called the feast of seven weeks, which was that of the harvest of firstfruits; and the other the feast of tabernacles, which was the feast of ingathering of the fruits of the earth. Of these the first signified the implantation of truth in good, and the other the bringing forth of good, thus regeneration. But the feast of unleavened bread, or the Passover, which preceded, signified deliverance from the falsities of evil, which is the first thing of regeneration.
Verse 16. And He that sat upon the cloud cast the sickle upon the earth, and the earth was reaped, signifies the collection of the good and their separation from the evil, and that thus the church was laid waste. This is evident from the signification of "Him who sat upon the cloud," as being the Lord as to the Word, which is the Divine truth; from which and according to the reception of which judgment is effected; also from the signification of "the earth," as being the church (see above, n. 29, 304, 417, 697, 741, 752, 876); also from the signification of "the earth was reaped," as being that the church was laid waste. For "harvest" signifies the last state of the church, as has been shown above (n. 911), therefore "the earth was reaped" signifies that there is no church, or that it has been laid waste, because there is no longer any good or any truth therefrom, which are signified by the grain of the harvest. It is here said that "the earth was reaped" by Him who sat upon the cloud, but the meaning is that this is done by man; as in many other passages where devastation is attributed to the Lord, when yet it is wrought by man; for man from his first idea can see it in no other way, and the Word in the sense of the letter is written according to that idea. [2] That the separation of the good and the evil was thus effected when the Last Judgment was at hand can be seen from what has been said above on this subject, namely, that when the good were separated from those who were inwardly evil, but had been able to live outwardly a moral life like the Christian life, and had therefore made for themselves seeming heavens in the world of spirits, these, as soon as the bond that held them to the good was broken, came into their own evils which deeply concealed they had inwardly cherished; and thus the church, which was merely maintained in externals, was laid waste with them; for they had been able to live a moral life like the Christian life in externals, solely because of their conjunction with the good and the closing up for the time of their interiors which are of their will. But on this subject see what has been said in the work on The Last Judgment, as well as in several passages above, and what will be said specifically in the appendix to this work; for unless these things were explained in their series they could not fall into the understanding except in an obscure way.
Verses 17-19. And another angel went out from the temple which is in heaven, he also having a sharp sickle. And another angel went out from the altar, having authority over the fire; and he cried with a great cry to him that had the sharp sickle, saying, Send thy sharp sickle and gather the clusters of the vineyard of the earth, for her grapes are fully ripened. And the angel cast his sickle into the earth and gathered the vineyard of the earth, and cast it into the great wine-press of the anger of God. 17. "And another angel went out from the temple which is in heaven, he also having a sharp sickle," signifies manifestation by the Lord of the devastation of the church as to the Divine truth such as it is in heaven, after exploration (n. 914). 18. "And another angel went out from the altar," signifies manifestation by the Lord of the devastation of the church as to the good of love and charity (n. 915); "having authority over the fire," signifies thus in respect to celestial and spiritual love (n. 916); "and he cried with a great cry," signifies announcement after exploration or visitation (n. 917); "saying, Send thy sharp sickle and gather the clusters of the earth, for her grapes are fully ripened," signifies that the collection and separation of the good from the evil must take place, since there are no longer any truths of faith because there is no spiritual good, which is charity (n. 918). 19. "And the angel cast his sickle into the earth and gathered the vineyard of the earth," signifies that this was done (n. 919); "and cast it into the great wine-press of the anger of God," signifies falsification of the Word as to all spiritual truth, and consequent damnation, because there is no spiritual good, which is charity, (n. 920).
Verse 17. And another angel went out from the temple which is in heaven, he also having a sharp sickle, signifies manifestation by the Lord of the devastation of the church as to the Divine truth such as it is in heaven, after exploration. This is evident from the signification of "an angel going out and saying," as being manifestation by the Lord (as above, n. 869, 878, 883); also from the signification of "temple," as being heaven and the church as to the Divine truth (see above, n. 220); also from the signification of "a sharp sickle," as being the Divine truth accurately exploring and separating (see above, n. 908), but here, devastating also after exploration, for what was said respecting the former angel (verses 15, 16) also signified visitation and exploration, and announcement that the church was wholly devastated; but what is here said respecting these two angels (verses 17-19) signifies the devastation of the church; what is said of "the one that went out from the temple which is in heaven" signifying the devastation of the church as to truth, and of the other "who went out from the altar" the devastation of the church as to good; for "temple" signifies in the highest sense the Divine truth, and "altar" the Divine good, both proceeding from the Lord. All this makes clear that "the first angel" (in verse 15) means manifestation by the Lord, also exploration of what the church was, and that it was found to be desolated. From this it follows that "another angel went out from the temple which is in heaven, he also having a sharp sickle," signifies manifestation by the Lord of the devastation of the church, as to the Divine truth such as it is in heaven, after exploration. [2] It is said "the Divine truth such as it is in heaven," because this is what is falsified, and not the Divine truth such as it is on earth or in the church there. The Divine truth in heaven is such as the Word is in the spiritual sense; while the Divine truth on earth is such as the Word is in the natural sense, or the sense of the letter. This Divine truth is for men, and makes the church with them; while the other Divine truth is for the angels, and makes heaven with them. These differ as what is spiritual differs from what is natural; and this difference is like the difference between the wisdom of angels and the wisdom of men. The wisdom of men as compared with the wisdom of angels is as knowledge compared with intelligence, which difference is so great that it cannot be described. [3] As to the devastation of the church in respect to the Divine truth, it is wrought by the falsification of the Word; for when the Word is explained to favor earthly loves and to confirm falsities of doctrine the church is laid waste. It is not laid waste when the Word is understood in simplicity according to the sense of the letter; but it is laid waste when the Word is so explained as to destroy even the Divine truth in heaven; for then heaven is closed up, and when heaven is closed up there is no longer any church with man. There are those within the church who explain the sense of the letter of the Word even so as to destroy the Divine truth in heaven; and there are those who do not misinterpret it to that degree, and these do not devastate the church with them, but the former do. The sense of the letter understood in simplicity does no harm to any spiritual truth in heaven; but the sense of the letter explained according to falsities of doctrine, and in harmony with evils of the love, does harm to it, for the sense of the letter of the Word is natural Divine truth. This Divine truth differs indeed from spiritual truth as what is natural differs from what is spiritual, and yet they make one by correspondences. But when natural Divine truth is so explained as even to destroy spiritual Divine truth they can no longer make one by correspondence; but the falsity according to which natural Divine truth is explained destroys the spiritual Divine truth. This, then, is the falsification of the Word and the devastation of the church by falsifications. But on this more has been said where "the dragon and his two beasts" are treated of; and more will be said upon it where "the harlot sitting on the scarlet beast," and "Babylon," are treated of in what follows.
Verse 18. And another angel went out from the altar, signifies manifestation by the Lord of the devastation of the church as to the good of love and charity. This is evident from the signification of "an angel going out," as being manifestation by the Lord (see above, n. 914); also from the signification of "altar," as being in the highest sense the Divine good of the Divine love; and in a relative sense the good of love to the Lord, and the good of charity towards the neighbor (see above, n. 391, 490). Why "the altar" has this signification shall be told in a few words. In the church instituted among the sons of Israel there were two things that were the chief things of worship, namely, the Tent of meeting and the altar, and afterwards the temple and the altar. In the temple the Word was taught, and upon the altar sacrifices were made, and these were the chief things of their worship; and as the church established among them was a representative church these two represented in brief all things of the church; and all things of the church in brief relate to the truth of doctrine from the Word and to the good of love and charity. Moreover, from these two all the worship of the church comes; and as all the representatives of the church looked to the Lord as the end and as the cause, thus as the one to whom all things relate and from whom they are, so the temple represented the Lord as to the Divine truth, and the altar the Lord as to the Divine good. (On this representation of the temple see above, n. 220; and of the altar, n. 391, 490.) Now as all things of the church, and thus of worship, relate to these two, namely, to the truth of doctrine and the good of love, and all things of heaven to the Divine truth and the Divine good, both from the Lord, and as there is no longer any church when these two are laid waste, so two angels appeared to John, and by these the devastation of the church in respect to both was represented.
Having authority over the fire, signifies thus as to celestial and spiritual love. This is evident from the signification of "fire," as being love in both senses, namely, love to the Lord, which exists with those in heaven who are called celestial angels, and love towards the neighbor, which exists with those in heaven who are called spiritual angels; and in the contrary sense love of self, which exists with those in hell who are called devils, and love of the world, which exists with those in hell who are called satans. (That these loves are signified in the Word by "fire" may be seen above, n. 68, 496, 504, 539.) It is said of this angel that "he had authority over the fire," because the devastation of the church as to the good of love is treated of, and the devastation as to that is attributed to this angel, as the devastation as to the truth of doctrine is attributed to the former angel, who was therefore said to have "a sharp sickle in his hand." This makes clear what is meant by its being said that this angel "had authority over the fire;" namely, that he will lay waste celestial and spiritual love, and all things of it in the church. [2] The devastation of the church is attributed to an angel, as elsewhere in the Word it is attributed to the Lord. But this is said of the Lord merely in the sense of the letter, but is not so understood in the spiritual sense. For truth in the sense of the letter is like a face seen through a veil, while truth in the spiritual sense is like a face uncovered; or truth in the sense of the letter is like a cloud, while the truth in the spiritual sense is like light and its splendor; or again, truth in the sense of the letter is what appears to be truth to the sensual man, while truth in the spiritual sense is truth to the spiritual-rational man. For example, it is said in the Word that the sun rises, moves forward, and sets, making days and years, which is wholly according to the way it appears to the sensual man. Nevertheless, the rational man thinks of the sun as not moving, and of the earth as moving; which shows that man's understanding thinks in a reverse way of the things that appear before the senses in order that they may be presented before it in the light of truth. It is similar with the things here said in Revelation of "Him who sat on the white cloud" and of the angels, namely, that "they send the sickle into the harvest and reap it," and that "they gather the clusters of the vineyard of the earth, and cast them into the wine press of the anger of God." All this, too, is said according to the way it appears to the sensual man; and yet it must be reversed, and understood according to its spiritual sense. [3] All this makes clear that a sensual man, such as one is in the ages of infancy and early childhood, also the simple-minded, can think about and believe these and like things according to the sense of the letter, as that God takes away good and truth from men on account of their wickedness; while the adult man who wishes to be wise will not explain these things in the sense that this is done by God, that is, that He takes away from man all good and truth and infuses in the place of them evil and falsity, or that He devastates the church, or even that He is angry and wrathful. For if a wise adult should explain such expressions according to the sense of the letter and confirm them by reasonings, he would destroy the genuine truth itself such as it is in heaven, and consequently would close up heaven to himself. For how could anyone enter heaven with a belief that God is angry and revengeful, that He punishes, and the like, when the angels of heaven are in the perception that God is never angry, and never works vengeance, or punishes? Would they not turn themselves away from such a one and bid him depart, and immediately close the door after him? So is heaven closed to those who, while they live in the world, explain the sense of the letter of the Word even so as to destroy Divine truth in the heavens; which truth is also the same as the truth of the spiritual sense, which is in all the particular truths of the natural sense which constitute the sense of the letter of the Word.
And he cried with a great cry to Him that had the sharp sickle, signifies announcement after exploration or visitation, as is evident from what follows, also from what has been said and explained above (n. 910), where nearly the same words occur.
Saying, Send thy sharp sickle and gather the clusters of the earth, for her grapes are fully ripened, signifies that the collection and the separation of the good from the evil must take place, since there are no longer any truths of faith because there is no spiritual good, which is charity. This is evident from the signification of "sending the sharp sickle and gathering," as being to collect the good and to separate them from the evil (see above, n. 911). "To gather" has here the same signification as "to reap" above, but "to gather" has reference to clusters and grapes, and "to reap" has reference to the harvest; and both signify to devastate and make an end of the church, which is signified both by "harvest" and "vineyard;" and when the church is devastated, and thus brought to an end, the good are collected and separated from the evil. What is further signified by "gathering" will be seen in what follows. The above is evident also from the signification of "clusters," as being the goods of faith and their truths (of which presently). Also from the signification of "for her grapes are fully ripened," as being, because there are no longer any goods of charity, thus because the church is at its end. From all this it can be seen that "send thy sharp sickle and gather the clusters of the earth, for her grapes are fully ripened," signifies that the collection and the separation of the good from the evil must take place, since there are no longer any goods or truths of faith because there is no spiritual good, which is charity. There are no truths of faith when there is no good of charity, because truth is not given without good, since truth derives its essence or its life from good; from which it follows that there are no truths and no faith in truths when there is no good or charity. [2] What charity is, which is the same as spiritual good, shall be told briefly. Charity or spiritual good is to do good because it is true; thus it is to do truth, and to do truth is to do what the Lord has commanded in His Word. This shows that charity is spiritual good. And when a man does what is good because it is true, that is, does what is true, charity becomes moral good; and this is similar in external form to the good that every man who is a moral and civil man does at the present day, but with this difference, that genuine moral good is good from the spiritual good from which it proceeds. For spiritual good is from the Lord, but moral good is from man, consequently unless the good that man does is from the Lord, that is, through man from the Lord, it is not good, the end for the sake of which it is done determines its quality. Moral good separated from spiritual good has regard to man, his honor, gain, and pleasure, as the end for which it is done; while moral good from spiritual good has regard to the Lord, heaven, and eternal life, as its end. This has been said to make known why there is no truth of faith where there is no good of charity; consequently where these two are not, the church is laid waste, which is the subject treated of here and in what now follows in Revelation. (That there is no faith where there is no charity can be seen in the small work on The Last Judgment, n. 33-39.) [3] That "clusters" and "grapes" signify the good of charity can be seen from the passages in the Word where they are mentioned, as in the following. In Jeremiah: In consuming I will consume them; there shall be no grapes on the vine, neither figs on the fig-tree, and the leaf shall fade; and I will give them to those who pass over them (8:13). "No grapes on the vine" signifies that there is no spiritual good with man; "no figs on the fig-tree" signifies that there is no natural good with him, "vine" and "fig-tree" signifying man as to the church, thus the church with him. But this can be seen explained above (n. 403). [4] In Isaiah: My beloved had a vineyard in the horn of a son of oil, which he fenced, and gathered out the stones, and planted it with a noble vine, and built a tower in the midst of it, and also hewed out a wine-press in it; and he looked that it should bring forth grapes, but it brought forth wild grapes (5:1, 2, 4). The "vineyard" that the beloved had signifies the spiritual church which was instituted with the sons of Israel; "in the horn of a son of oil" signifies that it had truths from the good of charity; "which he fenced, and gathered out the stones," signifies that it was protected from falsities and evils; "he planted it with a noble vine" signifies that it had genuine truths; "he built a tower in the midst of it" signifies the interior things that receive influx, and through which there is communication with heaven; "he also hewed out a wine-press in it" signifies bringing forth truth from good; "and he looked that it should bring forth grapes, but it brought forth wild grapes," signifies a hope of the fructification of truths from the good of charity, but in vain, because there was iniquity in the place of good. [5] In Micah: Woe is me, I am become as the gatherings of the summer, as the gleanings of the vintage; there is no cluster to eat; my soul desireth the first ripe fruit. The holy one has perished from the earth, and the upright one among men; all lie in wait for bloods (7:1, 2). Grief because of the vastation of good and of truth therefrom in the church is meant and described by "Woe is me, I am become as the gatherings of the summer, as the gleanings of the vintage." That there is no longer any spiritual good or natural good from which the Lord is worshiped is signified by "there is no cluster to eat; my soul desireth the first ripe fruit;" that there is no longer any spiritual or natural truth is signified by "the holy one has perished, and the upright one among men;" that the truths and goods of the Word and thus of the church are destroyed by falsities and evils is signified by "all lie in wait for bloods." [6] In Hosea: I found Israel like grapes in the desert; I saw your fathers like the first ripe fruit on a fig-tree in its beginning (9:10). This is said of the Ancient Church, and its establishment. That church is here meant by "Israel;" its first state by "in the desert," and "in the beginning;" and the spiritual good with them by "grapes;" and the good springing from it in the natural man by "the first ripe fruit on the fig-tree." [7] That the men of the Ancient Church, and not the sons of Jacob, are here meant by "Israel in the desert," and by "their fathers in the beginning," is evident in Moses: Their vine was of the vine of Sodom and of the fields of Gomorrah; their grapes were grapes of gall, their clusters were of bitternesses (Deut. 32:32). Here the sons of Jacob, such as they were in the desert, are described. That their religion was infernal, because they worshiped the gods and idols of the nations, is signified by "their vine was of the vine of Sodom and of the fields of Gomorrah." That instead of the goods of charity they had hatred, and falsities breaking forth therefrom instead of truths, is signified by "their grapes were grapes of gall, their clusters were of bitternesses." [8] In Moses: He bindeth his foal to the vine, and the son of his she-ass unto the choice vine; he washeth his garment in wine, and his covering in the blood of grapes (Gen. 49:11). This is in the last address of the father Israel to his sons; this was said to Judah, by whom is meant in the highest sense the Lord as to the celestial church and as to the Word; and the "blood of grapes" signifies the Divine truth from His Divine good, and in the relative sense the good of charity. (But this and the other things here said may be seen explained in the Arcana Coelestia, n. 6375-6379.) "The blood of grapes," like "wine," signifies also truth from spiritual good (Deut. 32:14). [9] The "grapes" signify the good of charity because a "vineyard" signifies the spiritual church, and "vine" the man of that church; and therefore "clusters" or "bunches," and "grapes," which are its fruits, signify the goods which make that church, which are called spiritual goods and also goods of charity. And as all truth is from good, as all wine is from grapes, so "wine" signifies in the Word truth from good. (On this signification of "wine" see above, n. 220, 376.) But "clusters" or "bunches" signify strictly the variations of the state of spiritual good, or of the good of charity, because in them many grapes are connected together in order. What is meant by variations of the state of good will be told elsewhere. [10] As "the land of Canaan" represented and thus signified the church, and the church is a church from spiritual good, for this is the mark of the church, therefore: The explorers of that land brought back a cluster of grapes of a remarkable size, carried on a pole by two (Num. 13:23, 24). This was a representative sign of the church that was signified by "the land of Canaan." The church is a church from the good of charity because that good regarded in itself is the good of life arising from love to the Lord; consequently it is an effect of that love. The good of charity means justice, sincerity, and uprightness in every work and in every function from a love of justice, sincerity, and uprightness, which love is solely from the Lord. [11] As it has not heretofore been known what was represented by the "Nazirite," and what was signified by his abstaining from grapes and from wine, and making the hair of his head to grow, it may be disclosed here. Of his abstinence from grapes and from wine it is said: He shall abstain from wine and strong drink, he shall drink no vinegar of wine or vinegar of strong drink, yea, he shall not drink any maceration of grapes, nor eat fresh grapes or dried; all the days of his Naziriteship he shall eat nothing that is made of the grape of the vine, from the kernels even to the skin (Num. 6:3, 4). This was the law for the Nazirite before he had fulfilled the days of his Naziriteship, because he then represented the Lord as to His first state. The Lord's first state, like that of every man, was a sensual state. For every man is first sensual, afterwards he becomes natural and rational, then spiritual, and finally, if the third degree is opened with him, he becomes celestial, like an angel of the third heaven. The sensual of man is signified by "the hair of the head" (see above, n. 66, 555). And as the sensual is the most external part of man's life, and in that all power resides, therefore the Nazirites had so great strength. That all power resides in the most external or ultimate things, consequently in the ultimate sense of the Word, which is the sense of the letter, and that this is what "hair" corresponds to and signifies, may be seen above (n. 346, 417, 567, 666, 726). Such power the Lord had when He was a boy, and by it He conquered and subjugated the most direful hells, where all are sensual. This state of the Lord was represented by "the days of fulfillment" with the Nazirites, and when these were fulfilled the Lord entered from the sensual and natural into the spiritual and celestial Divine. Now as that state, with its good and truth, is signified by "grapes" and "wine," it was not lawful for the Nazirite to eat grapes or to drink wine until he had fulfilled those days. That it was lawful for him afterwards is evident from the twentieth verse of that chapter, where it is said, "And after that the Nazirite may drink wine." [12] At the end of the days of fulfillment: He should shave his head, and put the hair of his head on the fire that was under the sacrifice of peace-offerings (Num. 6:18). This represented the sensual that was then new from the celestial Divine, for new hair grew afterwards upon the Nazirite. This also represented that the Lord from ultimate Divine truth, which is the sense of the letter, entered into interior Divine truth, which is the Word in the internal sense, even to its highest. For when the Lord was in the world He was the Word, because He was the Divine truth, and that more interiorly by degrees as He grew up, even to its highest, which is purely Divine and wholly above the perceptions of the angels. It is to be known that while the Lord was in the world, from infancy even to the last day there, He progressed successively to union with the Divine Itself that was in Him from conception. (On this successive progression see the Arcana Coelestia, n. 1864, 2033, 2632, 3141, 4585, 7014, 10076.) This makes clear what was represented by the Nazirite not being allowed to eat anything from the grape, or to drink any kind of wine, until the days of his Naziriteship were fulfilled.
Verse 19. And the angel cast his sickle into the earth and gathered the vineyard of the earth, signifies that this was done. This is evident from what has been just said in the preceding article. That a "vineyard" signifies the spiritual church is evident from the passages in the Word where "vineyard" is mentioned (as in Isa. 1:8, 3:14; 5:1-10; 16:10; 36:17; 37:30; 65:21; Jer. 12:10; 32:15; 35:7, 9; 39:10; Ezek. 28:26; Hosea 2:15; Amos 4:9; 5:11, 17; 9:14; Micah 1:6; Zeph. 1:13; 1 Sam. 8:14, 15; Ps. 107:37; Matt. 20:1-8; 21:28, 38-41; Mark 12:1-9; Luke 13:6, 7; 20:9-16). And concerning a "vine" see John 15:1-12; as well as in the historical parts of the Word. From these passages it is clearly evident that a "vineyard" means the church (see also above, n. 376, 403, 638, 918, where many passages in which "vineyard" occurs are explained). From the signification of "vineyard" it can be seen that "to gather the vintage" signifies to collect for uses those things that will be serviceable to the understanding, and which will give intelligence and wisdom; and in the contrary sense it signifies to lay waste the church as to spiritual good, and thus as to the affection of truth and the understanding of truth. In this contrary sense "vintage" and "to gather the vintage" are used in the sense that there are no longer any clusters or grapes remaining; and this signifies in the spiritual sense that all spiritual good, and thus all truth that is truth in itself, is destroyed; and this is especially effected in the church by falsifications of the Word, likewise when evil of life corrupts all good, and falsity of doctrine perverts all truth; this is described also by "spoilers" and by "thieves." [2] That "gathering the vintage" signifies, for this reason, laying waste, can be seen from the following passages. In Isaiah: A cry over the wine in the streets; every joy shall be mixed; the gladness of the earth shall be banished. The remnant in the city is a waste, and the gate shall be beaten down even to devastation. For so shall it be in the midst of the land as the beating of an olive-tree, as the gleanings when the vintage is finished (24:11-13). This describes the mourning over the devastation of the church as to celestial good and as to spiritual good, which in its essence is truth from celestial good. This devastation is compared to "the beating of an olive-tree," and to "the gleanings when the vintage is finished." (But this may be seen explained above, n. 313, 638). [3] In the same: Ye confident daughters, perceive My word in your ears; year 919-1 upon year shall ye be troubled, ye confident ones, for the vintage is finished, the ingathering shall not come (Isa. 32:9, 10). "Confident daughters" signify those in the church who love falsities more than truths. That with such, truths are gradually diminished in every state, is signified by "year upon year shall ye be troubled." The devastation of all truth until there is nothing left is signified by "the vintage is finished, and the ingathering shall not come." [4] In Jeremiah: Upon thy fruits of autumn and upon thy vintage hath the spoiler fallen, therefore gladness and joy are gathered out of Carmel (48:32, 33). "Fruits of autumn" signify the goods of the church; "the vintage" signifies its truths; for "bread," which is here meant by the "fruits of autumn," signifies the good of the church, and "wine," which is from the vintage, signifies its truth. "The spoiler" who fell upon them signifies evil and falsity therefrom. That the delight of spiritual and celestial love, which is the very joy of the heart, will perish, is signified by "gladness and joy shall be gathered out of Carmel." [5] In Micah: Woe is me, I am become as the gatherings of the summer, as the gleanings of the vintage; there is no cluster to eat; my soul desireth the first ripe fruit (7:1). "As the gleanings of the vintage, there is no cluster to eat," signifies such devastation of the church that there is no longer any good or truth. (The rest may be seen explained in the preceding article.) In Jeremiah: If the grape-gatherers came to thee they would leave no gleanings; if thieves in the night they would destroy sufficiency (49:9). In Obadiah: If thieves came to thee, if destroyers by night, how wouldst thou be cut off? Would they not steal till they had enough? If the grape-gatherers came to thee would they leave any clusters? (verse 5). "Grape-gatherers" signify falsities, and "thieves" evils, which lay waste the truths and goods of the church; but "destroyers" signify both falsities and evils; that "they would leave no clusters" signifies that there are no goods because there are no truths. But "to gather the vintage" signifies to gather for uses such things especially as will be serviceable to the understanding, see in Jer. 6:9; Lev. 19:10, 26:5; Deut. 20:6, 7, 24:21.
And cast it into the great wine-press of the anger of God, signifies the falsification of the Word as to all spiritual truth, and consequent damnation, because there is no spiritual good, which is charity. This is evident from the signification of "wine-press" as being the bringing forth of truth from good; for "clusters" and "grapes," which were put into the wine-press, signify spiritual good, and "wine" which is produced, signifies truth from that good (see above, n. 220, 376). As "the wine-press" signifies the bringing forth of truth from spiritual good, so in the contrary sense it signifies the bringing forth of falsity from evil. For in like manner as good brings forth truth, so evil opposite to good, brings forth falsity. "Wine-press" signifies here the falsification of the Word as to all spiritual truth, because it is called "the great wine-press of the anger of God," and "the anger of God" signifies man's contempt for truth and good and his rejection of it, and the full rejection of it is the falsification of the sense of the letter of the Word even to the destruction of spiritual truth, that is, of the Divine truth which is in heaven. That this falsification closes heaven may be seen (n. 888). Moreover, those who are in evil (and all are in evil who are not in the good of charity) cannot do otherwise than bring forth falsities; for as good brings forth truths so evil brings forth falsities. "The great wine-press of the anger of God" signifies also damnation, because this is a consequence, and because the terms "anger of God" and "great wine-press" are used. That this is what a "wine-press" signifies will be confirmed from the Word in the next article. [2] Here a few words shall be said about the bringing forth of truth from good, and also of falsity from evil, which is signified by "wine-press" in the spiritual sense. The origin and cause of such bringing forth is that all good is from love, and that which is loved gives delight; and as delight is grateful and pleasing, that which is of the love man thinks about with delight and also confirms. And since love with its delight constitutes the life of man, when man thinks from love and its delight he thinks from self and from his life. That this is so can be clearly seen from men after death, when they have become spirits; for then, when they think from self, they can think in no other way than from their love, since their whole life is their love. Since, therefore, good is from love and truth is from thought, it is clear how truth is brought forth from good. [3] The same that has been said of good and truth can be said of the will and understanding; for as all good is from the love it is from the will, and as all truth from good is from the thought it is from the understanding; for the will loves, and the understanding thinks. The same that has been said of good and truth can be said of heat and light; for spiritual heat is the love that enkindles the will, and the spiritual light is the truth that enlightens the understanding. For all love, which is from the will, presents an effigy of itself in the light of the understanding, where it recognizes itself and wishes to see itself, because it loves itself; and this is why man thinks what he loves. [4] The same that has been said of the bringing forth of truth from good can be said of the bringing forth of falsity from evil. For all evil is from the love, and therefore it loves falsity; and evil is from the will, and falsity is from the thought from evil. This has been said because "wine-press" signifies in the spiritual sense the bringing forth of truth from good, also the bringing forth of falsity from evil. "The great wine-press of the anger of God" signifies also the falsification of the word, because the falsification of the Word is the bringing forth of falsity from evil; for evil is what falsifies, since evil loves the idea of itself in the thought, and the thought, that it may persuade, wishes to find confirmation of the evil in the Word.
Verse 20. And the wine-press was trodden without the city; and there went out blood from the wine-press even unto the bridles of the horses, for a thousand six hundred stadia. 921-1 20. "And the wine-press was trodden without the city," signifies the bringing forth of falsity from evil out of hell (n. 922); "and there went out blood from the wine-press even to the bridles of the horses," signifies falsifications of the Word flowing forth from evil, even to dominion over the understanding (n. 923); "for a thousand six hundred stadia," signifies evils in the whole complex (n. 924). 921-2
Verse 20. And the wine-press was trodden without the city, signifies the bringing forth of falsity from evil out of hell. This is evident from the signification of "treading the wine-press," as being to bring forth truth from good, and in the contrary sense to bring forth falsity from evil, since "grapes," from which wine is made in the wine-press, signify the good of charity, and in the contrary sense evil; and from good truth is brought forth, and from evil falsity. That this, as well as falsifications of the Word, are signified by "the great wine-press of the anger of God," can be seen from the preceding article (n. 920). The above is evident also from the signification of "without the city," as being from hell, for "city" signifies the doctrine of truth from the Word (see above, n. 223), while "without the city" signifies the doctrine of falsity from the Word falsified; and as the falsification of the Word is from hell, "without the city" means out of hell. In the Word "city" signifies doctrine, and "the city of David," that is, Zion, and "the city of Jerusalem," signify the church as to the Word and as to doctrine from the Word, therefore "without the city" signifies, not from the Word and doctrine from the Word; and what is not from the Word and from doctrine therefrom is from hell. "Without the city" has a like signification as "without the camp" of the sons of Israel in the desert, for their "camp" signified heaven and the church, and "without the camp," signified hell. For this reason the lepers and all that were unclean were sent out of the camp (Lev. 13:46; Num. 5:1-6); and the excrements, by which things infernal were signified, were left without the camp (Deut. 23:13, 14). [2] That the "wine-press" and "treading it" signify the bringing forth of falsity from evil and the bringing forth of truth from good, can be seen from the Word where "wine-press" is mentioned. That it signifies the bringing forth of falsity from evil can be seen from the following passages. In Lamentations: The Lord hath prostrated all my strong ones in the midst of me, He hath proclaimed against me an appointed time for breaking my young men; the Lord hath trodden the wine-press for the daughter of Judah (1:15). This treats of the end of the church with the Jewish nation; and "the strong ones whom the Lord hath prostrated in the midst thereof" signifies the destruction of the love of good; those who are in love of good are called in the Word "strong ones," because good from its love prevails over the hells, and is therefore "strong." "In the midst" signifies all and everywhere. "To break the young men" signifies the destruction of all the understanding of truth; "an appointed time" means when both the goods and the truths of the church were all devastated with that nation; this time was when the Lord came into the world, and is what is meant by "the fullness of times." So "the Lord hath trodden the wine-press for the daughter of Judah" signifies the perversion of the church and the adulteration of the Word that is brought forth from evils of life and falsities of doctrine, "the daughter of Judah" being the church from the doctrine of truth from the Word, and "wine-press" being the bringing forth of falsity from evil, and the consequent adulteration of the Word and overthrow of the church. In the sense of the letter this is attributed to the Lord; but this is reversed in the spiritual sense, in which it is meant that this was done by that nation itself. [3] In Joel: Send forth the sickle, for the harvest is ripe; come, get ye down, for the wine-press is full, the vats have overflowed; for their wickedness is great (3:13.) The devastation of the church as to good and as to truth is thus described; and "the wine-press is full and the vats have overflowed" signifies that there was nothing except falsities from evil. (The rest may be seen explained, n. 911). In Hosea: Be not glad, O Israel, over a likeness, like the nations: for thou hast committed whoredom under thy God; thou hast loved the reward of whoredom upon all corn-floors; the floor and the wine-press shall not feed them, and the new wine shall be false to her (9:2). This treats of the falsification of the Word; "the floor and the wine-press shall not feed them" signifies that they will not draw from the Word the goods and truths that nourish the soul. (But this passage also has been explained above, n. 695.) [4] In Jeremiah: Upon thy vintage hath the spoiler fallen; therefore gladness and joy are gathered out of Carmel, and out of the land of Moab; and I have caused the wine to cease from the wine-presses; none shall tread with shouting; the shouting shall be no shouting (48:32-34). What is signified by "the vintage" upon which the spoiler hath fallen, and what by "the gladness and joy" that were gathered, may be seen above (n. 919); that there is no longer any truth because there is no good is signified by "I have caused the wine to cease from the wine-presses;" and that there is no longer any joy from any spiritual love is signified by "none shall tread with shouting," "shouting" meaning the rejoicing of those that tread the wine press. [5] In Isaiah: Who is this that cometh from Edom, His garments sprinkled from Bozrah, He that is honorable in His apparel, walking in the multitude of His strength? I that speak in justice, mighty to save. Wherefore art Thou red in Thy garment, and Thy garments as of one that treadeth in the wine-press? I have trodden the wine-press alone; and of the people not a man was with Me; therefore have I trodden them in mine anger, and trampled them in My wrath; therefore their victory is sprinkled upon My garments, and I have stained all My raiment (63:1-3). This is said of the Lord, and of His combats against all the hells; and as He fought against them from the Human, in which was the Divine Itself, it is said, "Who is this that cometh from Edom, His garments sprinkled from Bozrah?" which signifies fighting from the good of love and from truth, which are from the Divine; for Edom means red, and Bozrah gathering the vintage; and "red" is predicated of good, and "gathering the vintage" of truth; and because this is what Edom and Bozrah mean, the expressions "red" and "as one treading in the wine-press" are afterwards used. And as the Divine good and the Divine truth that are here meant are the Word in the letter, and this is what is signified by the Lord's "garments" it is said, "garments sprinkled," also "honorable in His apparel." And as all strength in the Word is in the letter it is said, "walking in the multitude of His strength." Judgment from His Divine upon the good and upon the evil and consequent salvation, is meant by "I that speak in justice, mighty to save." The violence offered to the Word by the Jewish nation is signified by "Wherefore art Thou red in Thy garments, and Thy garments as of one that treadeth in the wine-press?" "Red in garment" is predicated of the violence offered to the Divine good of the Word, which is meant above by "Edom," and "garments as of one that treadeth in the wine-press" is predicated of the violence offered to Divine truth in the Word, which is meant above by "Bozrah." "The Lord's garments" signify the Word in the letter, to which violence was offered through adulterations and falsifications of it. The casting down of the hells and of their falsities by His own power is signified by "I have trodden the wine-press alone, and of the people not a man was with Me." The casting down into the hells of those who were in direful evils and in falsities therefrom is signified by "I have trodden them in Mine anger and trampled them in My wrath;" "anger" is predicated of evils, and "wrath" of falsities; and these are attributed to the Lord; although it is those who are in evils and in falsities therefrom that are angry and wrathful against the Lord. And as the judgment by which the hells were subjugated was accomplished by the Lord by means of temptations admitted into His Human, even to the last, which was the passion of the cross, it is said, "therefore their victory is sprinkled upon My garments, and I have stained all My raiment." For by all things of His passion and by the last temptation on the cross the Lord represented the violence offered by the Jewish nation to the Word, that is, to Divine truth (see above, n. 183, 195, 627, 655, 805). [6] That "wine-press" and "treading it" signify the bringing forth of truth from good, because "the grape" signifies spiritual good, and "wine from the grape" truth from that good, can be seen from the following passages. In Joel: Rejoice, ye sons of Zion, the floors are full of corn, and the winepresses overflow with new wine and oil (2:23, 24). "Sons of Zion" signify those who are in wisdom from the Divine truth; "the floors are full of corn" signifies that they have celestial good in abundance; "the wine-presses overflow with new wine and oil" signifies that from the good of charity they have truth and its delight. [7] In Matthew: A man, a householder, planted a vineyard, and set a hedge about it, and digged a wine-press in it, and built a tower; and let it out to husbandmen, who slew the servants sent to them, and finally the son (21:33). The "vineyard" which the householder planted signifies the church that was instituted with the sons of Jacob; the "hedge" which he set about it signifies protection from the falsities of evil, which are from hell; "and digged a wine-press in it" signifies that it had spiritual good; "and built a tower" signifies interior truths from that good which looked to heaven; "and let it out to husbandmen" signifies to that people; "they slew the servants that were sent to them" signifies that they slew the prophets; "and finally the son" signifies the Lord. [8] In Isaiah: My beloved had a vineyard in a horn of a son of oil, which he fenced and gathered out the stones, and planted it with a noble vine, and built a tower in the midst of it, and also hewed out a wine-press in it; and he looked that it should bring forth grapes, but it brought forth wild grapes (5:1, 2). "Vineyard," "tower," and "wine-press," have a like signification here as just above in Matthew. (The rest may be seen explained n. 918.) In most passages, where "vintage" and "wine press" are mentioned, the "harvest" and "corn floor" are also mentioned (as in Hos. 9:1, 2; Joel 2:23, 24; 3:13; Num. 18:26-30; Deut. 15:14; 16:13; 2 Kings 6:27); and for the reason that "harvest" and "corn-floor," from "corn" and "bread" signify the good of celestial love, which is love to the Lord; and "vintage" and "wine-press," from the "grape" and the "wine," signify the good of spiritual love, which is love towards the neighbor; for these two loves make one, like an efficient cause and its effect. This has been said because here in Revelation the "harvest" is mentioned, and afterwards the "vintage" in the same way. (For the "harvest" see verses 14, 15; and the "vintage," verse 19.)
And there went out blood from the wine-press even to the bridles of the horses, signifies falsifications of the Word flowing forth from evil even to dominion over the understanding. This is evident from the signification of "went out from the wine-press," as being to be brought forth, or to flow forth, from evil (see in articles above, n. 920, 922); also from the signification of "blood," as being the falsification of the Word; for "blood" signifies in the genuine sense the Divine truth, but in the contrary sense violence offered to the Divine truth or the Word, which is the falsification of it. (On this signification of "blood" see above, n. 329.) The above is evident also from the signification of "even to the bridles of the horses," as being even to dominion over the understanding; for "horses" signify the understanding, and their "bridles" government and dominion, for one who sits on a horse governs it and rules over it by means of the bridle. (That "horses" signify the understanding of truth from the Word may be seen above, n. 355, 364; and that "bridles" signify government and dominion will be seen below.) [2] In regard to dominion over the understanding, it is the understanding of truth in the Word that is meant; for when falsities of religion are confirmed by the sense of the letter of the Word the understanding no longer sees truth. For everyone who is in the spiritual affection of truth is enlightened by the Lord when he reads the Word, and it is the understanding that is enlightened. But he who is not in the spiritual affection of truth cannot have his understanding enlightened; for he sees truth as if in the night, and falsity as if in the light. And as the church is such at its end the understanding of truth then so far perishes that it cannot be enlightened, since falsities of religion are then to that extent confirmed from the Word, that is, the Word is falsified. This takes place with those who are meant by "Babylon," verse 8, and by "the beast," verse 10, of this chapter. For it is said of Babylon that "she hath given all nations to drink of the wine of the anger of her whoredom;" and of the beast there that "he that hath adored the beast shall drink of the wine of the anger of God mixed with unmixed wine of His wrath." That falsifications of the Word are thereby signified may be seen above (n. 881 and 887). [3] The understanding of truth in the Word would perish with such as are meant by "them that dwell in Babylon" and "the worshipers of the beast," because they have no spiritual good; and this good, which is the good of charity from the Lord, is what alone opens the spiritual mind, through which the Lord flows in and enlightens; and without the opening of that mind no enlightenment is possible, and thus no understanding of truth. He that believes that he can see any truth of the church from the mere light (lumen) of reason is much deceived. He may have knowledge of it from another, but he cannot see it in the light. And when he wishes to see it or to comprehend it in thought, mere shadows from falsities, which spring from fallacies and from what is man's own [proprium] hover over him and induce blindness. All this makes clear what is meant by the falsifications of the Word flowing forth from evil, even to dominion over the understanding, which are signified by "blood going out from the wine-press, even to the bridles of the horses." [4] The term "bridle" is used in some passages in the Word, and it signifies in the spiritual sense restraint and government, and it is predicated of the understanding and its thought, because a bridle belongs to horses, and "horses" signify the understanding; and with those who have no understanding "horses" signify reasonings from falsities. This makes clear what is signified by "bridle" in Isaiah: I will put my hook in thy nose, and my bridle in thy lips, and I will bring thee back by the way by which thou camest (37:29). This was said of the king of Assyria by whom reasoning from falsities is signified; for "Assyria" signifies in a good sense the rational. Because that king then besieged Jerusalem and blasphemed God it was said to him that "a hook should be put into his nose," which signifies that stupidity and foolishness should possess him; for the "nose" signifies perception, and a "hook" signifies taking it away, or properly, immersing it in the corporeal sensual, and when this is separated from the rational it is stupid. It was also said that "a bridle should be put in his lips," which signifies insanity as to the understanding of truth, for the "lips" signify thought from the understanding, and a "bridle" the withdrawal of it. "To bring him back into the way by which he came" signifies into the falsities by which he will perish; therefore his army, which signifies falsities, perished by a very great slaughter. [5] In the same: Jehovah's lips are full of indignation, His tongue is like a devouring fire, and His breath is like an overflowing stream. It shall reach even to the middle of the neck, to sift the nations with the sieve of vanity, and a bridle that misleadeth upon the jaws of the peoples (Isa. 30:27, 28). The "lips," "tongue," and "spirit" of Jehovah signify the Divine truth, which is the Word, from its ultimates to its inmosts; when this is adulterated and falsified it is said to be "full of indignation," "like a devouring fire," and "like an overflowing stream," and for the reason that the adulteration and falsification of it closes heaven to man and devastates him. Because it appears that heaven does this, or what is the same, the Divine truth from which heaven exists, it is said to have "indignation," to be "a devouring fire," and "an overflowing stream." "It shall reach even to the middle of the neck" signifies the devastation of it by falsities, even till it is not understood, for the "neck" signifies conjunction, and conjunction perishes when that which is beneath is taken away. "To sift the nations with the sieve of vanity" signifies the adulteration of the Word by those who are in evils by means of fictions; "and a bridle that misleadeth upon the jaws of the peoples" signifies the falsification of the truth in the Word by those who are in falsities, "a bridle that misleadeth" being properly a withdrawing from the understanding of truth, "jaws" being thoughts from the corporeal sensual, thus from fallacies; and the term "peoples" being used of those who are in falsities; and "nations" of those who are in evils. They who are ignorant of correspondences might think that it is merely from comparison that a "horse's bridle" signifies government over the understanding; but it is from correspondence, as can be seen clearly from the fact that in the spiritual world horses are seen variously harnessed and caparisoned, and these horses, with everything upon them, are correspondences.
For a thousand six hundred stadia, signifies evils in the whole complex. This is evident from the signification of "stadia," as being the bringing forth in a series, for "stadia," like "miles," and like ways in general, signify the progressions in series according to thoughts from affection. Also from the signification of "a thousand six hundred," as being goods in the whole complex, and in the contrary sense, as here, evils in the whole complex. For the number "a thousand six hundred" has a similar signification as sixteen, and the number sixteen has a similar signification as four and two; and all these numbers are predicated of goods, and in the contrary sense of evils. For the greater compound numbers have a similar signification as the lesser and simple from which they arise by multiplication; as "twelve thousand" has a like signification as "twelve;" and "twelve" a like signification as "three and four" multiplied together (see above, n. 430, 851). That "three" is predicated in the Word of truths, and "two" and "four" of goods, and in the contrary sense "three" of falsities, and "two" and "four" of evils, can also be seen above (n. 532). This makes clear that "for a thousand six hundred stadia" signifies the bringing forth of evils in a continuous series, thus evils in the whole complex. That by these two devastators of the church that are meant by "Babylon" and "the beast of the dragon," evils in a continuous series, and thus evils in the whole complex, have been brought forth and are still brought forth, can be fully shown. But how the church is devastated by the beast of the dragon has been shown in the explanations of the twelfth and thirteenth chapters; and how it is devastated by Babylon will be shown below in the explanations of the seventeenth and eighteenth chapters. Revelation 15 1. And I saw another sign in heaven great and wonderful, seven angels having the seven last plagues, for in them was consummated the anger of God. 2. And I saw as it were a glassy sea mingled with fire, and them that have victory over the beast and over his image and over his mark and over the number of his name standing by the glassy sea, having the harps of God. 3. And they were singing the song of Moses the servant of God, and the song of the Lamb, saying, Great and wonderful are Thy works, O Lord God Almighty; just and true are Thy ways, Thou King of saints. 4. Who shall not fear Thee, O Lord, and glorify Thy name? for Thou only art holy: wherefore all the nations shall come and worship before Thee, for Thy judgments have been made manifest. 5. And after these things I saw, and behold the temple of the Tabernacle of the testimony in heaven was opened. 6. And there came out of the temple the seven angels that had the seven plagues, clothed in linen clean and bright, and girded about the breasts with golden girdles. 7. And one of the four animals gave unto the seven angels seven golden vials, full of the anger of God, who liveth unto the ages of the ages. 8. And the temple was filled with smoke from the glory of God and from His power; and no one was able to enter into the temple till the seven plagues of the seven angels should be consummated.
EXPOSITION. Verse 1. And I saw another sign in heaven great and wonderful, seven angels having the seven last plagues, for in them was consummated the anger of God. 1. "And I saw another sign in heaven," signifies revelation by the Lord of the state of the church before the Last Judgment (n. 926); "great and wonderful," signifies from Divine omnipotence and providence (n. 927); "seven angels having the seven last plagues," signifies evils and falsities in the whole complex, that have wholly devastated the church as to all its goods and truths, made manifest by the Lord by means of Divine truth (n. 928); "for in them was consummated the anger of God," signifies thus the end of the church (n. 929).
Verse 1. And I saw another sign in heaven, signifies revelation by the Lord of the state of the church just before the Last Judgment. This is evident from the signification of a "sign," as being revelation; also from the signification of "heaven," as being the Lord (of which presently). A "sign" signifies revelation because by a "sign" are meant those things that were seen by John, and that are described in what follows; and the things seen by him involve arcana respecting the state of the church just before the Last Judgment. For in general, whatever appears in heaven has precisely the same appearance as the things which exist in our material world in its three kingdoms; and such things appear before the eyes of the angels in just the same way as the things of the three kingdoms appear before the eyes of men in the world. There appear there gold, silver, copper, tin, lead, stones precious and not precious, soil, lands, mountains, hills, valleys, waters, fountains, and other things of the mineral kingdom. There appear paradises, gardens, forests, fruit trees of every kind, lawns, fields of grain, meadows filled with flowers, plants, and grasses of every kind; also things produced from these, as oils, wines, strong drinks, and other things of the vegetable kingdom. There appear animals of the earth, flying things of heaven, fishes of the sea, creeping things, and these of every kind, and so much like those on our earth that they cannot be distinguished. I have seen them, and could see no difference. [2] Still there is this difference, that the things seen in heaven are from a spiritual origin, but those seen in our world are from a material origin; and things from a spiritual origin affect the senses of the angels because their senses are spiritual, as those from a material origin affect the senses of men because they are material. For spiritual things are homogeneous with spiritual beings, and material things are homogeneous with material beings. It is said that they are from a spiritual origin because they exist from the Divine that proceeds from the Lord as a sun; and the Divine proceeding from the Lord as a sun is spiritual. For the sun there is not fire, but is the Divine love, which appears before the eyes of angels as the sun of the world appears before the eyes of men; and whatever proceeds from the Divine love is Divine and is spiritual. That which proceeds appears in general as light, and is felt as heat; and yet that light as well as the heat is spiritual. For that light is the Divine wisdom, and is called the Divine truth, and that heat is the Divine love, and is called the Divine good, consequently that light inwardly enlightens the understanding of angels, and that heat inwardly fills the will of angels with the good of love. From that origin are all things that exist in the heavens; and they appear in forms like those in our world in its three kingdoms, as has been said above. Their appearing in such forms is according to the order of creation, which is that when the things pertaining to the wisdom of angels and to their love descend into the lower sphere in which angels are as to their bodies and their bodily sensations they are manifested in such forms and types. These are correspondences. [3] This has been said to make known what is meant by the sign that John declares that he saw, also by the sign mentioned in the first and third verses of the twelfth chapter, namely, that it means revelation by such things as exist in heaven from a Divine spiritual origin, and thus contain in them Divine arcana; here arcana respecting the state of the church just before the Last Judgment. For seven angels were seen "with seven golden vials, clothed in linen clean and bright, and girded about the breasts with golden girdles;" there was also seen "a glassy sea mingled with fire;" also "those who had victory over the beast, having harps;" there was also seen "the temple of the Tabernacle of the testimony;" and the songs in which they glorified the Lord were heard; all these are called the "sign" that he saw, because they were significative. But the things signified by them can be seen only by correspondences; and because they contain Divine arcana, they cannot be seen unless the Lord reveals them. [4] It is called a "sign from heaven," which means revelation by the Lord. It is said "by the Lord" because heaven is the Lord. Heaven indeed consists of angels; and yet the angels are not heaven, but the Lord is heaven, for heaven is the Divine that proceeds from the Lord, and this is called the Divine good and the Divine truth, and from it the angels have all their love and wisdom. Angels are angels from love and wisdom, and they have love and wisdom from the Lord; and because these are from the Lord they are the Lord's, and are thus the Lord with them, as can be seen from the Lord's words to His disciples: That they are in the Lord and He in them (John 14:20); And that He hath His abode in them in the Word from Him (John 14:22-24). Since, then, heaven is from the angels, and angels are angels from the Lord, it follows that heaven is the Lord.
Great and wonderful, signifies from Divine omnipotence and providence. This is evident from the signification of "great," as being in reference to the Lord His Divine omnipotence; also from the signification of "wonderful," as being in reference to the Lord His Divine providence. For when man looks to what is great in the Lord he looks to His Divine omnipotence, and when he looks to what is wonderful in the Lord he looks to His Divine providence. Moreover, what follows respecting the salvation of the good and the condemnation of the evil is all of the Divine omnipotence and providence.
Seven angels having the seven last plagues, signifies evils and falsities in the whole complex, that have wholly devastated the church as to all its goods and truths, made manifest by the Lord by means of Divine truth. This is evident from the signification of "angels," as being Divine truths from the Lord (see above, n. 130, 302); also from the signification of "seven," as being all things and wholly (see n. 20, 24, 257, 300); also from the signification of "plagues," as being the evils and falsities that have devastated the church (see above, n. 584). And as "seven" means all things and wholly, so "the seven plagues" signify evils and falsities in the whole complex, which wholly devastate the church. (All evils in the complex of those who devastate are signified by the number "one thousand six hundred," chapter 14:20, see n. 924; and all falsities in the complex of those who devastate are signified by the number "six hundred sixty-six," chapter 13:18, see n. 847.) The above is evident also from the signification of "last," as being as to all goods and truths; for then comes what is last and finished. From all this it is clear that "seven angels having the seven last plagues" signify evils and falsities in the whole complex, that have wholly devastated the church as to all its goods and truths, made manifest by the Lord by means of Divine truth. How the evils and falsities that have wholly devastated the church were made manifest by the Lord is described in what follows in this chapter from the fifth to the eighth verse. [2] That the church has been devastated as to all goods and truths can be seen from this, that the Christian Church has been divided from its beginning into two churches, one of which is depicted in Revelation by the dragon and the two beasts; and the other by the harlot sitting on the scarlet beast, and by Babylon. That which is depicted by the dragon and its two beasts is the church with the Reformed; and that which is depicted by the harlot and by Babylon is the church with the papists. The church with the Reformed has been devastated by faith alone; and the church with the papists by dominion over the souls of men, and over heaven. The devastation of this church as to all goods and truths therefrom is treated of in the seventeenth and eighteenth chapters; and the devastation of the church with the Reformed is described in the twelfth and thirteenth chapters, and further in the sixteenth chapter by "the seven angels having vials full of the anger of God." [3] That both churches have been devastated in respect to all goods and truths by evils and falsities can be clearly seen from the fact that scarcely anyone at this day knows that God is one and that He is the Lord, or knows what love to the Lord is, or what charity towards the neighbor is, and therefore what good works are, or even what faith is in its essence, and that what is called faith is not faith; also what conscience is, what free will is, what regeneration is, what spiritual temptation is, what baptism is, what the Holy Supper is, what heaven and hell are, what the Word is, and many other things. And as all this is not known, goods and truths are concealed; and so far as worldly and bodily things are loved all these things are lightly esteemed and are even cast aside; and then evils enter in the place of goods, and falsities enter in the place of truths, and thus the church is devastated.
For in them was consummated the anger of God, signifies thus the end of the church. This is evident from the signification of "the anger of God," as being when there is no longer any good or truth, but only evil and falsity; and because these are against the Lord and against heaven they are called "the anger of God;" and this, too, is why the last time of the church, and the Last Judgment at that time, are called "the day of God's anger, wrath, and vengeance" (see above, n. 413); also why anger is attributed to the Lord, when in fact it belongs to the evil; for all evil contains anger against the Lord, and consequently against good and truth, which are from the Lord. The "anger" is said to be "consummated," because "consummation" signifies the end of the church or when there is no longer any good or truth, but only evil and falsity. (See above, n. 397; also why the Last Judgment does not come until the consummation has been accomplished, n. 624, 911.) Every church in its beginning is in good and from that in truths, or in charity and from that in faith; but afterwards it is in faith and from that in charity, and finally in faith separated from charity. When it is in charity and from that in faith the church is spiritual; when it is in faith and from that in charity the church is rational; and when it is in faith separated from charity it is natural; and a merely natural church is no church, for the merely natural man has regard only for self and the world, and no regard for the Lord and heaven-the latter is on his lips only, the former in his heart-and when the church is such then it has been consummated.
Verses 2-4. And I saw as it were a glassy sea mingled with fire, and them that have victory over the beast and over his image and over his mark and over the number of his name standing by the glassy sea, having the harps of God. And they were singing the song of Moses the servant of God, and the song of the Lamb, saying, Great and wonderful are Thy works, O Lord God Almighty; just and true are Thy ways, Thou King of saints. Who shall not fear Thee, O Lord, and glorify Thy name? for Thou only art holy: wherefore all the nations shall come and worship before Thee, for Thy judgments have been made manifest. 2. "And I saw as it were a glassy sea mingled with fire," signifies the generals of truth from the Word, transparent from spiritual truths, which are from the good of love (n. 931); "and them that have victory over the beast," signifies that have lived a life of charity, and thus have not falsified the Word (n. 932); "and over his image and over his mark and over the number of his name," signifies and that have not acknowledged the doctrine of faith separated from charity, or any quality of it (n. 933); "standing by the glassy sea," signifies because they have been in truths from the Word (n. 934); "having the harps of God," signifies glorification of the Lord from spiritual affection (n. 935). 3. "And they were singing the song of Moses the servant of God, and the song of the Lamb," signifies acknowledgment and confession of the commandments in the Word of both Testaments, also acknowledgment and confession of the Lord's Divine in His Human (n. 936, 937); "saying, Great and wonderful are Thy works," signifies that all the goods of heaven and the church are from Him (n. 938); "O Lord God Almighty," signifies because He is the Divine good (n. 939); "just and true are Thy ways," signifies that all the truths of heaven and the church are from Him (n. 940); "Thou King of saints," signifies because He is the Divine truth (n. 941). 4. "Who shall not fear Thee, O Lord," signifies worship of the Lord from the good of love (n. 942); "and glorify Thy name," signifies worship of Him from truths from that good (n. 943); "for Thou only art Holy," signifies because He is good itself and truth itself, and consequently all good and all truth are from Him (n. 944); "wherefore all the nations shall come and worship before Thee," signifies that all who are in the good of love and in truths therefrom will acknowledge His Divine (n. 945); "for Thy judgments have been made manifest," signifies that Divine truths have been revealed to them (n. 946).
Verse 2. And I saw as it were a glassy sea mingled with fire, signifies the generals of truth in the Word, transparent from spiritual truths, which are from the good of love. This is evident from the signification of "a glassy sea," as being generals of truth transparent from spiritual truths (see above, n. 275); also from the signification of "fire," as being the good of love (see n. 68, 496, 504, 916). It shall be told here briefly why "a glassy sea" signifies the generals of truth in the Word transparent from spiritual truths. The "sea" signifies truths in general, because "waters, fountains, and rivers," signify truths from which intelligence is derived, and the sea is their general receptacle. Truths in general, or the generals of truth, are such truths as are in the sense of the letter of the Word, and the sense of the letter of the Word is natural, and everything natural is a general receptacle of spiritual things. For nothing in the nature of the world, or nothing natural, is possible that does not exist from the spiritual; for the natural is formed from the spiritual, as an effect out of its effecting cause. And as thousands of things that are spiritual effect and form one natural thing, so this one, as it is the containant of the thousands, is a general thing. [2] Such also is the Word in the sense of the letter in its relation to the Word in the spiritual sense; and as the spiritual sense of the Word is in the natural sense, and in it shines through before the angels, so the Word as to the generals of truth transparent from spiritual truths is signified by "the glassy sea." "Glassy sea" has the same signification elsewhere in Revelation: And in sight of the throne a glassy sea like crystal (4:6). Also: The city New Jerusalem, as well as the street of the city, appeared like pure gold, similar to transparent glass (Rev. 21:18, 21). For that "city" signifies the doctrine of the church, and "street" the truth of that doctrine; and the truths of that doctrine, because they are genuine truths, derive their light and their transparency from spiritual truths. It is this transparency that is signified by "glass" and by "crystal": Also over the heads of the cherubim a firmament was seen like the appearance of a wonderful crystal (Ezek. 1:22). This signifies the spiritual Divine in heaven. That "the glassy sea" signifies the Word in the sense of the letter transparent from its spiritual sense can be seen also from the fact that near it were seen "them that had the victory over the beast;" and these signify those who have not falsified the Word, and have not extinguished thereby the light of the spiritual sense.
And them that have victory over the beast, signifies who have lived a life of charity, and thus have not falsified the Word. This is evident from the signification of "having victory over the beast," as being to live a life of charity; for "the beast" signifies those who are in faith separated from charity, or what is the same, those who are in faith without good works, and who live according to that faith; consequently those who do not live that faith but the faith of charity "have victory over the beast," for they fight against that faith in their life; and as they come off victors they receive the reward of victory after their life in the world. As "the beast" signifies also the confirmation from the Word of faith separate, and thus falsification of the Word, so "to have the victory over the beast" signifies also not to have falsified the Word. (That "the two beasts" of the dragon treated of in chapter 13 signify faith separated from the goods of life, also falsification of the Word to confirm that faith, may be seen above, n. 773, 815.) THE GOODS OF CHARITY As faith separated from the goods of charity, which are good works, also the faith that is from charity, have been treated of in the explanations of two preceding chapters (the twelfth and thirteenth), the goods of charity shall be treated of in the explanations of this and the following chapter. What is meant by the goods of charity or good works is at this day unknown to most in the Christian world, because of the prevalence of the religion of faith alone, which is faith separated from the goods of charity. For if only faith contributes to salvation, and goods of charity contribute nothing, the idea that these goods may be left undone has place in the mind. But some who believe that good works should be done do not know what good works are, thinking that good works are merely giving to the poor and doing good to the needy and to widows and orphans, since such things are mentioned and seemingly commanded in the Word. Some think that if good works must be done for the sake of eternal life they must give to the poor all they possess, as was done in the primitive church, and as "the Lord commanded the rich man to sell all that he had and give to the poor, and take up the cross and follow Him" (Matt. 19:21). But what is meant in the Word by good works shall be told in order in what follows.
And over his image and over his mark and over the number of his name, signifies and that have not acknowledged the doctrine of faith separated from charity, or any quality of it. This is evident from the signification of "the beast," whose "image," "mark," and "number of name," are here mentioned, as being faith separated from charity, or faith without good works (see above, n. 773, 815); also from the signification of "his image," as being the doctrine of that faith (see n. 827); also from the signification of "mark," as being the acknowledgment and confession of that faith (see n. 838); also from the signification of "the number of his name," as being what is like it as to life and as to faith, thus its quality, also as being falsities in the whole complex (see n. 841, 845, 847). So "the image, mark, and number of his name," signify, when taken together, not acknowledging and confessing faith separated as to its doctrine, and as to any quality of it. "To have victory over these" signifies to reject them in life and doctrine, which is effected by combat against the falsities that the followers of that faith offer in opposition. (Continuation) [2] It has been said in the previous article that at this day it is scarcely known what is meant by charity, and thus by good works, unless it be giving to the poor, enriching the needy, doing good to widows and orphans, and contributing to the building of temples, hospitals, and lodging houses; and yet whether such works are done by man and for the sake of reward is not known; for if they are done by man they are not good, and if for the sake of reward they are meritorious; and such works do not open heaven, and thus are not acknowledged as goods in heaven. In heaven no works are regarded as good except such as are done by the Lord with man, and yet the works that are done by the Lord with man appear in outward form like those done by the man himself, and cannot be distinguished even by the man who does them. For the works done by the Lord with man are done by man as if by himself; and unless they are done as if by himself they do not conjoin man to the Lord, thus they do not reform him. That man ought to do goods as if by himself may be seen above (n. 616, 864, 911). (Continued in the following article.)
Standing by the glassy sea, signifies because they have been in truths from the Word. This is evident from the signification of "the glassy sea," as being the generals of truth from the Word transparent from spiritual truths (see above, n. 931); so "standing by it" signifies to be in truths. They were seen "standing by the glassy sea" because those who live the life of charity and reject the doctrine of faith separated remain in the truths of the sense of the letter of the Word, and do not pervert and falsify them. As for example, where "doing" and "working," also "deeds" and "works" are mentioned in the Word they do not include these in faith as though they were concealed in it, but they actually will and do them; for they know that without them faith is not faith, and that faith is only so far faith as works are rightly conjoined with it; consequently to include these in faith or to separate them from it they condemn as a heresy. This makes clear that such "stand by the glassy sea," that is, are in truths from the Word. (Continuation) [2] It was said of works in the preceding article that those done by man are not good, but only those done by the Lord with man. But for works to be done by the Lord, and not by man, two things are necessary: first, the Lord's Divine must be acknowledged, also that He is the God of heaven and earth even as to the Human, and that every good that is good is from Him; and secondly, that man must live according to the commandments of the Decalogue by abstaining from those evils that are there forbidden, that is, from worshiping other gods, from profaning the name of God, from thefts, from adulteries, from murders, from false witness, from coveting the possessions and property of others. These two things are requisite that the works done by man may be good. The reason is that every good comes from the Lord alone, and the Lord cannot enter into man and lead him so long as these evils are not removed as sins; for they are infernal, and in fact are hell with man, and unless hell is removed the Lord cannot enter and open heaven. This is what is meant by the Lord's words to the rich man: Who asked Him about eternal life, and said that he had kept the commandments of the Decalogue from his youth; whom the Lord is said to have loved, and to have taught that one thing was lacking to him, that he should sell all that he had and take up the cross (Matt. 19:16-22; Mark 10:17-22; Luke 18:18-23). "To sell all that he had" signifies that he should relinquish the things of his religion, which were traditions, for he was a Jew, and also should relinquish the things that were his own [proprium], which were loving self and the world more than God, and thus leading himself; and "to follow the Lord" signifies to acknowledge Him only and to be led by Him; therefore the Lord also said, "Why callest thou Me good? there is none good but God only." "To take up his cross" signifies to fight against evils and falsities, which are from what is one's own [proprium].
Having the harps of God, signifies the glorification of the Lord from spiritual affection. This is evident from the signification of "harps," as being confessions and glorifications (see above, n. 323, 856). Therefore "the harps of God" mean confessions and glorifications of the Lord from spiritual affection. This is the signification of "the harps of God," because spiritual affections, which are the affections of truth, were expressed by stringed instruments; while celestial affections, which are the affections of good, were expressed by wind instruments (see above, n. 323, 326). (Continuation) [2] The previous article treated of the two things necessary that works may be good, namely, that the Divine of the Lord be acknowledged, and that the evils forbidden in the Decalogue be shunned as sins. The evils enumerated in the Decalogue include all the evils that can ever exist; therefore the Decalogue is called the ten commandments, because "ten" signifies all. The first commandment, "Thou shalt not worship other gods," includes not loving self and the world; for he that loves self and the world above all things worships other gods; for everyone's god is that which he loves above all things. The second commandment, "Thou shalt not profane the name of God," includes not to despise the Word and doctrine from the Word, and thus the church, and not to reject these from the heart, for these are God's "name." The fifth commandment, "Thou shalt not steal," includes the shunning of frauds and unlawful gains, for these also are thefts. The sixth commandment, "Thou shalt not commit adultery," includes having delight in adulteries and having no delight in marriages, and in particular cherishing filthy thoughts respecting such things as pertain to marriage, for these are adulteries. The seventh commandment, "Thou shalt not kill," includes not hating the neighbor nor loving revenge; for hatred and revenge breathe murder. The eighth commandment, "Thou shalt not bear false witness," includes not to lie and blaspheme; for lies and blasphemies are false testimonies. The ninth commandment, "Thou shalt not covet thy neighbor's house," includes not wishing to possess or to divert to oneself the goods of others against their will. The tenth commandment, "Thou shalt not covet thy neighbor's wife, his man-servants," and so on, includes not wishing to rule over others and to subject them to oneself, for the things here enumerated mean the things that are man's own. Anyone can see that these eight commandments contain the evils that must be shunned, and not the goods that must be done.
Verse 3. And they were singing the song of Moses the servant of God, and the song of the Lamb, signifies the acknowledgement and confession of the commandments in the Word of both Testaments; also the acknowledgment and confession of the Lord's Divine in His Human. This is evident from the signification of "singing a song," as being confession from acknowledgement and from joy of heart (see n. 326, 857); also from the signification of "Moses," as being the Word of the Old Testament (of which presently); also from the signification of "the Lamb," as being the Lord as to the Divine truth (see n. 297, 343, 460, 482), thus as to the Word, for that is the Divine truth; but here, since it is said "Moses and the Lamb," the Word of the Old Testament and of the New is signified. It is evident from what follows in these two verses that "the song of Moses and of the Lamb" signifies the acknowledgment of the commandments in the Word of both Testaments, also the acknowledgment of the Divine in the Lord's Human, since these are what they were singing, or what constituted their song. In the first verse the Lord's works and His ways, which signify His commandments, are glorified. In the following verse the Lord is glorified, and an injunction that all must fear Him, because He alone is holy; and as these are the subjects of the two songs, and "songs" signify acknowledgments and confessions of these things, it is clear that "they were singing the song of Moses the servant of God, and the song of the Lamb," signifies the acknowledgment and confession of the commandments in the Word of both Testaments, also the acknowledgment and confession of the Lord's Divine in His Human. Moreover, by these two victory is had over the beast (the subject here treated of), namely, by keeping the commandments and by acknowledging the Lord's Divine. Without these two the beast conquers. (Continuation) [2] In the previous article the evils that must be shunned were enumerated from the Decalogue. But many, I know, think in their heart that no one can shun these of himself, because man is born in sins and has therefore no power of himself to shun them. But let such know that anyone who thinks in his heart that there is a God, that the Lord is the God of heaven and earth, that the Word is from Him, and is therefore holy, that there is a heaven and a hell, and that there is a life after death, is able to shun these evils. But he is not able who despises these truths and casts them out of his mind, and not at all he who denies them. For how can one who never thinks about God think that anything is a sin against God? And how can one who never thinks about heaven, hell, and the life after death, shun evils as sins? Such a man does not know what sin is. Man is placed in the middle between heaven and hell. Out of heaven goods unceasingly flow in, and out of hell evils unceasingly flow in; and as man is between he has freedom to think what is good or to think what is evil. This freedom the Lord never takes away from anyone, for it belongs to his life, and is the means of his reformation. So far, therefore, as man from this freedom has the thought and desire to shun evils because they are sins, and prays to the Lord for help, so far the Lord removes them and gives man the ability to refrain from them as if of himself, and then to shun them. [3] Everyone is able from natural freedom to shun these same evils because of their being contrary to human laws; this every citizen of a kingdom does who fears the penalties of the civil law, or the loss of life, reputation, honor, wealth, and thus of office, gain, and pleasure; even an evil man does this. And the life of such a man appears exactly the same in external form as the life of one who shuns these evils because they are contrary to the Divine laws; but in internal form it is wholly unlike it. The one acts from natural freedom only, which is from man; the other acts from spiritual freedom, which is from the Lord; both acting from freedom. When a man is able to shun these same evils from natural freedom, why is he not able to shun them from spiritual freedom, in which he is constantly held by the Lord, provided he thinks to will this because there is a hell, a heaven, a life after death, punishment, and reward, and prays to the Lord for help? [4] Let it be known that every man when he is beginning the spiritual life because he wishes to be saved, fears sins on account of the punishments of hell, but afterwards on account of the sin itself, because it is in itself heinous, and finally on account of the truth and good that he loves, thus for the Lord's sake. For so far as anyone loves truth and good, thus the Lord, he so far turns away from what is contrary to these, which is evil. All this makes clear that he that believes in the Lord shuns evils as sins; and conversely, he that shuns evils as sins believes; consequently to shun evils as sins is the sign of faith.
That "Moses" signifies the Word of the Old Testament can be seen from certain passages in the Word in which he is mentioned. But in some passages "Moses" means the law in the strictest sense, which is the law given from Mount Sinai; in others, the law in a broader sense, which is the historical Word; while here the Word of the Old Testament, both historical and prophetical, is meant. "Moses" signifies the Word because the Ten Commandments, and afterwards the Five Books, which were the first part of the Word, were not from him but from the Lord through him. That Moses is mentioned instead of the law and the Word, is evident from the following passages. In Luke: Abraham said unto him, They have Moses and the prophets, let them hear them. If they hear not Moses and the prophets neither will they be persuaded if one should rise from the dead (16:29, 31). Here "Moses and the prophets" have a like meaning as the "law and the prophets" elsewhere, namely, the historical and prophetical Word. In the same: Jesus, beginning from Moses and from all the prophets, interpreted in all the Scriptures the things that pertained to Himself (Luke 24:27). In the same: All things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms concerning Me (Luke 24:44.) In John: Philip said, We have found Jesus, of whom Moses in the law did write (1:45). In the same: In the law Moses commanded us (John 8:5). In Daniel: The curse hath flowed down upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against Him. As it is written in the law of Moses, all this evil is come upon us (9:11, 13). In Joshua: Joshua wrote upon the stone of the altar a copy of the law of Moses (8:32). In John: Moses gave to you the law. Moses gave you the circumcision. If a man receive circumcision on the sabbath, that the law of Moses might not be broken (7:19, 22, 33). In Mark: Moses hath said, Honor thy father and thy mother (7:10). [2] That which was from the Lord through Moses was attributed to Moses because of the representation; therefore the terms "the law of Moses" and "the law of the Lord" are both used in Luke: When the days of their purification according to the law of Moses were fulfilled, they brought Him up to Jerusalem, (as it is written in the law of the Lord, that every male that openeth the womb shall be called holy to the Lord), that they might offer a sacrifice according to that which is said in the law of the Lord, A pair of turtle doves or two young pigeons (2:22-24, 39). [3] Because Moses represented the law it was permitted him to come into the presence of the Lord on Mount Sinai, and not only to receive there the Tables of the Law, but also to hear the statutes and judgments of the law, and command them to the people; and it is added, that they might therefore believe in Moses forever: Jehovah said unto Moses, Lo, I will come unto thee in the mist of a cloud, that the people may hear when I shall speak unto thee, and may also believe in thee forever (Exod. 19:9). It is said "in the mist of a cloud," because a "cloud" signifies the Word in the letter. So when Moses came into the presence of the Lord on Mount Sinai: He entered into the cloud (Exod. 20:21; 24:2, 18; 34:2-5). (That "cloud" signifies the sense of the letter of the Word see above, n. 36, 594, 905, 906.) [4] Because Moses represented the Lord as to the law or the Word, therefore: When he came down from Mount Sinai the skin of his face shone; therefore when he spoke with the people he put a veil over his face (Exod. 34:28 to end). "The shining of the face" signified the internal of the law, for that is in the light of heaven. He veiled his face when he spoke with the people because the internal of the Word was covered and thus obscured to that people to protect them from anything of its light. [5] Because Moses represented the Lord as to the historical Word, and Elijah the Lord as to the prophetical Word, when the Lord was transfigured Moses and Elijah were seen talking with Him (Matt. 17:3). When the Lord's Divine was manifested in the world, only those who signified the Word could talk with the Lord, because discourse with the Lord is by means of the Word. (That Elijah represented the Lord as to the Word, see n. 624.) [6] Because Moses and Elijah taken together represented the Word, where Elijah is spoken of as the one sent before the Lord, both are mentioned, in Malachi: Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, the statutes and the judgments. Lo, I send to you Elijah the prophet, before the great and terrible day of Jehovah comes (4:4-6). Elijah the prophet means John the Baptist; because he, like Elijah, represented the Word (see above, n. 624, 724).
Saying, Great and wonderful are Thy works, signifies that all the goods of heaven and the church are from Him. This is evident from the signification of "the Lord's works," as being all the goods of heaven and the church. This is the signification of "His works," because it is added, "just and true are Thy ways," and the Lord's "ways" signify all the truths of heaven and the church. For where good is spoken of in the Word truth is also spoken of, because of the heavenly marriage, which is a marriage of good and truth in all the particulars thereof; from which it is clear that "works" here signify goods, and "ways" truths. The goods of heaven and the church are the works of the Lord because heaven is heaven, and the church is a church from the good of love to the Lord and from the good of love towards the neighbor (see the work on Heaven and Hell, n. 13-19). (Continuation) [2] A previous article (n. 936) treated of refraining from evils from spiritual freedom, in which every man is held by the Lord. But as all the evils into which man is born derive their roots from the love of ruling over others and from the love of possessing the goods of others, and all the delights of man's own life flow forth from these two loves, and all evils are from them, so the loves and delights of these evils belong to man's own life. And since evils belong to the life of man, it follows that man from himself can by no means refrain from them, for this would be from his own life to refrain from his own life. The ability to refrain from them of the Lord is therefore provided, and that he may have this ability the freedom to think that which he wills and to pray to the Lord for help is granted him. He has this freedom because he is in the middle between heaven and hell, consequently between good and evil. And being in the middle he is in equilibrium; and he who is in equilibrium is able easily and as of his own accord to turn himself the one way or the other; and the more so because the Lord continually resists evils and repels them, and raises man up and draws him to Himself. And yet there is combat, because the evils which belong to man's life are stirred up by the evils that unceasingly rise up from hell; and then man must fight against them, and, indeed, as if of himself; if he does not fight as if of himself the evils are not separated.
O Lord God Almighty, signifies because He is Divine good. This is evident from the signification of "omnipotence," as meaning to be, to exist, to have ability, and to live, from Himself (see n. 43, 689); and as all goods and truths are from Him because they are in Him it is said "Lord God;" for He is called "Lord" from the Divine good, and "God" from the Divine truth; and as He has omnipotence from the Divine good through the Divine truth, it is said "Lord God Almighty." (That the Lord is called "Lord" in the Word from the Divine good, see n. 685; and "God" from the Divine truth, n. 24, 220, 688.) (Continuation) [2] It is known that man's interior must be purified before the good that he does is good; for the Lord says: Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside may be clean also (Matt. 13:26). Man's interior is purified only as he refrains from evils, in accordance with the commandments of the Decalogue. So long as man does not refrain from these evils and does not shun and turn away from them as sins, they constitute his interior, and are like an interposed veil or covering, and in heaven this appears like an eclipse by which the sun is obscured and light is intercepted; also like a fountain of pitch or of black water, from which nothing emanates but what is impure. That which emanates therefrom and that appears before the world as good is not good, because it is defiled by evils from within, for it is Pharisaic and hypocritical good. This good is good from man and is meritorious good. It is otherwise when evils have been removed by a life according to the commandments of the Decalogue. [3] Now since evils must be removed before goods can become goods, the Ten Commandments were the first of the Word, being promulgated from Mount Sinai before the Word was written by Moses and the Prophets. And these do not set forth goods that must be done, but evils that must be shunned. For the same reason these commandments are the first things to be taught in the churches; for they are taught to boys and girls in order that man may begin his Christian life with them, and by no means forget them as he grows up; although he does so. The same is meant by these words in Isaiah: What is the multitude of sacrifices to Me? Your meal-offering, your incense, your new moons, and your appointed feasts, My soul hateth. And when you multiply prayer I will not hear. Wash you, make you clean; put away the evil of your doings from before Mine eyes; cease to do evil. Then though your sins be as scarlet they shall be white as snow; though they be red as purple they shall be as wool (1:11-19). "Sacrifices," "meal-offerings," "incense," "new moons," and "feasts," also "prayer," mean all things of worship. That these are wholly evil and even abominable unless the interior is purified from evils is meant by "Wash you, make you clean, put away the evil of your doings, and cease to do evil." That afterwards they are all goods is meant by the words that follow.
Just and true are Thy ways, signifies that all the truths of heaven and the church are from Him. This is evident from the signification of "ways," as being truths (see n. 97); so in reference to the Lord they signify all the truths of heaven and the church. It is said that the ways are "just and true," because truths that are the Lord's and are from the Lord are from good, and thus are good; for "just," in the Word, is predicated of good. "Ways" signify truths because truths like ways lead man; therefore "ways" signify truths leading. This signification of "ways" is derived from the spiritual world, where all walk in ways according to their truths. Ways in that world are not prepared and directed from one place to another, as the ways in our world are; but they are opened to each one according to his truths, and these ways are such that he alone, and no one who is in other truths can see them. These ways lead them to the places whither they are to go, as towards the societies with which they are to be conjoined, or from which they are to be separated, and finally to the society where they are to remain. (Continuation) [2] When man's interior is purified from evils by his refraining from them and shunning them because they are sins, the internal which is above it, and which is called the spiritual internal, is opened. This communicates with heaven; consequently man is then admitted into heaven and is conjoined to the Lord. There are two internals with man, one beneath and the other above. While man lives in the world he is in the internal which is beneath and from which he thinks, for it is natural. This may be called for the sake of distinction the interior. But the internal that is above is that into which man comes after death when he enters heaven. All angels of heaven are in this internal, for it is spiritual. This internal is opened to the man who shuns evils as sins; but it is kept closed to the man who does not shun evils as sins. [3] This internal is kept closed to the man who does not shun evils as sins, because the interior, that is, the natural internal, until man has been purified from sins, is a hell; and so long as there is a hell there heaven cannot be opened; but as soon as hell has been removed it is opened. But let it be known that in the measure in which the spiritual internal and heaven are opened to man, the natural internal is purified from the hell that is there. This is not done at once, but successively by degrees. All this makes clear that man from himself is hell, and that man is made a heaven by the Lord, consequently that he is snatched out of hell by the Lord, and raised up into heaven to the Lord, not immediately, but mediately. The means are the commandments just mentioned, by which the Lord leads him who wishes to be led.
Thou King of saints, signifies because He is the Divine truth. This is evident from the signification of "king," when said of the Lord as being the Divine truth (see n. 29, 31, 553, 625); also from the signification of "saints," as being those who are in Divine truths from the Lord (see n. 204). Because the Divine truth proceeds from the Lord He is the Divine truth, since that which proceeds from anyone is himself. This may be illustrated from the angels, from whom a spiritual sphere proceeds, which is from the affection of their life; that same affection that is in them proceeds or is spread abroad to a distance from them, and by this others can recognize what they are and where they are. And as the sphere that proceeds from them is the same as the affection of their life that is in them, they are themselves their own sphere or proceeding affection. But from the Lord as a sun the Divine which fills the whole heaven and which makes heaven proceeds; and this Divine is called the Divine truth. From this it is clear that the Lord is the Divine truth. (Continuation) [2] When the spiritual internal is opened, and through it communication with heaven and conjunction with the Lord are given, then man becomes enlightened. He is enlightened especially when he reads the Word, because the Lord is in the Word, and the Word is the Divine truth, and the Divine truth is light to angels. Man is enlightened in the rational, for this directly underlies the spiritual internal, and receives light from heaven and transfers it into the natural when it is purified from evils, filling it with the knowledges of truth and good, and adapting to them the knowledges [scientiae] that are from the world, for the sake of confirmation and agreement. Thus man has a rational, and thus he has an understanding. He is deceived who believes that man has a rational and an understanding before his natural has been purified from evils, for the understanding is seeing the truths of the church from the light of heaven; and the light of heaven does not flow into those not purified. And as the understanding is perfected the falsities of religion and of ignorance and all fallacies are dispersed.
Verse 4. Who shall not fear Thee, O Lord, signifies the worship of the Lord from the good of love. This is evident from the signification of "fearing the Lord," as being to worship Him. It means "from the good of love," because it is added, "who shall not glorify Thy Name?" which signifies worship from truths that are from that good. These two are meant, because all worship of the Lord is from the good of love by means of truths. Good fears the Lord, and truths glorify Him. Worship from the good of love means worship by those who are in the good of life; with others worship from the good of love is not given. Moreover, true worship consists in a life according to the Lord's commandments, and to do the Lord's commandments is to love Him. (What further is meant by "fearing the Lord" may be seen above, n. 696.) (Continuation) [2] After a man has been admitted into heaven by the opening of his internal, and receives light therefrom, the same affections that angels of heaven have, with their pleasures and delights, are communicated to him. The first affection then granted is the affection of truth; the second is the affection of good; and the third is the affection of bringing forth fruit. For when a man has been admitted into heaven and into its light and heat he is like a tree growing from its seed. His first budding forth is from enlightenment; his blossoming before the fruit is from the affection of truth; the putting forth of fruit that follows is from the affection of good; the multiplication of itself again into trees is from the affection of producing fruit. The heat of heaven, which is love, and the light of heaven, which is the understanding of truth from that love, bring forth in subjects of life things like those that the heat of the world and its light bring forth in subjects not of life. That like things are brought forth is from correspondence. But in both cases the production is effected in springtime; and springtime in man is when he enters heaven, which is effected when his spiritual internal is opened; before that it is the time of winter to him.
And glorify Thy name, signifies the worship of the Lord from truths from that good. This is evident from the signification of "glorifying the Lord's name," as being to worship Him from truths that are from good. For "the Lord's name" signifies all things by which He is worshiped (see above, n. 102, 135, 696, 815); and "to glorify Him," or "to give glory to Him," signifies to live according to His Divine truths (see n. 874); and to live according to His Divine truths is to worship Him, as has been said in the article just preceding. (Continuation) Man has the affection of truth when he loves truth and turns away from falsity. He has the affection of good when he loves good uses and turns away from evil uses. He has the affection of bringing forth fruit when he loves to do goods and to be serviceable. All heavenly joy is in these affections and from them, and this joy cannot be described by comparisons, for it is supereminent and eternal.
For Thou only art holy, signifies because He is good itself and truth itself, consequently all good and truth are from Him. This is evident from the signification of "holy," as being the Divine that proceeds from the Lord, for this alone is holy, and is called the Divine good united to the Divine truth. And as this proceeds from the Lord it is Himself; for that which proceeds is from that which is in Him, and therefore it is Himself. This is why the Lord is the Divine good itself and the Divine truth itself. [2] It is the same as with the heat and light that proceed from the sun in the world, or from a flame of fire. The heat and light are from the sun, for they are from what is in the sun; in the sun is pure fire; this fire outside the sun is heat decreasing as the distance from the sun increases; and light is its modification or interior action in substances that are outside the sun, but are also from its fire. These substances in which these exist and take place are called atmospheres. From an analogous correspondence a conclusion may be formed respecting the heat and light that proceed from the Lord as a sun in heaven. The Lord there as a sun is the Divine love; and the heat proceeding therefrom is the Divine good; and the light proceeding therefrom is the Divine truth. The heat that proceeds, which is the Divine good, is the Divine love in its extension; and the light that proceeds, which is the Divine truth, is a modification or interior action of this in substances that are outside of Him. These substances, in which this modification takes place, are the spiritual atmospheres, from which the angels breathe and live. [3] As like things in the world are analogous correspondences, so "fire" signifies in the Word love, "heat" the Divine good, and "light" the Divine truth. The difference is that as the heat and light of heaven vivify spiritual essences, so the heat and light of the world vivify natural essences. And yet the heat and light of the world do not vivify from themselves, but from the heat and light of heaven, thus from the Lord. All this has been said to make known that the Lord is the Divine good itself and the Divine truth itself; thus He only is holy. (Continuation) [4] Into this state the man comes who shuns evils because they are sins, and looks to the Lord; and so far as he comes into this state he turns away from and detests evils as sins, and acknowledges in heart and worships the Lord only, and His Divine in the Human. This is a summary.
Wherefore all the nations shall come and worship before Thee, signifies that all who are in the good of love and in truths therefrom will acknowledge His Divine. This is evident from the signification of "nations," as being those who are in the good of love and in truths therefrom (see n. 175, 331, 625); also from the signification of "worship" [adorare] as being to acknowledge in, heart and to worship [colere] (see n. 790, 805, 821). It is evident that such only are meant by "all nations," for there are also those who will not acknowledge the Lord. (Continuation) When a man is in that state he is raised up from what is his own (proprium) for a man is in what is his own [proprium] when he is only in the natural external, but he is raised up from what is his own [proprium when he is in the spiritual internal. This raising up from what is his own man perceives only by this, that he does not think evils, and that he turns away from thinking them, and takes delight in truths and in good uses. And yet if such a man advances further into that state he perceives influx by a kind of thought; but he is not withheld from thinking and willing as if from himself, for this the Lord wills for the sake of reformation. Nevertheless, man should acknowledge that nothing of good or of truth therefrom is from himself, but all is from the Lord.
For Thy judgments have been made manifest, signifies that Divine truths have been revealed to them. This is evident from the signification of "judgments," as being Divine truths (of which presently); also from the signification of "made manifest," as being to be revealed. That Divine truths are revealed at the end of the church, and that they have been revealed, will be shown in what follows in this chapter, because this is there treated of. "Judgments" signify Divine truths because the laws of government in the Lord's spiritual kingdom are called "judgments;" while the laws of government in His celestial kingdom are called "justice." For the laws of government in the Lord's spiritual kingdom are laws from the Divine truth; while the laws of government in the Lord's celestial kingdom are laws from the Divine good. This is why "judgment" and "justice" are mentioned in the Word, in the following passages. In Isaiah: Of peace there shall be no end upon the throne of David, to establish it, and to uphold it in judgment and in justice from henceforth and to eternity (9:7). This is said of the Lord and His kingdom. His spiritual kingdom is signified by "the throne of David;" and because this kingdom is in Divine truths from Divine good it is said, "in judgment and in justice." In Jeremiah: I will raise unto David a righteous Branch, and He shall reign King, and He shall act intelligently, and shall do judgment and justice (23:5). This, too, is said of the Lord, and of His spiritual kingdom. And as this kingdom is in Divine truths from Divine good it is said, "He shall reign king, and shall act intelligently, and He shall do judgment and justice." The Lord is called "King," from Divine truth; and as Divine truth is also Divine intelligence it is said that "He shall act intelligently." And as the Divine truth is from the Divine good it is said that "He shall do judgment and justice." [2] In Isaiah: Jehovah is exalted, for He dwelleth on high, He hath filled Zion with judgment and justice (33:5). "Zion" means heaven and the church, where the Lord reigns by the Divine truth; and as all the Divine truth is from the Divine good it is said, "He hath filled Zion with judgment and justice." In Jeremiah: I Jehovah doing judgment and justice in the earth; for in these things I am well pleased (9:24). Here, too, "judgment and justice" signify the Divine truth from the Divine good. In Isaiah: They ask of me the judgments of justice, they long for an approach unto God (58:2). The "judgments of justice" are Divine truths from the Divine good, as are "judgment and justice;" for the spiritual sense conjoins things that the sense of the letter separates. In Hosea: I will betroth thee unto Me forever; and I will betroth thee unto Me in justice and in judgment and in mercy and in truth (2:19, 20). This treats of the Lord's celestial kingdom, which consists of those who are in love to the Lord; and as the Lord's conjunction with such is comparatively like the conjunction of a husband with a wife, for so does the good of love conjoin, it is said, "I will betroth thee unto Me in justice and in judgment," "justice" being put here in the first place, and "judgment" in the second, because those who are in the good of love to the Lord are also in truths; for they see truths from good. As "justice" is predicated of good, and "judgment" of truth, it is also said, "in mercy and in truth," "mercy" belonging to good, because it is of love. [3] In David: Jehovah is in the heavens. Thy justice is like the mountains of God, and Thy judgments are like the great deep (Ps. 36:5, 6). "Justice" is predicated of the Divine good, and is therefore compared to "the mountains of God;" for "mountains of God" signify the goods of love (see above, n. 405, 510, 850); and "judgments" are predicated of Divine truths, and are therefore compared to "the great deep;" for "the great deep" signifies the Divine truth. From this it can now be seen that "judgments" signify Divine truths. [4] In many passages in the Word, "judgments," "commandments," and "statutes" are mentioned; and "judgments" there signify civil laws, "commandments" the laws of spiritual life, and "statutes" the laws of worship. That "judgments" signify civil laws, is evident from Exodus (21, 22, 23), where the things commanded are called "judgments" because according to them the judges gave judgments in the gates of the city; nevertheless they signify Divine truths, such as are in the Lord's spiritual kingdom in the heavens, for they contain these in the spiritual sense; as can be seen from the explanation of them in the Arcana Coelestia (n. 8971-9103, 9124-9231, 9247-9348). That the laws given to the sons of Israel were called "judgments, "commandments," and "statutes," can be seen from the following passages. In Moses: I will speak unto thee all the commandments, the statutes, and the judgments, which thou shalt teach them, that they may do them (Deut. 5:31). In the same: These are the commandments, the statutes, and the judgments, which Jehovah your God commanded to teach you (Deut. 6:1). In the same: Therefore thou shalt keep the commandments, the statutes, and the judgments, which I command thee this day, to do them (Deut. 7:11). In David: If his sons forsake My law and walk not in My judgments, if they profane My statutes and keep not My commandments, then will I visit their transgression with the rod (Ps. 89:30-32). So in many other places, as Lev. 18:5; 19:37; 20:22; 25:18; 26:15; Deut. 4:1; 5:1, 6, 7; 17:19; 26:17; Ezek. 5:6, 7; 11:12, 20; 18:9; 20:11, 13, 25; 37:24. In these passages "commandments" mean the laws of life, especially those contained in the Decalogue, which are therefore called the Ten Commandments; while "statutes" mean the laws of worship which related especially to sacrifices and holy ministrations; and "judgments" mean civil laws; and as these laws were representative of spiritual laws, they signify such Divine truths as are in the Lord's spiritual kingdom in the heavens. (Continuation) [5] It follows from this that when man shuns and turns away from evils as sins and is raised up into heaven by the Lord, he is no longer in what is his own (proprium), but in the Lord, and thus he thinks and wills goods. Again, since man acts as he thinks and wills, for every act of man proceeds from the thought of his will, it follows that when he shuns and turns away from evils, he does goods from the Lord and not from self; and this is why shunning evils is doing goods. The goods that a man then does are meant by good works; and good works in their whole complex are meant by charity. Man cannot be reformed unless he thinks, wills, and does as if from himself, since that which is done as if by the man himself is conjoined to him and remains with him, while that which is not done by the man as if from himself, not being received in any life of sense, flows through like ether; and this is why the Lord wills that man should not only shun and turn away from evils as if of himself, but should also think, will, and do as if of himself, and yet acknowledge in heart, that all these things are from the Lord. This he must acknowledge because it is the truth.
Verses 5, 6. And after these things I saw, and behold the temple of the tabernacle of the Testimony in heaven was opened; and there came out of the temple seven angels, that had the seven plagues, clothed in linen clean and bright, and girded about the breasts with golden girdles. 5. "And after these things I saw, and behold the temple of the tabernacle of the Testimony in heaven was opened," signifies interior Divine truth in the Word, revealed by the Lord (n. 948). 6. "And there came out of the temple seven angels that had the seven plagues," signifies consequent manifestation of all evils and the falsities therefrom, and of all falsities and the evils therefrom, that have devastated the church (n. 949); "clothed in linen clean and bright," signifies by means of the Divine truth, or the Word in the spiritual sense (n. 950, 951); "and girded about the breasts with golden girdles," signifies Divine spiritual good holding truths in order and connection (n. 952).
Verse 5. And after these things I saw, and behold the temple of the tabernacle of the Testimony in heaven was opened, signifies the interior Divine truth in the Word revealed by the Lord. This is evident from the signification of "temple," as being the Divine truth from the Lord (see n. 220, 391, 915); also from the signification of "the tabernacle of the Testimony," as also being the Divine truth, but interior, for "tabernacle" and "temple" have a similar signification; but when it is said "the temple of the tabernacle of the Testimony" interior Divine truth is signified. "He saw that this was opened in heaven" means that this truth has been revealed. The interior Divine truth that was revealed means the Word in its internal sense; because the Word is the Divine truth, and the internal or spiritual sense is interior Divine truth. The "Testimony" means the law that was placed in the ark, which was therefore called "the ark of the Testimony." (What "Testimony" further signifies in a broad and in a strict sense may be seen above, n. 10, 392, 635, 649, 749.) [2] What now follows in this chapter treats of the Word interiorly revealed, before the church has been wholly devastated. For the following chapter treats of its full devastation, which is described by "the seven angels having seven vials full of the anger of God," and by their "casting them unto the earth." The Word is revealed interiorly, that is, as to the spiritual sense, before the church has been fully devastated, because then the New Church will be established into which those who are of the former church are invited; and for the New Church interior Divine truth is revealed; and this could not have been revealed before for reasons that will be given in what follows. A like thing is now done as was done at the end of the Jewish Church; for at its end, which was when the Lord came into the world, the Word was opened interiorly; for when the Lord was in the world He revealed interior Divine truths that were to be for the use of a New Church about to be established by Him and that did serve that church. For like reasons the Word has been opened interiorly at this day, and still more interior Divine truths have been revealed therefrom for the use of the New Church, that will be called the New Jerusalem. [3] What the Divine providence of the Lord was in revealing Divine truths can be seen from the successive establishment of churches. There have been several churches on our globe one after another. There was the Most Ancient, that was before the flood; there was the Ancient, that was after the flood; then the Hebrew; and then the Israelitish; after this the Christian; and now the New Church is beginning. Inmost Divine truths were revealed to those who were of the Most Ancient Church; more external Divine truths were revealed to those of the Ancient Church; and most external or ultimate Divine truths to the Hebrew Church, and afterwards to the Israelitish, with which church all Divine truth finally perished, for at last there was nothing in the Word that had not been adulterated. But after the end of the Israelitish Church interior Divine truths were revealed by the Lord for the Christian Church, and now still more interior truths for the church that is to come. These interior truths are such as are in the internal or spiritual sense of the Word. All this makes clear that there has been a progression of Divine truth from inmosts to ultimates, thus from wisdom to mere ignorance; and that now there is a progression of it from ultimates to interiors, thus from ignorance again to wisdom. (Continuation.) [4] Religion with man consists in a life according to the Divine commandments, which are contained in a summary in the Decalogue. He that does not live according to these can have no religion, since he does not fear God, still less does he love God; nor does he fear man, still less does he love him. Can one who steals, commits adultery, kills, bears false witness, fear God or man? Nevertheless everyone is able to live according to these commandments; and he who is wise does so live as a civil man, as a moral man, and as a natural man. And yet he who does not live according to them as a spiritual man cannot he saved; since to live according to them as a spiritual man means to so live for the sake of the Divine that is in them, while to live according to them as a civil man means for the sake of justice and to escape punishments in the world; and to live according to them as a moral man means for the sake of honesty, and to escape the loss of reputation and honor; while to live according to them as a natural man means for the sake of what is human, and to escape the repute of having an unsound mind. All laws, civil, moral, and natural, prescribe that one must not steal, must not commit adultery, must not kill, must not bear false witness; and yet a man is not saved by shunning these evils from these laws alone, unless he also shuns them from spiritual law, thus unless he shuns them as sins. For with such a man there is religion, and a belief that there is a God, a heaven and a hell, and a life after death; with such a man there is a civil life, a moral life, and a natural life; a civil life because there is justice, a moral life because there is honesty, and a natural life because there is manhood. But he who does not live according to these commandments as a spiritual man is neither a civil man, nor a moral man, nor a natural man; for he is destitute of justice, of honesty, and even of manhood, since the Divine is not in these. For there can be nothing good in and from itself, but only from God; so there can be nothing just, nothing truly honest or truly human in itself and from itself, but only from God, and only when the Divine is in it. Consider whether anyone that has hell in him, or who is a devil, can do what is just from justice or for the sake of justice; in like manner what is honest, or what is truly human. The truly human is what is from order and according to order, and what is from sound reason; and God is order, and sound reason is from God. In a word, he who does not shun evils as sins is not a man. Everyone who makes these commandments the principles of his religion becomes a citizen and an inhabitant of heaven; but he who does not make them the principles of his religion, although in externals he may live according to them from natural, moral, and civil law, becomes a citizen and an inhabitant of the world, but not of heaven. [5] Most nations know these commandments, and make them the principles of their religion, and live according to them because God so wills and has commanded. Through this they have communication with heaven and conjunction with God, consequently they also are saved. But most in the Christian world at this day do not make them the principles of their religion, but only of their civil and moral life; and they do this that they may not appear in external form to act fraudulently and make unlawful gains, commit adulteries, manifestly pursue others from deadly hatred and revenge, and bear false witness, and do not refrain from these things because they are sins and against God, but because they have fears for their life, their reputation, their office, their business, their possessions, their honor and gain, and their pleasure; consequently if they were not restrained by these bonds they would do these things. Because, therefore, such form for themselves no communication with heaven or conjunction with the Lord, but only with the world and with self, they cannot be saved. Consider in respect to yourself, when these external bonds have been taken away, as is done with every man after death, if there are no internal bonds, which are from fear and love of God, thus from religion, to restrain and hold you back, whether you would not rush, like a devil, into thefts, adulteries, murders, false witnesses, and lusts of every kind, from a love of these thus from a delight in them. That this is the case I have both seen and heard.
Verse 6. And there came out of the temple seven angels that had the seven plagues, signifies consequent manifestations of all the evils and falsities therefrom, and of all the falsities and evils therefrom that have devastated the church. This is evident from the signification of "angels," as being manifestations (see above, n. 869, 878, 883); also from the signification of "seven," as being all and wholly (see n. 257, 300); also from the signification of "plagues," as being such things as destroy spiritual life, and thus the church, and these are lusts from an evil love and from falsities (see above, n. 584), consequently as being evils and the falsities therefrom, and falsities and the evils therefrom; also from the signification of "the temple," as being the interior Word revealed (see the preceding article). All this makes clear that the words "there came out of the temple seven angels that had the seven plagues" signify that from the Word and from its spiritual sense are made manifest all the evils and falsities therefrom, and all the falsities and evils therefrom that have devastated the church. [2] The expression "evils and the falsities therefrom and falsities and the evils therefrom" is used, because both the church with the Papists and the church with the Reformed are meant. With the Papists evils and the falsities therefrom have devastated the church; but with the Reformed, falsities and the evils therefrom. The evils with the Papists are evils from the love of ruling by means of the holy things of the church over all things of heaven and over all things of earth. That love is the fountain of all evils; and from those evils come falsities of every kind. But with the Reformed there are falsities and the evils therefrom; and these falsities spring from the principle of the justification and salvation of man by faith alone, or by faith without good works; and when good works are separated from faith, evil works take their place; consequently falsities and evils therefrom have devastated the church with the Reformed, as evils and falsities therefrom have with the Papists. (Continuation) [3] So far as evils are removed as sins, so far goods flow in, and so far does man afterwards do goods, not from self, but from the Lord. As, first, so far as one does not worship other gods, and thus does not love self and the world above all things, so far the acknowledgement of God flows in from the Lord, and then he worships God, not from self but from the Lord. Second, so far as one does not profane the name of God, that is, so far as he shuns the lusts arising from the loves of self and of the world, so far he loves the holy things of the Word and of the church; for these are the name of God, and are profaned by the lusts arising from the loves of self and of the world. Third, so far as one shuns thefts, and thus shuns frauds and unlawful gains, so far sincerity and justice enter, and he loves what is sincere and just from sincerity and justice, and thus does what is sincere and just not from self but from the Lord. Fourth, so far as one shuns adulteries, and thus shuns unchaste and filthy thoughts, so far conjugial love enters, which is the inmost love of heaven, and in which chastity itself resides. Fifth, so far as one shuns murders, and thus shuns deadly hatreds and revenges that breathe slaughter, so far the Lord enters with mercy and love. Sixth, so far as one shuns false testimonies, and thus shuns lies and blasphemies, so far truth from the Lord enters. Seventh, so far as one shuns the covetousness for the houses of others, and thus shuns the love and consequent lusts for possessing the goods of others, so far charity towards the neighbor enters from the Lord. Eighth, so far as one shuns the covetousness for the wives of others, their servants, etc., and thus shuns the love and consequent lusts of ruling over others (for the things enumerated in this commandment are what belong to man), so far love to the Lord enters. These eight commandments include the evils that must be shunned, but the two others, namely, the third and fourth, include certain things that must be done, namely, that the sabbath must be kept holy, and that parents must be honored. But how these two commandments should be understood, not by the men of the Jewish Church but by the men of the Christian Church, will be told elsewhere.
Clothed in linen clean and bright, signifies by means of the Divine truth or the Word from the spiritual sense. This is evident from the signification of "linen," as being truth, and in reference to the Lord or the Word, as being the Divine truth. This is called "clean" because it is genuine, and is called "bright" from the light in heaven, which light is brightness, since from it all things there are bright. The Divine truth that proceeds from the Lord is what appears to the eyes of angels as light, for the reason that the Divine truth enlightens their understanding; and what enlightens the understanding of angels is light to their eyes. Such is the Divine truth in heaven, and such is the Word in its spiritual sense; while Divine truth on the earth is such as the Word is in the sense of the letter, in which there are few genuine truths like those in heaven, but there are appearances of truth; and these only can the natural man receive. Nevertheless in these appearances of truth genuine truths like those in heaven lie stored up; for these are what are contained in the spiritual sense of the Word. All this makes clear that the words "there came out of the temple angels clothed in linen clean and bright" signify that the evils and falsities that have devastated the church were made manifest by the Divine truth, or the Word from its spiritual sense. [2] There are many reasons why the spiritual sense of the Word has now been disclosed. First, because the churches in the Christian world have falsified all the sense of the letter of the Word, and this even to the destruction of the Divine truth in heaven, by which heaven has been closed up. In order, therefore, that heaven may be opened it has pleased the Lord to reveal the spiritual sense of the Word, in which sense is the Divine truth such as it is in heaven. For through the Word there is the conjunction of man with the Lord, and thus with heaven. When the Word is falsified even to the destruction of its genuine truth the conjunction perishes, and man is separated from heaven. In order, therefore, that he may again be conjoined with heaven, Divine truth such as it is in heaven has been revealed; and this has been confirmed by the spiritual sense of the Word, in which is that Divine truth. The second reason is that the falsities that have inundated and devastated the church can be dissipated only by means of the genuine truth laid open in the Word. Falsities and the evils therefrom and evils and the falsities therefrom can be seen in no other way than from truths themselves. For so long as genuine truths are not present, falsities and evils appear as in a kind of light. This light they have from confirmations by reasonings from the natural man, and by the sense of the letter explained and applied according to the appearances before that man. But when genuine truths are present, then first falsities and evils appear; for the light of heaven, which is in genuine truths, dissipates the delusive light of falsities and turns it into darkness. The third reason is, that, by means of the Divine truths of the Word that are in its spiritual sense, the New Church, which is meant by "the Holy Jerusalem" in Revelation, may be conjoined with heaven. For the Word is conjunction; but conjunction is effected only when man perceives the Word in a similar way as the angels perceive it. That "linen" signifies truth will be seen in the following article. (Continuation: The First Commandment) [3] "Thou shalt not make to thee other gods" includes not loving self and the world above all things; for that which one loves above all things is his god. There are two directly opposite loves, love of self and love to God, also love of the world and love of heaven. He who loves himself loves his own [proprium]; and as a man's own [proprium] is nothing but evil he also loves evil in its whole complex; and he who loves evil hates good, and thus hates God. He who loves himself above all things sinks his affections and thoughts in the body, and thus in his own [proprium], and from this he cannot be raised up by the Lord; and when one is sunk in the body and in his own [proprium] he is in corporeal ideas and in pleasures that pertain solely to the body, and thus in thick darkness as to higher things; while he who is raised up by the Lord is in light. He who is not in the light of heaven but in thick darkness, since he sees nothing of God, denies God and acknowledges as god either nature or some man, or some idol, and even aspires to be himself worshiped as a god. From this it follows that he who loves himself above all things worships other gods. The same is true, but in a less degree, of one who loves the world; for there cannot be so great a love of the world as of one's own [proprium]; therefore the world is loved because of one's own, and for the sake of one's own, because it is serviceable to it. The love of self means especially the love of domineering over others from the mere delight in ruling and for the sake of eminence, and not from the delight in uses and for the sake of the public good; while the love of the world means especially the love of possessing goods in the world from the mere delight in possession and for the sake of riches, and not from the delight in uses from these and for the sake of the good therefrom. These loves are both of them without limit, and rush on to infinity so far as opportunity is given.
902-1 The sense indicates that not has been omitted in the Latin.
911-1 The photolithograph has "capite" "head" for "ramis" branches." In the text just above.
919-1 The Hebrew has "days upon a year," Schmidius has "year upon year."
921-1 A stadium (plural stadia) is an ancient Greek measure of distance equal to about 607 feet. Thus 1600 stadia is about 180 miles or 300 meters.
921-2 MARGINAL NOTE.-See chap. 19., where the Lord as the Word is treated of.
