And he cast it into the great winepress of the anger of God, signifies exploration of the quality of their works, that they were evil. By "casting the clusters of the vineyard into the winepress," is signified to explore their works, for these are signified by "clusters," as may be seen above (n. 649). But as it is called "the great winepress of the anger of God," it signifies exploration of their works as being evil, for the "anger of God" is said of evil (n. 635). "A winepress" signifies exploration, because, in presses, must is pressed out from clusters, and oil from olives, and from the must and oil which are pressed out is perceived the quality of the grapes and olives. And as by "a vineyard" is signified the Christian church, and by its "clusters" are signified works, therefore the exploring of these with the men of the Christian church is signified by "casting them into the winepress." But because they have separated faith from charity, and have made faith without the works of the law saving; and since from faith separated from charity none but evil works proceed, therefore it is called "the great winepress of the anger of God." The exploration of works is also signified by a winepress in the following passages: My beloved hath a vineyard in the horn of a son of oil; he planted it with a noble vine, he also hewed out a winepress therein, and he looked that it should bring forth grapes, but it brought forth wild grapes (Isa. 5:1-2). Send ye in the sickle, for the harvest is ripe; come, get you down; for the winepress is full, the vats overflow, for their wickedness is great (Joel 3:13). The threshing-floor and the winepress shall not feed them, and the must shall fail in her (Hos. 9:2). The waster is fallen upon thy vintage, I have caused wine to fail from the winepresses, none shall tread with shouting, the shouting shall be no shouting (Jer. 48:32-33). A householder planted a vineyard, and digged a winepress in it, and let it out to husbandmen, but they slew the servants sent unto them, and last of all the son (Matt. 21:33-39). A winepress is also spoken of the goods of charity, from which truths of faith proceed, in Joel: Rejoice O daughters of Zion, and the threshing-floors are full of grain, and the winepresses shall overflow with must and oil (Joel 2:23-24).
Verse 20. And the winepress was trodden without the city, signifies that exploration was made from the Divine truths of the Word, into the quality of the works flowing forth from the doctrine of faith of the church. By "the winepress was trodden" is signified that the quality of their works was explored. "To tread the winepress" signifies to explore, and "the clusters" which are trodden signify works, as above (n. 649), here works flowing forth from the doctrine of faith of the church, which are evil works; by "the city" is here meant the great city, of which above (chap. 11:8), which is called "the great city, spiritually Sodom and Egypt;" that it means the doctrine of faith separated from charity, which is the doctrine of the church of the Reformed, see above (n. 501, 502). And as all exploration of the doctrine of the church is made by the Divine truth of the Word, and this is not in that doctrine, but out of it, that also is signified by the winepress being trodden "without the city." From these things it may appear, that by "the winepress was trodden without the city," is signified that exploration was made, from the Divine truths of the Word, into the quality of the works flowing forth from the doctrine of faith of the church. "To tread the winepress" not only signifies to explore evil works, but likewise to bear with them in others, also to remove and cast them into hell, in the following places: I speak in justice, great to save. Wherefore art Thou red as to Thy garment, and Thy garments like Him that treadeth in the winepress? I have trodden the winepress alone (Isa. 63:1-3). The Lord hath thrown down all my mighty men, the Lord hath trodden the winepress of the daughter of Judah (Lam. 1:15). He that sitteth on the white horse shall tend the nations with a rod of iron, and He treadeth the winepress of the wine of the fury and the anger of God (Rev. 19:15).
And blood went out of the winepress even unto the bridles of the horses, signifies violence done to the Word by direful falsifications of truth, and thence the understanding so closed that man is scarcely capable any longer of being taught, and thus led by Divine truths from the Lord. By "blood" is signified violence done to the Word (n. 327), and the Divine truth of the Word falsified and profaned (n. 379); for by "the blood out of the winepress" is meant the must and wine from the clusters that were trodden, and the must and wine have a similar signification (n. 316). By "the bridles of the horses" are signified the truths of the Word, by which the understanding is led; for "a horse" signifies the understanding of the Word (n. 298); hence "a bridle" signifies truth by which the understanding is led. "Even unto the bridles of the horses" means even into the mouth, into which the bridle is inserted, and by the mouth the horse drinks and feeds; therefore it also signifies that such violence is done to the Word by dire falsifications, that man is scarcely capable of being taught any longer, and thus of being led by Divine truths from the Lord. By "a bridle" is also signified that by which the understanding is led (Isa. 30:27, 28; 37:29). And by "the blood of the grapes" is signified the Divine truth of the Word (Gen. 49:11; Deut. 32:14); but here in the opposite sense.
For a thousand six hundred stadia, signifies mere falsities of evil. By "stadia" the like is signified as by "ways," because stadia are measured ways, and by "ways" are signified leading truths (n. 176), and, in the opposite sense, leading falsities; and by "a thousand six hundred" are signified evils in the whole complex, for by "a thousand six hundred" the like is signified as by sixteen, and by sixteen the like as by four, because sixteen is the product of four multiplied by itself, and four is said of good and of the conjunction of good and truth (n. 322), hence, in the opposite sense, of evil and the conjunction of evil and falsity, as here; and as the multiplying of any number by a hundred does not take away its signification, but exalts it, therefore, "for a thousand six hundred stadia" signifies mere falsities of evil. That all numbers in the Word signify things, may be seen above (n. 348), and that a number signifies the quality of a thing (n. 448, 608-610).
Here I will add this Relation. I spoke with some of those who are meant by "the dragon" in Revelation; and one of them said to me, "Come with me, and I will show you the delights of our eyes and hearts." And he led me through a gloomy forest to the top of a hill, from which I could have a view of the delights of the dragons. And I saw an amphitheater erected in the form of a circus, with rows of benches one above another, on which the spectators were seated. They who sat on the lowest benches appeared to me, at a distance, like satyrs and priapi, some with a slight covering and some naked without it. On the benches above them sat whoremongers and harlots; they appeared such to me, from their gestures. And then the dragon said to me, "Now thou shalt see our sport." And I saw, as it were, bullocks, rams, sheep, kids, and lambs, driven into the area of the circus, and when they were in, a gate was opened, and there rushed in, as it were, young lions, panthers, leopards, and wolves, which attacked the flock with fury, and tore them in pieces and slaughtered them. But the satyrs, when the bloody slaughter was over, strewed sand over the place of the slaughter. [2] Then the dragon said to me, "These are our sports which delight our minds." And I replied, "Get thee hence, demon, in a short time thou wilt see this amphitheater converted into a lake of fire and sulphur." At this he laughed and went away. And afterwards I was thinking within myself, why such things are permitted by the Lord, and I received an answer in my heart, that they are permitted so long as they are in the world of spirits, but when the time of their stay in that world is at an end, those theatrical scenes are changed into such as are direful and infernal. [3] All the things which were seen were induced by the dragonists by phantasies; therefore they were not bullocks, rams, sheep, kids, and lambs, but the genuine goods and truths of the church, which they hold in hatred, they made to so appear. The young lions, panthers, leopards, and wolves were appearances of the lusts with those who seemed like satyrs and priapi. They who were without any covering, were such as believed that evils do not appear before God; and they who had a covering, were such as believed that they do appear, but yet do not condemn, provided they are in faith; the whoremongers and harlots were falsifiers of the truth of the Word, for whoredom signifies the falsification of truth. In the spiritual world all things appear, at a distance, according to correspondences, the forms of such appearances being called representations of spiritual things in objects similar to those that are natural. [4] After this I saw them going out of the forest, the dragon being in the midst of the satyrs and priapi, and after them, their servants and scullions, for such were the whoremongers and harlots. Their company increased in the way, and then it was given to hear what they were talking about among themselves. They were saying that they perceived a flock of sheep with lambs in a meadow, which was a sign that one of the cities of Jerusalem, where charity is primary, was near. And they said, "Let us go and take that city, and cast out its inhabitants, and plunder their goods." They drew near; but there was a wall around it, and angel guards upon the wall. Then they said, "Let us take it by deceit; let us send one who is skilled in the art of mussitation, who can make black white, and white black, and can give to any object whatever color he pleases." And there was found one who was expert in the art of metaphysics, who could change the ideas of things into the ideas of terms, and conceal the things themselves under formulas, and thus fly away, like a hawk, with his prey under his wings. He was instructed how to speak with the citizens, that they were in fellowship in religion, and that they should be admitted. Coming to the gate he knocked, and when it was opened, he said that he wished to speak with the wisest person in the city. Then he entered and was conducted to one, whom he thus addressed, saying, "There are some of my brethren, without the city, who request to be received. They are consociates in religion. You and we, make faith and charity the two essentials of religion; the only difference is, that you say charity is primary and faith is thence, whereas we say that faith is primary and charity is thence. But what matters it whether one or the other is called the primary when both are believed in?" [5] The wise man of the city replied, "We will not talk this matter over alone, but in the presence of several, who may act as arbiters and judges, or else there would be no decision." And then they were summoned, to whom the draconic spirit spoke the same words as before. And then the wise man of the city replied, "Thou hast said, that it is the same thing whether charity or faith be assumed as the primary of the church, provided it be agreed that each constitutes the church and its religion. And yet the difference between them is the same as between prior and posterior, between cause and effect, between the principal and the instrumental, and between the essential and the formal. I speak in this manner, because I have observed that thou art expert in the art of metaphysics, which art we call mussitation, and some call it incantation. But let us leave these terms. The difference is the same as between what is above and what is below; yea! if you will believe it, the difference is as between heaven and hell; for that which is primary constitutes the head and the breast, and that which is thence derived, the feet and the soles of the feet. But let us first agree what charity is and what faith is. Charity is the affection of the love of doing good to the neighbor for the sake of God, salvation, and eternal life, and faith is thought from confidence concerning God, salvation, and eternal life." [6] But the emissary said, "I concede that this is faith, and I also concede that charity is that affection for the sake of God, because for the sake of His command; but not for the sake of salvation and eternal life." And the wise man of the city said, "Let it be this, provided it is for the sake of God." After this agreement the wise man of the city said, "Is not affection the primary? And is not thought from it?" But he that was sent by the dragon said, "This I deny." But he received for answer, "You cannot deny it. Does not a man think from affection? Take away affection, and can you think anything? It is altogether as if you should take away sound from speech. If you take away sound, can you speak anything? Sound also is of the affection, and speech is of the thought; for the affection sounds, and the thought speaks. And it is also like flame and light. If you take away the flame, does not the light perish? It is the same with charity, because this is affection; and with faith, because this is thought. Can you not thus comprehend that the primary is the all in the secondary, altogether as the sound is in speech? From which you may see, that if you do not make that to be the primary which is the primary, you are not in the other. Wherefore, if you take faith, which is in the second place, and put it in the first, you will not appear otherwise in heaven than as a man inverted, whose feet stand upwards, and his head downwards; or like a mountebank, who, with his body upside down, walks upon the palms of his hands. When ye appear such in heaven, what then are your good works, which are charity, but such as that mountebank would do with his feet, because he cannot with his hands? Hence it is that your charity, as you also have seen, is natural, and not spiritual, because it is inverted." [7] The emissary understood this; for every devil can understand truth, when he hears it; but he cannot retain it, because when the affection of evil returns, it casts out the thought of truth. And afterwards the wise man of the city described by many things what the quality of faith is when it is received as the primary, that it is merely natural; and that it is mere science, without any spiritual life; consequently, that it is not faith. "For your charity is nothing but natural affection; and from natural affection no other than natural thought proceeds, which is your faith. And I may almost say, that in merely natural faith there is scarce any more that is spiritual, than in a knowledge of the kingdom of the Mogul, of the diamond mine there, and of the treasure and court of the emperor." Hearing this, the dragonist went away in a rage, and reported to his friends without the city. And when they heard that it was said that charity is the affection of the love of doing good to the neighbor for the sake of God, of salvation, and of eternal life, they all cried out, "This is a lie:" and the dragon himself exclaimed, "O the wickedness, are not all the good works which are charity, when done for the sake of salvation, meritorious?" [8] Then they said among themselves, "Let us call together still more of our friends, and we will besiege this city: let us make ladders, scale the wall, and rush in by night, and cast out these charities." But when they attempted this, lo, there appeared as it were fire out of heaven, which consumed them. But the fire from heaven was an appearance of their anger from hatred against the others, because they rejected faith from the first place into the second. The reason that they appeared to be consumed as if by fire, was because hell was opened under their feet, and swallowed them up. Things similar to this happened in many places at the time of the Last Judgment, and this is what is meant by these words in Revelation: The dragon shall go out to seduce the nations which are in the four corners of the earth, to gather them together to war: and they went up on the plain of the earth, and encompassed the camp of the saints, and the beloved city; but fire came down from God out of heaven, and consumed them (Rev. 20:8-9).
Revelation 15 1. And I saw another sign in heaven great and marvelous, seven angels having the seven last plagues; for in them is consummated the anger of God. 2. And I saw as it were a sea of glass mingled with fire, and them that had the victory over the beast, and over his image, and over his mark, and over the number of his name, standing by the sea of glass, having the harps of God. 3. And they were singing the song of Moses the servant of God, and the song of the Lamb; saying, Great and marvelous are Thy works, O Lord God Almighty; just and true are Thy ways, O King of saints. 4. Who shall not fear Thee, O Lord; and glorify Thy name, for Thou alone art Holy: therefore all the nations shall come, and shall adore before Thee; because Thy judgments are made manifest. 5. And after these things I saw, and behold, the temple of the tabernacle of the testimony in heaven was opened. 6. And the seven angels that had the seven plagues went out of the temple, clothed in linen clean and bright, and girded about the breasts with golden girdles. 7. And one of the four animals gave unto the seven angels seven golden vials, full of the anger of God who liveth for ages of ages. 8. And the temple was filled with smoke from the glory of God, and from His power: and no one could enter into the temple, until the seven plagues of the seven angels were consummated. THE SPIRITUAL SENSE The contents of the whole chapter The preparation for disclosing the last state of the church, and for laying open the evils and falsities in which they are (verses 1, 5-8); from whom those are separated who have confessed the Lord, and have lived according to His precepts (verses 2-4). The contents of each verse Verse 1. "And I saw another sign in heaven, great and marvelous," signifies revelation by the Lord concerning the state of the church on earth, what it is as to love and faith (n. 656). "Seven angels having the seven last plagues," signifies the evils and falsities in the church, such as they are in its last state, disclosed universally by the Lord (n. 657). "For in them is consummated the anger of God," signifies the devastation of the church, and then its end (n. 658). Verse 2. "And I saw as it were a sea of glass mingled with fire," signifies the farthest boundary of the spiritual world, where those were gathered together who had religion, and worship from it, but not the good of life (n. 659). "And them that had the victory over the beast, and over his image, and over his mark, and over the number of his name," signifies those who have rejected faith alone and the doctrine of it, and so have not acknowledged and imbued its falsities, nor falsified the Word (n. 660). "Standing by the sea of glass, having the harps of God," signifies the Christian heaven in the boundaries, and the faith of charity with those who were there (n. 661). Verse 3. "And they were singing the song of Moses the servant of God, and the song of the Lamb," signifies confession from charity, and thus from a life according to the precepts of the law, which is the Decalogue, and from faith in the Divinity of the Lord's Human (n. 662). "Saying, Great and marvelous are Thy works, O Lord God Almighty," signifies that all things of the world, of heaven, and of the church were created and made by the Lord from Divine love by Divine wisdom (n. 663). "For just and true are Thy ways, O King of saints," signifies that all things which proceed from Him are just and true, because He is Divine good itself and Divine truth itself in heaven and in the church (n. 664). Verse 4. "Who shall not fear Thee, O Lord, and glorify Thy name," signifies that He alone is to be loved and worshiped (n. 665). "For Thou alone art Holy," signifies that He is the Word, the Truth, and Enlightenment (n. 666)." Wherefore all nations shall come and adore before Thee," signifies that all who are in the good of love and charity acknowledge the Lord alone as God (n. 667). "Because Thy judgments are made manifest," signifies that the truths of the Word openly testify this (n. 668). Verse 5. "After these things, I saw, and behold, the temple of the tabernacle of the testimony in heaven was opened," signifies that the inmost of heaven was seen, where the Lord is in His holiness in the Word, and in the Law, which is the Decalogue (n. 669). Verse 6. "And the seven angels that had the seven plagues went out of the temple," signifies preparation by the Lord for influx from the inmost of heaven into the church, that its evils and falsities might be disclosed, and thus the evil be separated from the good (n. 670). "Clothed in linen clean and bright, and girded about the breasts with golden girdles," signifies that this was from the pure and genuine truths and goods of the Word (n. 671). Verse 7. "And one of the four animals gave unto the seven angels seven golden vials," signifies those truths and goods, by which the evils and falsities of the church are disclosed, taken from the sense of the letter of the Word (n. 672). "Full of the anger of God that liveth for ages of ages," signifies the evils and falsities that would appear and would be exposed by the pure and genuine truths and goods of the Word (n. 673). Verse 8. "And the temple was filled with smoke from the glory of God and from His power," signifies the inmost of heaven full of the Lord's spiritual and celestial Divine Truth (n. 674a). "And no one could enter into the temple, until the seven plagues of the seven angels were consummated," signifies to such a degree there, that more could not be endured, and this until after devastation the end of that church was seen (n. 674b). THE EXPLANATION Verse 1. And I saw another sign in heaven, great and marvelous, signifies revelation from the Lord concerning the state of the church upon earth, what it is as to love and faith. These are what this chapter and the following treat of; therefore they are signified by "a sign in heaven, great and marvelous." That "a sign in heaven" signifies revelation from the Lord concerning heaven and the church and of their state, see above (n. 532, 536); it is concerning love and faith, because it is called "great and marvelous"; and "great," in the Word, is said of such things as are of affection and love, and "marvelous," of such things as are of thought and of faith.
Seven angels having the seven last plagues, signifies the evils and falsities in the church, such as are in its last state, universally disclosed by the Lord. By "seven angels" the entire heaven is signified; but as heaven is not heaven from anything proper to the angels, but from the Lord, therefore by "seven angels" the Lord is signified, nor can any other disclose the evils and falsities which are in the church. That by "angels" is signified heaven, and, in the highest sense, the Lord, may be seen above (n. 5, 258, 344, 465, 644, 647, 648). By "plagues" are signified evils and falsities, evils of love and falsities of faith. For they are those which are described in the next chapter, and are signified by "evil and noxious sores," by "the blood as it were of one dead, whereby every living soul died," and by "the blood into which the waters of the rivers and fountains were turned," by "the scorching of fire which afflicted men," by "the unclean spirits like frogs, which were demons," and by "great hail"; the evils and falsities which are signified by all these things, are here meant by "plagues"; by "the last plagues" are signified the same in the last state of the church; by "seven" are signified all (n. 10, 390); but because these evils, which are signified by "the plagues" in the next chapter, are not all in particular, but are all in general, by "seven" are here signified all universally, for the universal embraces all the particulars. From these things it appears, that by "I saw seven angels having the seven last plagues," is signified that the evils and falsities in the church, such as they are in its last state, were disclosed universally by the Lord. [2] That "plagues" signify spiritual plagues, which affect men as to their souls, and destroy them, which are evils and falsities, may appear from the following passages: From the sole of the foot even to the head there is no soundness, a fresh plague not pressed out, nor bound up, nor mollified (Isa. 1:6). Jehovah smiteth the people in anger with an incurable plague (Isa. 14:6). O Jehovah, remove Thy plague from me, I am consumed by the blow of Thy hand (Ps. 39:10). Thy breaking is without hope, with the plague of an enemy have I smitten thee for the multitude of thine iniquity, thy sins have become very many; but I will heal thee of thy plagues (Jer. 30:12, 14, 17). If thou wilt not observe to do all the words of the law, Jehovah will make thy plagues wonderful, plagues great and lasting, and every plague which is not written in the book of this law, even until thou art destroyed (Deut. 28:58, 59, 61). There shall no evil befall thee, and neither shall any plague come nigh thy tent (Ps. 91:10). Edom shall be a desolation, everyone that passeth by shall hiss at all her plagues (Jer. 49:17). It shall be a devastation; everyone that passeth by Babylon shall be astonished, and shall hiss at all her plagues (Jer. 50:13). In one day shall plagues come upon Babylon (Rev. 18:8). The two witnesses shall smite the earth with every plague (Rev. 11:6). By "the plagues of Egypt," which were in part similar to the plagues described in the following chapter, nothing else was signified but evils and falsities; which plagues you may see enumerated above (n. 503) they are also called "plagues" (Exod. 9:14; 11:1). From this it is manifest, that by "plagues" nothing else is signified but spiritual plagues, which affect men as to their souls, and destroy them; as also Isa. 30:26; Zech. 14:12, 15; Ps. 38:5, 11; Rev. 9:20; 16:21; Exod. 12:13; 30:12; Num. 11:33; Luke 7:21; and elsewhere.
For in them is consummated the anger of God, signifies the devastation of the church and then its end. By "consummation" is signified the devastation of the church and then its end, as will be seen presently; by "the anger of God" is signified evil with men, which, because it is against God, is called the anger of God; not that God is angry with man, but because man, from his evil, is angry with God, and because it appears to man, when he is punished and tormented for it, as is the case after death in hell, as if it were from God, therefore, in the Word, anger and wrath, yea evil, is attributed to God. But this in the sense of the letter only, because this sense is written according to appearances and correspondences, but not in the spiritual sense, for in this latter there is no appearance and correspondence, but truth in its light; concerning that wrath, see above (n. 525, 635). It is said that in those plagues "the anger of God is consummated," and that thereby is signified the devastation of the church and then its end; the reason shall be explained. Every church, in process of time, decreases, by receding from the good of love and the truths of faith, until there is nothing of them left; and this takes place by the successive increase of evil and falsity; and when there is no longer any good of love and faith, then there is nothing but evil and falsity; and when this is the case, there is an end of the church. In this end, man knows no other than that evil is good and falsity truth, for he loves them from the delight he feels in them, and therefore confirms them. [2] This is the end which is signified by "consummation," and is called "devastation," in the following passages: I have heard a consummation and decision from Jehovah upon the whole earth (Isa. 28:22). The consummation being decreed, justice has overflowed, for the Lord Jehovih of Hosts maketh a consummation and decision in the whole earth (Isa. 10:22-23). In the fire of the zeal of Jehovah shall the whole earth be eaten up, for He shall make a speedy consummation with all the inhabitants of the earth (Zeph. 1:18). At length upon the bird of abominations there shall be desolation, and even to a consummation and decision shall it drop upon the devastation (Dan. 9:27). The whole earth shall be a waste, yet will I not make a consummation (Jer. 4:27). Jehovah said, I will go down, and will see whether they have made a consummation according to the cry which is to come unto me (Gen. 18:21). This is concerning Sodom. The iniquity of the Amorites is not yet consummated (Gen. 15:16). The end of the church is also meant by "the consummation of the age" spoken of by the Lord in these passages: The disciples asked Jesus, What shall be the sign of Thy coming and of the consummation of the age? (Matt. 24:3). At the time of the harvest I will say to the reapers, Gather ye together first the tares to burn; gather the wheat into the barn; so shall it be in the consummation of the age (Matt. 13:30, 40). In the consummation of the age, the angels shall go forth, and shall separate the evil from among the just (Matt. 13:49). Jesus said to the disciples, Behold, I am with you until the consummation of the age (Matt. 28:20). "Until the consummation of the age" is until the end of the church, when there is the New Church, with which the Lord will then be.
Verse 2. And I saw as it were a sea of glass mingled with fire, signifies the ultimate boundary of the spiritual world, where are collected those who had religion and thence worship, but not the good of life. By "a sea of glass" (chap. 4:6) is signified the New Heaven from Christians, who were in general truths from the sense of the letter of the Word (n. 238). They who are in general truths, are also in the borders of heaven, therefore, at a distance, they appear to be in the sea (n. 398, 403, 405). But here by "the sea of glass" is signified the ultimate boundary of the spiritual world, where those were collected who have religion and thence worship, but not the good of life. Because a collection of these is signified, therefore it is said, "as it were a sea of glass," and further, it appeared "mingled with fire," and by "fire" there is signified the love of evil, and thence the evil of life (n. 452, 468, 494, 766, 767, 787); thus not the good of life, for where good is not, there evil is. That a collection of these is here meant by "as it were a sea of glass mingled with fire," appears also from what next follows, as that "they who had gotten the victory over the beast and over his image stood beside this sea," by whom are signified those who, in consequence of the rejection of faith separated from charity, were in the good of life and thence in heaven (n. 660). This sea is also meant in chap. 21:1 by "the sea which was no more" (n. 878). What the nature and quality of this sea is and of those who were in it, has also been granted me to see. They were those who had religion, frequented churches, listened to preachings, received the Holy Supper, but never thought any further about God, salvation, and eternal life, not knowing what sin is. Therefore they were men as to the face; and many of them as to civil and moral life, but not at all as to spiritual life, by virtue of which nevertheless man is man.
And them that had the victory over the beast, and over his image, and over his mark, and over the number of his name, signifies those who have rejected faith alone and its doctrine, and thus have not acknowledged and imbued its falsities, nor falsified the Word. By "the beast" is signified the faith of the dragon with the laity (treated of in chap. 13:1-10). Because its image was made (verse 14); by "its image" is signified doctrine (n. 602, 634, 637). By "mark" is signified the acknowledgment of that faith (n. 605, 606, 634, 637, 679). By "the number of his name" is signified the falsification of the Word (n. 610). Hence it appears, that by these words they are signified who have rejected faith alone and its doctrine, and thus have not acknowledged and imbued its falsities, nor falsified the Word.
Standing by the sea of glass, having the harps of God, signifies the Christian heaven in its boundaries, and the faith of charity with those who are there. Since "by the sea of glass" is signified a collection of those who have indeed some religion and worship, but not the good of life (n. 659). Therefore, by those who were seen "standing by that sea," is signified the Christian heaven in its boundaries, with whom there were religion, worship, and the good of life, because "they had the victory over the beast and over his image." The higher Christian heaven is treated of in the foregoing chapter; they who composed that heaven are meant by "the hundred forty-four thousand," who were seen standing with the Lamb on mount Zion (n. 612-625). By "harps" is signified the confession of the Lord from spiritual truths (n. 276, 616). [2] Spiritual truths are of faith from charity. Their being seen to have harps, and heard to sing the song afterwards mentioned, was a representative of confession springing from the faith of charity. The affections of the thoughts and thence the sound of the discourse of the angels of heaven, are variously heard below in the spiritual world, either as the sound of waters, or of thunder, as above, chap. 14:2, or as the sound of trumpets, as above, chap. 4:1, or, as here, like the sound of harps, as also above, chap. 5:8; 14:2; but yet they are not waters which make the sound, nor thunders which thunder, nor trumpets and harps which sound, nor, indeed, are they songs; but the discourses of the angels and their confessions according to their affections and thence their thoughts, are thus heard below, from which the quality of their love and wisdom is perceived. That such things are heard is from the correspondence of affection with sound, and of thought with speech.
Verse 3. And they were singing the song of Moses, the servant of God, and the song of the Lamb, signifies confession from charity, thus from the life according to the commandments of the Law, which is the Decalogue, and from faith in the Divinity of the Lord's Human. That "to sing a new song" is to confess, from joy of heart and from affection, that the Lord alone is the Savior, the Redeemer, and the God of heaven and earth, may be seen above (n. 279, 617). Here, however, it is not called "a new song," but "the song of Moses, the servant of God, and the song of the Lamb," and by "the song of Moses" is signified confession from life according to the commandments of the Law, which is the Decalogue, thus from charity, and by "the song of the Lamb," confession from faith concerning the Divinity of the Lord's Human; for by "the Lamb" is meant the Lord as to the Divine Human (269, 291, 595), and by "Moses" is meant, in a wide sense, all the Law written in his five books, and in a restricted sense, the Law which is called the Decalogue. And because this serves man for life, it is called "the song of Moses, the servant of God," for by "a servant," in the Word, is meant one who serves and that which serves (n. 380), here for life. [2] The reason why by "Moses," in a wide sense, is meant the Law, is because his five books are called "the Law." That all the commandments, judgments, and statutes given by him in his five books are called "the Law," may be seen above (n. 417). That everything written in those books is called "the Law of Moses," and also "Moses," may appear from the following passages: Philip 662-1 said, We have found Jesus, of whom Moses in the Law, and the Prophets, did write (John 1:45). In the Law Moses commanded that such should be stoned (John 8:5). The days of their purification, according to the Law of Moses, were fulfilled (Luke 2:22). All things must be fulfilled which are written in the Law of Moses and in the Prophets concerning Me (Luke 24:27, 44). Did not Moses give you the Law? Moses gave circumcision; that the Law of Moses should not be broken (John 7:19, 22-23). Abraham said to the rich man in hell, They have Moses and the Prophets, let them hear them; if they hear not Moses and the Prophets, neither will they be persuaded if one rose from the dead (Luke 16:29, 31). The curse is poured upon us and the oath that is written in the Law of Moses the servant of God; as it is written in the Law of Moses, all this evil hath come upon us (Dan. 9:11, 13). Remember the Law of Moses the servant of God, which I commanded him (Mal. 4:4). Jehovah said unto Moses, Behold, I will come unto thee in the mist of a cloud, that the people may hear when I shall speak unto thee, and may also believe in thee forever (Exod. 19:9). [3] It may be evident from these passages, that by "Moses" in the wide sense is meant the Word that was written by him, which is called the Law. It follows from this, that the Law which is the Decalogue is meant by "Moses"; and the more so, because Moses hewed out the tables after he had broken the former ones (Exod. 34:1, 4); and when he carried them down, his face was radiant (Exod. 34:29-35); on which account Moses is represented in pictures holding these tables in his hand. It is also said in Mark: Moses said, Honor thy father and thy mother (Mark 7:10). And Joshua wrote a copy of the Law of Moses upon the stones of the altar (Josh. 8:32). That Law was the Decalogue. From these things it may be seen, that nothing else is here meant by "the song of Moses the servant of God," but confession from charity, and thus from life according to the commandments of the Law, which are the Decalogue.
Saying, Great and marvelous are Thy works, O Lord God Almighty, signifies that all things of the world, of heaven, and of the church, were created and made by the Lord from His Divine love by His Divine wisdom. By "the works of the Lord" are signified all thing which were created and made by Him, these being in general all things of the world, all things of heaven, and all things of the church, which it is not possible to enumerate particularly. They are called "great and marvelous," because "great" is said of love, and "marvelous" of wisdom, as above (n. 656). The Lord is also in the Word called "Lord" from the Divine good of the Divine love, and "God" from the Divine truth of the Divine wisdom. That the Lord is called "Almighty" because He is, lives, and does all things from Himself, and also rules all things from Himself, may be seen above (n. 31). Hence it is, that by "great and marvelous are Thy works, O Lord God Almighty," in the universal sense, is signified that all things of the world, of heaven, and of the church, were created and made by the Lord from His Divine love by His Divine wisdom.
Because just and true are Thy ways, O King of saints, signifies that all things which proceed from Him are just and true, because He is the Divine good and the Divine truth itself in heaven and in the church. By "ways" are signified truths leading to good (n. 176), and by "King," when speaking of the Lord, is signified the Divine truth, and by "King of saints," the Divine truth in heaven and in the church from Him; for by "saints" are signified they who are in Divine truths from the Lord (n. 173, 586). Hence by "just and true are Thy ways, O King of saints," is signified that all things which proceed from the Lord are just and true, because He is the Divine truth itself in heaven and in the church. The Lord is called "King" in His Divine Human, because this is the Messiah, the Anointed the Christ, the Son of God; that "Messiah" in the Hebrew language is "Christ" in the Greek, and that "the Messiah" or "Christ" is the Son of God, may be seen above (n. 520); that "Messiah" signifies both King and Anointed in the Hebrew language, is known. The reason why the Lord, as King, is the Divine truth, is because this is signified by "a king" (n. 20, 483). Hence it is that by "kings" are signified they who are in Divine truths from the Lord (Rev. 1:6; 5:10). It is on this account that heaven and the church are called His "kingdom." Then His coming into the world is called the gospel of the kingdom. Heaven and the church are called "His kingdom" (Dan. 2:44; 7:13, 14, 27; Matt. 12:28; 16:28; Mark 1:14, 15; 9:1; 15:43; Luke 1:33; 4:43; 8:1, 10; 9:2, 11, 27; 10:11; 16:16; 19:11; 21:31; 22:18; 23:51). And His coming is called "the gospel of the kingdom" (Matt. 4:23; 9:35; 24:14). But more may be seen on this subject in Doctrine of the Lord. [2] That the Lord is called King is evident from the following passages: They shall make war with the Lamb, but the Lamb shall overcome them, because He is Lord of lords and King of kings (Rev. 17:14). He that sitteth upon the white horse is called the Word, and His name is Lord of lords and King of kings (Rev. 19:13, 16; Dan. 2:47). Nathanael said, Thou art the Son of God, Thou art the King of Israel (John 1:49). When the Son of man shall come in His glory, He shall sit upon the throne of His glory, and the King shall say to them that are on His right hand and on His left (Matt. 25:31, 34, 41). They cried, Hosanna, blessed is He that cometh in the name of the Lord, the King of Israel (John 12:13). Pilate asked Jesus whether He was a king. Jesus answered, I am a king; for this I was born, and for this I came into the world (John 18:37). Thine eyes shall see the King in His beauty; Jehovah is our King, He will save us (Isa. 33:17, 22). I Jehovah am your Holy One, the Creator of Israel, your King (Isa. 43:15). Thus said Jehovah the King of Israel, and His Redeemer Jehovah of Hosts, I am the First and the Last, and besides Me there is no God (Isa. 44:6). Jehovah shall be King over the whole earth (Zech. 14:9; Ps. 47:2, 6-8). Lift up your heads, O ye gates, that the King of glory may come in; Jehovah of Hosts, He is the King of glory (Ps. 24:7-10). I will raise up unto David a just branch, who shall reign King, and shall do judgment and justice in the earth (Jer. 23:5; 33:15; besides other places, as Isa. 6:5; 52:7; Jer. 10:7, 10; 46:18; Ezek. 37:22, 24; Zeph. 3:15; Ps. 20:9; 45:11, 13, 15; 68:24; 74:12).
Verse 4. Who shall not fear Thee, O Lord, and glorify Thy name? signifies that He alone is to be loved and worshiped. "To fear God" signifies to love Him; and "to glorify His name" signifies to worship Him. That He alone is to be loved and worshiped is meant by "who shall not," and by "because Thou alone art holy." That to fear God is to love Him, by fearing to do what is contrary to Him, and that such fear is in all love, see above (n. 527, 628). That "to glorify His name" is to worship Him is because by "the name" of Jehovah is signified everything by which He is worshiped (n. 81), and "to glorify" signifies to acknowledge and confess.
For thou alone art holy, signifies that He is the Word, the truth, and enlightenment. That the Lord alone is holy, see above (n. 173); and that it is the Divine truth which is called holy (n. 173, 580); and as the Word is the Divine truth, and the Lord is that, and as the Divine truth spiritually enlightens, for it is light in heaven, but from the Lord, therefore by, "because He alone is holy," is signified that the Lord is the Word, the truth, and enlightenment. Since the Word is the Divine truth, and the Divine truth spiritually enlightens, therefore it is said that the Word was dictated by Jehovah through the Holy Spirit, and that the Holy Spirit enlightens and teaches man; but who does not know that God is omnipresent, and that what is holy proceeds from Him, and that where He is received He enlightens? Who may not thence conclude, that the Holy Spirit is not a God by itself, distinct from Jehovah, or the Lord, as one Person from another, but that it is Jehovah, or the Lord Himself? He who acknowledges the Divine omnipresence, will also acknowledge this. That by "the Holy Spirit," in the Word, is meant the Divine life of the Lord, thus Himself, and in particular the life of His wisdom, which is called the Divine truth, may be seen in the Doctrine of the New Jerusalem concerning the Lord (n. 50-53), where it is shown from the Word. That the Lord is the Word, may be seen (John 1:1, 14). That He is the truth (John 14:6): that He is the Light, and consequently enlightenment (John 12:34-36).
Therefore all the nations shall come and adore before Thee, signifies that all who are in the good of love and charity, will acknowledge the Lord alone as God. By "all nations" are signified they who are in the good of love and charity; that these are meant by "nations," in a good sense, may be seen above (n. 483). "To come and adore before Him," signifies to acknowledge the Lord as God, and as there is one God in whom there is the Trinity, and that the Lord is He, it signifies to acknowledge Him alone as God.
Because Thy judgments are made manifest, signifies that the truths of the Word, when opened, testify it. By "judgments" are signified Divine truths, according to which man should live, from which his quality is known, and according to which he will be judged; and because those Divine truths are in the Word, and the Word is now opened, and this testifies that the Lord alone is the God of heaven and earth, therefore by "because Thy judgments are made manifest" is signified because the truths of the Word testify it. That the Word is now opened, and that it testifies that the Lord alone is the God of heaven and earth, and that one ought to live according to His commandments, and that the faith of the present day should be removed, may appear from the four doctrines just published, Doctrine of the Lord, Doctrine of the Sacred Scripture, Doctrine of Life, and Doctrine of Faith; these are meant by "because Thy judgments are made manifest." [2] Since the Lord is the Divine good and the Divine truth, and since by "judgment" is signified the Divine truth, and by "justice" the Divine good, therefore, in many passages where the Lord is spoken of, "justice and judgment" are mentioned, as in the following: Zion shall be redeemed in justice, and her restored one in judgment (Isa. 1:27). He shall sit upon the throne of David and upon His kingdom to establish it in judgment and justice (Isa. 9:7). Jehovah shall be exalted, for He dwelleth on high, and hath filled the earth 668-1 with judgment and justice (Isa. 33:5). Let him that glorieth glory in this, that Jehovah doeth judgment and justice in the earth (Jer. 9:24). I will raise up unto David a just branch, who shall reign King and do judgment and justice in the earth (Jer. 23:5; 33:15). I will betroth me to Thee 668-2 in justice and in judgment (Hos. 2:19). Judgment shall flow as water, and justice as a mighty torrent (Amos 5:24). O Jehovah, Thy justice is like the mountains of God, Thy judgments a great abyss (Ps. 36:6). Jehovah shall bring forth Thy justice as the light, and Thy judgment as the noonday (Ps. 37:6). Jehovah will judge thy people in justice, and thy poor in judgment (Ps. 72:2). Justice and judgment are the support of His 668-3 throne (Ps. 89:14). When I shall have learned the judgments of Thy justice; seven times in a day do I praise Thee, because of the judgments of Thy justice (Ps. 119:7, 164). And in other places, that men ought to do justice and judgment, as Isa. 1:21; 5:16; 56:1; 58:2; Jer. 4:2; 22:3, 13, 15; Ezek. 18:5; 33:14, 16, 19; Amos 6:12; Micah 7:9; Deut. 33:21; John 16:8, 10. There "justice" is said of the good of truth, and "judgment" of the truth of good. [3] Since judgment is said of truth, and justice of good, therefore we read in some places of "truth and justice" (Isa. 11:5; Ps. 85:11); and in David: The judgments of Jehovah are truth, they are just altogether; more to be desired than gold, and sweeter than honey (Ps. 19:9-10). That the Lord's government in the celestial kingdom is called justice, and in the spiritual kingdom judgment, may be seen in the work on Heaven and Hell published at London (n. 214-216).
Verse 5. After these things I saw, and, behold, the temple of the tabernacle of the testimony in heaven was opened, signifies that the inmost of heaven was seen, where the Lord is in His holiness in the Word, and in the Law, which is the Decalogue. By "the temple" is signified, in the highest sense, the Lord as to His Divine Human, and heaven and the church thence (n. 191, 529), here the Christian heaven. By "the tabernacle of the testimony" is signified the inmost of that heaven, where the Lord is, in His holiness in the Word, and in the Law, which is the Decalogue, because "the tabernacle" likewise signifies heaven (n. 585), and the inmost of the tabernacle was where the ark was, in which were the two tables, upon which the ten words were written with the finger of God, which are the ten commandments of the Decalogue, which are meant by "the testimony," and also are called "the testimony"; from which it is evident, that by "I saw, and, behold, the temple of the tabernacle of the testimony in heaven was opened," is signified that the inmost of heaven was seen, where the Lord is in His holiness in the Law which is the Decalogue. "The tabernacle of the testimony" also signifies where the Word is, because "the testimony" is mentioned not only in relation to the Law, which is the Decalogue, but also to the Word, and to the Lord as the Word, because the Word testifies of Him (n. 490, 555). [2] That the Word is in heaven, and is deposited in the inmost part thereof, which is called the sacred repository, and that the light there is flaming and bright, exceeding every degree of light that shines without in the other parts of heaven, may be seen in the Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 70-75), and concerning that sacred repository (n. 73 of the same work). Respecting the holiness of the Law, which is the Decalogue, see the Doctrine of Life for the New Jerusalem from the Commandments of the Decalogue (n. 53-60). That the ark, in which were contained the two tables of the Decalogue, constituted the sanctuary or inmost part of the temple in Jerusalem, and consequently of the tabernacle there, see 1 Kings 6:19-28; 8:3-9. That the law which is the Decalogue was called the testimony, is evident from these passages: Moses came down, and the two tables of the testimony were in his hand; the tables were the work of God; the writing was the writing of God, graven upon the tables (Exod. 32:15-16). The two tables of the testimony, tables of stone, written by the finger of God (Exod. 31:18). Jehovah said, Thou shalt put into the ark the testimony which I will give thee (Exod. 25:16, 21-22). And Moses took and put the testimony into the ark (Exod. 40:20). That the cloud of incense may cover the mercy-seat which is upon the testimony (Lev. 16:13). Jehovah said unto Moses, Leave the rods before the testimony, and afterwards Aaron's rod before the testimony (Num. 17:4, 10). And Moses left the rods before Jehovah (Num. 17:7). The ark is called the ark of the testimony (Exod. 31:7). And the tabernacle is called the habitation of the testimony (Exod. 38:21).
Verse 6. And the seven angels that had the seven plagues came out of the temple, signifies the preparation by the Lord for influx from the inmost of heaven into the church, that its evils and falsities may be universally disclosed, and thus the evil be separated from the good. That by "the seven angels" the Lord is meant, see above (n. 657); that by "the seven plagues" are signified all evils and falsities understood universally, see also above (n. 657). By "the temple" is meant the inmost of heaven, where the Word and the Decalogue are, as above (n. 669). That by "their going out from the temple" is signified preparation for influx is because they went out that afterward they might receive the vials, and cast the plagues in the vials into the earth, the sea, the rivers, and fountains, the sun, upon the throne of the beast, and into the air; by which is signified influx into the church, that its evils and falsities might be disclosed. That this was done for the sake of separating them from the good, will be seen in the next chapter.
Clothed in linen, clean and bright, and girded about the breasts with golden girdles, signifies this from the pure and genuine truths and goods of the Word. By "linen clean and bright" is signified truth pure and genuine, as will be seen presently. By "the golden girdle about the breast" is signified the proceeding and at the same time conjoining Divine, which is the Divine good, as above (n. 46). By "being clothed and girded" is signified to appear and be presented in them; for garments signify truths clothing good (n. 166); and zones or girdles signify containing truths and goods in their order and connection (n. 46). From these things it is evident, that by "angels clothed in linen, clean and bright, and having their breasts girded about with golden girdles," are signified truths and goods pure and genuine, which because they are from no other source than the Word, signify the truths and goods of the Word. [2] That "linen" signifies Divine truth, may appear from the following passages, as that: Aaron had breeches of linen, when he entered into the tent, and drew near to the altar (Exod. 28:42-43). When Aaron entered into the holy-place, he put on the linen coat of holiness, breeches of linen were upon his flesh; with a linen belt he girdled himself, and put upon himself the linen miter; these were the garments of holiness, and he put on the same garments, when he made atonement for the people (Lev. 16:4, 32). In like manner that: The priests, the Levites, when they entered at the gates of the inner court, put on linen garments, linen miters upon their head, and linen beeches upon their loins (Ezek. 44:17-18). The priests wore linen ephods (1 Sam. 2:18). Samuel, when he ministered while a boy before Jehovah, was clothed with a linen ephod (1 Sam. 2:18). David, when the ark was transferred into his city, was girded with a linen ephod (2 Sam. 6:14). From these things it may be evident why: The Lord, when He washed the disciples' feet, girded Himself with a linen cloth, and wiped their feet with the linen cloth (John 13:4-5). That angels appeared clothed with linen (Dan. 10:5; Ezek. 9:2-4, 11; 10:2-7). Also the angels seen in the Lord's sepulcher appeared clothed with bright and shining white (Matt. 28:3). The angel that measured the new temple had a linen line in his hand (Ezek. 40:3). Jeremiah, that he might represent the state of the church as to truth: Was commanded to buy a linen girdle, and hide it in a hole of a rock by the Euphrates, and afterwards found it spoiled (Jer. 13:1-7). It is also said in Isaiah: A bruised reed shall He not break, and the smoking flax shall He not quench, He shall bring forth judgment unto truth (Isa. 42:3). By linen in these places nothing else is meant than truth.
Verse 7. And one of the four animals gave to the seven angels seven golden vials, signifies those truths and goods by which the evils and falsities of the church are disclosed, taken from the sense of the letter of the Word. That "the four animals," which are cherubim, signify the Word in ultimates, and guards lest its genuine truths and goods should be violated, may be seen above (n. 239); and because the interior truths and goods of the Word are guarded by the sense of its letter, that sense of the Word is therefore signified by "one of the four animals." The same is signified by "the seven vials" as by "the seven plagues," for they are that which contains; and that which contains in the Word signifies the same as the things which are contained; as by "a cup" the same as by "wine," and by "a platter" the same as by "food." That by "cups," "goblets," "vials," and "plates," similar things are signified as by their contents, will be seen in what now follows. What is signified by "the seven angels" has been said above. That "vials were given to them," is because the subject treated of is the influx of truth and good into the church, that evils and falsities may be disclosed; and naked goods and truths cannot flow in, for these are not received; but truths clothed, such as are in the sense of the letter of the Word. And besides, the Lord always operates from inmosts through ultimates, or in fullness. This is the reason that "vials were given to the angels," by which is signified, containing truths and goods such as those are of the sense of the letter of the Word, by which falsities and evils are detected. That the sense of the letter of the Word is a container may be seen in Doctrine of the Sacred Scripture (n. 27-36, 37-49). [2] That by "vials," "plates," "cups," and "goblets," and by "bottles" those things are signified which are contained in them; may be evident from the following passages: Jehovah said, Take the cup of anger from My hand, and make all the nations to drink; when they refuse to take the cup, thou shalt say, Ye shall certainly drink (Jer. 25:15-16, 28). Babylon is a golden cup in the hand of Jehovah, that maketh the whole earth drunken (Jer. 51:7). I will give the cup of thy sister into thy hand; thou shalt be filled with drunkenness and sadness, with the cup of devastation, with the cup of thy sister Samaria (Ezek. 23:31-34). The cup of Jehovah shall go around to thee, that there may be vomit upon thy glory (Hab. 2:16). Even unto thee, O daughter of Edom, shall the cup pass over; thou shalt be made drunken and shalt make thyself bare (Lam. 4:21). Jehovah shall rain upon the wicked winds of storms; the portion of their cup (Ps. 11:6). In the hand of Jehovah there is a cup, and He hath mixed the wine, He hath filled it with the mixture and hath poured out; all the wicked of the earth shall drink (Ps. 75:8). They who adore the beast shall drink of the wine of the anger of God, mixed with unmixed wine in the cup of His wrath (Rev. 14:10). Awake, rise up, O Jerusalem, who hast drunk from the hand of Jehovah the cup of His anger; thou hast drunk the dregs of the cup of trembling (Isa. 51:17). The woman having a golden cup in her hand full of abominations and the uncleanness of whoredom (Rev. 17:4). Double unto her double; in the cup which she hath mingled, mingle to her double (Rev. 18:6). I make Jerusalem a cup of trembling unto all people (Zech. 12:2). Thou blind Pharisee, cleanse first the inside5 of the cup, that the outside 672-1 may be clean also (Matt. 23:25-26; Luke 11:39). Jesus said to the sons of Zebedee, Can ye drink of the cup that I shall drink of? (Matt. 20:22-23; Mark 10:38-39.) Jesus said to Peter, The cup which My Father hath given Me, shall I not drink it? (John 18:11.) Jesus said in Gethsemane, If possible, let this cup pass from Me (Matt. 26:39, 42, 44). Jesus taking the cup said, Drink all ye of it; this is My blood, of the New Testament (Matt. 26:27-28; Mark 14:23-24; Luke 22:17). Jehovah is my cup, thou maintainest my lot (Ps. 16:5). Thou preparest a table before me, my cup shall abound (Ps. 23:5). What shall I render unto Jehovah? I will take the cup of salvation (Ps. 116:12-13). To drink of the cup of consolation (Jer. 16:7). The same as by "a goblet" and "a cup" is also signified by a "vial," likewise by "a bottle" (Matt. 9:17; Luke 5:37, 38; Jer. 13:12; 48:12; Hab. 2:15). By "vials," "censers," and "incense-boxes," containing incense, the same is signified as by "incense": in general, by vessels of every kind the same is signified as by the things in them.
Full of the anger of God that liveth for ages of ages, signifies the evils and falsities that are to appear and are to be exposed by the pure and genuine truths and goods of the Word. It is said that the vials were "full of the anger of God," because they were full of the plagues; by which are signified the evils and falsities of the church (n. 657); but still they were not full of these, but full of pure and genuine truths and goods from the Word, by which the evils and falsities of the church would be disclosed; but still they were not vials, with truths and goods in them; but by them the influx from heaven into the church was signified. It is according to the style of the Word in the sense of its letter, that they are said to be "full of the anger of the living God"; as may be evident from the passages adduced above, in which "anger" and "wrath" are ascribed to Jehovah; when yet Jehovah has no anger and wrath, but man has it against Him. The reason that it is so said in the sense of the letter, may be seen above (n. 525, 635, 658). From this it is manifest that by "the vials full of the anger of God that liveth for ages of ages," are signified the direful evils and falsities of the church that are to appear and be exposed by the goods and truths of the Word. Evils and falsities are exposed in no other way than by truths and goods; for these are in the light of heaven, but falsities and evils are in the darkness of hell; and in darkness nothing is exposed, because nothing but evil and falsity appears there. But by light from heaven all things are exposed, because in that all things appear; for the light of heaven is the Divine truth of the Lord's Divine wisdom.
Verse 8. And the temple was filled with smoke from the glory of God and from His power, signifies the inmost of heaven full of spiritual and celestial Divine truth from the Lord. By "the temple," the inmost of heaven is signified, as shown above (n. 669). By "smoke" is signified the Divine in the ultimates, as will be seen presently. By "glory" is signified spiritual Divine truth (n. 249, 629); and by "power" celestial Divine truth is signified (n. 373). Hence by "the temple being filled with the smoke from the glory of God and from His power," is signified the inmost heaven full of Divine truth spiritual and celestial. "Smoke" signifies the Divine truth in ultimates, because "fire," from which is smoke, signifies love; "the fire of the altar of burnt-offering," celestial love (n. 395, 494); and "the fire of the altar of incense," spiritual love (n. 277, 392, 394). That "smoke" signifies these things may be evident from these passages: Jehovah will create upon every habitation of mount Zion a cloud by day, and smoke and the brightness of fire by night; for upon all the glory shall be a covering (Isa. 4:5). The posts of the threshold were moved at the voice of the seraphim that cried, and the house was filled with smoke (Isa. 6:4). The smoke of the incense went up with the prayers of the angels 674-1 out of the hand of the angel before God (Rev. 8:4). The smoking flax shall He not quench, He shall bring forth judgment into truth (Isa. 42:3). That "smoke" in the opposite sense signifies the falsities of lusts, may be seen above (n. 422); and falsities originating from the pride of one's own intelligence (n. 452). Also "smoke" in many places signifies the same as "a cloud."
And no one could enter into the temple until the seven plagues of the seven angels were consummated, signifies to such a degree there that more could not be endured, and this until, after devastation, the end of that church was seen. By "no one could enter into the temple," is signified that the inmost of heaven was full of spiritual and celestial Divine truth to such a degree that more could not be endured. By "the temple," here as above, the inmost of heaven is signified. By "until the seven plagues of the seven angels were consummated," is signified that this would continue until the end of the church after devastation (n. 658). And by "the seven plagues of the seven angels," the evils and falsities which devastate the church and make an end of it are signified (n. 657).
To this I will add this Relation. There was seen a certain paper sent down from the Lord through heaven to a society of the English, but that society was one of the smallest of them, where also there were two bishops. The paper contained an exhortation that they should acknowledge the Lord as the God of heaven and earth, as He taught (Matt. 28:18); and that they should recede from the doctrine of justifying faith without the works of the law, because it is erroneous. This paper was read and copied by many; and respecting the things that were in it they thought and spoke soundly from interior judgment, and were enlightened by the Lord; and the enlightenment was received in the light, which is implanted with the English more than with others. Yet after they had received those things, they said among themselves, "Let us hear the bishops." And they were heard; but they contradicted and disapproved. For those bishops who were there, were of those who had become in the world hard of heart as to the spiritual things of faith and charity, from the love of dominion over the holy things of the church, and of super-eminence by means of them even in political affairs. Wherefore, after a short consultation among themselves, they sent the paper back to heaven, whence it came. This being done, after some murmuring, most of the laity receded from their former assent; and then their light in spiritual things, which before shone brightly, was suddenly extinguished; and they were afterwards admonished again, but in vain. I saw that society sinking down, but how deeply I did not see, thus it was withdrawn from the sight of the angels, who worship the Lord alone, and are averse to faith alone. [2] But after some days, I saw as many as a hundred of them ascending from the lower earth, whither that small society sank down; who approached me, and a wise man from among them spoke and said, "Hear a wonder: when we sank down, the place at first appeared to us like a lake, but soon like dry land; and afterwards like a small city, in which everyone had his house, but a poor one. After a day we consulted among ourselves what was to be done. Many said that we must go to the two bishops, and mildly argue with them, because they sent back the paper into heaven, whence it was let down; on account of which this had happened to us. They chose some, who went to the bishops," and he that was speaking with me said that he was one of them. "And then a certain one among us who excelled in wisdom, addressed the bishops thus. 'Hear, ye fathers; we believed that with us above others was the church which deserved to be called the first in the Christian world, and a religion which deserves to be called the greatest. But there has been given to us enlightenment from heaven, and in the enlightenment a perception that at this day there is no longer any church in the Christian world, nor any religion.' [3] The bishops said 'What are you saying? Is not the church where the Word is, where Christ the Savior is known, and where are the sacraments?' To this our spokesman replied, 'Those things are the church, and they make the church; but they do not make it outside of man, but within man.' And he said further, 'As to the church: can the church be where three gods are worshiped? Can the church be where the whole of its doctrine is founded upon a single saying of Paul falsely understood, and hence not upon the Word? Can the church be where the Savior of the world is not approached, and where He is divided into two? As to religion: who can deny that religion is to shun evil and to do good? Is there any religion where it is taught that faith alone saves, and not charity? Is there religion where it is taught that charity proceeding from a man is nothing but moral and civil charity? Who does not see that in that charity there is not anything of religion? Is there in faith alone anything of deed or of work? And yet religion consists in doing. Is there given in the entire world a nation with any religion, which excludes everything saving from the goods of charity, which are good works, when yet the all of religion consists in good, and the all of the church in doctrine, which must teach truths, and good by truth? See, fathers, what glory we should have, if the church, which is not, and religion, which is not, should begin and arise with us.' [4] Then those bishops replied, 'You speak too loftily. Is not faith in act, which is faith fully justifying and saving, the church? And is not faith in state, which is faith proceeding and perfecting religion? Apprehend this, O sons.' But the wise Englishman then said, 'Hear, O fathers; does not a man conceive faith in act like a stock? Is the church, according to your idea, in a stock that is then vivified? Is not faith in state the continuation and progression of faith in act? And since according to your idea everything saving is in faith, and not anything in the good of charity from man, where then is religion?' The bishops then said, 'Friend, you speak thus, because you do not know the mysteries of justification by faith alone; and he who does not know them, does not know the way of salvation from within. Your way is an external and plebeian way. Go that way if you will; but know only that all good is from God, and nothing from man; and that thus in spiritual things a man can do nothing at all of himself. How then can a man do good, which is spiritual good, from himself?' [5] The Englishman that was speaking with them, being indignant at this, said, 'I know your mysteries of justification better than you do yourselves; and I tell you plainly, that in these interior mysteries of yours I have seen nothing but specters. Is not religion to acknowledge and love God, and to shun and hate the devil? Is not God good itself, and the devil evil itself? Who in the whole world, who has any religion, does not know this? Is not acknowledging and loving God the doing of good because this is of God and from God? And is not shunning and hating the devil, to do no evil, because it is of the devil and from the devil? Your faith in act, which you called faith fully justifying and saving, or, what is the same, your act of justification by faith alone, does it teach the doing of any good which is of God and from God? And does it teach the shunning of any evil which is of the devil and from the devil? Nothing at all, because you have decided that there is nothing of salvation in either. What is your faith in state, which you have called faith proceeding and perfecting, but the same with faith in act? How can this be perfected, when you exclude all good done by man as of himself? saying: "How can a man be saved by any good from himself, when salvation is gratuitous?" Also, "What good is from man but meritorious good? And yet Christ's merit is all; and therefore to do good for the sake of salvation would be to attribute to oneself what is Christ's alone; and thus it would be also to will to justify and save oneself." Also, "How can anyone operate good, when the Holy Spirit operates all things without any help from man? What need is there then of any accessory good from man, when all the good from man is in itself not good?" and more besides. [6] 'Are not these your mysteries? But in my eyes they are mere subtleties and artifices contrived for the end that you may remove good works, which are the goods of charity, to establish your faith alone. And because you do this, you regard man as to these things, and in general as to all spiritual things which are of the church and religion, as a stock, or as a lifeless image, and not as a man created in the image of God, to whom was given, and is continually given, the faculty of understanding and willing, of believing and loving, and of speaking and doing, altogether as of himself; especially in spiritual things, because man is man from them. If man did not think and operate as of himself in spiritual things, what then would faith be? and charity? and worship? Yea, what then would the church and religion be? You know that charity is to do good to the neighbor from love. Yet you do not know what charity is; when yet charity is the soul, the life, and the essence of faith. And because charity is all that, what then is faith when charity is removed, but dead faith? And dead faith is nothing but a specter. I call it a specter, because the apostle James calls faith without good works not only dead, but also diabolical.' [7] Then one of those two bishops, when he heard his faith called dead, diabolical, and a specter, became so enraged, that he snatched the miter from his head, and threw it upon a table, saying, 'I will not resume it until I have been avenged on the enemies of the faith of our church.' And he shook his head, murmuring and saying, 'That James, that James!' Upon the miter was a plate, on which was engraved 'Faith Alone.' And then there suddenly appeared a monster rising out of the earth with seven heads, whose feet were like a bear's, and his mouth like a lion's, altogether like the beast which is described (Rev. 13:1-2); whose image was made and adored (Rev. 13:14-15). This specter took the miter from the table, and stretched it out beneath, and put it upon his seven heads; after which, the earth opened under his feet, and he sank down into hell. Seeing this, that bishop cried out, 'Violence, violence!' We then departed from them; and behold, there were steps before our eyes, by which we ascended, and returned upon the earth, and into the sight of heaven, where we were before." These things the wise Englishman related to me.
Revelation 16 1. And I heard a great voice out of the temple saying to the seven angels, Go and pour out the vials of the anger of God into the earth. 2. And the first went forth and poured out his vial upon the earth; and there came an evil and noxious sore on the men that had the mark of the beast, and that adored his image. 3. And the second angel poured out his vial into the sea; and it became blood as of one dead, and every living soul in the sea died. 4. And the third angel poured out his vial into the rivers and into the fountains of waters; and they became blood. 5. And I heard the angel of the waters saying, Thou art just, O Lord, who art, and who wast, and art holy, because Thou hast judged these things. 6. Because they have poured out the blood of saints and prophets, and Thou hast given them blood to drink, for they are worthy. 7. And I heard another out of the altar saying, Yea, O Lord God Almighty, true and just art Thy judgments. 8. And the fourth angel poured out his vial upon the sun; and it was given him to scorch men with fire. 9. And men were scorched with great heat, and blasphemed the name of God who hath authority over these plagues, and they repented not to give Him glory. 10. And the fifth angel poured out his vial upon the throne of the beast; and his kingdom became dark, and they gnawed their tongues for distress. 11. And they blasphemed the God of heaven for their distresses and for their sores, and repented not of their works. 12. And the sixth angel poured out his vial upon the great river Euphrates, and the water thereof was dried up, that the way of the kings from the rising of the sun might be prepared. 13. And I saw out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits like frogs. 14. For they are spirits of demons, doing signs, to go away unto the kings of the earth and of the whole world, to gather them together to the battle of that great day of God Almighty. 15. Behold, I come as a thief; happy is he that is awake and keepeth his garments, that he may not walk naked, and they see his shame. 16. And he gathered them together into a place called in Hebrew Armageddon. 17. And the seventh angel poured out his vial into the air; and there went forth a great voice out of the temple of heaven from the throne, saying, It is done. 18. And there were voices, and lightnings, and thunders; and there was a great earthquake, such as was not since men were upon the earth, such an earthquake, so great. 19. And the great city was divided into three parts, and the cities of the nations fell; and great Babylon came into remembrance before God, to give unto her the cup of the wine of the wrath of His anger. 20. And every island fled away, and the mountains were not found. 21. And great hail as of the weight of a talent cometh down from heaven upon men; and men blasphemed God because of the plague of hail: for the plague thereof was exceeding great. THE SPIRITUAL SENSE The contents of the whole chapter In this chapter the evils and falsities in the church of the Reformed are disclosed by influx out of heaven (verse 1): Into the clergy (verse 2): Into the laity (verse 3): Into their understanding of the Word (verses 4-7): Into their love (verses 8-9): Into their faith (verses 10-11): Into their interior reasonings (verses 12-15): Into all things of them together (verses 17-21). The contents of each verse Verse 1. "And I heard a great voice out of the temple, saying to the seven angels, Go, and pour out the vials of the anger of God into the earth," signifies influx from the Lord from the inmost of heaven into the church of the Reformed, where they are who are in faith separated from charity as to doctrine and as to life (n. 676). Verse 2. "And the first went forth, and poured out his vial on the earth," signifies into those who are in the interiors of the church of the Reformed, and study the doctrine of justification by faith alone, and are called the clergy (n. 677). "And there came an evil and noxious sore," signifies interior evils and falsities destructive of all good and truth in the church (n. 678). "Upon the men that had the mark of the beast, and that adore his image," signifies in those who live faith alone and receive the doctrine of it (n. 679). Verse 3. "And the second angel poured out his vial upon the sea" signifies influx among those there who are in its externals, and in that faith, and are called the laity (n. 680). "And it became blood as of one dead, and every living soul died in the sea," signifies infernal falsity with them, by which every truth of the Word and thence of the church and of faith was extinguished (n. 681). Verse 4. "And the third angel poured out his vial into the rivers and the fountains of waters," signifies influx into the understanding of the Word with them (n. 683). "And they became blood," signifies the truths of the Word falsified (n. 684). Verse 5. "And I heard the angel of the waters saying," signifies the Divine truth of the Word (n. 685). "Thou art just, O Lord, who art, and who wast, and art holy, because Thou hast judged these things," signifies that this is from the Divine Providence of the Lord, who is and who was the Word, which otherwise would be profaned (n. 686). Verse 6. "Because they have poured out the blood of saints and prophets," signifies that this is for the reason, that this alone, that faith alone without the works of the law saves, being received, perverts all doctrinal truths from the Word (n. 687). "And Thou hast given them blood to drink, for they are worthy," signifies that it was permitted those who have confirmed themselves in faith alone in doctrine and in life, to falsify the truths of the Word, and to imbue their life from falsified things (n. 688). Verse 7. "And I heard another out of the altar, saying, Yea, O Lord God Almighty, true and just are Thy judgments," signifies the Divine good of the Word confirming that Divine truth (n. 689). Verse 8. "And the fourth angel poured out his vial into the sun," signifies influx into their love (n. 690). "And it was given him to scorch men with fire," signifies that love to the Lord tortured them, because they were in the lusts of evils from the delight of their love (n. 691). Verse 9. "And men were scorched with great heat, and they blasphemed the name of God who hath authority over these plagues," signifies that on account of the delight of the love of self arising from vehement lusts of evils they did not acknowledge the Divinity of the Lord's Human, from which nevertheless flows all good of love and truth of faith (n. 692). "And they repented not to give Him glory," signifies that on that account they cannot receive with any faith that the Lord is the God of heaven and earth as to His Human also, although the Word teaches it (n. 693). Verse 10. "And the fifth angel poured out his vial upon the throne of the beast," signifies influx into their faith (n. 694). "And his kingdom became dark," signifies that nothing but falsities appeared (n. 695). Verse 11. "And they gnawed their tongues for distress," signifies that they could not endure truths (n. 696). "And they blasphemed the God of heaven for their distresses and for their sores," signifies that they could not acknowledge the Lord alone to be the God of heaven and earth on account of resistance from interior falsities and evils (n. 697). "And repented not of their works," signifies that though instructed from the Word, they still do not recede from falsities of faith and the evils of life thence (n. 698). Verse 12. "And the sixth angel poured out his vial upon the great river Euphrates," signifies influx into their interior reasonings, by which they confirm justification by faith alone (n. 699). "And the water thereof was dried up, that the way of the kings from the rising of the sun might be prepared," signifies that the falsities of their reasonings were removed with those who are in truths from good from the Lord, and are to be introduced into the New Church (n. 700). Verse 13. "And I saw out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet," signifies the perception that from a theology founded upon the doctrine of the Trinity of Persons in the Divinity, and upon the doctrine of justification by faith alone without the works of the law (n. 701). "Three unclean spirits like frogs," signifies that there arose mere reasonings and lusts of falsifying truths (n. 702). Verse 14. "For they are spirits of demons," signifies that they were the lusts of falsifying truths and of reasoning from falsities (n. 703). "Doing signs, to go away unto the kings of the earth and of the whole world, to gather them together to the battle of that great day of God Almighty," signifies attestations that their falsities are truths, and the stirring up of all in the whole of that church who are in the same falsities, to attack the truths of the New Church (n. 704). Verse 15. "Behold, I come as a thief; happy is he that is awake and keepeth his garments," signifies the Lord's coming, and heaven then for those who look to Him, and remain steadfast in a life according to His precepts, which are the truths of the Word (n. 705). "That he may not walk naked, and they see his shame," signifies lest they should be with those who are in no truths, and their infernal loves should appear (n. 706). Verse 16. "And he gathered them together into a place called in Hebrew Armageddon," signifies the state of combat from falsities against truths, and the disposition of destroying the New Church, arising from the love of dominion and supereminence (n. 707). Verse 17. "And the seventh angel poured out his vial into the air," signifies influx into all things together with them (n. 708). "And there went forth a great voice out of the temple of heaven from the throne, saying, It is done," signifies that it was thus made manifest by the Lord, that all the things of the church were devastated, and that now the Last Judgment is at hand (n. 709). Verse 18. "And there were voices, and lightnings and thunders," signifies reasonings, falsifications of truth, and arguments from the falsities of evil (n. 710). "And there was a great earthquake, such as was not since men were upon the earth, such an earthquake, so great," signifies as it were shakings, convulsions, overturnings, and the drawing down from heaven of all the things of the church (n. 711). Verse 19. "And the great city was divided into three parts, and the cities of the nations fell," signifies that the church as to doctrine was altogether destroyed by them, and so too all the heresies which have emanated from it (n. 712). "And great Babylon came into remembrance before God, to give unto her the cup of the wine of the wrath of His anger," signifies the destruction also at that time of the dogmas of the Roman Catholic religion (n. 713). Verse 20. "And every island fled away, and the mountains were not found," signifies that there was no longer any truth of faith, nor any good of love (n. 714a). Verse 21. "And great hail as of the weight of a talent cometh down from heaven upon men," signifies direful and atrocious falsities, by which every truth of the Word and thence of the church was destroyed (n. 714b). "And they blasphemed God because of the plague of hail, for the plague thereof was exceeding great," signifies that because they confirmed such falsities with themselves, they denied truths to such a degree that they could not know them, on account of repugnances arising from their interior falsities and evils (n. 715). THE EXPLANATION Verse 1. And I heard a great voice out of the temple saying to the seven angels, Go and pour out the vials of the anger of God into the earth, signifies influx from the Lord out of the inmost heaven into the church of the Reformed, where they are who are in faith separated from charity as to doctrine and as to life, to deprive them of truths and goods, and lay open the falsities and evils in which they are, and thus to separate them from those who believe in the Lord, and are in charity and its faith from him. This is a summary of what is contained in this chapter. By "the temple" is signified the temple of the tabernacle of the testimony, mentioned in the foregoing chapter (Rev. 15:5), whereby is signified the inmost of heaven, where the Lord is in His holiness in the Word, and in the Law which is the Decalogue (n. 669). By "a great voice" thence, is signified a divine mandate to go and pour out the vials. By "the seven angels" the Lord is meant, as above (n. 657). By "pouring out the vials upon the earth," which contained the plagues, is signified influx into the church of the Reformed; by "pouring out the vials" is signified the influx, and by "the earth" is signified the church (n. 285). [2] The church with the Reformed is still treated of; but in the next chapter the subject is concerning the Roman Catholic church, and afterwards concerning the Last Judgment, and finally concerning the New Church, which is the New Jerusalem (see the preface and n. 2). Chapters 8 and 9 treat of "the seven angels who had the seven trumpets," which they sounded, and since many similar things occur there, it shall here be said what is signified by those seven angels, and what by these. By "the seven trumpets," which the seven angels sounded, is signified the exploration and manifestation of the falsities and evils, in which they are who are in faith separated from charity; but by "the seven vials full of the seven last plagues," is signified their devastation and consummation, for the Last Judgment is not executed upon them until they are devastated. [3] Devastation and consummation in the spiritual world take place in this manner: From those who are in falsities as to doctrine, and thence in evils as to life, are taken away all the goods and truths which they possessed only in the natural man, and from which they simulated Christian men; on being deprived of which, they are separated from heaven, and conjoined with hell. And then they are arranged into societies in the world of spirits according to the varieties of lusts, and afterwards these societies sink down. [4] They are deprived of goods and truths by an influx from heaven. The influx is effected from genuine truths and goods, by which they are tortured and tormented; scarcely otherwise than as a serpent when put near a fire, or thrown upon an ant hill. Therefore they reject from themselves the goods and truths of heaven, which are also the goods and truths of the church, and at last they condemn them because they feel as if infernal torment proceeded from them. When this has come to pass, they enter into their own evils and falsities, and are separated from the good. These are the things which are described and signified in this chapter by "the pouring out of the vials, wherein were the seven last plagues." The vials did not contain the evils and falsities signified by "the plagues," but they were genuine truths and goods, the effect of which was such as has been described. For the angels went out of "the temple of the tabernacle of testimony," by which is meant the inmost of heaven, where there are nothing but truths and goods in Divine holiness (Rev. 15:6). [5] Of this devastation and consummation the Lord speaks in these words: Unto everyone that hath, to him shall be given, that he may have more abundantly; but from him that hath not shall be taken away even that which he hath (Matt. 13:12; Mark 4:25). Take the talent from him, and give it unto him which hath ten talents; for unto everyone that hath shall be given, that he may abound, but from him that hath not shall be taken away even that he hath (Matt. 25:28-29; Luke 19:24-26).
Verse 2. And the first went and poured out his vial upon the earth, signifies influx into those who are in the interiors of the church of the Reformed and study the doctrine of justification by faith alone, who are called the clergy. By "pouring out his vial" is signified influx, as above (n. 676). By "the earth" is signified the church (n. 285), here those therein who are in its interiors who are such as study the doctrine of justification by faith alone. These also say that they know its interior things; but these interior things are only confirmations of this single position, that faith alone justifies without the works of the Law. Other interior things they do not know; and as these are chiefly priests, professors of theology, and lecturers in colleges, in short doctors and pastors, therefore this first influx was into them, who are called the clergy. The reason why they are meant, is because it is said that the first angel poured out his vial into "the earth" and the second angel into "the sea," and then by "the earth," is meant the church with those who are in its internals, and by "the sea" is meant the church with those who are in its externals, as above (n. 398, 403, 420, 470); that these are meant, is also evident from its being said that there came "a sore" upon them.
And there came an evil and noxious sore, signifies interior evils and falsities destructive of all good and truth in the church. By "a sore," here nothing else is signified but evil originating in a life according to this head of doctrine, that faith alone without the works of the Law justifies and saves; because it came "upon the men who had the mark of the beast, and adored his image," by which that faith, and a life according to it, are signified; wherefore by "an evil and noxious sore" are signified interior evils and falsities, destructive of all good and truth in the church. By "noxious" is signified what is destructive, for evil cannot but destroy good, and falsity truth. "A sore" has this signification because the sores of the body originate from a corrupt state of the blood, or from some other interior malignity. It is the same with sores meant in the spiritual sense, these originate from lusts and their delights, which are interior causes. The evil itself which is signified by "a sore" and which appears in externals as delightful, conceals within it the lusts whence it originates, and of which it is composed. [2] It should be clearly known, that the interiors of the human mind exist in successive order and in simultaneous order with everyone. They are in successive order from its higher or prior things to its lower or posterior things. They are in simultaneous order in the ultimates or postremes, but in these latter they exist from interior things to exterior, as from a center to its circumference. This is shown in many places in The Angelic Wisdom concerning the Divine Love and Wisdom (n. 173-281), where degrees are treated of; from which it is evident that the ultimate is the complex of all the prior things. Hence it follows, that all the lusts of evil exist in simultaneous order inwardly in the very evil which the man perceives in himself, every evil which a man perceives in himself being in ultimates; for which reason when a man rejects evil from himself, he at the same time rejects its lusts; but still not from himself, but from the Lord. A man can indeed of himself reject evil, but not its lusts; wherefore, when he wills to reject evil, by fighting against it, he will look up to the Lord; for the Lord operates from inmosts to ultimates, for He enters through the soul of man, and purifies him. These things are said that it may be known that "a sore" signifies the evil appearing in ultimates or extremes, and originating from internal malignity. This takes place with all who persuade themselves that faith alone saves, and therefore they do not reflect upon any evil in themselves, nor do they look to the Lord. [3] "Ulcers" and "wounds" signify evils in the extremes, springing from interior evils, which are lusts, also in the following passages: From the sole of the foot even to the head there is no soundness; wound and scar, and a fresh stroke; they have not been pressed out nor bound up, nor softened with oil (Isa. 1:6). My iniquities have gone over my head; my wounds have putrefied, they have wasted away, because of my foolishness (Ps. 38:4-5). In the day that Jehovah shall bind up the breach of His people, and shall heal the wound of their stroke (Isa. 30:26). If thou wilt not obey the voice of Jehovah, observing to do His commandments, Jehovah will smite thee with the sore of Egypt, with emerods and with the scab, and with the itch, and with an evil sore upon the knees and thighs, of which thou canst not be healed, from the sole of the foot even to thy crown (Deut. 28:15, 27, 35). The sore with blains breaking out on man and on beast in Egypt (Exod. 9:8-11) signifies nothing else; for the miracles done there signify the evils and falsities in which they were. And because the Jewish nation was in the profanation of the Word, and this is signified by leprosy, therefore they had leprosy not only in their flesh, but also in their garments, houses, and vessels; and the kinds of profanation are signified by the various evils of leprosy, which were: Tumors, ulcerous tumors, white and red pimples, abscesses, burnings, tetters, scurfs, etc. (Lev. 13:1 to the end). For the church with that nation was a representative church, in which internal things were represented by external things which corresponded.
Upon the men that had the mark of the beast, and that adored his image, signified with those who live faith alone, and receive its doctrine. By "having the mark of the beast" is signified to acknowledge faith alone, to confirm it in oneself, and to live according to it; and by "adoring his image" is signified to receive its doctrine, see above (n. 602, also 634, 637). By living faith alone, and receiving its doctrine, is meant to make no account of life for the sake of salvation, nor of any truth, believing that if they only pray to God the Father, to have mercy for the Son's sake, they will be saved. This is especially the case with those who know and acknowledge the interiors of that doctrine; such being here treated of, see above (n. 677).
Verse 3. And the second angel poured out his vial upon the sea, signifies an influx of truth and good from the Lord with those in the church of the Reformed who are in its externals, and are in that faith, and are called the laity. By "pouring out his vial" is signified the influx of truth and good from the Lord, as above (n. 676, 677); by "the sea" is signified the external of the church, thus those who are in its externals, when "the earth" signifies the internal of the church, thus those who are in its internals (n. 398, 403, 404, 420, 470, 677); these are they who are called the laity, and are in that faith.
And it became blood as of one dead, and every living soul died in the sea, signifies infernal falsity with them, by which every truth of the Word, and thence of the church, and of faith, is extinguished. By "blood as of one dead," or by gore and matter, is signified infernal falsity; for by "blood" is signified the Divine truth, and, in the opposite sense, the same falsified (n. 379); but by "blood as of one dead," is signified infernal falsity, for by "death" is signified the extinction of spiritual life, and thence by "dead" is signified what is infernal (n. 321, 525). By "every living soul died," is signified that every truth of the Word, of the church, and of faith was extinguished, for by "living soul" is signified the truth of faith, and by "the living soul died," is signified the extinction of the truth of faith. By "soul" in the Word, when spoken of man, is signified his spiritual life, which also is the life of his understanding, and as the understanding is the understanding from truths, and truths are of faith, therefore by "soul" is signified the truth of faith. That this is the signification of "soul" may appear from many passages in the Word, and also from those where soul and heart are spoken of. That by "soul and heart" is meant the life of man, is evident, but his life is from the will and the understanding, or spiritually speaking, from love and wisdom, then from charity and faith; and the life of the will from the good of love, or of charity, is meant by "the heart," and the life of the understanding from the truths of wisdom or of faith, is meant by "the soul." This is what is meant by "soul and heart" in Matt. 22:37; Mark 12:30, 33; Luke 10:27; Deut. 6:5; 10:12; 11:13; 26:16; Jer. 32:41, and in other places. It is the same in those passages where "the heart" is mentioned by itself, and "the soul" by itself. That the reason of their being named is from the correspondence of the heart with the will and love, and of the respiration of the lungs with the understanding and wisdom, may be seen in The Angelic Wisdom concerning the Divine Love and Wisdom, chapter 5, where that correspondence is treated of.
683-1 Verse 4. And the third angel poured out his vial upon the rivers and fountains of waters, signifies influx into their understanding of the Word. By "the third angel pouring out his vial," in like manner as by the former, is signified influx from the Lord from truths and goods, here into the understanding of the Word with them; for by "rivers" are signified truths in abundance, serving the rational man, thus the understanding, for doctrine and life (n. 409); and by "a fountain of waters" is signified the Lord as to the Word, thus the Word of the Lord, and therefore by "fountains of waters" are signified Divine truths thence (n. 384, 409).
And they became blood, signifies the truths of the Word falsified. That by "blood," in the good sense, is signified the Divine truth, and in the opposite sense, the Divine truth falsified, see above (n. 379). The reason why Divine truth falsified and profaned is signified by "blood," is because the Jews shed the Lord's blood, who was the Divine truth itself, or the Word, and this they did because they had falsified and profaned all the truths of the Word. That the Lord suffered as the Word, or that the Jewish nation did the same violence to the Lord as they had done to the Word, may be seen in The Doctrine of the New Jerusalem concerning the Lord (n. 15-17). The reason why they who are in faith alone falsify all the truths of the Word, is because the whole Word treats of life according to the commandments therein, and of the Lord that He is Jehovah and the only God, and they who are in faith alone, do not think of life according to the commandments in the Word, nor do they approach the Lord.
Verse 5. And I heard the angel of the waters saying signifies the Divine truth of the Word. By "the angel of the waters" nothing else is signified but the Divine truth of the Word, because "waters" signify truths (n. 50), and "an angel" signifies what is Divine from the Lord (n. 415, 631, 633), and also truth from Him (n. 170).
Thou art just, O Lord, Who art, and Who wast, and art holy, because Thou hast judged these things, signifies that this is of the Divine Providence of the Lord, Who is and Who was the Word, and the Divine truth itself, which otherwise would be profaned. "Thou art just, O Lord, because thou hast judged these things," signifies that this is of the Lord's Divine Providence, as will be seen presently. "Who art, and Who wast," signifies the Lord as to the Word, that He is and was the Word, according to John 1:1-2, 14. The reason why the Lord is here meant by the Word, is, because it now treats of the understanding of the Word with those who are of the church. What is further signified by "Is and Was," "the Beginning and the End," "the First and the Last," "the Alpha and the Omega," when applied to the Lord, may be seen above (n. 13, 29-31, 38, 57). By "holy" is signified that He is the Divine truth itself (n. 173, 586, 666). From these things it is evident that by "Thou art just, O Lord, Who art, and Who wast, and art holy, because Thou hast judged these things," is signified that this is of the Divine Providence of the Lord, Who is and was the Word and Divine truth itself. [2] The reason why it is of the Lord's Divine Providence that they who are in faith alone should falsify the truths of the Word, is because if they knew them, so as to think of them interiorly, they would profane them; for they are in evils, because they do not shun evils as sins, nor approach the Lord immediately. Wherefore if they were to receive the genuine truths of the Word, they would mix them with the evils of their life; and the result of this would be the profanation of what is holy. It is therefore one of the laws of permission, which are also laws of the Divine Providence, that they should from themselves falsify truths, and this in proportion as they are in evils of life. That it is of the Divine Providence, that they who are in evils of life should never be otherwise than in falsities of doctrine, lest the Divine truths of the Word should be profaned, may be seen in The Angelic Wisdom concerning the Divine Providence (n. 221-233, and 257 at the end).
Verse 6. Because they have poured out the blood of saints and prophets, signifies, this by reason that the single tenet, that faith alone saves without the works of the law, when received, perverts all true doctrinals from the Word. By "pouring out blood" is signified here, as above (n. 684), to falsify the truths of the Word, thus to pervert them. By "saints" are signified they who are in truths in the church, thus also abstractly, the truths of the church (n. 586). By "prophets" are signified they who are in doctrinals from the Word, thus also abstractly doctrinals from the Word (n. 133).
And thou hast given them blood to drink, for they are worthy, signifies that they who have confirmed themselves in faith alone both in doctrine and in life, have been permitted from the Divine Providence of the Lord to falsify the truths of the Word, and to imbue their lives with such falsifications. By "drinking blood" is signified not only to falsify the truths of the Word, but also to imbue their life with such falsifications; for he who drinks appropriates to himself and imbues. It is said, "because they are worthy," by reason that they who receive faith alone, and live according to it, are in evils as to life, and evil operates that in them; and of those who are in evils, it is here said, that "they are worthy," as it is said in the world of those who are punished for evil doing. Concerning the Divine Providence in relation to this subject, see above (n. 686).
Verse 7. And I heard another out of the altar saying, Lord God Almighty; true and just are Thy judgments, signifies the Divine good of the Word confirming that Divine truth. By "another" (namely an angel), is signified the Divine good of the Word; by "an angel" is signified the Divine from the Lord (n. 415, 631, 633); and by an angel out of the altar is signified the Divine good of love (n. 648); here, the Divine good of the Word, because the Word still continues to be treated of, and because by "the angel of the waters" is signified the Divine truth of the Word (n. 685). Now, since the Divine good of the Word and the Divine truth of the Word make one, therefore the signification of what was spoken by the angel of the waters is similar to that which was spoken by the angel out of the altar; for the angel of the waters said, "Thou art just, O Lord, Who art, and Who wast, and art holy, because Thou hast judged these things;" but the angel out of the altar said, "Yea, Lord God Almighty; true and just are Thy judgments." Both these expressions have a similar signification, but with this difference, that one spoke from truth, and the other from good, and one confirmed what the other spoke, but by different words; one by words which belong to the class of truth, and the other by words which belong to the class of good; for there is a marriage of truth and good in every particular of the Word (n. 97), and there are words which relate to good, and words which relate to truth, which seem different, but nevertheless involve things which are similar.
Verse 8. And the fourth angel poured out his vial upon the sun, signifies influx into their love. By "pouring out his vial" is signified here, as before, influx from goods and truths, here into their love; for by "the sun" is signified the Divine love of the Lord, and, in the opposite sense, self-love (n. 53, 382, 414), here self-love, because it follows, that men were scorched with fire, and burned with great heat, by which are signified the concupiscences of that love.
And it was given unto him to scorch men with fire, signifies that love to the Lord tormented them, because they were in the lusts of evils from the delight of the loves of them. Since by "pouring out his vial" is signified influx from the Lord from goods and truths, therefore by "pouring his vial upon the sun" is signified influx from the Lord from the Divine love, in order to disclose the quality of the love with the men of that church. Hence, by "it was given to the angel to scorch men with fire," is signified that the Divine love of the Lord tormented them, and because the Divine love of the Lord does not torment any but those who are in the lusts of evils from the delight of self-love, it thence follows, that by "it was given unto him to scorch men with fire," is signified that love to the Lord tormented them, because they were in the lusts of evils from the delight of self-love. That "heat" signifies lusts for evils and thence for falsities may be seen above (n. 382); and that "fire" signifies the Divine love, and, in the opposite sense, infernal love (n. 494). That self-love is infernal love, and that its delight is infernal delight, and that the delight of that love exists from and consists of innumerable lusts of evils, is shown in many places in The Angelic Wisdom concerning the Divine Providence, and also in The Angelic Wisdom concerning the Divine Love and Wisdom. That this is the case is not known in the Christian world, because it is not known what love to the Lord is, and this love will teach the nature of self-love.
Verse 9. And men were scorched with great heat and they blasphemed the name of God, who hath authority over these plagues, signifies that by reason of the delight of self-love originating in grievous lusts of evils, they did not acknowledge the Divinity of the Lord's Human, from which nevertheless flows all the good of love and the truth of faith. By "heat" the lust of evils are signified, which are contained in self-love and its delight (n. 382, 691), therefore by "burning with great heat," is signified to be in grievous lust, and so in the delight of love. By "blaspheming the name of God," is signified to deny or not to acknowledge the Divinity of the Lord's Human, nor the sanctity of the Word (n. 517, 582). "To blaspheme" is to deny or not to acknowledge, and "the name of God" is the Lord's Divine Human, and at the same time the Word (n. 584). By "having authority over the plagues," is signified that from Him flows every good of love and truth of faith, by which evils and falsities are removed (n. 673, 680, 690), and because the seven angels having the seven plagues went out from the tabernacle of the testimony (Rev. 15:5, 6), and by "the temple of the tabernacle of the testimony" is signified the inmost of heaven, where the Lord is in His holiness in the Word and in the Law, which is the Decalogue (n. 669), and thence was the influx, which is signified by "pouring out the plagues" (n. 676), it is evident, that by "God having authority over the plagues" is meant the Lord from whom the influx is. [2] The nature of self-love shall be explained in a few words; the delight of it exceeds every delight in the world, for it is composed of mere lusts of evils, and each lust breathes out its delight. Every man is born into this delight, and as it compels the mind of man to think constantly of himself, it withholds it from thinking of God and of the neighbor, except from himself and concerning himself. Wherefore if God does not favor his lusts, he is angry with God, just as he is angry with the neighbor who does not favor them. This delight, when it increases, renders man unable to think above self, but under self, for it immerses his mind in the proprium of his body; thence the man becomes successively sensual, and a sensual man speaks in a high and lofty tone about worldly and civil affairs, but of God and Divine things he can only speak from the memory. If he is a person engaged in civil affairs, he acknowledges nature as the creator, and his own prudence as the governor, and he denies a God. If he is a priest, he speaks of God and of Divine things from the memory, yet in a high and lofty tone, but in his heart he has little belief in them.
And they repented not to give Him glory, signifies that therefore they cannot receive with any faith, that the Lord is the God of heaven and earth even as to the Human, although the Word teaches it. "Not to repent," signifies not to depart from evils, but to abide in them; and "not giving Him glory," signifies not to receive in faith that the Lord is the God of heaven and earth, for this is to give Him the glory. That the Lord is the God of heaven and earth He Himself teaches openly in Matt. 28:18; John 16:3; 17:2, 3; as also that the Father and He are one, John 10:30; 12:45; 14:6-11; 16:15, and in other places; and moreover, the doctrine of the church teaches, that the Divine and the Human are one Person, united like soul and body.
Verse 10. And the fifth angel poured out his vial upon the throne of the beast, signifies influx from the Lord into their faith. By "the angel poured out his vial" is signified here, as before, influx; and by "the throne of the beast" is signified where faith alone reigns; by "a throne" is signified a kingdom, and by "the beast" faith alone (n. 567, 576, 577, 594, 601, 660). That "a throne" is also mentioned in relation to the government of evil and falsity, appears from the following passages: The dragon gave the beast his power and his throne, and great authority (Rev. 13:2). I know thy works, and where thou dwellest, where Satan's throne is (Rev. 2:13). I beheld till the thrones were cast down, and the Ancient of Days did sit (Dan. 7:9). And I will overthrow the throne of kingdoms, and the strength of the kingdoms of the nations (Hag. 2:22). Lucifer hath said, I will exalt my throne above the stars (Isa. 14:13, and in other places).
And His kingdom became dark, signifies that nothing but falsities appeared. By "darkness" falsities are signified, because "light" signifies truth; that "darkness" signifies falsities, by which are evils, and "thick darkness," falsities from evils, see above (n. 413). Therefore by "the kingdom of the beast became dark" is signified that nothing but falsities appeared. That they who have confirmed faith separated from charity, falsify the whole Word, may be seen above (n. 136, 610). That they are not in any truths (n. 489, 501, 653), but in mere falsities (n. 563, 597, 602). But the falsities of their faith do not indeed appear before themselves as darkness, that is, as falsities, but they appear to them as if they were lucid, that is, as truths, after they have confirmed them; but nevertheless while they are viewed from the light of heaven, which discloses all things, they appear as darkness. For which reason, when the light of heaven flows into their dens in hell, the darkness is such that they cannot see one another; on which account every hell is closed so as not to leave a crevice open, and then they are in their own light [lumen]. The reason why they do not appear to themselves to be in darkness but in light, although they are in falsities, is because their falsities, after confirmation, appear to them as truths, hence comes their light; but it is the light of infatuation, such as is the light of the confirmation of what is false. This light corresponds to that to which owls and bats owe their sight, to which darkness is light and light darkness, yea, to which the sun itself is thick darkness. Such eyes do they have after death, who in the world confirmed themselves in falsities to such a degree as to see falsity as truth and truth as falsity.
And they gnawed their tongues for distress, signifies that they could not endure truths. By distress is not meant distress from falsities, for these do not give them any distress, but distress from truths is meant, thus that they could not endure them. By "gnawing 696-1 their tongues" is signified that they would not hear truths, "the tongue" signifying the confession of truth, because the tongue serves the thought for speech, and spiritually for confession; "to gnaw the tongue" signifies to detain the thought from hearing truths. That this is the signification of "gnawing the tongue" cannot be confirmed from the Word, by reason that the expression does not occur anywhere else, but it has been granted me to know this from experience in the spiritual world, where, if anyone speaks the truths of faith, those spirits who cannot bear to hear truths keep their tongues between their teeth, and also bite their lips, and induce others likewise to press their tongues and lips with their teeth, and this to such a degree as to produce distress. From these considerations it is evident, that by "gnawing their tongues for distress," is signified that they could not endure truths. That the tongue, as the organ of speech, signifies thought and confession, and also the doctrine of truth, see above (n. 282).
Verse 11. And they blasphemed the God of heaven, because of their distresses and their sores, signifies that they could not acknowledge the Lord alone to be the God of heaven and earth by reason of repugnances arising from the interior falsities and evils, that spring from the acknowledgment and reception of the dogma concerning faith alone. "To blaspheme the God of heaven," signifies to deny or not to acknowledge the Lord alone to be the God of heaven and earth (n. 571, 582); by "distresses" is signified the distresses of acknowledging it, as above (n. 696), thus repugnances arising from interior falsities, for what is repugnant is a distress. Distress is predicated of falsities; by "sores" are signified interior evils, as above (n. 678); and as interior evils and falsities spring from the acknowledgment and reception of the dogma concerning faith alone, therefore this also is signified.
And they repented not of their works, signifies that although instructed from the Word, still they would not recede from the falsities of faith and the evils of life thence. "Not to repent" signifies not to recede from, as above (n. 693), and by "works" are here signified the falsities of faith, and evils of life thence, as above (n. 641). According to the sense of the letter, neither distresses, nor sores could compel them to repent of their falsities and evils, but it is according to the spiritual sense, that instruction from the Word could not drive them from their falsities and evils, because these are infernal. Hence it appears, that by "They repented not of their works," is signified, that although instructed from the Word, yet they would not recede from their falsities of faith and the evils of life thence. It is said that "works" here signify the falsities of faith and evils of life thence; and it is so said because falsity of faith precedes, and the evil of life follows. For it is a falsity of faith, that evil does not condemn him who is in faith, thence man lives securely not thinking about any evil, and thus never repents, or does the work of repentance. In like manner, if he persuades himself that works contribute nothing to salvation, but faith alone without them.
Verse 12. And the sixth angel poured out his vial upon the great river Euphrates, signifies influx from the Lord into their interior reasonings, whereby they confirm themselves in justification by faith alone. By "the sixth angel pouring out his vial," is here signified, as before, influx. By "the great river Euphrates" interior reasonings are signified, as above (n. 444, 445); here the interior reasonings of that church, whereby they confirm justification by faith alone, these reasonings being treated of in what now follows.
And the water thereof was dried up, that the way of the kings from the rising of the sun might be prepared, signifies that the falsities of those reasonings were removed with those who are in truths from good from the Lord, and are to be introduced into the New Church. By "the water was dried up," is signified that the falsities of their interior reasonings were removed; by "being dried up" is signified that they were removed, and by "water" is signified truths, and, in the opposite sense, falsities (n. 50, 614); here the falsities of interior reasonings, because it was the water of the river Euphrates, by which river such reasonings are signified (n. 699). By "the kings" for whom a way was to be prepared, are signified they who are in truths derived from good from the Lord (n. 20, 483). By "the rising of the sun" is signified the beginning of the New Church from the Lord, the same as by "morning" (n. 151). By "preparing the way" is signified to prepare for introduction. From these things it is evident, that by "the water was dried up, that the way of the kings from the rising of the sun might be prepared," is signified that the falsities of their interior reasonings were removed with those who are in truths from good from the Lord, and are to be introduced into the New Church. [2] This is the series of the subjects under consideration: It treats here of the consummation or end of the present church, and of the establishment or beginning of the New Church, and of contentions. They of the present church who are in faith alone, are meant by "the dragon," "the beast" and "the false prophet," of which mention is made below. And his contentions with those who will be of the New Church, are meant by "the gathering together of the kings of the earth to battle"; but they who will be of the New Church, with whom they will contend, are meant by those for whom "the water of the river Euphrates was dried up, that the way might be prepared for the kings from the rising of the sun." This involves something similar to the introduction of the sons of Israel into the land of Canaan, with this difference, that for the former the river Jordan was dried up, but for the latter the river Euphrates. The reason why the river Euphrates was dried up for the latter, is, because, here they contend by interior reasonings, which are to be dried up, that is, removed, before introduction can be effected; which also is the cause why their interior reasonings are disclosed in this work; and unless they were disclosed a man unacquainted with them, though intelligent, might easily be seduced.
662-1 The original Latin has "Nathaniel."
668-1 The Hebrew has "Zion."
668-2 The Hebrew has "thee to Me."
668-3 The Hebrew has "Thy."
672-1 The original Latin has "outside" for "inside."
674-1 The original Latin has "angels," the Greek is "saints."
683-1 There is no number 682 in the original Latin.
696-1 The original Latin has "lambebant" for "mandebant."
