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 the theology founded on the doctrine of a Trinity of Persons in the Divinity, and on the doctrine of justification by faith alone without the works of the law. By "the mouth" is signified doctrine, and thence preaching and discourse (n. 453, 574). By "the dragon" is signified the acknowledgment of three Gods, and of justification by faith alone, and thence the devastation of the church (n. 537). By "the beast out of the sea," which is here meant, the men of the external church are signified, who are in that acknowledgment and faith (n. 567, 576, 577, 601). By "the false prophet" are signified the men of the internal church, who teach theology from those doctrines; the false prophet is not mentioned before, but "the beast out of the earth" which is now so called, see above (n. 594). Now as all these things are signified by "the dragon," "the beast out of the sea," and "the false prophet," which here is "the beast out of the earth," it follows that by "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," is signified a perception that is from the theology founded on the doctrine of the Trinity of Persons in the Divinity, and on the doctrine of justification by faith alone without the works of the law.
Three unclean spirits like frogs, signifies there arise mere reasonings and cupidities of falsifying truths. By "spirits" the same is here signified as by demons, because it is presently said that they were "spirits of demons," and by "demons," are signified the lusts of falsifying truths (n. 458). By "three" are signified all (n. 400, 505), here therefore mere; by "frogs" are signified reasonings from lusts, because they croak, and have itching desires; hence it is plain, that by "the three unclean spirits like frogs," are signified mere reasonings and lusts of falsifying truths. "Frogs" here have a like signification with "the frogs of Egypt," because the devastation of the church with the Egyptians is in like manner described by the miracles performed, concerning which it is thus written in Moses: Aaron stretched out his hand over the waters of Egypt, and the frogs came up, and covered the land, and afterwards the frogs were removed, and remained in the river only (Exod. 8:5-14; Ps. 78:45; 105:30). The reason why frogs were produced from the waters of Egypt, and remained in the river, was, because the waters in Egypt, and especially the waters of its rivers, signified the falsities of doctrine from which they reasoned.
Verse 14. For they are the spirits of demons, signifies that they were cupidities of falsifying truths, and of reasoning from falsities. That by "demons" are signified the cupidities of falsifying truths, see above (n. 458), and as they were "like frogs," they were also the cupidities of reasoning from falsities, as above (n. 702).
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 impugn the truths of the New Church. That "to do signs" is to testify and also to make attestation that a thing is true, see above (n. 598, 599), here that their falsities are truths. By "the kings of the earth and of the whole world," are signified they who are principally in falsities from evil, here all who are in the same falsities in the whole church; for by "kings" are signified they who are in truths from good, and, in the opposite sense, they who are in falsities from evil (n. 483). By "the earth" is signified the church (n. 285); in like manner, by "the world" (n. 551). By "going away to gather them together to battle," is signified to incite them to combat or to attack; for by "war" is signified spiritual war, which is of falsity against truth, and of truth against falsity (n. 500, 586). The reason why it means to attack the truths of the New Church is because it is called "the great day of God Almighty," and by that day the coming of the Lord is signified, and then the New Church; that this is the signification of "the great day" will be seen presently. It is said that "the spirits of demons" would do this, because they signify the cupidities of falsifying truths, and of reasonings from falsities, as above (n. 703). From these things it is evident, that by "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," are signified attestations by those who are meant by "the dragon," "the beast," and "the false prophet," as above (n 701, 702), that their falsities are truths, and the stirring up of all those in the whole church, who are in the same falsities, to attack the truths of the New Church.[2] That "the great day of God Almighty" signifies the coming of the Lord, and then the New Church, is evident from many passages in the Word, as from these: In that day Jehovah alone shall be exalted (Isa. 2:11). In that day Israel shall stay upon Jehovah, the Holy One of Israel, in truth (Isa. 10:20). In that day shall the nations seek the Root of Jesse, and His rest shall be glory (Isa. 11:10). In that day shall the eyes have respect unto the Holy One of Israel (Isa. 17:7, 9). In that day shall they say, Lo, this is our God; we have waited for Him; that He should save us (Isa. 25:9). My people shall know My name, and in that day they shall know that I am He that doth speak, behold, it is I (Isa. 52:6). Alas, the great day of Jehovah, and there shall not be like it (Jer. 30:7). Behold, the days come in which I will make a new covenant, and in which the city of Jehovah shall be built (Jer. 31:27, 31, 38). In those days I will make a just Branch to grow up unto David (Jer. 33:15). They shall not stand in the battle of the day of Jehovah (Ezek. 13:5). In that day shall Michael the great prince rise up, who standeth for the sons of his people. In that day shall everyone who is found written in the book be delivered (Dan. 12:1). In that day thou shalt call me, My husband. In that day I will make a covenant with them. In that day I will hear (Hos. 2:16, 18, 21). Behold, I send Elijah before the great day of Jehovah cometh (Mal. 4:5). In that day Jehovah shall save his people as a flock (Zech. 9:16). In that day shall Jehovah protect the inhabitants of Jerusalem (Zech. 12:8). Behold, the day of Jehovah cometh. One day which shall be known to Jehovah. In that day there shall be one Jehovah, and His name one. In that day shall there be a great tumult. In that day there shall be upon the bells of the horses, Holiness to Jehovah (Zech. 14:1, 4, 6-9, 13, 20-21). Besides these places there are many more, in which the Lord's coming and the New Church from Him at that time are meant by "the day of Jehovah"; as in these: Isa. 4:2; 19:16, 18, 21, 24; 20:6; 22:20; 25:9; 28:5; 29:18; 30:25-26; 31:7; Jer. 3:16-18; 23:5-7, 12, 20; 50:4, 20, 27; Ezek. 24:26, 27; 29:21; 34:11-12; 36:33; Hos. 3:5; 6:1, 2; Joel 2:29; 3:1, 14, 18; Obad. 15; Amos 9:11, 13; Micah. 4:6; Hab. 3:2; Zeph. 3:11, 16, 19, 20; Zech. 2:11; Ps. 72:7, 8. And that day is called "the day of Jehovah" (Joel 1:15; 2:1-2, 11; Amos 5:13, 18, 20; Zeph. 1:7, 14; 2:2-3; Zech. 14:1 and elsewhere). Since the consummation of the age, that is, the end of the old church, takes place when the coming of the Lord, and the commencement of the New Church exists, therefore by "the day of Jehovah," in many passages, is also signified the end of the former church, and it is said that then there will be rumors, tumults, and wars, which passages are adduced in the Doctrine of the New Jerusalem concerning the Lord (n. 4, 5).
Verse 15. Behold, I come as a thief; happy is he that is awake and keepeth his garments, signifies the Lord's coming, and then heaven to those who look to Him, and remain in a life according to His commandments, which are truths of the Word. That "to come as a thief," when said of the Lord, signifies His advent, and then those will have heaven who have lived well, and those who have lived wickedly will have hell, see above, (n. 164). That he is called "happy" who receives eternal life (n. 639). "To watch" signifies to live spiritually, that is, to be in truths and in a life according to them, and to look to the Lord (n. 158); and "to keep his garments" signifies to remain therein even to the end of life; for "garments" signify investing truths (n. 166, 212, 328), thus the Lord's commandments in the Word, for these are truths. Now these things follow in their order from what precedes; for what precedes relates to the Lord's advent, and to the New Church; as also to the opposition it will meet with from those who are of the Old Church; and inasmuch as combat is at hand, they who are in truths from the Word are admonished to remain in them, lest they succumb in battle, spoken of in the next verse.
Lest he 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. "To walk naked," signifies to live without truths. "The shame of nakedness," or the secret parts, signifies unclean loves, which are infernal loves; and inasmuch as it is said, "lest they see his shame," it signifies lest they should appear. That by "nakedness" is signified ignorance of truth, and by "shame of nakedness" infernal love, see above (n. 213). These things are said for those who will be of the Lord's New Church, that they may learn truths and remain in them, for without truths their connate evils, which are infernal loves, cannot be removed. A man may, indeed, live like a Christian without truths, but this only before men, but not before angels. The truths which they should learn relate to the Lord, and to the commandments according to which they should live.
Verse 16. And he gathered them together into the place called in Hebrew Armageddon, signifies a state of combat of falsities against truths, and a desire to destroy the New Church, springing from the love of dominion and preeminence. "To gather together into a place," here to battle, signifies to excite to combat from falsities against truths. It is the state of combat, because "place" signifies the state of a thing. That it is from the purpose of destroying the New Church, is because combat between the Old Church and the New is meant, and the purpose of the combat is to destroy. What is signified by "Armageddon" will be told below. It has been said before, that: The dragon went away to make war with the rest of the seed of the woman, that keep the commandments of God, and have the testimony of Jesus Christ (Rev. 12:17); Also that: It was given to the beast out of the sea to make war with the saints (Rev. 13:7). And in this chapter that: The spirits of demons that went out of the mouth of the dragon, of the beast, and of the false prophet, went away to the kings of the earth, to gather them together to the war of that great day of God Almighty (Rev. 16:13-14). Here the battle itself is now treated of, the success of which is not described, but only its state, which is signified by "Armageddon." [2] By "Armageddon" is signified in heaven the love of honor, of dominion, and of supereminence; and also in the Hebrew language by Aram or Arom loftiness is signified, and love from loftiness is by "Megiddo" in the ancient Hebrew language, as is manifest from its signification in the Arabic language. The same is signified by "Hadadrimmon in the valley of Megiddo" in Zechariah 12:11. In that chapter the coming of the Lord is also treated of, and the end of the Jewish Church at that time, and the beginning of a New Church to be established by the Lord, and also the collision between those churches; on which account the expression "in that day" so often occurs in that chapter; and by "that day" is signified the Coming of the Lord, as above (n. 704). That it may be seen, I will adduce the passages: In that day I will make Jerusalem a stone of burden unto all peoples. In that day I will smite every horse with astonishment and his rider with madness. In that day I will make the leaders of Judah like a furnace of fire in wood. In that day Jehovah will protect the inhabitants of Jerusalem, that those driven out may be among them. In that day I will seek to destroy all the nations that come against Jerusalem (Zech. 12:3-4, 6, 8-9). And lastly: In that day there shall be a wailing in Jerusalem like the wailing in Hadradrimmon in the valley of Megiddo (Zech 12:11). And in the following chapter: In that day a fountain shall be opened to the house of David and to the inhabitants of Jerusalem. In that day the prophets shall be ashamed, and shall put on a garment of hair, that they may deceive (Zech. 13:1, 4). [3] By "that day" is signified the coming of the Lord and then the end of the Old Church and the beginning of a New Church, as was said above. But what is signified there by "the valley of Megiddo" cannot be seen, unless the series of things in that chapter and the two following in that prophet be disclosed by means of the spiritual sense; which, as it has been disclosed to me, shall be explained, but in a brief summary. In the twelfth chapter of Zechariah it is described in the spiritual sense: That the Lord is about to form a New Church (Zech. 12:1). That there will then be nothing of doctrine in the Old Church, and that therefore they will flee from it (Zech. 12:2-3). That there will no longer be any understanding of truth, only with those who are in the Word, and who are of the New Church (Zech. 12:4). That these will learn the good of doctrine from the Lord (Zech. 12:5). That the Lord will then destroy all falsities by the truths of the Word, lest the doctrine of the New Church should teach anything else but the truth (Zech. 12:6-7). That the church will then be in doctrine concerning the Lord (Zech. 12:8). That He will destroy all and all things that are contrary to that doctrine (Zech. 12:9); And that then there will be a New Church from the Lord (Zech. 12:10). And that then each and everything of the church will be in mourning (Zech. 12:10-14). These are the contents of chapter 12 in the spiritual sense. [4] The contents of chapter 13 are these: That the Word will be for the New Church, and will be opened to them (Zech. 13:1). That falsities of doctrine and worship will be altogether destroyed (Zech. 13:2-3). That the old prophetic or doctrinal teaching is to cease, and that there will no longer be falsities of doctrine (Zech. 13:4-5). That the Lord will be slain by those who are in the Old church, from their intention to disperse them that believe in Him (Zech. 13:6-7). That they who are of the vastated church will perish, and that those who are of the New Church are to be purified and taught by the Lord (Zech. 13:8-9). These are the contents of chapter 13 in the spiritual sense. [5] The contents of chapter 14 are these: The Lord's combats against the evil, and their dispersion (Zech. 14:1-5). That then there will be no truth, but there will be Divine truth from the Lord (Zech. 14:6-7). That the Divine truth will proceed from the Lord (Zech. 14:8-9). That truth will be multiplied in the New Church, nor will there be any falsity of evil there (Zech. 14:10-11). That he who combats against those truths, will give himself up to falsities of every kind (Zech. 14:12). That then will be the destruction of all things of the church (Zech. 14:13-15). That they will then approach to the worship of the Lord, even from the Gentiles who are external natural (Zech. 14:16-19). And that then there will be intelligence from the good of charity, from which will be their worship (Zech. 14:20-21). These are the contents of the three chapters, 12-14 of Zechariah, in the spiritual sense, disclosed because in them also the last state of the Old Church and the first state of the New Church are treated of. And as it is said that "they are to be gathered together into a place called in Hebrew Armageddon," it is evident that the same things were said in this prophet concerning the last state of the church of this day and the first state of the New Church. By "Armageddon" is signified, as was said, the love of honor, of dominion, and of supereminence; for from that is the combat, and from that and on account of it is lamentation which is described there (Zech. 12:11-14). The like is also signified by "Megiddo" (2 Kings 23:29-30; 2 Chron. 35:20-24); but in the spiritual sense.
Verse 17. And the seventh angel poured out his vial into the air, signifies influx from the Lord into all things collectively with the men of the church of the Reformed. By "the seventh angel pouring out his vial" is here signified influx as before. By "the air" is signified all the things of perception and thought, thus of their faith; thence also the general quality of all those there, who are in faith separate from charity: for by "the air" their respiration is signified; and respiration corresponds to the understanding, and thus to perception and thought, and also to faith; because faith is of thought according to the perception of the understanding. That there is this correspondence, and that everyone in the spiritual world breathes according to his faith, as been fully shown in The Angelic Wisdom concerning the Divine Love and Wisdom, in chapter 5.
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 the Last Judgment was now at hand. By "a great voice going forth out of the temple of heaven" is signified a manifestation from the Lord out of the inmost of heaven; by "a great voice" is signified manifestation; and by "the temple of heaven" the inmost of heaven is signified, from which the influx is (n. 669). It is said "out of the throne," because heaven is signified by "the throne," and likewise judgment; that it signifies heaven, see n. 221, 222; and judgment, n. 229: and this because it is now made manifest that all things of the church were devastated, and thus that its end has come; and at the end of a church a judgment is executed: wherefore this is said when the last angel "poured out his vial from the temple of heaven from the throne." By "It is done" is signified that it is consummated; that is, that all things of the church are devastated; see above (n. 676).
Verse 18. And there were voices and lightnings and thunders, signifies reasonings, falsifications of truth, and arguments from the falsities of evil in the church among those who are in faith alone, and refuse to reflect upon the evils in themselves, since they do not wish to recede from them if they know them. That by "voices," "lightings," and "thunders" are signified reasonings, falsifications of truths, and arguments from falsities, may be evident from what is said above (n. 396, 530), and from similar things there. That they who are in faith separate from the works of the Law, and thence in evils of life, refuse to reflect upon the evils in themselves, because they do not wish to recede from them if they know them, is manifest without explanation. Experience teaches this; for evils are delights because they are loves and no one wishes to recede from delights unless he looks to the life after death, and first to hell to see what it is, and afterwards to heaven, what that is, and thinks of them aside from any evil act. If he then looks to the Lord also, and thinks, "What is the temporal in comparison with the eternal? Is it not as nothing?" He can then reflect upon his evils, and wish to know them, and to recede from them. But if he had confirmed himself in faith alone, he will then say in his heart, Our theological faith, that God the Father has mercy for the sake of the Son who suffered for our sins, if I supplicate this with some confidence, it effects all things; he then does not reflect upon any evil in himself; he also says with himself from that faith, that evil does not condemn, and that salvation is pure mercy, besides other similar things: he thus remains in his evils, and delights himself in them even to the end of life. Such are the reasonings, the falsifications of truth, and the arguments from the falsities of evil, which are here signified by "the voices, the lightnings, and the thunders."
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. That by "an earthquake" changes in the state of the church are signified, may be seen above (n. 331): and as earthquakes are lighter and more severe, here the most severe, because it is said that such an earthquake had not occurred since men were made, it is manifest that by "the earthquake" here are signified the shakings, convulsions, and overturnings of all things in the church, and the drawing of them down from heaven. It is also said of the dragon, who is called the old serpent, the Devil, and Satan, that: His tail drew down from heaven the third part of the stars, and cast them unto the earth (Rev. 12:4). In like manner of the he-goat (Dan. 8:10-12). The Lord also says of the end of this church: There shall then be great affliction, such as was not from the beginning of the world to this time, nor ever shall be (Matt. 24:21). The end of the church is also described in the prophets by the shakings, overthrowings, and castings down, of the earth, and by other things which relate to earthquakes.
Verse 19. And the great city was divided into three parts, and the cities of the nations fell, signifies that that Church as to doctrine was altogether destroyed by them, and likewise all the heresies which have emanated from it. That the doctrine of the church is signified by "a city," or what is the same, the church as to doctrine, may be seen above (n. 194, 501, 502): hence by "the cities of the nations" are signified the heretical doctrines or heresies which have emanated from it, which are many. By "being divided into three parts" is signified to be altogether destroyed; for by "being divided" in the Word is signified to be dissipated, because in that case they do not cohere, and by "three" is signified all and the whole (n. 400, 505); hence by "being divided into three parts" is signified to be altogether destroyed. By "falling," which is said of the cities of the nations, is also signified to be destroyed. It is said that "the city was divided into three parts," and that "the cities of the nations fell," because an earthquake was mentioned just before, in which such effects have place. By "the great city" is meant the great city spoken of above (chap. 11:8), which is there called "Sodom and Egypt," as may be seen above (n. 501-504). The reason why "a city" signifies doctrine, and thence "cities" signify doctrinals, is, because by "land," and particularly by "the land of Canaan," is signified the church; and since the church is a church from doctrine and according to it, therefore by "cities" are signified doctrinals. These were also taught in cities, because in them were synagogues, and in Jerusalem was the temple; hence it is that by Jerusalem is signified the church as to doctrine in a universal sense.
And great Babylon came in remembrance before God, to give unto her the cup of the wine of the wrath of His anger, signifies then the destruction also of the dogmas of the Roman Catholic religion. By "Babylon" as a city, as here, is signified that religious persuasion as to its dogmas and doctrinals (n. 631). By "giving her the cup of wine of the wrath of the anger of God," is signified to devastate until there is nothing but evil and falsity; that this is meant by "the cup of the wine of the wrath of the anger of God," see above (n. 631, 632).
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.] 714-1 714b. 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, is destroyed. That "hail" signifies falsity destroying truth and good, may be seen above (n. 399); and because it is said "great hail as of the weight of a talent," is signified direful and atrocious falsities, by which every truth and good of the Word and thence of the church is destroyed. The reason why it is said "of the weight of a talent" is because a talent was the largest weight of silver and also of gold; and by "silver" is signified truth, and by "gold" good, and in the opposite sense falsity and evil (n. 211). Its being said that "the hail cometh down from heaven upon men," is according to the appearances from which and from correspondences is the literal sense of the Word. This is similar to what was said before of "the plagues," that "they were poured out from heaven upon men by angels" when yet they are truths and goods sent down by the Lord, which among those who are below, are turned into falsities and evils (n. 673). In the spiritual world also, among those who are engaged in reasonings from falsities against the truths of the Word, hail sometimes appears to come down, and upon others sulphur and fire, and because these appear in the atmosphere above them, and come as it were from heaven, therefore from that appearance it is said that such hail came down from heaven.
And men blasphemed God because of the plague of hail; for the plague thereof was exceeding great signifies that because they had confirmed themselves in such falsities, they have denied truths to that degree as not to be able to acknowledge them, by reason of the repugnances arising from their interior falsities and evils. "To blaspheme" God signifies to deny and not to acknowledge the Lord alone to be the God of heaven and earth (n. 571, 582, 697) and in like manner the truth of the Word; "for the plague thereof was exceeding great," signifies by reason of those direful and atrocious falsities from the confirmed dogma of justification by faith alone (n. 714). The reason why they cannot acknowledge truths on account of those falsities, is, because the confirmation of falsity is the denial of truth. It appears as if it was meant that "the plague of hail" was so great, that from torment or pain they blasphemed God when it fell upon them; but this is not meant, but that they could not acknowledge truths on account of falsities; in like manner as before in this chapter, where it is said that they blasphemed the name of God "on account of the heat" (verse 9); and that "they blasphemed the God of heaven because of their distresses and sores" (verse 11); the explanation of which may be seen (n. 692, 697).
To the above I will add this Relation. In the spiritual world I spoke with some English bishops concerning the small works published there at London in the year 1758, which were Concerning Heaven and Hell, Concerning the New Jerusalem and Its Heavenly Doctrine, Concerning the Last Judgment, Concerning the White Horse and Concerning the Earths in the Universe; which small works were sent as a gift to all the bishops, and to many of the nobles or lords. They said that they received them, and saw them, but did not think them worthy, although skillfully written; and likewise that they persuaded as many as they could not to read them. I asked, "Why so, when yet there are there arcana concerning heaven and hell, and concerning the life after death, and more things most worthy of attention, which have been revealed by the Lord for those who will be of His New Church, which is the New Jerusalem?" But they said, "What is this to us?" and they poured out vituperations against them as formerly in the world. I heard them. And then these things were read before them from Revelation: And the sixth angel poured out his vial upon the great river Euphrates, and the water of it was dried up, that the way of the kings from the rising of the sun might be prepared; 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; 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 unto the battle of that great day of God Almighty; and He gathered them together unto the place called in Hebrew Armageddon (Rev. 16:12-16). This was explained before them; and it was said that they, and similar persons elsewhere, were meant by these things. [2] The king, grandfather 716-1 to the king now reigning, heard from heaven these things which were said to the bishops; and being somewhat indignant said, "What is this?" And then a certain one of them, who had not made one with them in the world, turned to the king, and said, "These, whom you now see with your eyes, thought in the world, and hence also think now, of the Lord's Divine Human as of the human of a common man, and attribute all salvation and redemption to God the Father, and not to the Lord, except as a cause for the sake of which they are. For they believe in God the Father, and not in His Son, although they know from the Lord, that it is the will of the Father, that they should believe in the Son; and that they who believe in the Son should have eternal life; and that they who do not believe in the Son, will not see life. Besides this, they cast out charity, which is done by the Lord through man as by him, from the smallest part in salvation." [3] Speaking further with the king, he exposed the hierarchy which many of them continually affect and also exercise, which they strengthen by conjunction and combination with all of their order, by means of emissaries, internuncios, letters, and conversations, upheld by ecclesiastical and at the same time political authority; from which they almost all hold together like one bundle. And it is also effected by that hierarchy, that the above-named works for the New Jerusalem, though published at London, and sent to them as a gift, have been so shamefully rejected, that they have not even been held worthy to be named among the books of their catalogue. On hearing this the king was astonished, especially at their thinking so of the Lord, who yet is the God of heaven and earth, and of charity, which yet is religion itself. And then the interiors of their mind and faith were laid open by light let in from heaven; and the king saw, and then said, "Depart; alas, who can grow so callous against hearing anything concerning heaven and eternal life?" [4] The king then inquired, whence so universal an obedience was paid to them by the clergy; and it was said that it was from the authority conceded to every bishop in his diocese, of nominating to the king only one candidate to the churches, and not three, as in other kingdoms. Also that from that power they had the influence to advance their dependents to higher honors and larger incomes, each one according to the obedience which he manifests. It was also disclosed how far that hierarchy might go, and that it might advance so far that dominion would be the essential, and religion formal. The ardor of these for dominion was also laid open, and viewed by the angels; and it was seen to exceed the ardor for dominion of those who are in secular authority.
Revelation 17 1. And there came one of the seven angels that had the seven vials and spoke with me, saying unto me, Come; I will show thee the judgment of the great harlot, that sitteth upon many waters; 2. With whom the kings of the earth have committed whoredom, and the inhabitants of the earth have been made drunk with the wine of her whoredom. 3. And he carried me away in the spirit into the wilderness; and I saw a woman sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns. 4. And the woman was arrayed in purple and scarlet, and inwrought with gold, and precious stones, and pearls, having a golden cup in her hand, full of abominations and uncleanness of her whoredom. 5. And upon her forehead was a name written, Mystery, Babylon the great, the mother of whoredoms and abominations of the earth. 6. And I saw the woman drunken with the blood of the saints, and with the blood of the witnesses of Jesus; and when I saw her, I wondered with great wonder. 7. And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns. 8. The beast that thou sawest, was, and is not; and is about to come up out of the abyss, and to go into perdition; and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, seeing the beast that was and is not, and yet is. 9. This is the mind that hath wisdom. The seven heads are seven mountains, where the woman sitteth upon them. 10. And they are seven kings; five have fallen, and one is, and the other is not yet come; and when he is come, he must remain a short time. 11. And the beast that was, and is not, is himself the eighth, and is of the seven; and he goeth into perdition. 12. And the ten horns which thou sawest are ten kings, who have not yet received a kingdom; but they receive authority as kings one hour with the beast. 13. These have one mind, and they shall give over their power and authority unto the beast. 14. These shall fight with the Lamb; but the Lamb shall overcome them; for He is the Lord of lords and King of kings; and they who are with Him are called, chosen, and faithful. 15. And he saith unto me, The waters which thou sawest, where the harlot sitteth, are peoples and multitudes, and nations and tongues. 16. And the ten horns which thou sawest upon the beast, these shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh, and burn her up with fire. 17. For God gave into their hearts to do His mind, and to do one mind, and to give their kingdom unto the beast, until the words of God shall be consummated. 18. And the woman whom thou sawest is the great city that hath a kingdom over the kings of the earth. THE SPIRITUAL SENSE The contents of the whole chapter Concerning the Roman Catholic religion: It is described in what manner it had falsified the Word, and thence had perverted all the truths of the church (verses 1-7); how it had falsified and perverted them with those who were subject to its dominion (verses 8-11); that it was less with those who had not thus subjected themselves to its dominion (verses 12-15). Concerning the Reformed: That they had withdrawn themselves from the yoke of its domination (verses 16-17); concerning its domination still (verse 18). The contents of each verse Verse 1. "And there came one of the seven angels that had the seven vials, and spoke with me" signifies influx and revelation now from the Lord out of the inmost of heaven, concerning the Roman Catholic religion (n. 718). "Saying unto me, I will show thee the judgment of the great harlot that sitteth upon many waters," signifies revelation concerning that religion as to its profanations and adulterations of the truths of the Word (n. 719). Verse 2. "With whom the kings of the earth committed whoredom," signifies that it has adulterated the truths and goods of the church which are from the Word (n. 720). "And the inhabitants of the earth have been made drunk with the wine of her whoredom," signifies insanity in spiritual things from the adulteration of the Word with those who are in that religion (n. 721). Verse 3. "And he carried me away in the spirit into the wilderness," signifies that he was carried in a spiritual state to those with whom all things of the church were devastated (n. 722). "And I saw a woman sitting upon a scarlet beast, full of names of blasphemy," signifies that religion founded upon the Word profaned by them (n. 723). "Having seven heads and ten horns," signifies intelligence from the Word, holy at the beginning, afterwards none, and at length insanity, and much power from the Word continually (n. 724). Verse 4. "And the woman was arrayed in purple and scarlet," signifies the celestial Divine good and Divine truth, which are of the Word, among them (n. 725). "And inwrought with gold and precious stones," signifies spiritual Divine good and Divine truth, which are of the Word, with them (n. 726). "And pearls," signifies the knowledges of good and truth, which are of the Word, with them (n. 727). "Having a golden cup in her hand, full of abominations and uncleanness of her whoredom," signifies that religion from the holy things of the Word profaned, and from its goods and truths defiled by direful falsities (n. 728). Verse 5. "Upon her forehead 717-1 written, Mystery, Babylon the great, the mother of whoredoms and abominations of the earth," signifies the Roman Catholic religion, as to its interior quality, which is concealed, that from its origin, from the love of dominating, from the love of self over the holy things of the church and over heaven, and thus over all things of the Lord and His Word, it has defiled and profaned the things which are of the Word and thence of the church (n. 729). Verse 6. "And I saw the woman drunken with the blood of the saints and with the blood of the witnesses of Jesus," signifies that religion insane from adulterated and profaned Divine truths and goods of the Lord, of the Word, and thence of the church (n. 730). "And when I saw her I wondered with great wonder," signifies astonishment that that religion is such interiorly, when yet it appears otherwise exteriorly (n. 731). Verse 7. "And the angel said unto me, Wherefore dost thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns," signifies the disclosure of what the things which precede and were seen signify (n. 732). Verse 8. "The beast which thou sawest was, and is not," signifies the Word acknowledged as holy with them, and yet really not acknowledged (n. 733). "And is about to come up out of the abyss, and to go into perdition," signifies deliberation at different times in the Papal Consistory respecting the reception and reading of the Word by the laity and the common people, but rejected (n. 734). "And they that dwell on the earth shall wonder, whose names were not written in the Lamb's book of life from the foundation of the world, seeing the beast which was, and is not, and yet is," signifies the amazement of those who are of that religion, all who from its establishment have aimed at dominion over heaven and earth, that the Word, although thus rejected, still is (n. 735). Verse 9. "This is the mind that hath wisdom," signifies that this is the interpretation in the natural sense, but for those who are in the spiritual sense from the Lord (n. 736). "The seven heads are seven mountains, where the woman sitteth upon them (verse 10): and they are seven kings," signifies the Divine goods and Divine truths of the Word, upon which that religion is founded, destroyed in time, and at length profaned (n. 737). "Five have fallen, and one is, and the other is not yet come; and when he is come, he must remain a short time," signifies that all the Divine truths of the Word have been destroyed except this one, that all the power in heaven and in earth was given to the Lord; and except another, which has not yet come into question, but will not remain, which is, that the Lord's Human is Divine (n. 738). Verse 11. "And the beast, that was, and is not, is himself the eighth, and is of the seven, and he goeth into perdition," signifies that the Word, as explained above, is the Divine good itself, and that it is the Divine truth; and that it is taken away from the laity and the common people, lest the profanations and adulterations made in it by their leaders should appear, and they should on that account recede (n. 739). Verse 12. "And the ten horns 717-2 are ten kings, who have not yet received a kingdom," signifies the Word as to power from Divine truths with those who are in the kingdom of France, and are not so much under the yoke of the Papal dominion; with whom however there has not yet been formed a church fully separated from the Roman Catholic religion (n. 740). "But they receive authority as kings one hour with the beast," signifies that the Word has power with them, and they by the Word are as if they were in its Divine truths (n. 741). Verse 13. "These have one mind, and they shall give their power and authority to the beast," signifies that they acknowledge unanimously that government and dominion over the church are solely through the Word (n. 742). Verse 14. "These shall fight with the Lamb, but the Lamb shall overcome them; for He is the Lord of lords and King of kings," signifies the Lord's combat with them concerning the acknowledgment of His Divine Human, because in it the Lord is the God of heaven and earth, and is also the Word (n. 743). "And they who are with Him are called, chosen, and faithful," signifies that they who approach and worship the Lord alone are they that come into heaven, as well they who are in the externals of the church as they that are in its internals and inmosts (n. 744). Verse 15. "And he saith unto me, The waters which thou sawest, where the harlot sitteth, are peoples and multitudes, and nations and tongues," signifies that they are under the Papal dominion, but in the truths of the Word variously adulterated and profaned by that religion, who are of its varieties of doctrine and discipline, and its varieties of religion and confession (n. 745). Verse 16. "And the ten horns which thou sawest upon the beast, these shall hate the harlot," signifies the Word as to power from Divine truths with the Protestants, who have altogether cast off from themselves the yoke of the Papal dominion (n. 746). "And shall make her desolate and naked," signifies that they will put off from themselves its falsities and evils (n. 747). "And shall eat her flesh, and burn her up with fire," signifies that from hatred they will condemn and destroy from among themselves the evils and falsities which are proper to that religion, and will hold that religion itself accursed, and will blot it out from among them (n. 748). Verse 17. "For God gave into their hearts to do His mind, and to do one mind, and to give their kingdom unto the beast," signifies judgment with them from the Lord, that they should altogether repudiate and hold accursed the Roman Catholic religion, and should destroy and root it out from among themselves; and the unanimous judgment, that they should acknowledge the Word, and should found the church upon it (n. 749). "Until the words of God should be consummated," signifies until all the things which have been foretold concerning them shall be fulfilled (n. 750). Verse 18. "And the woman whom thou sawest is the great city that hath a kingdom over the kings of the earth," signifies that the Roman Catholic religion reigns as to doctrine in the Christian world, and also still in some measure among the Reformed, although they are not under the Papal dominion. THE EXPLANATION Verse 1. What goes before, from chapter 7 to chapter 16, inclusive, treats of the Reformed; this chapter and the next treat of the Papists, among whom they who have claimed to themselves the power of opening and shutting heaven are meant by "Babylon." Here therefore it shall first be said what is specifically meant by "Babylon." By "Babylon" or "Babel" is meant the love of dominion over the holy things of the church from self-love, and because that love ascends in proportion as the reins are relaxed to it, and as the holy things of the church are also the holy things of heaven, therefore by "Babylon" or "Babel" is also signified dominion over heaven. And because this love thus acts the part of the devil, because it aspires to the same things, it cannot do otherwise than profane things holy, by adulterating the goods and truths of the Word, therefore by "Babylon" or "Babel" is also signified the profanation of what is holy, and the adulteration of the good and truth of the Word. Such is the signification of "Babylon" here in Revelation, and of "Babel" in the prophetic and historical Word, in these passages: Concerning Babel: Behold the day of Jehovah cometh cruel; the stars of the heavens and the constellations thereof shall not shine with their light; the sun is darkened in his rising, and the moon shall not cause her light [lumen] to shine. I will cause the exaltation of the proud to cease, and I will humble the pride of the violent. Babel, the ornament of kingdoms, shall be as God's overthrow of Sodom and Gomorrah; the tziim shall lie there, their houses shall be filled with the ochim, and the daughters of the owl shall dwell there, and the satyrs shall dance there; the ijim shall answer in her palaces, and the dragons in the palaces of her delights (Isa. 13:1, 9-11, 19, 21-22). Besides many other things in the whole of the chapter. Thou shalt declare this parable concerning the king of Babel: Thy magnificence is brought down into hell; thou hast fallen from heaven, O Lucifer, thou hast said in thy heart, I will ascend the heavens, above the stars of God I will exalt my throne, I will ascend above the heights of the cloud, I will become like the Most High; but yet thou shalt be brought down to hell; I will rise against thee, 717-3 and will cut off from Babel the name and residue (Isa. 14:4, 11-15, 22). Besides more things in the whole chapter. Jehovah hath spoken against Babel: Your mother was exceedingly ashamed, she that brought you forth was suffused with shame; behold, the last end shall be a wilderness, a dry land, and a desert. Set yourselves in array against Babel round about, shoot against her, spare no arrows; how is Babel become a desolation among the nations! She acted insolently against Jehovah, against the Holy One of Israel. A drought is upon her waters, that they may dry up, because it is a land of graven images, and it glories in horrible things; therefore the ziim shall dwell there with the ijim, and the owls shall dwell therein, as God's overthrow of Sodom and Gomorrah (Jer. 50:1, 12, 14, 23, 29, 31, 38-40). Besides many other things concerning "Babel" in that whole chapter. Babel is a cup of gold in the hand of Jehovah, making the whole earth drunken; the nations have drunk of her wine, therefore they are mad; forsake her, for her judgment hath reached to the heavens, and hath lifted itself up even to the clouds; behold, I am against thee, O destroying mountain, that destroyest the whole earth. I will roll thee down from the rocks, and will make thee a mountain of burning. I will visit upon Bel in Babel; I will bring forth his morsel out of his mouth, that the nations may no longer flow together unto him; yea the wall of Babel shall fall. Behold the days are coming, in which I will visit upon the graven images of Babel, that her whole land may be ashamed. Though Babel should ascend into the heavens, and though she should fortify the high places of her strength, from Me shall wasters come. Yea, I will make drunk her princes and her wise ones, and her leaders, and her primates, that they may sleep the sleep of an age, and not awake (Jer. 51:1, 7, 9, 25, 44, 47, 53, 57). Besides many other things concerning "Babel" in that whole chapter. Come down and sit in the dust, O virgin daughter of Babel, sit on the earth; there is no throne; take the millstones and grind meal; uncover the thigh, pass over the streams, thy nakedness shall be uncovered, thy disgrace shall be seen. Thou hast said, I shall be mistress to eternity; thou didst not remember the end; thou hast trusted in thy wickedness; thou hast said, No one seeth me; thy wisdom and thy knowledge hath seduced thee, when thou saidst in thy heart, I, and there is none else like me; devastation shall come suddenly, thou shalt not know; persist in thy enchantments, in the multitude of thy sorceries, in which thou hast labored from thy youth, peradventure they will be able to profit, peradventure thou shalt become terrible (Isa. 47:1-3, 7, 10-12). Besides other things concerning "Babel" in that chapter. Similar things are signified by: The city and tower whose head was in heaven, which they that came from the east attempted to build in the valley of Shinar, whose speech Jehovah descending from heaven confounded; whence the name of the place was called "Babel" [confusion] (Gen. 11:1-9). Similar things are signified by the following passages in Daniel: By the statue seen by Nebuchadnezzar king of Babel, the feet of which were partly iron and partly clay, which the stone cut out not by a hand smote and ground to pieces, and all the parts of the statue became as the chaff in the threshing floors; and the stone became a great rock (Dan. 2:31-47). By the great image which Nebuchadnezzar king of Babel made, and commanded that they should fall down and adore before it; and that they who would not should be cast into the furnace of fire (Dan. 3:1-7 seq.). By the tree that grew until its height reached unto heaven, and the sight of it unto the end of the earth, which a watcher and a holy one, coming down from heaven, commanded to hew down, to cut off, to strip off, and to scatter; and because the king of Babel was represented by it, it came to pass that he was driven away from man, dwelt with the beasts, and ate the herbage like an ox (Dan. 4:1 to the end). By Belshazzar king of Babel drinking wine with his nobles, wives, and concubines, out of the vessels of gold and silver of the temple of Jerusalem, and praising the gods of gold, silver, brass, iron, and stone; on account of which there was a writing on the wall, and the king himself was slain the same day (Dan. 5:1 to the end). By the decree of Darius the Mede, king of Babel; that no one for thirty days should seek anything from God or man, but from the king alone; if otherwise, he should be cast into the den of lions (Dan. 6:8 to the end). And by the four beasts seen by Daniel to come up out of the sea, of which the fourth, terrible, strong, having great teeth of iron, it devoured and crushed in pieces, and trampled the residue with his feet; and that then the judgment was set, and the books were opened, and the beast was slain, and given into the burning of fire; and that then there was seen coming with the clouds of heaven one like the Son of man, to whom was given dominion and glory and the kingdom, and all peoples, and nations and tongues shall worship Him; His dominion is the dominion of an age which shall not pass away, and His kingdom that which shall not perish (Dan. 7:1-14 seq.).
And there came one of the seven angels that had the seven vials, and spoke with me, signifies influx now and revelation from the Lord, from the inmost of heaven, concerning the Roman Catholic religion. Thus far the state of the church of the Reformed at the end has been treated of; but now the state of the Roman Catholic religious persuasion at its end is treated of; and this follows in the order mentioned in the introduction. It is not called the Roman Catholic church, but the Roman Catholic religious persuasion, because they do not approach the Lord, nor read the Word, and because they invoke the dead; and a church is a church from the Lord, and from the Word, and its perfection is according to its acknowledgment of the Lord, and according to its understanding of the Word. The reason why one of the seven angels having the seven vials came and spoke with John, is because by "the seven angels who had the seven vials," is signified influx from the Lord out of the inmost of the Christian heaven into the church, to disclose the evils and falsities therein, see above (n. 672, 676-677, 683, 690-691, 699-700); here therefore by those "seven angels" is signified the Lord speaking from the inmost of heaven, and revealing the state of the Roman Catholic religious persuasion at its end. Hence also it is, that one of those seven angels took John upon a high mountain, and showed him the Lamb's wife, which is the New Jerusalem (Rev. 21:9-10).
Saying unto me, 719-1 I will show unto thee the judgment of the great harlot, that sitteth upon many waters, signifies a revelation concerning that religious persuasion, as to its profanations and adulterations of the truths of the Word. "To say" and "to show" signifies revelation. By "judgment" is signified its state at its end. By "the great harlot" is signified the profanation of the holy things of the Word and church, and the adulteration of good and truth. By "many waters" are signified the truths of the Word adulterated. By "sitting upon them" is signified to be and to live in them. That by "committing whoredom" [meretricari], harlotry [moechari], scortation [scortari], and adultery [adulterari], is signified to falsify and adulterate the Word, see above (n. 134, 620, 632); and that by "waters" are signified its truths (n. 50, 563, 614, 685); here, those truths adulterated and profaned, because it says "the harlot" sat upon them. From these things it is evident, that by "saying unto me, I will show unto thee the judgment of the great harlot that sitteth upon many waters," is signified revelation concerning that religious persuasion, as to its profanations and adulterations of the truths of the Word. [2] The like is said of "Babel" in Jeremiah: Jehovah hath done that which He spoke against the inhabitants of Babel; O thou that dwellest upon many waters, great in treasures, thy end is come, and the measure of thy gain (Jer. 51:12-13). The reason why they are said to have adulterated and profaned the truths of the Word, is, because they have applied the truths of the Word to obtaining dominion over the holy things of the church and heaven, and to claiming to themselves the Divine authority of the Lord; and to apply the truths of the Word to obtaining dominion over the holy things of the church and heaven, is to adulterate them; and to apply them to the purpose of claiming to themselves the Divine authority of the Lord, is to profane them. That they have confirmed their dogmas from the Word, is known. But read them with attention, and you will see that they applied all those things taken from the Word to obtaining dominion over the souls of men, and to acquiring to themselves Divine power, authority, and majesty. It is on this account that Babylon is called "the mother of whoredoms and the abominations of the earth" (verse 5).
Verse 2. With whom the kings of the earth have committed whoredom, signifies that it has adulterated the truths and goods of the church which are from the Word. "To commit whoredom" signifies to falsify and adulterate truths, as above (n. 719); by "the kings of the earth" are signified the truths of the church which are from the Word, by "kings," truths from good, and by "earth," the church. That by "kings" are signified those who are in truths from good from the Lord, and thence abstractly the truths from good, may be seen above (n. 20, 664); here those truths adulterated and profaned. It is said that "the kings of the earth" committed whoredom with the great harlot, as though the truths of the church which are from the Word, which are signified by "the kings of the earth," had so done; but this is according to the style of the Word in the sense of the letter, in which are ascribed to God and to the Divine things which are from Him, such as are the truths of the Word, the things which come nevertheless from man and his evils, as has been frequently observed above. Therefore the genuine sense, which is the spiritual sense, is that that religious persuasion adulterated, yea, profaned the truths of the church which are from the Word. He who does not know the spiritual sense of the Word may easily be misled by believing that by "the kings of the earth" are meant kings of the earth, when yet kings are not meant, but truths from good, and in the opposite sense, falsities from evil. [2] To render it more fully evident that by "the kings of the earth" nothing else but the truths or falsities of the church are meant, and by "their whoredoms," the truths of the church, which are from the Word, falsified, adulterated, and profaned, some passages shall be adduced from Revelation and from Daniel, from which anyone capable of reflection may see that kings are not meant, which are: Jesus Christ hath made us kings and priests (Rev. 1:6). And hast made us unto our God kings and priests; and we shall reign over the earth (Rev. 5:10). That ye may eat the flesh of kings, the flesh of captains, the flesh of horses and of them that sit on them (Rev. 19:18). The seven heads of the scarlet beast are seven mountains. And they are seven kings; five have fallen, and one is; and the beast is the eighth king, and is of the seven (Rev. 17:9-11). The ten horns are ten kings, who have not yet received a kingdom (Rev. 17:12). It is also said as here, that: The kings of the earth committed whoredom, and lived luxuriously with the harlot (Rev. 18:3, 9). [3] Who that is able to reflect at all, may not see that "kings" here do not mean kings? In like manner that by "the rough goat" is meant the king of Grecia, in Daniel: And the great horn that is between his eyes is the first king; and when transgressors are come to the full, a king, hard of face and understanding subtle things, shall rise up (Dan. 8:21, 23). That the four beasts coming out of the sea were four kings who shall arise from the earth and that the ten horns of the fourth beast were ten kings, and that another should rise after them who should humble the three kings (Dan. 7:17, 24). In like manner, that the king of the south and the king of the north should fight with each other; and that the king of the south should send his daughter to the king of the north; and that this king should exalt himself against God, and acknowledge a strange god; and that he should honor with gold and silver, and with precious stones, and desirable things, those who acknowledged that god, and should cause them to have dominion over many, and divide the land for a price; and that he should plant the tent of his tabernacle between the seas, around the mountain of the ornament of holiness; but that he should come to his end; with much more to the same purpose (Dan. 11:1 to the end). [4] By "the king of the south" is signified the kingdom or church of those who are in truths, and by "the king of the north" is signified the kingdom and church of those who are in falsities; for it is a prophecy concerning the churches to come, showing their quality in the beginning, and afterwards. The reason why they who are in truths from good from the Lord are called "kings," is because they are called "the sons" of the Lord; and because they are regenerated by him, they are called "born from him," and also "heirs"; and because the Lord is himself a king, and heaven and the church are his kingdom.
And the inhabitants of the earth have been made drunk with the wine of her whoredom, signifies the insanity in spiritual things from the adulteration of the Word with those who are in that religious persuasion. By "being made drunk with the wine of whoredom" is signified to be insane in spiritual things from the falsification of the truths of the Word, here from their adulteration; by "wine" the Divine truth of the Word is signified (n. 316), and by "whoredom" is signified its falsification and adulteration (n. 134, 620, 632, 635). Therefore by "being made drunk with that wine" is signified to be insane in spiritual things; by "the inhabitants of the earth" are signified they who are in the church, as above (chap. 11:10; 12:12; 13:13-14; 14:6); but here, they who are in that religious persuasion since the church is not there, because they do not approach the Lord, nor read the Word, and because they invoke the dead, see above (n. 718). "To be made drunk with that wine" signifies to be insane in spiritual things, may indeed be seen without confirmation from other passages in the Word; but as many are not able to see this, on account of their not thinking spiritually but sensually, that is, materially, concerning the particulars of the Word, when they read it, I will adduce some passages from the Word, to confirm that there "to be made drunk" signifies insanity in spiritual, that is, in theological things; thus: They are drunken, but not with wine; they stagger, but not with strong drink (Isa. 29:9). Hear, thou afflicted, drunken, but not with wine (Isa. 51:21). A cup of gold is Babel in the hand of Jehovah, making the whole earth drunken; the nations have drunk of her wine, therefore the nations are mad (Jer. 51:7). Babel shall be a hissing; when they have become warm I will make their banquets, and I will make them drunken, that they may exult, and may sleep the sleep of an age, and not awake (Jer. 51:37, 39). Babylon is fallen, is fallen, because she hath made all the nations drink of the wine of her whoredom (Rev. 14:8; 18:3). Every bottle shall be filled with wine; behold, I will fill all the inhabitants of this land, kings, priests, and prophets, with drunkenness (Jer. 13:12-13). Thou shalt be filled with drunkenness and sadness, with the cup of devastation and desolation (Ezek. 23:32-33). Daughter of Edom, even to thee shall the cup pass; thou shalt be drunken and shalt be uncovered (Lam. 4:21). Thou also shalt be drunken (Nahum 3:11). Drink and be drunken, and vomit, and fall so as not to rise again (Jer. 25:27). Woe unto them that are wise in their own eyes, and intelligent before their own faces; woe to them that are heroes to drink wine, and men of strength to mingle strong drink (Isa. 5:21, 22). Besides other places (as Isa. 19:11-12, 14; 24:20; 28:1, 3, 7-8; 56:12; Jer. 23:9-10; Lam. 3:15; Hos. 4:11-12, 17-18; Joel 1:5-7; Hab. 2:15; Ps. 75:8; 107:27).
Verse 3. And he carried me away in the spirit into the wilderness, signifies that he was carried in a spiritual state to those with whom all things of the church were devastated. By "a wilderness" is signified a church in which there is no longer any truth, and thus where all the things of it are devastated (n. 546); and by being "in the spirit" is signified to be in a spiritual state from the Divine influx, as shown above (n. 36); hence by "he carried me away in the spirit into the wilderness," is signified to be carried in a spiritual state to those with whom all things of the church were devastated.
And I saw a woman sitting upon a scarlet beast, full of names of blasphemy, signifies that religious persuasion founded upon the Word profaned by them. By "the woman" is signified the Roman Catholic or Babylonian religious persuasion, for it follows, "Upon her forehead was a name written, Mystery, Babylon the great, mother of harlots and abominations of the earth." That by "a woman" is signified the church from the affection of truth (see n. 434), here the Roman Catholic religious persuasion, which is in an opposite affection. By "the scarlet beast" is signified the Word, as will be seen presently; and by "full of names of blasphemy," is signified that it was totally profaned; for by "blasphemy" is signified the denial of the Lord's Divine in His Human, and the adulteration of the Word (n. 571, 582, 692, 715), thus profanation. For he who does not acknowledge the Lord's Divine in His Human, and falsifies the Word, though not intentionally, indeed profanes, but lightly; they who ascribe to themselves all the power of the Lord's Divine Human, and therefore deny it, and they who apply all things of the Word to acquiring to themselves dominion over the holy things of the church and heaven, and for that reason adulterate the Word, these profane grievously. From these things it may appear, that by "I saw a woman sitting upon a scarlet beast, full of names of blasphemy," is signified that religious persuasion founded upon the Word profaned by them. By "scarlet" is signified the truth of the Word from a celestial origin. [2] That by "the scarlet beast" is signified the Word as to celestial Divine truth, appears at first thought remote and strange, yea, absurd, because it is called "a beast"; but that by "a beast," in the spiritual sense, is signified natural affection, and that the expression is thus applied to the Word, to the church, and to man, may be seen above (n. 239, 405, 567). That "the four animals," one of which was a lion, another a calf, and the fourth an eagle, signify the Word, and are also called "beasts" in Ezekiel (n. 239, 275, 286, 672). That "a horse," which is also a beast, signifies the understanding of the Word (n. 298). That "a lamb" signifies the Lord, "a sheep" the man of the church, and "a flock" the church itself, is known. These are quoted, lest anyone should wonder that "the scarlet beast" signifies the Word. And because the Roman Catholic religious persuasion rests its strength and dignity upon the Word, therefore that woman appeared "sitting upon a scarlet beast," as she had before appeared "upon many waters" (verse 1), by which are signified the truths of the Word adulterated and profaned, as above (n. 719). That by that "beast" is signified the Word, appears manifestly from the things said of it in the following passages of this chapter, as: The beast that thou sawest, was, and is not; and they that dwell on the earth shall wonder on seeing the beast that was, and is not, and yet is (Rev. 17:8). The beast that was, and is not, even he is the eighth king, and is of the seven, and goeth into perdition (Rev. 17:11). The ten horns are ten kings, who shall give their power and authority to the beast (Rev.17:12-13). God hath given it in their hearts to give their kingdom to the beast (Rev. 17:17). Such things can only be said of the Word.
Having seven heads and ten horns, signifies intelligence from the Word, at first holy, afterwards none, and at length insanity, and much power continually from the Word. That "the head" signifies intelligence and wisdom when spoken of the Lord and of the Word, and in the opposite sense insanity and folly, may be seen above (n. 538, 568). That "seven" does not signify seven, but all, and is applied to holy things (n. 10, 391). That "a horn" signifies power (n. 270), and that "ten horns" signify much power (n. 539); that by "seven heads" is signified intelligence at first holy, and afterwards none, and at length insanity, appears from verses 9 and 10 of this chapter where the angel mentions the signification of "seven heads," as will be seen below. Hence it is plain that by "the beast having seven heads and ten horns," is signified intelligence from the Word, at first holy, afterwards none, and at length insanity, and much power from the Word continually.
Verse 4. And the woman was arrayed in purple and scarlet, signifies celestial Divine good and Divine truth, which are of the Word with them. By "purple" is signified celestial Divine good, and by "scarlet" is signified celestial Divine truth, as will be seen presently; by "being clothed" with them is signified to have them about them, consequently with them. The reason why these principles are with them from the Word, is because by "the scarlet beast" upon which the woman sat is signified the Word (n. 723). That the Divine good and truth of the Word is about them as a garment, thus with them, is known, for they adore the Word from without and not from within; they acknowledge it, because it treats of the Lord, and of His power over heaven and the church, which they have transferred to themselves; and it treats of the keys given to Peter, whose successors they say they are. And since upon these two they found their majesty, dignity, and authority, they of necessity acknowledge the holiness of the Word. But yet the Word to them is only like the garment of "purple and scarlet and of gold, precious stones and pearls," upon a harlot holding in her hand a golden cup, full of abominations and uncleanness of whoredom. [2] Since "purple and scarlet" are mentioned, and then "gold, precious stones, and pearls," and by "purple and scarlet" is signified celestial Divine good and truth, and by "gold and precious stones" spiritual Divine good and truth, both from the Word, therefore something shall be said concerning the celestial Divine and the spiritual Divine. There are two kingdoms into which the whole heaven of the Lord is distinguished, the celestial kingdom and the spiritual kingdom; the celestial kingdom consists of angels who are in love from the Lord, and the spiritual kingdom of angels who are in wisdom from the Lord. In both kingdoms there is good and truth; the good and truth with the angels of the celestial kingdom is signified by "purple and scarlet," and the good and truth with the angels of the spiritual kingdom is signified by "gold and precious stones." Both these goods and truths the angels have from the Lord through the Word; wherefore there are two interior senses of the Word, the celestial and the spiritual. This then is the reason why "the woman sitting upon the scarlet beast appeared arrayed in purple and scarlet, and inwrought with gold and precious stones, and pearls." [3] The same which is signified by this woman is also signified by: The rich man, who was clothed in purple and fine linen, and indulged in delicacies every day splendidly at whose gateway Lazarus was cast, desiring to be filled with the crumbs that fell from his table (Luke 16:19-21). By "the rich man clothed in purple and fine linen" the Jews are meant, who had the Word; and by "Lazarus" are meant the Gentiles, who had it not. Similar things are signified in the following passages: They that have eaten delicacies are devastated in the streets; they that were brought up in scarlet have embraced the dunghill (Lam. 4:5). Therefore, thou wasted one, what wilt thou do? Though thou clothest thyself in scarlet, though thou adornest thyself with an ornament of gold, in vain shalt thou make thyself beautiful (Jer. 4:30). Daughters of Israel, weep over Saul, who clothed you in scarlet with delightful things, and who put an ornament of gold upon your apparel (2 Sam. 1:24). Fine linen of needlework was that which thou spreadest forth, hyacinth and purple were thy covering (Ezek. 27:7). This is said of Tyre, by which the knowledges of truth and good from the Word are signified. [4] Since celestial good and truth are signified by "purple and scarlet," therefore the garments of Aaron, as also the veils and curtains of the tabernacle, were woven of hyacinth, purple, scarlet and fine linen (Exod. 26:4, 31, 36; 27:16; 28:6, 15); the curtains also (Exod. 26:1); and the veil before the ark (Exod. 26:31); the covering for the door of the tent (Exod. 26:36); and the covering of the gate of the court (Exod. 27:16); the ephod (Exod. 28:6); the belt (Exod. 28:8); the breastplate of judgment (Exod. 28:15); the skirts of the cloak of the ephod (Exod. 28:33); the cloth of scarlet over the bread of faces (Num. 4:8). It is manifest from these passages what is signified by "the purple and scarlet" with which the woman that sat upon the scarlet beast appeared arrayed. In like manner in the following passages, where it is said: Alas, the great city, which was clothed in fine linen and purple and scarlet, inwrought with gold and precious stone and pearls; for in one hour so great riches are devastated (Rev. 18:16-17). Also that purple and scarlet, gold, precious stone, and pearls, were among the merchandise of Babylon, see Rev. 18:12.
And inwrought with gold and precious stone, signifies spiritual Divine good and Divine truth, which are of the Word, with them. By "gold" is signified good (n. 211); by "precious stone" is signified truth (n. 231, 540, 570); both from the Word. That spiritual good and truth are signified is because celestial good and truth are signified by "purple and scarlet;" and both are conjoined in the Word on account of the marriage of good and truth therein (n. 373); and celestial good and truth, because they are of love, are in their essence good; and spiritual good and truth, because they are of wisdom, are in their essence truth. That celestial good and truth are of love, and that spiritual good and truth are of wisdom, may be seen above (n. 725). What is meant besides by this woman's being thus arrayed and adorned may be seen in the preceding article.
And pearls, signifies the knowledges of good and truth which are of the Word with them. By "pearls," in the spiritual sense, are signified the knowledges of good and truth both celestial and spiritual which are from the Word, particularly from the sense of its letter; and because "pearls" signify those knowledges, they are therefore named after "purple and scarlet," and after "gold and precious stones." The same knowledges are signified by pearls in the following passages: The kingdom of the heavens is like unto a merchant seeking beautiful pearls; who, when he had found one precious pearl, went and sold all that he had, and bought it (Matt. 13:45-46). By this is signified knowledge concerning the Lord. The twelve gates of the wall of the New Jerusalem were twelve pearls, everyone of the gates was one pearl (Rev. 21:21). "The gates of The New Jerusalem" signify introduction into the New Church, and introduction is effected by the knowledges of good and truth from the Word. Neither cast ye your pearls before swine, lest they trample them under their feet, and rend you (Matt. 7:6). By "swine" are signified they who only love worldly riches, and not spiritual riches, which are the knowledges of good and truth from the Word. Because by "Babylon" is signified that religious persuasion by which all the knowledges of good and truth derived from the Word were rejected, it is said of her: And the merchants of the earth shall weep and mourn over Babylon, for no one buyeth their merchandise; the merchandise of gold and silver, of precious stone and of pearls (Rev. 18:11-12).
Having a golden cup in her hand, full of abominations and uncleanness of her whoredom, signifies that religious persuasion from the holy things of the Word profaned, and its goods and truths defiled by direful falsities. That by "a cup" or "chalice" the same thing is signified as by "wine," because it is what contains, may be seen above (n. 672), and by "the wine of Babylon" is signified that religious persuasion as to its direful falsities (n. 632, 635). By "abominations" are signified the profanations of what is holy; and by the "uncleanness of whoredom" are signified the defilements of the good and truth of the Word. Therefore by "having a golden cup in her hand full of abominations and uncleanness of her whoredom," is signified that religious persuasion consisting of the holy things of the church profaned and defiled, and of the goods and truths of the Word profaned, by direful falsities. These things are similar to what the Lord said to the Scribes and Pharisees: Woe unto you hypocrites, for ye make yourselves like unto whited sepulchers, which indeed appear beautiful on the outside, but within are full of the bones of the dead, and of all uncleanness (Matt. 23:27).
Verse 5. And upon her forehead was a name 729-1 written, Mystery, Babylon the great, mother of whoredoms and abominations of the earth, signifies the Roman Catholic religious persuasion as to the quality of its interiors, which were hidden, that from its origin from the love of dominating from self-love, over the holy things of the church and over heaven, thus over all things relating to the Lord and His Word, it defiled and profaned the things which relate to the Word, and thence to the church. By "written upon her forehead" is signified to be implanted in the love, for "the forehead" signifies the love (n. 347, 605). By "mystery" is signified what is concealed interiorly. By "Babylon the great" is signified the Roman Catholic religious persuasion and all its quality, as above (n. 717). By "whoredoms" are signified the adulterations of the good and truth of the Word (n. 719-721); and also their defilements, as above (n. 728). By "abominations" are signified the profanations of the holy things of the church, as also just above (n. 728). By "the earth" is signified the church (n. 285). Thence by "mother of whoredoms and abominations of the earth" is signified their origin. Now because these words were written on her forehead, and by "written on the forehead" is signified to be implanted in the love, and their love is the love of dominating from the love of self, over all things of the church and over heaven, thus over all things of the Lord and His Word, therefore this is signified. [2] From these things it may be seen, that by "written upon her forehead, Mystery, Babylon the great, mother of whoredoms and abominations of the earth," is signified the Roman Catholic religious persuasion as to its interior hidden quality, that from its origin from the love of dominating from self-love over the holy things of the church, and over heaven, and thus over all things of the Lord and His Word, it has defiled and profaned those things which are of the Word, and thence of the church. That it is the love of dominating over all things of the church, is known from the authority claimed over the souls of men and over all things relating to their worship. That it is over heaven is known from the authority they assume of loosing and binding, and thus of opening and shutting. That it is over all things of the Lord is known from the vicarship, by which they attribute to themselves all that is His. That it is over all things of the Word is also known from their reserving to themselves alone the right of interpretation. It is called the love of dominating from the love of self, because there is also a love of dominion from the love of uses, which two loves are diametrically opposite to one another, for the love of dominating from the love of self is diabolical, for it regards itself only, and the world for the sake of self; but the love of dominion from the love of uses is celestial, for it regards the Lord, from whom all things which proceed are uses, and uses to him consist in doing good to the church for the sake of the salvation of souls; wherefore this love abominates the love of dominating from the love of self.
Verse 6. And I saw the woman drunken with the blood of the saints, and with the blood of the witnesses of Jesus, signifies that religious persuasion insane from the adulterated and profaned Divine truths and goods of the Lord, of the Word, and thence of the church. By "the woman" is signified that religious persuasion, as above (n. 723, 725); by "being drunken" is signified to be insane in spiritual things (n. 721). By "blood" is signified the falsification, adulteration, and profanation of the Word (n. 327, 379, 681, 684). By "saints" are signified they who, by the Word, are in Divine truths from the Lord, and abstractly, the Divine truths of the Lord, of the Word, and thence of the church (n. 173, 586, 666). By "the witnesses of Jesus" are signified abstractly the truths and goods from the Lord through the Word in the church (n. 6, 16, 490, 506, 668), here the same profaned, because it says "the blood of the martyrs" or "witnesses of Jesus," and is spoken of Babylon, by which is also signified the profanation of the good and truth of the Word and of the church (n. 717, 718). From these things it is evident, that by "I saw the woman drunken with the blood of the saints, and with the blood of the witnesses of Jesus," is signified that religious persuasion insane from the adulterated and profaned Divine truths and goods of the Lord, of the Word, and thence of the church.
And when I saw her I wondered with great wonder, signifies astonishment that that religious persuasion is such interiorly, when, nevertheless, it appears otherwise exteriorly. "To wonder with great wonder" is to be greatly astonished; "seeing her" signifies that the woman, that is, the religious persuasion, is such interiorly, when nevertheless it appears otherwise exteriorly; for he was astonished to see the woman sitting upon a scarlet beast, arrayed in purple and scarlet, inwrought with gold, precious stones, and pearls, and having a golden cup in her hand, which things were her outward appearance, and yet the cup was full of abominations and uncleanness of whoredom. And he saw written in her forehead, "Mother of whoredoms and abominations of the earth," which are her internals. These things were said by John, because everyone even at this day cannot but be astonished at seeing that religious persuasion so holy and splendid in externals, not knowing that it is so profane and abominable in internals.
Verse 7. And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns, signifies the disclosure of the signification of the things which precede and were seen. This has no need of further explanation.
Verse 8. The beast that thou sawest, was and is not, signifies the Word with them acknowledged as holy, and yet in reality not acknowledged. That by "the beast" is signified the Word, may be seen above (n. 723). By "was, and is not," is signified that it was acknowledged to be holy, and yet in reality was not acknowledged. That the Word was with them, and also is, and yet is not, is known. It is acknowledged indeed to be holy, because it treats of the Lord, and of His authority over the church, and over heaven, and of Peter and his keys; but yet it is not acknowledged, for it is not read by the people, because they are withheld from reading it, and it is taken away from them, yea, even prohibited under various pretenses of the monks, being kept only in libraries and monasteries, where few read it, much less attend to anything true that is in it; but only to the dictates of the Pope, which they say are in like manner holy. Yea when they speak from their hearts, they vituperate and blaspheme the Word. From these things it may appear, that by "the beast which was, and is not," is signified the Word acknowledged with them as holy, and yet in reality not acknowledged.
And is about to come up out of the abyss, and to go into perdition, signifies deliberation at different times in the Papal Consistory concerning the reception and reading of the Word by the laity and common people, but rejected. By "the beast which was about to come up" the Word is signified, as above (n. 723, 733); by "the abyss" out of which he was about to come up nothing else can be signified but that religious persuasion, and especially where its throne is, thus the Papal Consistory. It is "an abyss," because that which is decreed there regards domination over the holy things of the church and over heaven, and thus over all things of the Lord and His Word (n. 729). These they have for their end as the essentials, but the good of the church and the salvation of souls as formal things necessary as means to the end. By "going away into perdition" is signified to be rejected. It is known from ecclesiastical history that the reception and reading of the Word by the laity and the common people has been several times deliberated there, but rejected. It was also proposed by a Pontiff who is now among the Reformed and the blessed, who is spoken of in the Continuation concerning the spiritual world (n. 59), but it was not accepted; and this is especially known from the Bull Unigenitus, and besides from the Councils.
And they that dwell upon the earth shall wonder, whose names were not written in the book of life from the foundation of the world, seeing the beast which was and is not, but yet is, signifies the amazement of those who are of that religion, all who from its establishment have aspired to domination over heaven and earth, that the Word, although thus rejected, still is. By "wondering" is signified to be amazed; by "them that dwell upon the earth" are signified those who are of the church, here those who are of that religious persuasion, as above (n. 721); "whose names were not written in the book of life from the foundation of the world," signifies those who do not believe in the Lord, and are not in doctrine from the Word; all since the establishment of the church, here since the establishment of this religious persuasion (n. 588, 589); and these are no others than they who aspire to domination over heaven and over the earth. By "the beast which was and is not, but yet is," is signified that the Word, so rejected, still is. It is manifest from this, that by "they that dwell upon the earth shall wonder, whose names were not written in the book of life from the foundation of the world, seeing the beast which was and is not, but yet is," is signified the amazement of those who are of that religious persuasion all who since its establishment have aspired at domination over heaven and earth, that the Word, though it has been thus rejected, still is. For all who aspire at domination over the holy things of the church and over heaven, hate the Word, because they hate the Lord; if not in the mouth, still in the heart. That it is so, few know in the world, because they are then in the body; but it is made manifest after death, when everyone is in his spirit. Hence it is that they wonder that the Word still is, though it has been so rejected; as was said above (n. 734). The reason that the Word still is, is because it is Divine, and the Lord is in it.
Verse 9. Here is the mind that hath wisdom, signifies that this is the interpretation in the natural sense, but for those who are in the spiritual sense from the Lord. "Here is the mind" signifies that this is the understanding and interpretation of those things that were seen: "that hath wisdom" signifies for those that are interiorly wise. That the interpretation is in the natural sense for those who are in the spiritual sense, is because the interpretation was made by the angel in the natural sense, and not in the spiritual; for he said that the seven heads of the beast were "seven mountains," and likewise that "they were seven kings;" and that "one of them is, and another is not yet come;" also that the beast "is the eighth, and is of the seven;" besides more things which follow even to the end of the chapter; and these things cannot be understood except by those who are in the spiritual sense from the Lord; this is therefore signified by "having wisdom." The reason that the interpretation was made by the angel in the natural sense, and not in the spiritual, is because the natural sense is the basis, the containant and the support of its spiritual and celestial sense; see The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 27-49). Therefore also elsewhere in the Word interpretations are given in the natural sense; and still they cannot be understood interiorly except by the spiritual sense: as may be seen in the prophets, and also in the evangelists, in many places.
The seven heads are seven mountains where the woman sitteth upon them (verse 10), and they are seven kings, signifies the Divine goods and Divine truths of the Word, upon which the Roman Catholic religious persuasion is founded, destroyed in time, and at length profaned. Since the Word is signified by "the scarlet beast," and therefore the goods of love and the truths of wisdom therein are signified by his "heads," on this account the quality of the Word as to these two with those that are meant by "Babylon," is here described, the Divine good of love there by "mountains," and the Divine truth there by "kings." That the goods of love are signified by "mountains," may be seen (n. 336, 339, 714); and that the truths of wisdom are signified by "kings" (n. 20, 664, 704), and that by "the head," when the Lord is spoken of, the Divine love of His Divine wisdom and the Divine wisdom of His Divine love are signified (n. 47, 538, 568); and that by "seven" is signified all and complete; and that it is said of holy things (n. 10, 391, 657); and that by "the woman" is signified the Roman Catholic religious persuasion (n. 723). Hence now by "the seven heads are seven mountains where the woman sitteth upon them," are signified the Divine goods and the Divine truths of the Word, upon which the Roman Catholic religious persuasion is founded. The reason is, that the whole Word is profaned and adulterated by that religious persuasion, see above (n. 717, 719-721, 723, 728-730). [2] It is said to have been profaned in time, since in the beginning the Word was holy to them; but as they saw that they could dominate by the holy things of the church, they receded from the Word, and acknowledged their own edicts, precepts, and statutes as of equal, but really of superior holiness; and at length they transferred all the Lord's authority to themselves, not leaving anything. It is from their first state, when they held the Word holy, that Lucifer, by whom is meant Babel (n. 717), was called "Son of the morning;" but it is on account of their later state, that "he was let down into hell" (Isa. 14:5). But more may be seen on this subject in the Angelic Wisdom concerning the Divine Providence (n. 257). It may seem as if by "the seven mountains where the woman sitteth" is meant Rome; because that is built upon seven mountains, from which also it is named. But although Rome is meant, since the throne and tribunal of that religious persuasion is there, nevertheless by "the seven mountains" the Divine goods of the Word, and thence of the church, profaned, are here signified; for the number seven adds nothing else but what is holy, here what is profaned, as the same number does elsewhere; as where are mentioned: Seven spirits before the throne of God (Rev. 1:4). Seven candlesticks, in the midst of which was the Son of man (Rev. 1:13; 2:1). Seven stars (Rev. 2:1; 3:1). Seven lamps of fire before the throne (Rev. 4:5). Seven seals, with which the book was sealed (Rev. 5:1). Seven horns and seven eyes of the Lamb (Rev. 6:6). Seven angels with seven trumpets (Rev. 8:2). Seven thunders (Rev. 10:3-4). Seven angels having seven plagues in vials (Rev. 15:1, 6-7). In like manner here that the scarlet beast had "seven heads"; and that "the seven heads were seven mountains," and likewise were "seven kings."
Five have fallen, and one is, and the other is not yet come; and when he is come, he must remain a short time, signifies that all the Divine truths of the Word have been destroyed, except this one, that all authority in heaven and in earth was given to the Lord; and except another, which has not yet come into question; and when it does, it will not remain; which is, that the Lord's Human is Divine. By "five" is not signified five, but all the rest; here all the rest of the Divine truths of the Word, which are signified by "kings." For numbers in Revelation, and in the Word generally, signify the quality of the things with which they are connected. They are like certain adjectives united with substantives, or like certain predicates adjoined to subjects; as may be seen from the numbers two, three, four, six, seven, ten, twelve, a hundred and forty-four, explained above. Here therefore "five" signifies all the rest, because "seven" signifies all the holy things of the Word; and it follows that "one is," and that "the other is to come"; and thus that there are two out of them all which remained. From which it is manifest, that by "five have fallen" is signified that all the rest have been destroyed. They are said "to fall," because kings are spoken of, who fall by the sword. By "one is" nothing else is signified but this Divine truth, that all power in heaven and on earth was given to the Lord according to the words of the Lord Himself (Matt. 28:18; John 13:3; 17:2-3, 10), as may be seen above (n. 618). That this one has not been destroyed is because otherwise they could not claim to themselves dominion over all things of the church and the Word and over heaven. [2] By "the other who is not yet come, and when he cometh must remain but a short time," is signified the Divine truth which has not yet come in question, and when it does, will not remain with them, which is, that the Lord's Human is Divine. It is said that "it must remain but a short time," because this is according to the Divine Providence, spoken of above (n. 686). That it is a Divine truth that the Lord's Human is Divine, may be seen in The Doctrine of the New Jerusalem concerning the Lord, from beginning to end. But the reason that it has not yet come in question, is, because, after they had transferred to themselves all the Lord's power, they could not acknowledge the Lord's Human as Divine, because it would then be said by the laity and the common people that they had transferred Divine power to themselves, and thus that the Pontiff himself was God, and his ministers were gods. But that this will yet come in question, may be evident from the fact that it is here foretold in Revelation. [3] That they have seen this other truth, which is that the Lord's Human is Divine, though as with closed eyes, is manifest from these things with them, that they say in the Eucharist there is not only the body and blood of the Lord, but also His soul and Divinity; thus that there is omnipresence as well of His Human as of His Divine; and the Human cannot be omnipresent unless it is Divine: also that they say, that Christ as to His body and blood, and at the same time as to His soul and Divinity is in them, and they are in Him by the Eucharist; and this is said of His Human; which cannot be said, because it is not possible, unless His Human is Divine. Besides these things they also say that the saints will reign with Christ, and that Christ is to be adored, and that the saints are to be invoked and venerated; also that Christ is the true Light, and that in Him they live and have merit, and other similar things, which involve the Divinity of His Human. These things are from the Council of Trent and from its bull. Thus, as was said, they may see that truth, but as if with closed eyes.
Verse 11. And the beast which was and is not is himself the eighth, and is of the seven, and he goeth into perdition, signifies that the Word, as explained above, is the Divine good itself, and that it is the Divine truth, and that it is taken away from the laity and the common people, lest the profanations and adulterations made in it by their leaders should appear, and they should on that account recede. By "the beast which was and is not" is signified the Word, as before (verse 8); by "his being himself the eighth," here the eighth mountain, is signified that it is the Divine good itself; for by "the seven mountains" the Divine goods of the Word are signified (n. 737); hence by "the beast himself is the eighth" mountain is signified that it is the Divine good itself. Good is also signified by "the eighth;" and as all the goods of the Word among them were profaned, he himself is not said to be of the seven mountains, as he is just said to be of the seven kings, by whom the Divine truths of the Word are signified, not all of which were adulterated (n. 737, 738). From these few things the arcanum may be seen which lies hidden in these words. By "his going into perdition" is signified that it is rejected, as above (n. 734); but because the Word is not so rejected but that it is acknowledged as holy, but is taken away from the laity and the common people lest the profanations of good and the adulterations of truth made in it by their leaders should appear, and the laity should on that account withdraw, therefore this, because it is the cause itself, is signified by "going into perdition." That the Word is the Divine good itself and the Divine truth is because there is in each and every thing of it the marriage of the Lord and the church, and thence the marriage of good and truth; also because there is in every thing of it a celestial sense and a spiritual sense; and in the celestial sense it is the Divine good, and in the spiritual sense it is the Divine truth; and these are in the Word, because the Lord is the Word; which things are all demonstrated in The Doctrine of the New Jerusalem concerning the Sacred Scripture, published at Amsterdam.
Verse 12. And the ten horns 740-1 are ten kings who have not yet received a kingdom, signifies the Word as to power from the Divine truths with those who are in the kingdom of France, and are not so much under the yoke of the Papal dominion, with whom however there has not yet been formed a church thus separated from the Roman Catholic religious persuasion. That these things are said of those who are in the kingdom of France may be evident from the series of things in the spiritual sense; for it now treats of the reception of the Word by those who are in the Christian world: the reception of the Word, and the state of the church thence, with the Roman Catholics (verses 9-11); the reception of the Word, and the state of the church thence, with those who are attached to that religious persuasion only as to externals, who are especially in the kingdom of France (verses 12-14). The rest, who indeed profess that religion, but still dissent in various things, are treated of in Verse 15, and the Protestants, or Reformed, who have openly receded from that religion (verses 16-17). [2] But it can by no means be known that all these are here treated of, unless it is known that the Word is meant by "the scarlet beast," and that the church is according to the reception of the Word. That by the "scarlet beast" is meant the Word, may be seen above (n. 723); and that the church is a church from the Word and according to its understanding, see The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 76-79). By "horns," here the horns of the beast, the power of the Word is signified; and by "ten horns" much power, here Divine power, because it is that of the Lord through the Word. That "horns" signify power, and "ten horns" much power, may be seen above (n. 270, 539, 724). That by "kings" are signified those who are in Divine truths from the Word, and abstractly the Divine truths therein (n. 90, 664, 704); and that by "ten" is not meant ten but many and many things (n. 101). By "a kingdom" is signified the church from the Word, because by "kings" are signified those who are in Divine truths from the Word, and abstractly the Divine truths therein. Hence by "they had not yet received a kingdom" is signified with whom there is not yet formed a church, thus separated from the Roman Catholic religious persuasion. [3] It may be seen from this, that by "the ten horns are ten kings who have not yet received a kingdom," is signified the Word as to power from Divine truths with those who are in the kingdom of France, and in some other places; also those who are called Jansenists, and are not much under the yoke of the Papal dominion; with whom, however, there is not yet formed a church thus separated from the Roman Catholic religious persuasion. The church with those in the kingdom of France is said not yet to be separated from the Roman Catholic religious persuasion, because it coheres with it in externals, but not so much in internals. The externals are formalities and the internals are essentials. That they still adhere to it, is because there are so many monasteries there, and because the priesthood there is under the authority of the Pontiff; and these in all formalities are governed according to the Papal edicts and statutes; and hence are still very much in the essentials of that religious persuasion. On which account the church there is not yet separated. This is what is signified by "they have not yet received a kingdom."
But they receive authority as kings one hour with the beast, signifies that the Word has power with them, and they by the Word, as if they were in its Divine truths. By "receiving authority with the beast" is signified to have power together with the Word, and thus that the Word has power with them, and they by means of the Word. By "receiving authority" is signified to be strong, and by "the beast," the Word is signified (n. 723); by "as kings" is signified as if they were in Divine truths from the Word. That by "kings" are signified those who are in Divine truths from the Word, and abstractly the Divine truths therein (n. 20, 664, 704, 740); by "one hour" is signified for some time, and also in some degree. From these things it is manifest that by "their receiving power as kings one hour with the beast," is signified that the Word has power with them, and they through the Word, as if they were in its Divine truths. These things are said, because they acknowledge that the Word is divinely inspired, and hence that the church is a church from the Word. But still they do not as yet draw Divine truths from it, except these general ones: that God alone is to be worshiped, and not any man like God; and that the authority given to Peter is not in itself Divine, and yet that it is Divine to open and shut heaven, which is not in any man's own power. These things they confirm in themselves from the Word; but before others, who do not hear the Word, they do it from rationality, which is given by continual influx out of heaven to everyone who wishes to be in truths. That they do not progress further, and draw the doctrinals of faith and life from the Word, is of the Lord's Divine Providence, because they still adhere in externals, or in formalities, to the Roman Catholic religious persuasion; lest truth and falsity should be mixed together, and thence an interior strife should arise, which is like fermentation that produces disturbance.
Verse 13. These have one mind, and shall give over their power and authority to the beast, signifies that they acknowledge unanimously that government and dominion over the church are solely through the Word. By "having one mind" is signified to acknowledge unanimously; by "giving power and authority to the beast" is signified to ascribe government and dominion over the church to the Word. The reason that government and dominion over the church are meant, is because the Word, and therefore the church, is treated of. From these things it is manifest, that by "these have one mind, and give their power and authority to the beast," is signified that they unanimously acknowledge that government and dominion over the church are solely through the Word. They indeed acknowledge the Pontiff as the head of the church; but they say that his government and dominion over the church is not like that of the head over the body, but is like one supreme over the body that does not rule and govern from itself, but from God through the Word; and that it is then to be obeyed. Consequently that the interpretation of the Word does not belong to his arbitrary determination alone, as has come to pass; because thus the Divine authority of the Word is perverted and perishes.
Verse 14. These shall fight with the Lamb, but the Lamb shall overcome them; for He is the Lord of lords and King of kings, signifies the Lord's combat with them concerning the acknowledgment of His Divine Human, because in it the Lord is the God of heaven and earth, and also the Word. By their "combat" with the Lord and the Lord's with them is not meant a combat such as that from the evil and with the evil, but as from those and with those who are not yet in truths concerning the Lord. By "the Lamb" is meant the Lord as to the Divine Human and also as to the Word (n. 269, 291, 595); and by "overcoming them" is signified to convince through the Word. "For He is Lord of lords and King of kings" signifies because He is God of heaven and earth. From His dominion over all the goods of heaven and the church He is called "Lord of lords," and from His kingdom over all the truths of heaven and the church He is called King of kings (n. 664). It is manifest from this, that by "these shall fight with the Lamb and the Lamb shall overcome them because He is Lord of lords and King of kings," is signified the Lord's combat with them concerning the acknowledgment of the Lord's Divine Human, because the Lord in His Divine Human is the God of heaven and earth. [2] That the Lord is the God of heaven and earth, He teaches in plain words; for He says: All things whatsoever the Father hath are Mine (John 16:15). The Father hath given all things into the hand of the Son (John 3:35-36; 13:3). Father, Thou hast given Me power over all flesh; all Mine are Thine and Thine are Mine (John 17:2, 3, 10). All authority is given unto Me in heaven and in earth (Matt. 28:18). I am the way, the truth, and the life; no one cometh to the Father but by Me; He that knoweth and seeth Me, knoweth and seeth the Father; because I am in the Father, and the Father in Me (John 14:6-11). The Father and I are one (John 10:30). That everyone that believeth in the Lord, should have eternal life and he that believeth not in Him, shall not see life (John 3:15, 17-18, 36; 6:47; 11:26; and elsewhere). Who does not know that the Lord was conceived from God the Father (Luke 1:34, 35); and who may not know from this, that God the Father, who is Jehovah, assumed the Human in the world? and hence that the Human is the Human of God the Father? and thus that God the Father and He are one, as the soul and the body are one? Can anyone, indeed, approach the soul of man and descend thence to his body? Is not his human to be approached, and then his soul approached? [3] By these and many other things which are in the Word, the Lamb will overcome them. Therefore because they have ceased to worship the Pope, let them worship Him from whom the Pope says that he has all authority over the church and heaven. The Pope is a man, and the Lord is God; and God alone is to be approached, invoked, and adored, that is, worshiped. The Lord alone is the Holy One who is to be invoked (Rev. 15:4). I know that they will think, "How can Jehovah the Father, who is the Creator of the universe, descend and assume the Human?" But let them think also, How can the Son from eternity, who is equal to the Father, and is also the Creator of the universe, do it? Is it not the same thing? It is said, The Father and the Son from eternity but there is not any Son from eternity. There is the Divine Human, which is called "the Son sent into the world" (Luke 1:34-35; John 3:17). But on this subject see below (n. 961).
And they who are with Him, are called, chosen, and faithful, signifies that those who approach and worship the Lord alone, are they that come into heaven, as well they who are in the externals of the church, as they that are in its internals and inmosts. "They who are with Him" signifies those who approach the Lord, for these are with Him. By "the called, the chosen, and the faithful," are signified those who are in the externals, the internals, and the inmosts of the church; who, because they are in the Lord, come into heaven. By "the called" indeed all are meant, because all are called; but by "the called who are with the Lord" are meant they who are in heaven with the Lord, as all are called who are at the nuptials with the Bridegroom. By "the chosen" is not meant that some are elected from predestination, but they who are with the Lord are so called. By "the faithful" are meant those who have faith in the Lord. [2] These are they who are in the externals, the internals, and the inmosts of the church, because the Lord's church is distinguished, like heaven, into three degrees. In the lowest degree are they who are in its externals, in the second degree are they who are in its internals, and in the third degree are they who are in its inmosts. They who are with the Lord in the externals of the church are said to be "called," they that are in its internals are "chosen," and they that are in its inmosts "faithful:" for they are so called in the Word; where Jacob is said to be "called," and Israel "chosen;" since by "Jacob" those are there meant who are in the externals of the church, and by "Israel" those who are in its internals. The reason that it is here said, "They that are with Him are called, chosen, and faithful," is because it is said before that "they will fight with the Lamb, and the Lamb will overcome them;" so that they may know that they whom the Lord overcomes, that is, convinces by the Word, are with Him in heaven; some in the lowest heaven, some in the second, and some in the third, each one according to reception.
Verse 15. And he saith unto me, The waters which thou sawest, where the harlot sitteth, are peoples and multitudes, and nations and tongues, signifies that they are under the Papal dominion, but in the truths of the Word variously adulterated and profaned by that religious persuasion, who are of its varieties of doctrine and discipline, and of its varieties of religion and confession. "The waters" which he saw, "where the harlot sits" are the waters which are mentioned in verse 1 of this chapter; where it is said, "I will show thee the judgment of the harlot that sitteth upon many waters." That the truths of the Word adulterated and profaned are there signified by "the waters" may be seen above (n. 719). It is said that these waters "are peoples, multitudes, nations, and tongues," because by these are signified all those who are under the Papal dominion, of its varieties of doctrine and discipline and religion and confession; for by "peoples" are signified they who are in doctrine (n. 483); by "multitudes" those who are in discipline, by "nations" those that are in religion (n. 483); and by "tongues" those who are in confession (n. 282, 483). These things are now said, because what precedes is concerning the reception and understanding of the Word by those who are in the Roman Catholic religious persuasion itself (from verses 8-11); and afterwards concerning the reception and understanding of the Word by the noble French nation (from verses 12-14); here therefore concerning the reception and understanding of the Word with the rest who are under the Papal domination. After this it follows concerning the Protestants (verses 16-17); thus all things are foretold in a right order. It is known that there are those who under the papal domination are in various doctrine, discipline, religion, and confession; for that religious persuasion is not observed in the same manner in the various kingdoms.
Verse 16. And the ten horns which thou sawest upon the beast, these shall hate the harlot, signifies the Word as to power from the Divine truths with the Protestants, who have altogether rejected from themselves the yoke of the papal domination. It is said here, as above (verse 12), "the ten horns which thou sawest;" but there they are "ten kings;" but here, "these:" because there, as here, those who have receded from the Roman Catholic religious persuasion are treated of; yet there those who have receded in part; but here, altogether. That it here treats of the Protestants or Reformed, is manifest from these things that follow: that they shall make the harlot desolate and naked, shall eat her flesh and shall burn her up with fire, and they shall give their kingdom to the beast. That the Word as to power from Divine truths is signified by the "ten horns which thou sawest upon the beast," may be seen above (n. 740). "To hate the harlot" is, not to endure the Roman Catholic religious persuasion, and therefore to cast off from themselves the yoke of the papal dominion.
And shall make her desolate and naked, signifies that they will put off from themselves her falsities and evils. By "making her desolate" is signified to put off from themselves her falsities; and by "making her naked" is signified to put off from themselves her evils; for they make her desolate and naked with themselves. Desolation in the Word is predicated of truths and falsities, and nakedness of goods and evils; as may be evident from the passages that were adduced above concerning nakedness (n. 213, 706). From these things it may be evident that by "their making her desolate and naked" is signified that they will put off from themselves all the falsities and evils of that religious persuasion. That the Protestants or the Reformed have done so, is known.
And shall eat her flesh and burn her up with fire, signifies that from hatred they will condemn and destroy with themselves the evils and falsities which are proper to that religious persuasion, and they will hold the religious persuasion itself accursed, and will blot it out with themselves. This is concerning the Protestants, who will do thus with the harlot, that is, with the Roman Catholic religious persuasion. By "eating her flesh" is signified to condemn from hatred and to destroy among themselves the things proper to that religion, which are evils and falsities, as treated of in what follows; and by "burning her up with fire" is signified to hold that religious persuasion as accursed and profane, and to blot it out with themselves. That "to burn up with fire" has this meaning, is because the punishment of the profanation of what is holy was burning; wherefore it was of the Divine law that: They who profaned the name of Jehovah by worshiping other gods, should themselves and all that they had be burned up with fire (Deut. 13:12-18). Therefore the golden calf, which the sons of Israel profanely worshiped, Moses burned up with fire (Exod. 32:20; Deut. 9:21). And the two sons of Aaron were consumed by fire from heaven, because they profaned holy things (Lev. 10:1-6). Nor is anything else signified by "the fire and pile in Tophet," but the fire of hell, which is for those who profane holy things (Isa. 30:33; Jer. 7:11, 31-32; 19:5-6; 2 Kings 23:10); for there they worshiped Moloch by a heinous sacrifice. [2] Since by "the fourth beast" in Daniel 7 the religious persuasion which profanes the Word and thence the holy things of the church is signified (n. 717), it is therefore said, that "it was burnt up with fire" (Dan. 7:11). Now as it is profane worship to worship a man in place of the Lord, it is therefore said here, that "they should burn up the harlot herself with fire," by which is signified that they should hold as accursed the religious persuasion itself, and destroy it with themselves. The reason that "by eating her flesh" is signified to condemn from hatred and to destroy with themselves the evils and falsities which are proper to that religious persuasion, is because that is signified by "eating flesh:" for by "flesh" are signified the things proper to anyone, which have relation to goods and truths, and in the opposite sense to evils and falsities; and by "eating" is signified to consume, and thus to destroy. That by "flesh" is signified what is proper to anyone, which in itself is evil, is evident from these passages: It is the Spirit that quickeneth, the flesh profiteth nothing (John 6:63). That which is born of the flesh is flesh, and that which is generated of the spirit is spirit (John 3:6). As many as received Him, to them gave He power to become the sons of God, who were born not of blood, nor of the will of the flesh (John 1:12-13). God remembered that they were flesh, a breath that passeth away and returneth not (Ps. 78:39). Egypt is man, and not God; and its horses are flesh, and not spirit (Isa. 31:3). Jerusalem hath committed whoredom with the sons of Egypt great in flesh (Ezek. 16:26). Jesus said to Peter, Flesh and blood hath not revealed these things to thee (Matt. 16:17). Cursed is he that trusteth in man and maketh flesh his arm (Jer. 17:5). [3] Because "flesh" signifies man's proprium, and they who hate another assail the things that are his own with the purpose of destroying them, this therefore is signified by "eating flesh," as also in these passages: He that dieth let him die, and he that is cut off let him be cut off, let the rest eat each one the flesh of another (Zech. 11:9). They shall eat up Israel with every mouth; they shall eat every man the flesh of his arm, Manasseh Ephraim, and Ephraim Manasseh (Isa. 9:12, 20-21). I will feed thy oppressors with their own flesh (Isa. 49:26). They shall eat everyone the flesh of his companion (Jer. 19:9). Eating the flesh of sons and daughters (Jer. 19:9; Lev. 26:29; Deut. 28:53), signified to destroy truths and goods with themselves; for by "sons" are signified truths, and by "daughters" goods, see above (n. 139, 543, 546, 612). Besides, in the Word "all flesh" is spoken of; and by it is signified every man (Gen. 6:12, 13, 17, 19; Isa. 40:5, 6; 49:26; 66:16, 23, 24; Jer. 25:31; 32:27; 45:5; Ezek. 20:48, 49).
Verse 17. For God hath given into their hearts to do His mind, and to do one mind, and to give their kingdom unto the beast, signifies judgment with them from the Lord, that they should altogether repudiate and hold accursed the Roman Catholic religious persuasion, and should destroy and root it out with themselves; and the unanimous judgment, that they should acknowledge the Word, and found the church upon it. Since the Roman Catholic religious persuasion is signified by "the harlot," and the Protestants are signified by "the ten horns that shall hate the harlot," as above (n. 746-748); it is manifest that by "doing His mind" is signified that they have judged and concluded that they should altogether repudiate that religious persuasion and hold it accursed, and should destroy and root it out with themselves, as above (n. 748). And it is also manifest, that by "doing one mind and giving the kingdom to the beast," is signified to judge and conclude unanimously, that they should acknowledge the Word, and found the church upon it. By "the beast" is signified the Word, as everywhere above (see n. 723); and by "kingdom" the church is signified, and the government over it, as is shown just below. By "God gave into their hearts" is signified that they are from the Lord. [2] That "kingdom" signifies the church may be evident from these passages: The sons of the kingdom shall be cast out into outer darkness (Matt. 8:12). The seed is the sons of the kingdom (Matt. 13:38). He that heareth the Word of the kingdom, and attendeth not (Matt. 13:19). The kingdom shall be taken from you, and given to a nation bearing fruits (Matt. 21:43). Everyone that putteth his hand to the plough, and looking back, 749-1 is not fit for the kingdom of God (Luke 9:62). Thy kingdom come, and Thy will be done, as in heaven so on the earth (Matt. 6:10). Jesus, John, and the disciples preached that: The kingdom of God was at hand (Matt. 3:2; 4:17; 10:7; Luke 10:11; 16:16). Also the Gospel of the kingdom (Matt. 4:23; 9:35; 24:14; Luke 8:1). If I by the finger of God cast out demons, no doubt the kingdom of God is come unto you (Luke 11:20). Besides many other places where the kingdom of God is spoken of. In like manner in these: If ye shall hear My voice and keep My covenant, ye shall be unto Me a kingdom of priests (Exod. 19:5-6). Thou, O tower of the flock, O hill of the daughter of Zion, to thee shall the former kingdom return, the kingdom of the daughter of Jerusalem (Micah. 4:8). Afterwards the saints shall receive the kingdom, and shall strengthen the kingdom even for ages of ages (Dan. 7:18, 22). The kingdom and dominion and the majesty of the kingdoms under the whole heaven shall be given to the people of the saints; whose kingdom is an eternal kingdom, and all dominions shall worship and obey Him (Dan. 7:27). Unto the Son of man was given a kingdom which shall not perish; and all peoples, nations, and tongues shall worship Him (Dan. 7:14). Besides other places. The church is signified by "a kingdom," because the Lord's kingdom is in heaven and on earth; and His kingdom on the earth is the church; hence also the Lord is called "King of kings."
Until the words of God shall be consummated, signifies until all the things which have been foretold concerning them shall be fulfilled. By "being consummated" is signified to be fulfilled; and by "the words of God" are signified the things which are foretold in the Word; and because it is said "to be consummated" it signifies until they all are fulfilled. This is said of the Protestants, and of "their giving the kingdom to the beast"; that is, that they will acknowledge the Word, and found the church upon it, as just above (n. 749). But they do indeed acknowledge the Word, and say that the church is founded upon it; and still they found the doctrine of their church upon a single saying of Paul, that "man is justified by faith alone without the works of the law" (Rom. 3:28), altogether falsely understood (n. 417). Because it is here said, "until the words of God are consummated," it shall also be told what is signified by the Lord's last words to the disciples, which are these: Go ye and make disciples of all nations, teaching them to observe all things whatsoever I have commanded you; and behold, I am with you all the days, even until the consummation of the age. Amen (Matt. 28:19-20). "Until the consummation of the age" is until the end of the church (n. 658); and then, if they do not go to the Lord Himself, and live according to His commandments, they are left by the Lord; and being left by the Lord they become like pagans, who have no religion; and then the Lord is with those only, who will be of His New Church. These things are signified by "until the words of God are consummated," and by "even until the consummation of the age."
714-1 This verse is omitted in the original Latin, but the spiritual sense of the words is here repeated as it is given at the beginning of the chapter; the reader is referred, however, to n. 336 of this work, where nearly the same expressions occur together with their explanation.-Tr.
716-1 This was published in the year 1766, consequently the king here mentioned is George II.
717-1 The original Latin omits "name."
717-2 The original Latin omits "which thou sawest."
717-3 The Hebrew has "them."
719-1 The original Latin omits "Come."
729-1 The original Latin omits "name."
740-1 The original Latin omits "which thou sawest."
749-1 The original Latin omits "looking back."
