Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com

Apocalypse Explained

And with Him a hundred forty-four thousand, signifies according to truths in the whole complex. This is evident from the signification of a "hundred forty-four thousand," as being truths in the whole complex (see above n. 430). These words of the Lord to His twelve disciples have a like signification: Jesus said unto them, Verily I say unto you, that ye that have followed Me in the regeneration, when the Son of man shall sit on the throne of His glory ye also shall sit upon twelve thrones judging the twelve tribes of Israel (Matt. 19:28). This does not mean that the twelve disciples were to sit upon twelve thrones and judge the twelve tribes of Israel, but it means that the Lord is to judge all according to truths from good, which are from Him, for "the twelve disciples" signify all who are of the church, and in an abstract sense all things of the church, which are truths from good. (But this may be seen explained above, n. 9, 206, 253, 270, 297, 430). [2] "Elders and princes" have a like signification in Isaiah: Jehovah hath stood up to plead, and standeth to judge the peoples. Jehovah will come to judgment with the elders of His people and the princes thereof (3:13, 14). "The elders of the people and the princes thereof" have a similar signification as the twelve disciples, namely, all belonging to the church who are in its truths and goods, and in an abstract sense the truths and goods of the church in the whole complex. (That this is the signification of "elders" see above, n. 270; also of "princes," n. 29, 408). [3] "A hundred forty-four thousand" means truths in the whole complex, because that number has a similar signification as the number "twelve" and "twelve" signifies truths and goods in the whole complex. "A hundred forty-four thousand" has a similar signification as twelve because composite numbers have a similar signification as the simple numbers from which they arise by multiplication; and the number one hundred forty-four arises from the multiplication of twelve by twelve. Again, one hundred forty-four thousand has a similar signification as one hundred forty-four. But on this see many things that were said in the explanation of the seventh chapter, which treats of the twelve thousand sealed out of each tribe, and the one hundred forty-four thousand sealed out of all the tribes together.

Having the name of His Father written on their foreheads, signifies such truths according to the acknowledgment of His Divine from love. This is evident from the signification of "the name of His Father," as being the Divine of the Lord (of which presently), also from the signification of "written on the foreheads," as being full acknowledgment. "The name of the Father written on the forehead" means the full acknowledgment of the Divine of the Lord, because the Lord turns towards Himself all who acknowledge His Divine, and looks at them in the forehead, while they on the other hand look at the Lord with the eyes; and this for the reason that the "forehead" signifies love, and the "eye" the understanding of truth; therefore to be looked at by the Lord in the forehead signifies to be looked at by the Lord from the good of love; and on the other hand their looking at the Lord with the eyes signifies to look from truths from that good, consequently from the understanding of truth. (That all who are in the heavens are turned to the Lord, and look with the face towards Him as a Sun, see above, n. 646; and in the work on Heaven and Hell, n. 17, 123, 142, 272; also that the Lord sees angels in the forehead, and on the other hand angels see the Lord with the eyes, because the forehead corresponds to the good of love, and the eyes correspond to the understanding of truth, see in the work on Heaven and Hell, n. 145, 251; and that the forehead corresponds to the good of love see above, n. 427.) [2] One who does not know what the Word is in the sense of the letter might think that when "God and the Lamb" are mentioned, and here "the Lamb and the Father," two are meant, and yet the Lord alone is meant by the two. It is the same in the Word of the Old Testament, where mention is made of "Jehovah," "the Lord Jehovih," "Jehovah of Hosts," "Lord," "Jehovah God," "God" in the plural and in the singular, "the God of Israel," "the Holy one of Israel," "the King of Israel," "Creator," "Savior," "Redeemer," "Shaddai," "Rock," and so on; and yet by all these names only one is meant, and not many; for the Lord is named variously according to His Divine attributes. So again, in the Word of the New Testament, where "Father," "Son," and "Holy Spirit," are mentioned as three; and yet by these three names one only is meant; for "Father" means the Lord as to the Divine Itself which He had as the soul from the Father; "the Son" means the Divine Human; and "the Holy Spirit" the Divine proceeding; thus the three are one, the same as "the Lamb" and "the Father" are here. [3] That when the Lord mentioned the Father He meant the Divine in Himself, and thus Himself, can be seen from many passages in the Word of both Testaments; but I will here quote a few from the Word of the Gospels, from which it can be seen that by "the Father" the Lord meant the Divine in Himself, which was in Him as the soul is in the body; and that when He mentioned the Father and Himself as two He meant Himself by both, for the soul and the body are one, the soul belonging to its body, and the body to its soul. That the Divine which is called "the Father" was the Divine Itself of the Lord from which His Human existed, and from which it was made Divine, is clearly evident from His conception from the Divine Itself. In Matthew: The angel of the Lord appeared to Joseph in a dream, saying, Fear not to take unto thee Mary thy bride, for that which is begotten in her is of the Holy Spirit. And Joseph knew her not until she had brought forth her firstborn Son (1:20, 25). And in Luke: The angel said to Mary, Behold, thou shalt conceive in the womb and bring forth a Son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Most High. But Mary said unto the angel, How shall this be, since I know not a man? And the angel answered and said, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; therefore that Holy Thing that shall be born of thee shall be called the Son of God (1:31, 32, 34, 35). From this it is evident that the Lord from conception is Jehovah God; and to be Jehovah God from conception is to be so as to the life itself, which is called the soul from the Father, from which the body has life. From this it is clearly evident that it is the Lord's Human that is called the Son of God, for it is said "the Holy Thing that shall be born of thee shall be called the Son of God." [4] That it is the Lord's Human that is called "the Son of God" can be seen further from the Word of both the Old and New Testaments in many passages. But this subject, God willing, shall be particularly discussed elsewhere; here only such passages will be quoted as testify that by "the Father" the Lord meant the Divine in Himself, thus Himself, as follows. In John: In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that was made. And the Word became flesh and dwelt among us, and we saw His glory, the glory as of the only-begotten of the Father, full of grace and truth (1:1, 2, 14). Evidently "the Word" means the Lord as to the Divine Human, for it is said that "the Word became flesh, and we saw His glory, the glory as of the only-begotten of the Father." It is also evident that the Lord is God even as to the Human, that is, that the Lord's Human is also Divine, for it is said, "the Word was with God, and God was the Word;" and this Word became flesh. "The Word" means the Lord as to Divine truth. [5] In the same: My Father worketh even until now, therefore also I work. But the Jews sought to kill Him, because He said that God was His own Father, making Himself equal with God. But Jesus answered and said, The Son can do nothing of Himself except what He seeth the Father doing; for whatever things He doeth these also the Son doeth in like manner. As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will. He that honoreth not the Son honoreth not the Father which sent Him. Verily, verily, I say unto you that the hour is coming when the dead shall hear the voice of the Son of God; and they that hear shall live. As the Father hath life in Himself so also gave He to the Son to have life in Himself (John 5:17-27). That "the Father" means here the Divine in the Lord, which was His life, as the soul of the father is in every man, and that "the Son" means the Human, which lived from the Divine Itself which was in Him, and thus became Divine, consequently that Father and Son are one, is evident from these words of the Lord, namely, that "the Son doeth like things as the Father," that the Son like the Father "raiseth up the dead and quickeneth them," that the Son like the Father "hath life in Himself," and that "they that hear the voice of the Son shall live;" from all which it is clearly evident that the Father and the Son are one as soul and body are; as well as from the fact that "the Jews sought to kill Him because He said that God was His own Father, making Himself equal with God." [6] In the same: All that which the Father giveth to Me shall come unto Me. Everyone that hath heard from the Father and hath learned, cometh unto Me. Not that anyone hath seen the Father save He who is with the Father, He seeth the Father. I am the living bread which came down out of heaven. As the living Father hath sent Me I also live by the Father (John 6:37, seq.). Here the Lord says of His Human that it came down out of heaven, and that everyone has life through Him, because the Father and He are one; and that the life of the Father is in Him, as the soul from a father is in the son. [7] In the same: To my sheep I give eternal life, and they shall never perish, neither shall anyone pluck them out of My Father's hand. I and the Father are one. And the Jews were indignant that He made Himself God. He said, Say ye of Him whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said I am the Son of God? If I do not the works of My Father believe Me not; but if I do, believe the works, that ye may know and believe that the Father is in Me and I in the Father (John 10:28-38). Here the Lord speaks of the Father as of another, saying, "No one shall pluck the sheep out of my Father's hand," also, "If I do not the works of My Father believe Me not, but if I do, believe the works;" and yet that they might not believe that the Father and He were two He saith, "The Father and I are one;" and that they might not believe that they were one merely by love, He adds, "that ye may know and believe that the Father is in Me and I in the Father." From this it is clear that by "the Father" the Lord meant Himself, or the Divine in Himself from conception; and that by "the Son whom the Father sent" He meant His Human, for this was sent into the world by being conceived of God the Father and born of a virgin. [8] In the same: Jesus cried out and said, He that believeth in Me believeth not in Me but in Him that sent Me, and He that seeth Me seeth Him that sent Me. I am come a light into the world, that whosoever believeth in Me may not abide in darkness (John 12:44-46). From this also it is clear that by "the Father" the Lord meant Himself, and by "the Son whom the Father sent" His Divine Human, for He says, "He that seeth Me seeth Him that sent Me," also "he that believeth in Me believeth not in Me but in Him that sent Me;" and yet He says that they are to believe in Him (verse 36, and elsewhere). [9] In the same: Jesus, knowing that the Father had given all things into His hands, and that He came forth from God and returned to God, said, He that receiveth Me receiveth Him that sent Me (John 13:3, 20). As the Father and He were one, and the Lord's Human was Divine from the Divine in Himself, therefore all things of the Father were His, which is meant by "the Father had given all things into His hands;" and because they were one He says, "He that receiveth Me receiveth Him that sent Me;" "Coming forth from the Father and returning to the Father" means to be conceived and thus to exist from Him, and to be united to Him like the soul to the body. [10] In the same: I am the way, the truth, and the life; no one cometh to the Father but through Me. If ye have known Me ye have known My Father also; and henceforth ye have known Him and have seen Him. Philip saith unto Him, Lord, show us the Father. Jesus saith unto him, Have I been so long time with you and thou dost not know Me, Philip? He that seeth Me seeth the Father; how sayest thou then, Show us the Father? Believest thou not that I am in the Father and the Father in Me? The Father that abideth in Me, He doeth the works. Believe Me, that I am in the Father and the Father in Me (John 14:6-11). Here it is plainly declared that the Father and He are one, and that the union is like the union of soul and body; thus that it is such a union that he who seeth Him seeth the Father. This union is further confirmed in this chapter. And as the union was such, and as no one can approach the soul of man but only the man himself, the Lord says: That they should go to Him and should ask the Father in His name, and that He would give to them (John 16:23, 24). [11] This union is also meant by: He went forth from the Father and came into the world, and again He leaves the world and goeth to the Father (John 16:5, 10, 16, 17, 28.) As the Father and He were one He also says: All things whatsoever the Father hath are Mine, and therefore the Paraclete, which is the Holy Spirit, was to receive from the Lord what He should speak (John 16:13-15). And elsewhere: Father, Thou hast given Me authority over all flesh, that to everyone whom Thou hast given Me I may give eternal life. This is life eternal, that they may know Thee the only God, and Jesus Christ whom Thou hast sent. All Mine are Thine, and Thine are Mine (John 17:2, 3, 10). Here, too, it is plainly declared that all things of the Father are the Lord's, as all things of the soul are man's; for man and the soul are one, as life and the subject of life are one. That even as to the Human the Lord is God is evident from these words of the Lord, "that they may know Thee the only God, and Jesus Christ whom Thou hast sent." [12] As "the Father" and "the Son of God" are one, the Lord says that: When He cometh to judgment He will come in the glory of His Father (Mark 8:38; Luke 9:26); And in His own glory (Matt. 25:31); And that He hath all authority in the heavens and on the earth (Matt. 28:18). [13] That "the Son of God" means the Lord's Divine Human is also made manifest in other passages in the Word; also in passages in the Old Testament. As in Isaiah: Unto us a Child is born, unto us a Son is given, upon whose shoulder is the government; and His name shall be called Wonderful, Counselor, God, Mighty, the Father of Eternity, Prince of Peace (9:6). And in the same: A virgin shall conceive and shall bear a Son, and His name shall be called God-with-us (Isa. 7:14). Evidently "a Child born" and "a Son given" here mean the Lord as to the Divine Human. And that the Lord is God also as to it, thus that His Human is Divine, is clearly said, for it is said that "His name shall be called God," "God-with-us," "the Father of Eternity." [14] Many other passages besides these might be quoted to prove, that by "the Father" in the Word the Lord meant His Divine which was the life or soul of His Human, and not another separate from Himself. Nor indeed could He have meant any other. Thus the Divine and the Human in the Lord, according to the doctrine of the Christian world, are not two but one person, altogether like soul and body; as is declared in clear terms in the Athanasian Creed. And as God and Man in the Lord are not two but one Person, and thus are united like soul and body, it follows that the Divine which the Lord had from conception was what He called "the Father," and the Divine Human was what He called "the Son;" consequently that they were both Himself. From these things it can now be seen that "the name of the Father written on their foreheads" means the Lord as to His Divine.

Verses 2, 3. And I heard a voice from heaven as the voice of many waters and as the voice of a great thunder. And I heard a voice of harpers harping on their harps; and they were singing as it were a new song before the throne and before the four animals and the elders; and no one was able to learn the song save the hundred forty-four thousand, those bought from the earth. 2. "And I heard a voice from heaven as the voice of many waters," signifies the glorification of the Lord from the Divine truths that are from Him (n. 854); "and as the voice of a great thunder," signifies glorification of the Lord from His celestial kingdom (n. 855); "and I heard a voice of harpers harping on their harps," signifies glorification of the Lord from His spiritual kingdom (n. 856); 3. "And they were singing as it were a new song," signifies respecting acknowledgment and confession of the Lord (n. 857); "before the throne and before the four animals and the elders," signifies with all in the entire heaven (n. 858); "and no one was able to learn the song save the hundred forty-four thousand," signifies that acknowledgment and confession of the Lord was possible only with those who are in faith from charity, or in truths from good (n. 859); "those bought from the earth," signifies those who having been instructed, have received that acknowledgment in the world (n. 860).

Verse 2. And I heard a voice from heaven as the voice of many waters, signifies glorification of the Lord from the Divine truths that are from Him. This is evident from the signification of "a voice from heaven" as being the glorification of the Lord, since "a voice from heaven" involves the things thus spoken, and these here follow, and are especially contained in "the new song," by which acknowledgment and confession of the Lord are signified. Also from the signification of "many waters," as being Divine truths that are from the Lord. That "waters" signify in the Word Divine truths, may be seen above (n. 71, 483, 518); and because this is the signification of "waters" therefore speech is sometimes heard from heaven as the sound of flowing waters; such was the sound of the voice of the Son of man walking in the midst of the lampstands: Whose voice was as the sound of many waters (Rev. 1:15). Also in the following words: I heard the voice of a great multitude, and as it were the voice of many waters, and as it were the voice of mighty thunders (Rev. 19:6). And again: The sound of the wings of the cherubim was heard like the sound of great waters (Ezek. 1:24).

And as the voice of a great thunder, signifies glorification of the Lord from His celestial kingdom. This is evident from the signification of "voice," as being glorification of the Lord, as above; also from the signification of "a great thunder," as being glorification of the Lord from His celestial kingdom. "Thunder" signifies glorification from the celestial kingdom, because from it only sounds, and not expressions of speech, are heard; and for the reason that all who are in that kingdom speak from love, that is, from affection, which is of the heart; and when such speech flows down from that heaven toward the regions below it is heard as thunder. For all affections in the spiritual world are heard as sounds with their variations, but the thoughts therefrom become manifested by the articulations of sound which are called words. (On this see above, n. 323, 393; and in the work on Heaven and Hell, n. 234-245.) But all who are in the spiritual kingdom speak from thought, which belongs to the understanding or soul; and when such speech flows down out of heaven towards the regions below it is heard either as a voice or as harmonious music, or is seen before the eyes like the brightness of a cloud or like the flash of lightning before thunder. This is why "lightnings, thunders, and voices," signify in the Word enlightenment, understanding, and perception (see above, n. 273, 702, 704); and why voices let down from the celestial kingdom are heard as thunders (n. 353, 393, 821).

And I heard a voice of harpers harping on their harps, signifies glorification of the Lord from His spiritual kingdom. This is evident from the signification of "voice," as being glorification of the Lord, as above; also from the signification of "harpers harping with their harps," as being the affections of those who are in the Lord's spiritual kingdom; for the affections of such also are heard as sounds, but as the sounds of stringed instruments; for sounds from stringed instruments correspond to truths from good, or intellectual things in which are the angels of the Lord's spiritual kingdom; but sounds from wind instruments correspond to goods, in which are the angels of the Lord's celestial kingdom. (That these are correspondences see above, n. 323, 326; and that "harps" signify confessions from spiritual truths, and "psalteries" confessions from goods, n. 323.) Now because the heavens are divided into two kingdoms, namely, into the celestial kingdom, in which are the angels that are in the good of love, and into the spiritual kingdom, in which are the angels that are in the truths from that good, it is said that "the voice from heaven was heard as the voice of a great thunder, and as the voice of harpers harping with their harps," by which is signified the glorification of the Lord from the celestial kingdom, that is, from the good of love, and His glorification from the spiritual kingdom, thus from truths from that good.

Verse 3. And they were singing as it were a new song, signifies respecting acknowledgment and confession of the Lord. This is evident from the signification of a "song," as being confession from joy of heart; and of "a new song," as being acknowledgment and confession of the Lord, thus glorification of Him (see above, n. 326). Songs are mentioned in many passages of the Word, especially in David, and they signify confession and glorification of God by singing; and where it is said "a new song" confession and glorification of the Lord is signified, for this song is called new for the reason that in the churches before the Lord's coming Jehovah was praised in songs; and after the Lord had come into the world and had manifested Himself He too was praised in songs; while now in the church that is hereafter to be established, which is meant by "the New Jerusalem," the Lord alone will be praised; but as it was the same Lord in the ancient churches, although praised under the name "Jehovah" who is now called the Lord, and as thus the song respecting Him, regarded in itself, is not new, so it is said to be "as it were a new song." Here, therefore, it is called new, because it is for the New Church which is hereafter to be established by the Lord.

Before the throne and before the four animals and the elders, signifies with all in the whole heaven. This is evident from the signification of a "throne," as being heaven in general, in particular the spiritual heaven, and in an abstract sense Divine truth proceeding from the Lord; consequently "throne" is predicated of judgment (see above, n. 253, 267, 297, 343, 460, 462, 477, 482). Also from the signification of "the four animals and four and twenty elders," as being the higher heavens (see also above, n. 313, 322, 362). Therefore "before the throne and before the four animals and the elders" signifies with all in the whole heaven.

And no one was able to learn the song save the hundred forty-four thousand, signifies that acknowledgment and confession of the Lord was possible only with those who are in faith from charity, or in truths from good. This is evident from the signification of "the new song," as being acknowledgment and confession of the Lord (see just above, n. 857); also from the signification of "the hundred forty-four thousand," as being all who are in truths from good, thus who are in faith from charity, and in a sense abstracted from persons, truths from good (see above, n. 430). That these are meant by "the hundred forty-four thousand sealed out of all the tribes" can be seen from the explanation of the seventh chapter, where "the twelve thousand sealed out of each tribe" and "the hundred forty-four thousand" out of all the tribes, are treated of; and it is shown that these are those who acknowledge the Lord and His Divine Human, and therefore are among those who are separated from the evil, and raised up into heaven by the Lord and saved at the time of the Last Judgment; for as has been said above, this chapter treats of the separation of the good from the evil previous to the Last Judgment; therefore the good who are separated from the evil are meant by "the hundred forty-four thousand" that were sealed out of all the tribes. [2] This makes evident that the words "no one was able to learn the song save the hundred forty-four thousand" signify that acknowledgment and confession of the Lord was possible only with those who are in faith from charity, or in truths from good. Acknowledgment and confession of the Lord is not possible with any others, because no others can receive influx from heaven, that is, through heaven from the Lord. For the Lord flows into the life of everyone; and the life of heaven is from love or charity, that is from good; and the quality of love or charity is formed by truths. From this, then, is man's life; and therefore no other life receives influx out of heaven from the Lord, and thus acknowledges and confesses the Lord in heart, than the life of faith from charity or the life of truth from good. The life of faith separated from charity or the life of truth separated from good is a merely natural life, which receives nothing and can receive nothing from heaven, because from that life no communication with heaven is possible; for communication with heaven is given only through spiritual love, which is also called charity, that is, through a life according to truths from the Word; and that life is not given with those who separate faith from charity and believe that they are saved by faith alone, that is, by faith separated from good works. Since, then, "the hundred forty-four thousand" mean those who are in truths from good or who are in faith from charity, it is evident why they alone were able to learn the song, that is, were able to acknowledge and confess the Lord in heart, namely, that He is the only God, and that the trinity is in Him.

Those bought from the earth, signifies those who having been instructed have received that acknowledgment in the world. This is evident from the signification of "those bought," that is, redeemed by the Lord, as being those who receive instruction from the Word, especially respecting the Lord (of which presently); also from the signification of "the earth," as being the church (see above, n. 29, 304, 697, 741, 742, 752); consequently "those bought from the earth" signify those who, having been instructed, have received in the church, and thus in the world, what the Lord has taught in the Word. It is to be known that only those who have acknowledged and confessed the Lord in the world can confess and acknowledge Him in the other life; for what a man is in regard to acknowledgment and confession therefrom in the world, such he remains after death. Some believe that those who have not had faith in the world will nevertheless receive faith in the other life when they hear from others and themselves see that it is so, as that there is a God, that the Lord is the Savior of the world, that the Word is holy, and the like; but I can testify that those who have not had faith in the world cannot have faith after death, even when they both hear from the angels and see with their own eyes that it is so. I have seen this tried with many who had not believed, that they might be induced to believe, but in vain; which made clear that what a man is when he dies such he remains to eternity. And this is what is meant by the five foolish virgins who had no oil in their lamps, but who wished to get oil for themselves; but when they had bought it and had come to the house of the wedding feast they were not admitted. "To buy oil" signifies to acquire the good of love for oneself after death. There are many such who acquire for themselves something after death, when they have become spirits; but this does not remain, because it has not been interiorly rooted, as it is with those who acquire those things for themselves in the world. [2] "Those bought from the earth" signify those who, having been instructed, have received the acknowledgment of the Lord in the world, because "to buy" signifies to acquire for oneself the knowledges of truth and good, which is done by instruction; thus "those bought" signify here those who having been instructed receive. That "to buy and to sell" signify to acquire for oneself the knowledges of truth and good and to communicate them to others, may be seen above (n. 840). Those who having been instructed have received the faith of God are called by the Lord "bought," because those who have been estranged by falsities are called "sold;" and for this reason those who have been led from falsities to truths, thus who have been delivered by the Lord from hell and have been led to heaven are called "the redeemed," and the Lord is called "the Redeemer." "To redeem" signifies in reference to the Lord to deliver from evils and to liberate from falsities, that is, from hell, and thus it signifies to reform and regenerate (as may be seen above, n. 328). "To redeem by His blood" signifies conjunction with the Divine through the acknowledgment of the Lord, and through reception of the Divine truth from Him (see n. 328, 329). The Lord is called "the Redeemer" as to the Divine Human (see also above, n. 328).

Verses 4, 5. These are they that were not defiled with women, for they are virgins. These are they that follow the Lamb whithersoever He goeth. These were bought from among men, the firstfruits to God and the Lamb. And in their mouth was found no deceit; for they are spotless before the throne of God. 4. "These are they that were not defiled with women," signifies those who have not falsified the truths of the Word (n. 862); "for they are virgins," signifies for the reason that they are in the affection of truth for the sake of truth (n. 863); "these are they that follow the Lamb whithersoever He goeth," signifies those who have been conjoined to the Lord by the acknowledgment of His Divine Human, and by a life according to His commandments (n. 864); "these were bought from among men, the firstfruits to God and the Lamb," signifies those received in the New Church by the Lord (n. 865). 5. "And in their mouth was found no deceit," signifies that they are averse to thinking falsities and persuading to them (n. 866); "for they are spotless before the throne of God," signifies that in the sight of angels they are without falsities from evil (n. 867).

Verse 4. These are they that were not defiled with women, signifies those who have not falsified the truths of the Word. This is evident from the signification of "to be defiled and contaminated with women," as being to falsify the truths of the Word, since this has the same signification as "to commit whoredom" and "to play the harlot." That "whoredoms," "harlotries," and "adulteries," which are so often mentioned in the prophecies of the Word, signify falsifications and adulterations of the truth and good of the doctrine of the church, thus of the Word, may be seen above (n. 141, 161, 511, 695, 803); therefore it is added "for they are virgins," which signifies that they are in the affection or love of truth for the sake of truth. It is said that these hundred forty-four thousand "are not defiled with women, for they are virgins," because these hundred forty-four thousand mean all who are in truths from good; and those who are in truths from good cannot falsify truths, because good opens the spiritual mind, which receives light from heaven and enlightens the natural mind; therefore when truths appear they are acknowledged and received, and falsities are rejected. It is altogether different with those who are in truths without good. Such are in falsities, although they believe themselves to be in truths. For truths without good have no light or life; consequently they are inwardly as it were black and dead; and therefore when interiorly regarded by such they are either falsified or are scattered as if they were nothing. Such are the truths of the Word with those who are in faith separated from charity. When these speak from the sense of the letter of the Word they can speak nothing else than truths, since all things of the Word are truths; and yet those things that constitute the sense of the letter are appearances of truth because they are for the simple and for little children, and therefore are adapted to their apprehension. But when one who is in faith separated from charity interiorly examines these appearances of truth and undertakes to draw forth their genuine meaning or genuine truth he falls into falsities, by which he destroys the very truths of heaven, and thus closes heaven to himself. It is otherwise with those who are in truths from good; for these are continually enlightened by the Lord; for the Lord flows into good, and through good into truths with man; but not into truths without good, thus not into faith without charity.

For they are virgins, signifies for the reason that they are in the affection of truth for the sake of truth. This is evident from the signification of "virgins," as being affections of truth, which are called spiritual affections of truth. For there are natural affections of truth which exist in almost everyone, especially during childhood and youth. But natural affections of truth have reward as an end, at first reputation, and afterwards honor and gain. These are not the affections here meant by "virgins," but spiritual affections of truth are meant, which are such as have for their end eternal life and the uses of that life. Those who are in such affections love truths because they are truths, thus apart from the world's glory, honors, and gains; and those who love truths apart from such considerations love the Lord; for the Lord is with man in the truths that are from good. For that which proceeds from the Lord as a Sun is the Divine truth, and that which proceeds from the Lord is the Lord; consequently he that receives truth from spiritual love because it is truth receives the Lord. Therefore of such it is said "these are they that follow the Lamb whithersoever He goeth." Moreover, such are meant by the Lord in these words in Matthew: The kingdom of the heavens is like unto a treasure hidden in a field, which a man having found hideth, and in his joy goeth and selleth all things whatsoever he hath, and buyeth the field. Again, the kingdom of the heavens is like unto a man, a merchant, seeking beautiful pearls, who, when he had found one precious pearl, went and sold all that he had, and bought it (13:44-46). "The treasure hidden in a field" and "the pearls" signify the truths of heaven and the church; and the "one precious pearl" signifies the acknowledgment of the Lord. The affection of truths because they are truths is meant by "the man went in his joy and sold all that he had, and bought the field" in which the treasure was hidden, also by "the merchant's going and selling all that he had, and buying the precious pearl." [2] Those who are in the spiritual affection of truth are called "virgins" from the marriage of good and truth from which is conjugial love; for a "wife" is the affection of good, and a "husband" the understanding of truth; moreover, females and males are born such. Now because virgins love to be conjoined to men with whom is the understanding of truth, therefore they signify the affections of truth. (But on this see more fully in the work on Heaven and Hell, n. 366-386, where "Marriages in the Spiritual World" are treated of.) This makes clear what "virgins" signify in the following passages in the Word. In Lamentations: The ways of Zion do mourn because they come not to the feast; all her gates are devastated, her priests moan, her virgins are sad, and she herself is in bitterness. The Lord hath cast down all my mighty in the midst of me; He hath proclaimed against me an appointed time for breaking my youths. The Lord hath trodden the wine-press for the virgin daughter of Zion. 863-1 Hear, I pray, all ye people, and behold my grief; my virgins and my youths have gone into captivity (1:4, 15, 18). This describes the devastation of Divine truth in the church, "Zion" of which this is said signifying the church, where the Lord reigns by the Divine truth. "The ways of Zion do mourn" signifies that Divine truths are no longer sought; "no one comes to the feast" signifies that there is at that time no worship; "all her gates are desolated" signifies that there is no approach to truths; "her priests moan, her virgins are sad," signifies that affections of good and affections of truth are destroyed; "He hath cast down all my mighty in the midst of me" signifies that all power of truth against falsities has perished; "He hath proclaimed against me an appointed time" signifies its last state, when the Lord is about to come; "for breaking my youths" signifies when there is no longer any understanding of truth; "the Lord hath trodden the wine-press for the virgin daughter of Zion" signifies when all the truths of the Word are falsified; "my virgins and my youths have gone into captivity" signifies when all the affection of truth and the understanding of truth have perished by falsities. [3] In the same: The elders of the daughter of Zion sit on the earth; they keep silence; they have cast up dust upon their head; they have girded themselves with sackcloth; the virgins of Jerusalem have made their head to go down to the earth. What shall I testify unto thee, to what shall I liken thee, O virgin daughter of Zion? They have lain in the streets, the boy and the old man; my virgins and my youths have fallen by the sword (Lam. 2:10, 13, 21). These words, too, describe the devastation of Divine truth in the church, "the daughter of Zion" being the church in which the Lord reigns by Divine truth; grief on account of its devastation is described by "sitting on the earth," "the elders being silent," "casting up dust upon the head," "girding themselves with sackcloth," and "making the head to go down to the earth." "The elders of the daughter of Zion" signify those who have been in Divine truths; "the virgins of Jerusalem" signify those who have taught truths from the affection of truth; "they have lain in the streets, the boy and the old man," signifies that innocence and wisdom have been destroyed, together with Divine truths; "my virgins and my youths have fallen by the sword" signifies that all the affection of truth and all the understanding of truth have perished by falsities, "virgin" being the affection of truth, "youth" the understanding of truth, and "to fall by the sword" is to perish through falsities. [4] In the same: Our skins are become black like an oven because of the tempests of famine; the women in Zion have been ravished, the virgins in the cities of Judah; the princes have been hanged up by their hand; the faces of the elders have not been honored (Lam. 5:10-12). In this like things are involved. What is signified by "the women in Zion," "the virgins in the cities of Judah," and "the princes and old men," has been explained above (n. 540, 555, 655). In Amos: Behold the days shall come in which I will send a famine in the land, not a famine for bread nor a thirst for waters, but for hearing the words of Jehovah. In that day shall the beautiful virgins and the youths faint for thirst (8:11, 13). This describes the lack of Divine truth. That lack is meant by "famine" and by "thirst;" therefore it is said, "not a famine for bread nor a thirst for waters, but for hearing the words of Jehovah." That the affection of truth and the understanding of truth will cease because of this lack is signified by "in that day shall the beautiful virgins and the youths faint for thirst." [5] In Isaiah: Blush, O Zidon, the sea hath said, the stronghold of the sea, saying, I have not travailed, neither brought forth; I have not trained up youths, I have not brought up virgins (23:4). "Zidon and Tyre" mean the church as to the knowledges of good and truth; and the "sea" and "the stronghold of the sea" mean the natural where such knowledges are. That none are reformed by those knowledges is signified by "I have not travailed, neither brought forth;" and that consequently there is no understanding of truth and no affection of truth is signified by "I have not trained up youths, I have not brought up virgins." [6] In David: God shut up His people to the sword, and was wroth with His inheritance. The fire hath devoured her youths, and her virgins are not wedded. Her priests have fallen by the sword (Ps. 78:62-64). This, too, treats of the devastation of the church by falsities and evils. "God shut up His people to the sword, and was wroth with His inheritance," signifies that the church perished through falsities and evils, the "sword" signifies the destruction of truth by falsities, "to be wroth" destruction by evils, the "people" those of the church who are in truths, and "inheritance" those who are in goods, but here those who are in falsities and evils. "The fire hath devoured her youths" signifies that the love of self and thence the pride of self-intelligence have destroyed the understanding of truth; "her virgins are not wedded" signifies that the affections of truth have perished through non-understanding of truth; "her priests have fallen by the sword" signifies that the goods of the church, which are the goods of works, of charity, and of life, have been destroyed by falsities. [7] In Moses: Without shall the sword bereave, and from the chambers terror, both the youth and the virgin, the suckling with the old man (Deut. 32:25). "Without shall the sword bereave, and from the chambers terror," signifies that falsity and evil, which are from within, shall devastate both the natural and the rational man; "the youth and the virgin" signify the understanding of truth and the affection of it; "the suckling with the old man" signifies innocence and wisdom. [8] In Jeremiah: By thee I will scatter nations, and by thee I will destroy kingdoms; by thee I will scatter the horse and his rider; by thee I will scatter the chariot and him that is carried therein; by thee I will scatter the old man and the boy; by thee I will scatter the youth and the virgin; by thee I will scatter the shepherd and his flock; by thee I will scatter the husbandman and his team; by thee I will scatter the governors and the leaders (51:20-23). This is said of Jacob and Israel, by whom is meant in the highest sense the Lord, who was to destroy the evils and falsities that bore rule in the church about the time of His coming; the "nations" and "kingdoms" that He will scatter signify evils and falsities in general; "the horse and his rider" signify reasonings from falsities against truths; "the chariot and him who is carried therein" signify falsities of doctrine; "the old man and the boy" signify falsities confirmed and not confirmed; "the youth and the virgin" signify the understanding of falsity and the affection of it; "the shepherd and his flock" signify those who teach and those who learn; "the husbandman and his team" have a like signification; "governors and leaders" signify the principles of falsity and evil. [9] In Ezekiel: Jehovah said, Go through the midst of the city, and through the midst of Jerusalem. Slay to destruction the old man, the youth and the virgin, and the infant and the women; but come not against any man upon whom is the sign (9:4, 6). This describes the devastation of all things pertaining to the church; "Jerusalem" signifies the church; "the old man, youth, virgin, infant, and women," signify all things of the church, the "old man" wisdom, the "youth" intelligence, the "virgin" the affection of truth, the "infant" innocence, "women" good conjoined to truths; "to slay to destruction" signifies to destroy utterly. That these things did not happen, but were merely seen by the prophet when he was in the spirit, is evident from the preceding verses, in which the abominations of the house of Israel and Judah are set forth under various forms and objects; and as these things did not happen, but were merely seen, it is clearly evident that "old man, youth, virgin, infant, and women," have this signification. What is signified by "come not against any man upon whom is the sign" may be seen above (n. 427). [10] In Joel: They have cast lots upon my people, and they have given a boy for a harlot, and have sold a girl for wine which they drank (3:3). "To cast lots upon the people" signifies to disperse the truths of the church by falsities; "to give a boy for a harlot" signifies to falsify the truths of the Word; "to sell a girl for wine" signifies to falsify the goods of the Word; "which they drank" signifies becoming imbued with falsity. [11] In Zechariah: The streets of the city were filled with boys and girls playing in its 863-2 streets (8:5). "Boys and girls" signify the truths and goods of innocence, such as are the truths and goods of the Word, which essentially constitute the church; "streets of the city" signify doctrinals, for which reason the ancients taught in the streets; and "to play in the streets" signifies to be glad and rejoice from doctrinals. [12] In Jeremiah: Again will I build thee, O virgin Israel; then shall the virgin be glad in her dance, and the young men and old men together (31:4, 13). "The virgin Israel" signifies the church from the affection of truth; "then shall the virgin be glad in the dance" signifies the gladness of heart of those who are in the spiritual affection of truth, since all spiritual gladness is from the affection of truth; and this is why the expressions "to play," "to dance," "to sing," and the like, are used in the Word in reference to virgins and girls. [13] Because the church is a church from the spiritual affection of truth, which is the love of truth for the sake of truth, the following expressions are frequently used in the Word: The virgin of Israel (Jer. 18:13; 31:4, 21; Amos 5:2); The virgin daughter of Zion (2 Kings 19:21; Isa. 37:22; Lam. 1:4; 2:13); The virgin daughter of my people (Jer. 14:17); The virgin daughter of Zidon (Isa. 23:12); The virgin daughter of Egypt (Jer. 46:11); Also the virgin daughter of Babylon (Isa. 47:1). In David: They have seen thy goings, O God, the goings of my God, my King, in the sanctuary. The singers went before, the minstrels after, in the midst of virgins playing on timbrels (Ps. 68:24, 25). This is said of the Lord, who is here meant by "my God" and "my King," and His coming is meant by "His goings in the sanctuary," "the singers, minstrels, and players on timbrels," signify all who are of the Lord's spiritual and celestial kingdom, "the virgins singing," those who are of His spiritual kingdom, and "the minstrels and players on timbrels" those who are of His celestial kingdom; they are called "virgins" from the affection of truth and good; and "to sing, to play on instruments and on timbrels" describes the gladness and joy of their heart, for instruments played by beating and by blowing depict the joy of those who are of the celestial kingdom; while stringed instruments and singing depict the gladness of those who are of the spiritual kingdom. [14] In the same: King's daughters are among thy precious ones; on thy right hand standeth the queen in the best gold of Ophir. Hear, O daughter and see, incline thine ear. Then shall the king delight in thy beauty; for he is thy lord, therefore bow thyself down to him. The daughter of Tyre also with an offering, the rich of the people shall entreat thy faces. The king's daughter is all precious within, her clothing is inwrought with gold; she shall be brought unto the king in broidered work; the virgins that follow her, her companions, shall be brought unto him; with joy and exultation they shall be brought, they shall come into the king's palace (Ps. 45:9-15). It is evident from the verses that precede (2-8), and from those that follow (16, 17), that this is said of the Lord. "King's daughters" signify the affections of Divine truth; "the queen that was at his right hand in the best gold of Ophir" signifies heaven and the church, which are in Divine truths from Divine good; "to hear, to see, and to incline the ear," which is said of the king's daughter, signifies to hearken, to perceive, and to obey, thus to understand, to do, and to be wise, from the Lord. That she will then be acceptable to the Lord is signified by "then shall the king delight in thy beauty," "beauty" is predicated of the affection of truth, for this is what constitutes the beauty of angels; "therefore bow thyself down to him" signifies worship from a humble heart. "And the daughter of Tyre shall send an offering" signifies worship by those who are in the knowledges of truth; "the rich of the people shall entreat thy faces" signifies adoration by those who are in intelligence from these knowledges; "the king's daughter is all glorious within" signifies the spiritual affection of truth, which is called "glorious" from abundance of truth, while "within" signifies what is spiritual; "her clothing is inwrought with gold" signifies investing truths formed from the good of love; "she shall be brought unto the king in broidered work" signifies the appearances of truth, such as are in the sense of the letter of the Word; "the virgins that follow her, her companions," signify the spiritual-natural affections of truth which serve; "with joy and exultation they shall be brought, they shall come into the king's palace," signifies with heavenly joy into heaven, where the Lord is. [15] Because "king's daughters" signified the spiritual affections of truth, and their "garments" signified truths in the ultimate of order, such as the truths of the Word are in the sense of its letter, therefore: The king's daughters that were virgins were formerly clothed in robes of diverse colors, as is said of Tamar the daughter of David (2 Sam. 13:18). In Zechariah: How great is His goodness, and how great is His beauty! Corn maketh the young men to grow, and new wine the virgins (9:17). This, too, is said of the Lord; and "His goodness and beauty" mean the Divine good and the Divine truth. "Corn maketh the young men to grow, and new wine the virgins," signifies that the understanding of truth and the affection of truth are formed by good and truth from Him. It is evident from these passages that "virgins" signify in the Word the affections of truth, likewise from other passages (as Isa. 62:5; Jer. 2:32; Joel 1:7, 8; Ps. 148:12; Judges 5:30). [16] Because a "virgin" signified the affection of the genuine truth of the church, which is wholly in accord with the good of love, it was commanded: That the high priest should not take to wife a widow, or one divorced, or one polluted, a harlot, but a virgin of his own people, lest he profane his seed (Lev. 21:13-15; also Ezek. 44:22). The particulars of this may be seen explained above (n. 768). It was because "virgin" signifies the affection of genuine truth, and her defilement signifies falsification of Divine truth, that to commit whoredom was so severely forbidden, that: If anyone should entice a virgin and lie with her he should pay her a dowry to be a wife for himself; but if her father should refuse to give her he should weigh him silver according to the dowry of virgins (Exod. 22:16, 17; Deut. 22:28, 29). This may be seen explained in the Arcana Coelestia (n. 9181-9186). [17] Because the affection of truth and the understanding of truth constitute a marriage, like that of a virgin espoused and married to a man, and these afterwards make one, like will and understanding, or affection and thought, or good and truth, in every man, and because diverse affections cannot be conjoined to one and the same thought, or diverse wills to one and the same understanding, or diverse truths of the church to one and the same good of love, without causing falsifications and dispersions of truth, so lying with a virgin who was betrothed was made a crime punishable with death, according to this command in Moses: If a man lie in a city with a damsel that is a virgin betrothed to a man, both shall be stoned; but if in the field the man alone shall die, to the damsel there is no crime of death (Deut. 22:23-27). "Lying together in the city" signifies the adulteration of the good and truth of doctrine from the Word, for a "city" means doctrine, and "stoning" was a punishment for harm done to the truth of doctrine. But "lying together in the field" signifies the falsification of the truth of the church before it has been accepted as a doctrinal; and this is not the adulteration of its good, since a "field" means the church, in which truth at first is implanted and afterwards grows and at length becomes a matter of doctrine; and for this reason the man only should die. From this it can also be seen that "virginity" signifies the undefiled affection of truth (as in Lev. 21:13; Deut. 22:13-21; Ezek. 23: 3, 8).

These are they that follow the Lamb whithersoever He goeth, signifies those who have been joined to the Lord by the acknowledgment of His Divine Human, and by a life according to His commandments. This is evident from the signification of "the Lamb," as being the Lord as to the Divine Human (see above, n. 314); also from the signification of "following Him whithersoever He goeth," as being to acknowledge His Divine and to do His commandments. "To follow the Lord" has a similar signification as "to go or to walk after Him." That "to go or walk after the Lord," signifies to acknowledge, to obey, and to act and live from Him and with Him, may be seen above (n. 787). This is the signification of "following the Lord," because no one can follow the Lord from self, but only from the Lord Himself. For the Lord draws after Him the man who from freedom wills to follow; but He can draw no one who does not will to follow Him. For the Lord so operates with man that man may follow Him as if of himself; thus does the Lord flow into man's freedom; and this He does for the sake of the reception and implantation of truth and good with man and consequent reformation and regeneration. For unless it appeared to man that he followed the Lord as if of himself, that is, acknowledged His Divine and did His commandments as if of himself, there would be no appropriation and conjunction, and thus no reformation and regeneration. For everything enters into the man and becomes as if it were his own that man receives in freedom, that is, as if of himself, whether it be what he thinks and speaks or what he wills and does as if of himself. And yet man ought to believe, as the matter really is in itself, that he does these things not from himself but from the Lord; and this is why it is said that he must act not of himself but as if of himself. Another reason for this is that man has no perception of the Lord's operation into his will and into his thought therefrom; for man knows nothing about his conjunction with angels; consequently he supposes that whatever he wills and thinks he wills and thinks from himself; therefore he cannot know otherwise than that this is done by himself; and yet all good flows in, that which he thinks, that which he wills, and that which he consequently does. And as he knows this from the doctrine of the church, namely, that all good is from God, he ought to believe that he does not do good of himself, although he does it as if of himself. This is meant by what the Lord taught in Mark: So is the kingdom of God as if a man should cast seed upon the earth, and should then sleep and rise night and day, and the seed should spring and grow up he knoweth not how (4:26, 27). And in John: A man can receive nothing unless it be given him from heaven (3:27). And in the same: He that abideth In Me and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:5). [2] To acknowledge the Lord's Divine Human and to do His commandments is to follow Him, because only those who do this can be conjoined to the Lord. That everyone is conjoined to the Lord according to the acknowledgment and confession of Him from the heart and according to the life, can be seen from this, that all the angels of heaven acknowledge no other Divine than the Divine of the Lord, and all angels of the heavens live according to the laws of order, which are His commandments, that is, they live in the Divine that proceeds from the Lord, which is called the Divine truth. Because they so live they live in a heavenly aura, or in a heavenly ether, into which none can be admitted except those who are in life from the Lord. If any others were to enter into that ether it would be like letting mice into a pipe out of which the air has been exhausted. [3] All this makes clear what is signified in the spiritual sense by "following the Lord whithersoever He goeth." "To follow Him" has the same signification in the following passages. As in John: Jesus said, I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life (8:12). "I am the light of the world" signifies that He is the Divine truth itself; "he that followeth Me" signifies he that acknowledges His Divine and does His commandments; "shall not walk in darkness" signifies that he shall not be in falsities; "but shall have the light of life" signifies that he shall be in Divine truths, which teach man eternal life and lead to heaven. Here evidently "to follow the Lord" does not mean to follow Him, but to acknowledge His Divine and obey Him. [4] In the same: When the Shepherd of the sheep hath led forth His own sheep He goeth before them and the sheep follow Him, for they know His voice; but a stranger they do not follow, but flee from him, for they know not the voice of strangers. My sheep hear My voice, and I know them and they follow Me (John 10:4, 5, 27). Here, "to follow the Lord" means to acknowledge His Divine and to obey Him; for it is said, He goeth before His own sheep and the sheep follow Him and know and hear His voice; "to know and hear the Lord's voice" signifies to do His commandments. [5] In the Gospels: Whosoever wills to come after Me let him deny himself and follow Me (Matt. 16:24; Mark 8:34; Luke 9:23). Evidently "to go after the Lord and to follow Him" is to deny self; and to deny self is to be led not by self but by the Lord; and he denies self who shuns and turns away from evils because they are sins; and when man turns away from evils he is led by the Lord; for he does the Lord's commandments, not from self but from the Lord. "To follow the Lord" has the same signification elsewhere (as in Matt. 19:21, 28; Mark 2:14, 15; 3:7, 8; 10:21, 28, 29; Luke 18:22, 28; John 12:26; 13:36, 37; 21:19-22). [6] All this makes clear that to "follow the Lord" is to be led by Him and not by self; and only those who are not led by self can be led by the Lord; and everyone is led by self who does not shun evils because they are contrary to the Word and thus contrary to God; consequently because they are sins and are from hell. Everyone who does not thus shun and turn away from evils is led by self; and for the reason that the evil that is in man by heredity constitutes his life, because that is his own [proprium]; and until such evils have been removed man does all things from them, thus from self. But it is otherwise when evils have been removed, which is done when he shuns them because they are infernal; then the Lord enters with truths and goods from heaven, and leads him. The chief reason is that every man is his own love; and man, as to his spirit, which lives after death, is nothing else than the affection which is of his love, and all evil is from his love, and thus belongs to his love; from which it follows that a man's love or affection is reformed only by a spiritual shunning of evils and turning away from them, which is shunning them and turning away from them because they are infernal. From all this it can now be seen what it is "to follow the Lord whithersoever He goeth."

These were bought from among men, firstfruits to God and the Lamb, signifies those received in the New Church by the Lord. This is evident from the signification of "those bought by the Lord," as being those who receive instruction from the Word, especially respecting the Lord, and who live according to it (see above, n. 860). The same are meant by those called "redeemed by the Lord;" and "the redeemed" are those who have been regenerated by the Lord and these are those who follow the Lord, that is, are led by Him (of whom just above). Also from the signification of "firstfruits of God and the Lamb," as being those who have given themselves to the Lord and have been adopted by Him. That those who are of the New Church are meant is evident from their being called "firstfruits to God and to the Lamb," since those who are received in that church acknowledge the Lord's Divine Human and live according to His commandments. No others are received in the New Church which is called "the New Jerusalem," because those who do not believe this and live thus are not in accord with the life of heaven, nor with the light there, nor with the heat there: for the light there is the Divine truth, which is the source of all intelligence and wisdom; and the heat there is the Divine good, which is the source of all love and charity. All man's affection and thought therefrom not only is within him and constitutes his life but is also outside of him and constitutes the sphere of his life. This is why heaven is divided into societies according to the varieties of the affections and their thoughts; consequently unless the affections and the thoughts therefrom are spiritual, which are formed solely by the acknowledgment of the Lord and a life according to His commandments, they cannot be admitted into any society of heaven, for they are repugnant thereto; and this is why those who do not acknowledge the Lord's Divine Human and do not live according to His commandments in the Word cannot be consociated with the angels of heaven. That this is so has been proved to me by much experience. There were some who had the same idea of the Lord as of any other man, and had lived in the faith of the present day, which is cogitation (or thought) without any good of life. As these believed that eternal life is merely being admitted into heaven, so according to their wish they were admitted into a certain society; but as soon as the light of heaven struck their eyes, their sight, and at the same time their understanding, began to be wholly darkened, and they began to fall into a stupor and into foolishness; and when the heat of heaven breathed upon them they began to be tormented in a direful manner, and their head and limbs began to writhe like serpents; consequently they cast themselves downwards, swearing that admission to heaven, unless they were in the light and heat of heaven, was hell to them, and that they had not known that everyone has heaven from love and its faith, or from a life according to the Lord's commandments in the Word, and from faith in the Lord, and not at all from faith without the life of faith, which is charity. [2] It shall now be told briefly what "firstfruits" signify in the Word. The signification of firstfruits is similar to that of "firstborn;" but "firstborn" is predicated of animals, and "firstfruits" of vegetables; thus "the firstborn" are such as are born first, and "firstfruits" are from the first products; and both of them signify the spiritual good that is first formed, which in itself is truth from good which is from the Lord. This has its origin in the fact that there are two minds in man, a natural mind and a spiritual mind. From the natural mind alone nothing is produced but evil and its falsity; but as soon as the spiritual mind is opened, good and its truth are produced; and that which is first produced is meant by the "firstborn" and the "firstfruits." And as all things that are born and produced from the spiritual mind are from the Lord and not from man, these were sanctified to Jehovah, that is, to the Lord, because they were His, and thus were holy. And as that which is born or produced first signifies all things that follow in their order, as a leader is followed by his people, or a shepherd by his flock, so "the giving of the firstborn and the firstfruits to the Lord" signified that all the rest were also His. [3] But that this may come yet more clearly into the understanding it is to be known that the merely natural mind is formed to the idea or image of the world, but the spiritual mind to the idea or image of heaven; also that the spiritual mind is not opened to any man, except by the acknowledgment of the Lord's Divine and by a life according to His commandments; and until this mind has been opened no good and no truth therefrom are produced; but as soon as it is opened these are produced, and what is produced is from the Lord. Therefore the first thing that is produced is called holy, and signifies that all things that are afterwards produced are holy. This makes clear that the opening of the womb or matrix signifies the opening of the spiritual mind. This signification of opening the womb or matrix is from correspondence, the womb corresponding to the good of celestial love. (On this correspondence see above, n. 710, and in the Arcana Coelestia, n. 4918, 5050-5062.) [4] Because this is what is signified by "firstfruits," and because the things pertaining to the harvest, as wheat, barley, and the rest, and also wool, signified the goods and truths of heaven and the church, and the clean and useful beasts had a similar signification, so the firstborn of the latter and the firstfruits of the former were given to the Lord; and as the high priest represented the Lord as to His priestly function, which is the good of love, these things were given to that priest, and thus all things that were products of the corn, wine, and oil were made holy. But respecting these firstfruits see the statutes for the sons of Israel in the law of Moses; as respecting the first of the products of all corn, of oil, of wine, of the fruit of the tree, also of the fleece, likewise of the firstborn of the herd and the flock; and that these were given as holy to Jehovah, and by Jehovah to Aaron, and after him to the high priest (Exod. 22:29; Num. 13:20; 15:17-22; 18:8-20; Deut. 18:4; 26:1 to the end): also concerning the feast of the first fruits of harvest and of the first fruits of bread (Exod. 23:14-16, 19, 26; Lev. 23:9-15, 20-25; Num. 28:26 to the end; and elsewhere). [5] From all this it can now be seen that "firstfruits to God and to the Lamb" mean those who will be of the New Church which is called "the New Jerusalem," who acknowledge the Lord's Divine Human and live a life of love, that is, a life according to the Lord's commandments in the Word. In such and in no others is the spiritual mind opened; therefore no others are led by the Lord, or "follow Him whithersoever He goeth." That "God and the Lamb" means in Revelation the Lord as to the Divine Itself, and at the same time as to the Divine Human, may be seen above (n. 297, 314, 343, 460, 482).

Verse 5. And in their mouth was found no deceit, signifies that they are averse to thinking falsities and persuading to them. This is evident from the signification of "mouth," as being thought and speech therefrom, and thus persuasion; (see above, n. 580, 782, 794); also from the signification of "deceit," as being to deceive and mislead purposely, thus from an intention of the will; consequently to think falsities and persuade to them designedly, which destroys man forever. That such things have no place in those who are led by the Lord or who follow Him is signified by "in their mouth is found no deceit." For the Lord is Divine truth united to Divine good; and all who are in the Lord, who are those who acknowledge His Divine Human and do His commandments, are in the Divine truth and in the Divine good; and as thinking falsities is contrary to the Divine truth, and wishing to persuade to them is contrary to the Divine good, such are averse to so doing. [2] What else "deceit" signifies in the Word can be seen from the passages where it is mentioned, as in the following. In John: Jesus said of Nathaniel as he was coming to Him, Behold an Israelite indeed, in whom is no deceit (1:47). An "Israelite" signifies one who is in the good of charity, and from that in truths, thus one who is in truths from good. Such are meant also by "the hundred forty-four thousand who follow the Lord, in whose mouth is found no deceit;" so here "deceit" has the same signification. [3] In Zephaniah: The remnant of Israel shall not do perversity nor speak a lie, neither shall a tongue of deceit be found in their mouth (3:13). "The remnant of Israel," the same as "an Israelite indeed," means those who are in spiritual faith, because they are in the good of charity; "to speak a lie" signifies to teach falsely from ignorance of truth; but "deceit" signifies falsity that is not from ignorance of truth, but from deliberation, thus from the purpose of deceiving, as is the case with the wicked. [4] Likewise in the following passages: He did no violence, neither was deceit in His mouth (Isa. 53:9); which is said of the Lord: He shall redeem their 866-1 soul from deceit and violence (Ps. 72:14). The rich are full of violence, and the inhabitants thereof speak a lie; and as to their tongue deceit is in their mouth (Micah 6:12). They fill their master's house with violence and deceit (Zeph. 1:9). Men of bloods and of deceit shall not live out half their days (Ps. 55:23). Thou wilt destroy those that speak a lie; the man of bloods and of deceit Jehovah will abhor (Ps. 5:6). "Violence and blood" signify perversion of truth and falsification of the Word; and "deceit" signifies doing this purposely: Jehovah give ear to my prayers, that are apart from lips of deceit (Ps. 17:1). Keep thy tongue from evil, and thy lips from speaking deceit (Ps. 34:13). If my lips should speak iniquity, and my tongue should speak deceit (Job 27:4). Deliver my soul, O Jehovah, from a lip of falsehood, from a tongue of deceit. What shall he give to thee, What shall he add to thee, thou tongue of deceit? (Ps. 120:2, 3). Thou openest thy mouth to evil, and with thy tongue thou framest deceit (Ps. 50:19). The mouth of the wicked, the mouth of deceit they have opened against me; they have spoken against me with a tongue of lies (Ps. 109:2). Thy tongue thinketh wickednesses like a sharp razor working deceit (Ps. 52:2, 4). They mock everyone with his companion, and they speak not truth; they have taught their tongue to speak a lie; it is thine to dwell in the midst of deceit; through deceit they have refused to know Me (Jer. 9:5, 6). "Lips and tongue" with which they speak falsehood and deceit signify the thought with the intention of persuading to falsities against truths, and of misleading; the lips and the tongue having a similar signification as the mouth: Blessed is the man unto whom Jehovah imputeth not iniquity, and in whose spirit there is no deceit (Ps. 32:2); The words of his mouth are iniquity and deceit; he ceaseth from understanding and doing good (Ps. 36:3); To speak iniquity and to speak deceit (Job 13:7); "iniquity" having reference to evil and "deceit" to falsity thence: From the man of deceit and perversity deliver me, O Jehovah (Ps. 43:1). The clean in hands and pure in heart, who doth not lift up his soul to vanity, and sweareth not with deceit (Ps. 24:4). They think words of deceit against the quiet in the land, they opened their mouth exceedingly against me (Ps. 35:20, 21). Wickednesses are in the midst thereof, fraud and deceit depart not from her street (Ps. 55:11). Thou hast trodden down all them that err from Thy statutes, for their deceit is a lie (Ps. 119:118). This people turneth itself away, Jerusalem is perpetually turned away, they hold fast to deceit, they refuse to return; I have hearkened and heard, but they speak not aright (Jer. 8:5, 6). In these passages "deceit" does not mean deceit in the natural sense, which consists of deceitful plotting and malicious false-hood against another, but deceit in the spiritual sense, in which "deceit" means thought from the intention of the will, or intentionally and deliberately speaking falsities and persuading to them, and thereby destroying the soul. [5] Likewise respecting the prophets, in Jeremiah: Is it not in the heart of the prophets that prophesy falsehood, even of the prophets of the deceit of their own heart? (23:14). In the same: The prophets prophesy unto you a vision of falsehood and divinations, and a thing of nought, and the deceit of their own heart (Jer. 14:14). In the spiritual sense "prophets" signify those who teach truths from the Word and doctrine, and thus in an abstract sense the Word as to doctrine, therefore in the contrary sense, as in these passages, they signify those who teach falsities, thus those who falsify the truths of the Word; and to do this intentionally is meant by "the deceit of their heart." [6] That "deceit" means in the spiritual sense intentional falsification of the truths of the Word, from a desire to mislead, is evident in Hosea: Ephraim hath compassed Me about with falsehood, and the house of Israel with deceit (11:12). "Ephraim" signifies the understanding of the truths of the church; and "the house of Israel" the church itself; so "deceit" and "falsehood" signify persuading to falsities with intention and desire. [7] In the same: They are become like a deceitful bow; their princes shall fall by the sword, from the rage of their tongue (Hos. 7:16). And in David: They are turned aside like deceitful bows (Ps. 78:57). They are compared to a "deceitful bow" because a "bow" signifies doctrine combating, in both senses, namely, the doctrine of falsity combating against truth, and of truth against falsity, for javelins and arrows signify falsities or truths to fight with. (That this is the signification of "bow and arrows" may be seen above, n. 357.) All this again makes evident that "deceit" means deceit in the spiritual sense, which is deceit against the truths and goods of the Word and of the church, thus a disposition and desire to destroy them. [8] That a disposition and desire to destroy the truths and goods of the Word, of doctrine, and of the church, thus to destroy them deliberately and intentionally, is signified by "deceit," is evident in Jeremiah: They watch as fowlers lie in wait; they set a trap that they may catch men; as a cage full of birds so their houses are full of deceit (5:26, 27). In Moses: If a man have a purpose against his neighbor to slay him by deceit, thou shalt take him from Mine altar (Exod. 21:14). And as this was so grievous a sin it is said in Jeremiah: Cursed is he who doeth the work of Jehovah with deceit (48:10). "Deceit" was so grievous a crime because deliberation and purpose are of the will, and whatever is of the will is of the man himself, and is called the evil of his heart, for the will is the man himself; but the thought that precedes consent, which is an act of the will, is not in man but outside of him; since the things that flow into the thought are like the objects that flow into the sight from the world, some of which are pleasing and some not pleasing; and those that are pleasing enter the delight of his life, but those that are not pleasing are cast out. So it is with everything that flows into man's internal sight, which is of his understanding and consequent thought. If it is pleasing it enters his will and adds itself to his life; but if it is not pleasing it is cast out. [9] It is to be known that all evil persons have a disposition and desire, consequently a will, to destroy the truths of heaven and the church by falsities, for the reason that they are conjoined to hell, and infernal spirits from the delight of their love burn with a lust of destroying all things of heaven and the church, and this by crafty devices, which they artfully contrive and wonderfully execute, which, if described from experience, would fill many pages. This makes clear that "deceit" signifies in general all evil of intention to destroy truths by falsities. (In addition, see what has been said about deceit in the Arcana Coelestia, namely, that deceit destroys everything of the spiritual and interior life in man, n. 9013; that deceit, fraud, and simulation were accounted by the ancients monstrous wickedness, n. 3573; that the deceitful, when viewed by the angels, appear like serpents and vipers, n. 4533; that such are meant in the Word by "serpents" and "vipers," n. 9013; that "poison" in the Word signifies deceit, n. 9013. Respecting the punishments of those who lie in wait for and deceive others by deceit, n. 831, 957-960, 1273; respecting their hells, n. 830, 831, 947, 4951.)

For they are spotless before the throne of God, signifies that in the sight of angels they are without falsities from evil. This is evident from the signification of "being spotless," as meaning to be without falsities from evil (of which presently); also from the signification of "before the throne of God," as being in the sight of angels. That "the throne of God" means heaven where the angels are may be seen above (n. 253). They appear spotless in the sight of the angels of heaven because they are led by the Lord, and the Lord continually provides that nothing false shall enter their will; falsity is admitted into the thought, but no further, and is cast out therefrom; and what is cast out from the thought does not defile the man. But what is taken therefrom by his will, that defiles; for that belongs to and comes to be of his love, thus of his life, and inheres in his deeds; and this cannot be removed except by an earnest and actual repentance of the life. For the will, and the love and life with it, and also the deeds, act as one, and are meant in the Word by the "heart;" and this is why those who are led by the Lord, or who follow Him, are "spotless." [2] It is unavoidable that man should think what is false and what is evil, both because he is born into evils of every kind and because the doctrines of the church at this day are not doctrines of life but doctrines of faith only; and the doctrine of faith separated from the life does not teach the truths by which man's life can be reformed. But those who are in the Lord are kept in the spiritual affection of truth; and those who are in that affection may indeed receive falsities, although not with full consent, and only in such a manner and to such an extent as they agree with good and its truths. Therefore when those who are in the spiritual affection of truth imbibe falsities of any kind they easily reject them when they hear truths, either in this world or in the other. Such is the spiritual affection of truth. For this reason those who are in that affection are perfected in intelligence and wisdom to eternity; and they have also the faculty of understanding truths. But those who are not in that affection refuse both to understand and to listen to truths, and therefore have no faculty of understanding them. That this is so has been made plain to me from general experience in the spiritual world. [3] Now as the angels of heaven have no perception of anything in man except his love, and his affections, desires, and delights therefrom, and thus his ends, on account of which he thinks in a certain way and in no other, so when they perceive within him the love of truth for the sake of the uses of life, which are ends, they see no falsities from evil; and if they chance to see falsities not from evil they know that these falsities do no harm, because there is no evil in them. Falsities from evil are real falsities, which are from hell; such falsities are in themselves evils because they are forms of evil. [4] In respect to the term "spotless," it signifies what is entire and without blemish, but in the spiritual sense it signifies to be without falsities from evil. On this account it was among the things forbidden that any of the seed of Aaron who had any blemish should come near the altar or enter within the veil (Lev. 21:17-23); it was also forbidden to make any sacrifice, as of oxen, calves, goats, or lambs, in which there was any blemish (Lev. 22:19-25). In both of these passages the blemishes are enumerated, by all of which falsities and evils of various kinds are signified.

Verses 6, 7. And I saw another angel flying in the midst of heaven, having the eternal gospel, to proclaim unto them that dwell on the earth, and unto every nation and tribe and tongue and people, saying with a great voice, Fear God and give glory to Him; for the hour of His judgment is come; and adore Him who made the heaven and the earth and sea and fountains of waters. 6. "And I saw another angel flying in the midst of heaven" signifies manifestation everywhere from the Lord (n. 869); "having the eternal gospel," signifies respecting His coming and the salvation of those who believe in Him (n. 870); "to proclaim unto them that dwell on the earth," signifies announcement respecting it to all who are of the church (n. 871); "and unto every nation and tribe and tongue and people," signifies to all who are in the goods and consequent truths of life and doctrine (n. 872); "saying with a great voice," signifies exhortation (n. 873); "Fear God and give glory to Him" signifies to worship the Lord from His Divine truth by a life according to it (n. 874); "for the hour of His judgment is come," signifies the separation of those who live according to Divine truths from those who do not live according to them (n. 875); "and adore Him who made the heaven and the earth and sea and fountains of waters," signifies acknowledgment and confession of Him from whom is the all of heaven and the church, and from whom is the Divine truth or the Word (n. 876).

Verse 6. And I saw another angel flying in the midst of heaven, signifies manifestation everywhere from the Lord. This is evident from the signification of "an angel flying in the midst of heaven," as being manifestation from the Lord everywhere, since an "angel" signifies something from the Lord, for angels are not angels from themselves but from the Lord, for they are recipients of the Divine truth that proceeds from the Lord, and for this reason they signify in the Word Divine truths. Nor is heaven itself heaven from that which is the angel's own [proprium], but from the Divine that is with them (see above, n. 130, 200, 302). "To fly" signifies oversight and presence (see above, n. 282), but here manifestation; because it made manifest the Lord's coming, which is meant by "having the eternal gospel," and also the coming of the Last Judgment; and "in the midst" signifies everywhere (see above, n. 313); from which it is clear that "the angel flying in the midst of heaven" signifies manifestation everywhere from the Lord.

Having the eternal gospel, signifies respecting His coming and the salvation of those who believe in Him. This is evident from the signification of "gospel," as being the Lord's coming and the salvation at that time of those who believe in Him. (That there has been a coming of the Lord, and that He is yet to come at the time of the consummation of the age, that is, at the end of the old church and the beginning of the new, and at the same time will be the Last Judgment, may be seen above, n. 612.) Also from the signification of "eternal," as being the Divine as to its existence [existere]. There are two universals through which the Divine is expressed, namely, the infinite and the eternal. The infinite is the Divine as to its being [esse]; and the eternal is the Divine as to its existence [existere]; each of which must be understood in a supereminent sense, namely, without space and without time. Anyone who thinks about the infinite and the eternal from space and time falls into errors; for space and time belong to nature, and man's ideas are in these so long as he lives in the natural world, but are not in them when he leaves this world and comes into heaven. Spaces and times indeed appear in heaven exactly similar to those in the world; but they are only appearances of the states with angels, for the states of their affection and consequent thought are presented in appearance before their external senses as spaces and as times, and yet they are not spaces and times like those in the natural world. (What these are can be seen in two articles in the work on Heaven and Hell, which treat of Space and Time in Heaven.) Because the Divine is infinite and eternal the infinite and eternal is in each and every thing that comes from the Divine; and this is why "the gospel," which signifies the Lord's coming and the salvation of the faithful, is called "eternal." That the infinite and eternal are predicated of the Lord alone may be seen above (n. 23, 286). That "the gospel" signifies the Lord's coming and the salvation of the faithful at that time can be seen from the passages where it is mentioned in both Testaments which have been quoted above (n. 612). [2] In respect to the Lord's coming it is believed by some that the Lord will come again in person, and indeed, to accomplish the Last Judgment; and this because it is said in Matthew: The disciples drew near, saying unto Jesus, Tell us what shall be the sign of Thy coming and of the consummation of the age (24:3). And after the Lord had foretold to them the states of the church declining step by step even to its devastation and consummation, He said: Then shall appear the sign of the Son of man; and they shall see the Son of man coming in the clouds of heaven with power and glory. Watch, therefore, for ye know not in what hour your Lord will come (verses 30, 39, 42; also in John 21:22). But His coming does not mean here His coming in person, but that He was then to reveal Himself in the Word that He is Jehovah the Lord of heaven and earth, and that all who will be in His New Church which is meant by the New Jerusalem will adore Him alone; and to this end He has now opened the internal or spiritual sense of the Word, in which sense the Lord is everywhere treated of. This is the meaning also of: His coming in the clouds of heaven with glory (Matt. 24:30; 26:64; Mark 13:26; 14:62; Luke 21:27). That the "clouds of heaven" signify the Word in the letter, and "glory" its spiritual sense, may be seen above (n. 36, 594). Because He Himself is the Word, as He is called in John (1:1, 2, 14), therefore the revelation of Himself in the Word is "His coming."

To proclaim unto them that dwell on the earth, signifies the announcement respecting it to all who are of the church. This is evident from the signification of "proclaiming," as being to announce the Lord's coming (see just above, n. 870); also from the signification of "them that dwell on the earth," as being those who are of the church, and in particular the good there. (That "the earth" means the church may be seen above, n. 29, 304, 413, 417, 697, 741, 742, 752; and that "to dwell" is predicated of the good, n. 479, 662.)

And unto every nation and tribe and tongue and people, signifies to all who are in the goods of life and doctrine and in truths thence. This is evident from the signification of "nation" as being those who are in the good of life, because they are in the good of love (see above, n. 175, 331, 625); also from the signification of "tribe," as being those who are in truths from good (see above, n. 39, 430, 431); also from the signification of "tongue," as being confession from good of heart, thus those who are in good of doctrine (see above, n. 455, 625); also from the signification of "people" as being those who are in truths of doctrine (see above, n. 175, 331, 625). This makes clear that "every nation and tribe and tongue and people" signifies all who are in the goods of life and doctrine, and in truths thence, thus both the simple and the learned, wherever they may be, whether within the church or outside of it. In the sense of the letter "every nation, tribe, tongue, and people," means all, of whatsoever religion they are; but in the spiritual sense it means all who live well and understand well.

Verse 7. Saying with a great voice, signifies exhortation. This is evident from the signification of "a great voice," as being exhortation, since it involves what follows, where it is said that "they should fear God and give glory to Him." The word "voice" is frequently used in the Word, also "a great voice;" and when it is a voice from the Lord or from His angels it signifies Divine truth in general, and everything that proceeds from the Lord, consequently commandment and precept, thus also exhortation, and other things (see above, n. 261, 302, 424, 668, 682); for a voice from the angels is not a voice from them but through them from the Lord.

Fear God and give glory to Him, signifies to worship the Lord from His Divine truth by a life according to it. This is evident from the signification of "fearing God," as being to revere and worship the Lord (see above, n. 696); also from the signification of "giving glory to Him," as being to live according to the Divine truth, that is, according to His commandments in the Word. "Glory" in reference to the Lord signifies the Divine truth proceeding from Him, thus the Word such as it is in heaven; for that is light to the angels, and by that light the Lord manifests His glory; for by that light He gives intelligence and wisdom, and also presents before the eyes of angels magnificent objects that glow with most precious things. This is the signification of the Lord's "glory" in the sense nearest to the letter. But all these magnificent things, which glow as if from gold and precious stones in wonderful forms, are given by the Lord according to the reception of Divine truth proceeding from Him, consequently they appear to the angels in the exact measure of the wisdom that is with them, for they are correspondences. But since angels have wisdom according to their reception of Divine truth not only in doctrine but also in life, "to give glory to Him," signifies to live according to Divine truth. [2] It is believed in the world that those have wisdom, and thus heaven, who know Divine truths and talk about them from knowledge, although they do not live according to them. But I can testify that such have no wisdom. They appear to have wisdom when they speak; but as soon as they are in their own spirit or think with themselves they are not at all wise, sometimes they are even demented like fools, thinking in opposition to the Divine truths which they have spoken. But it is otherwise with those who live according to Divine truths; such think wisely with themselves, and speak wisely with others. This it has been given me to know from a thousand examples of experience in the spiritual world; for there such things are manifest that are wholly unknown to men in the natural world. I have heard many there speak so wisely that I could have believed them to be interior angels of heaven; and yet they became devils, for they had filled their memory with such things from the love of glory, but had not lived according to them; consequently as soon as they returned to themselves and the love of their life they spoke in opposition to these things, and were as insane as if they had known nothing at all about them. This made clear to me that almost everyone has the ability to understand, in order that he may be reformed; but he who does not live the life of truth does not wish to be reformed; and he who does not wish to be reformed gradually rejects from himself everything pertaining to that intelligence and wisdom, and lives his own love which is contrary to these, and finally he draws near to those who are in hell, and is in a love like theirs. [3] From all this it can be seen that "to give glory to God" signifies to live according to Divine truth; as the Lord has taught in these words in John: Herein is My Father glorified, that ye may bear much fruit, and may become My disciples. Abide ye in My love. If ye keep My commandments ye shall abide in My love. Ye are My friends if ye do whatsoever I command you (15:8-10, 14). This makes clear that "to glorify God," or "to give glory to God," means to bear fruit. See also what has been said before about glory; as that "glory" signifies the Divine truth proceeding from the Lord, and its reception by angels and men (n. 33, 288, 345); also that "the Lord's glory" means the enlightenment of men and angels, and blessing them with wisdom and happiness; which is done solely through the reception of Divine truth in doctrine and at the same time in the life.

For the hour of His judgment is come, signifies the separation of those who live according to Divine truths from those who do not live according to them. This is evident from the signification of "hour," as being state, here the last state of the church (of which presently); also from the signification of "judgment," as being the separation of the good from the evil, thus of those who live according to the Lord's Divine truths from those who do not; for the latter are the evil but the former are the good. That the Last Judgment means the separation of these can be seen from what has been said in the small work on The Last Judgment. That this is the separation of those who live according to Divine truths from those who do not live according to them can be seen from the passages in the Word where the Last Judgment is treated of, as in the twenty-fifth chapter of Matthew, where the separation of the sheep from the goats is described, the "sheep" being those who have done goods, and the "goats" those who have not done goods; also from passages in the Word where it is said that "everyone shall be judged according to his works," that is, according to his life (as Matt. 16:27; John 5:29; Rev. 14:13; 20:12, 13; 22:12; and elsewhere), see also above (n. 785). It is said "the hour of judgment," because "hour" signifies not only time but also state (the same as "day," "week," "month," "year," and time in general, as may be seen above, n. 571, 610, 664, 673, 747, 761; also concerning the signification of "hour" in particular, n. 194, 488, 673). "Hour" and "day" are so often mentioned in the Word on account of the spiritual sense in every particular of the Word; for while a man is thinking of hour and day, and thus of time, the angels, who are in the spiritual sense of the Word, are thinking of state; and for the reason that the angels, have no idea of time because they have no days, weeks, months, and years, such as are in the world, but have changes of state, from which they measure things successive (see in the work on Heaven and Hell, n. 162-169, where Time in Heaven is treated of).

And adore Him who made the heaven and the earth and sea and fountains of water, signifies the acknowledgment and confession of Him from whom is the all of heaven and the church, and from whom is the Divine truth or the Word. This is evident from the signification of "adoring," as being to acknowledge in heart, thus to confess and worship (see above, n. 790, 805, 821); also from the signification of "the heaven and the earth," as being the internal and the external of the church (see above, n. 304, 752); it also signifies heaven and the church, because with man the internal of the church is heaven, for it is in conjunction with the angels, even so as to make one with them; for, as has been said above, man's internal is formed to the idea and image of heaven, but his external to the idea and image of the world. So long, however, as man lives in the world the church in him is in his natural, which is his external. Yet the church is in man's natural or external only when the internal has been opened; for the church cannot exist with anyone unless he has heaven within, from which enlightenment and influx from the Lord may pass into the natural or external which is beneath. The above is evident also from the signification of "sea" as being the Divine truth in ultimate things, thus the Word in the letter, for this is Divine truth in ultimates. This is the signification of the "sea" because in the lowest parts of heaven there appear to be seas; for it is the Divine truth proceeding from the Lord that forms the heavens and all things in them; and the higher heavens appear to be in an ethereal atmosphere, the lower in an aerial atmosphere, and the lowest in a misty atmosphere; and this atmosphere appears to the eyes of those who stand afar off like a sea, but not to those who dwell in it. Those who dwell in it are in the ultimates of Divine truth, and that Divine truth is such as the Word is in the sense of the letter. It is from this that the "sea" has this signification. But on this see above (n. 275, 342, 511, 600). The "sea" here signifies the Word in the letter, because it is said "sea and fountains of waters;" and "fountains of waters" signify interior Divine truth such as the Word is in its spiritual sense. That this is the signification of a "fountain of water" can be seen from passages from the Word and their explanation above (n. 483). That "fountains of waters" here signify Divine truths that are from the Word can be seen from this, that "the heaven and the earth" signify the internal and the external of the church; and both are formed by the Divine truth or the Word, as it is said in John (1:1, 2, 14), the internal of the church by spiritual Divine truth, and the external by natural Divine truth; and this is why "fountains of waters" are here mentioned among the things made by the Lord. [2] It can be seen from all this and from many other things how spiritual ideas, which are the ideas of angels, differ from natural ideas which are the ideas of men. To the angels, whose ideas are spiritual, "to adore Him who made the heaven and the earth and sea and fountains of waters" means nothing else than the acknowledgment and confession of the Lord, from whom is the all of heaven and the church, and from whom is the Divine truth, or the Word in its natural and spiritual sense. The angels so understand these words because the heavens in which they are, and which appear to the sight altogether like our lands, but full of paradises, flower beds, and shrubberies, are not permanent like the lands on our globe, but come into existence in a moment, in the exact measure of the reception of the Divine truth by the angels; consequently the aspects of all things there change as the state of reception and therefore of their intelligence and wisdom, changes, thus according to the states of the church with them, and this even to the extent that all things spring forth correspondently before their sight according as the church is in them. So when "the heavens and the earth" are mentioned they can have no other idea than an idea of the church, because to them all things are from that. But men, when "the heaven and the earth" are mentioned, can have no such spiritual idea, because they are ignorant of such things; but they have a natural idea, which is according to what they see; for they see a heaven and an earth that are permanent, and that are not changed according to reception of the Divine truth, and thus of the church, as in the angelic heavens; consequently they mean by "heaven" nothing else than the visible heaven, and by "earth" nothing else than the earth inhabited by men. [3] The state of heaven and earth in accord with the state of the church was represented with the sons of Israel by changes in the aspect of the land of Canaan, where they dwelt, according to the states of the church with them, but only in respect to the products, namely, of the harvest, the oil, the vine, the fruits, and as to the rains. This took place because all things with them were representative of things celestial. This is why it is so often said in the Word that "the land should yield its increase" if they would keep the statutes and do them. But it is otherwise at this day, when the interior things of the church have been laid open by the Lord; and the external things that were representative of the interior things have ceased. All this makes clear what a difference there is between the ideas of the angels and the ideas of men respecting the new heaven and the new earth. For the angels from their ideas understand the destruction of the heavens and the earths in the spiritual world, but men the destruction of the heavens and the earths in the natural world. Moreover, according to the predictions, there has been a destruction of those heavens and earths in the spiritual world upon which were those who had lived a moral life in externals but not at the same time a spiritual life from internals. But of this more may be seen in the small work on The Last Judgment.

Verse 8. And another angel followed, saying, Fallen, fallen is Babylon, that great city, for she hath given all nations to drink of the wine of the anger of her whoredom. 8. "And another angel followed," signifies manifestation by the Lord (n. 878); "saying, Fallen, fallen is Babylon," signifies the condemnation and destruction of those who have transferred to themselves the Lord's Divine authority (n. 879); "that great city," signifies the devastation and destruction as to all things of doctrine with them (n. 880); "for she hath given all nations to drink of the wine of the anger of her whoredom," signifies the adulteration of all things of the good of heaven and the church by direful falsities of evil (n. 881).

Verse 8. And another angel followed, signifies manifestation by the Lord. This is evident from what has been said above respecting "the angel flying in the midst of heaven," where also "angel" signifies manifestation by the Lord. Another angel was now seen because by the former angel manifestation was made in reference to the Lord's coming and the separation of the good from the evil, and by this angel manifestation was made in reference to the Last Judgment as impending.

Saying, Fallen, fallen is Babylon, signifies the condemnation and destruction of those who have transferred to themselves the Lord's Divine authority. This is evident from the signification of "Fallen, fallen," as being that they were condemned and wholly destroyed; also from the signification of "Babylon," as being those who have transferred to themselves the Lord's Divine authority. It is said, "Fallen, fallen," because it is said of Babylon as a city; but when "Babylon" means those who have transferred to themselves the Lord's Divine authority, and "a great city" means all things of their doctrine, then "to fall" signifies to be destroyed. "To fall" is thus changed into "to be destroyed" in accordance with the subject predicated. What "Babylon" signifies in general and in particular will be told in chapters 17 and 18 which treat of Babylon and its destruction. This verse treats of Babylon; and the four following of the beast of the dragon; and what follows, to the end of this chapter, of the devastation of the church in general. Babylon and the beast of the dragon are here treated of because the devastation of the church, first in general and afterwards in particular, and finally the Last Judgment, are treated of in the verses that follow. [2] But respecting the devastation of the church this must be premised. Every church in its beginning is in the love of doing goods, and in the love of knowing truths; but in process of time it is so devastated in respect to goods and truths that there is no longer any good or any truth in the church. In the first place, by degrees, it is devastated by the love of ruling over the souls of men, by means of holy things, and finally over heaven and over the Lord Himself. This is described in Revelation by "Babylon," and by "the harlot sitting upon the scarlet beast." Secondly, it is devastated by faith separated from charity and thus from the goods of life, and finally by faith alone in which there is nothing of truth. This is described in Revelation by "the dragon" and "his two beasts." In these two, the primitive loves of the church, which were, as has been said, the love of doing goods and the love of knowing truths, came to an end; and when they had come to an end in these the church was devastated. The love of doing goods is changed by degrees into the love of doing evils that are called goods; and the love of knowing truths is changed into the love of knowing falsities that are called truths. [3] With those who are described by "Babylon" every good of the church is adulterated, and thus every truth of it, for the one is a consequence of the other; while with those who are described by "the dragon" every truth of the church is falsified, and thus every good of it, for the one is a consequence of the other. This latter takes place with the Reformed, who have accepted faith alone as the essential of the church; but the former takes place with the Papists, who have made dominion over the holy things of heaven the essential of the church. But in what way faith alone has devastated the church has been shown above, where "the dragon and his two beasts" are treated of; and how dominion over the holy things of heaven has devastated the church will be shown in the explanation of chapters 17 and 18. From all this it can now be seen why Babylon is spoken of in this verse, the beast of the dragon in the four verses that follow, and the devastation of the church in general from that to the end of the chapter, and afterwards the devastation of the church in particular in chapters 15 and 16.

That great city, signifies devastation and destruction as to all things of doctrine with them. This is evident from the signification of "falling" in reference to a city, as being to be devastated and destroyed (as has been said above, n. 879); also from the signification of a "city," as being doctrine with all things thereof (see above, n. 223). It is said "a great city," because doctrine full of evils and falsities therefrom is signified; for "great" is predicated of good, and in the contrary sense of evil (see above, n. 336, 337). "Fallen is Babylon, that great city," signifies that with those who are meant by "Babylon" all goods and truths are devastated, also that such will be wholly destroyed at the time of the Last Judgment; and that such were destroyed, and their great city, which was situated towards the south and towards the north, was wholly overthrown, and those in it were cast into hell, can be seen from what is related respecting Babylon in the small work on The Last Judgment. [2] This makes evident that "Fallen, fallen, is Babylon, that great city," means two things, namely, the devastation of the church constituted of such in respect to all the goods and truths in the world, and their destruction at the time of the Last Judgment. It is believed that the destruction of Babylon means the destruction of that religion in the world. But its destruction is not meant, but its devastation in the world as to all the goods and truths of heaven and the church, thus the destruction of those who have transferred to themselves the Lord's Divine authority, and have exercised it from love of self in reference to souls, and thus as to eternal life. For that religion will continue with those who continue in that love and who act from it. And as such destruction is meant, which is the devastation of the church, therefore the destruction of these in the other life is also meant in particular and in general, in particular the condemnation of all of those who were such from that religion, and in general the destruction of all who were such by the Last Judgment.

For she hath given all nations to drink of the wine of the anger of her whoredom, signifies the adulteration of all things of the good of heaven and the church by direful falsities of evil. This is evident from the signification of "wine," as being truth from good, and in the contrary sense falsity from evil (see above, n. 376); also from the signification of "anger," as being evil in the whole complex, and thus hatred against good and truth, and the desire to destroy them (see above, n. 693, 754); also from the signification of "whoredom," as being the falsification of truth (see above, n. 141, 161); also from the signification of "giving all nations to drink," as being to adulterate goods, for "to give to drink" signifies to imbue, and "nations" signify those who are in the good of love and of life, and in the sense abstracted from persons, goods. (That "to drink" and "to give to drink" signify to imbue and to appropriate, may be seen above, n. 617; and that "nations" signify those who are in the good of love and of life, and in the abstract sense the goods of the church, n. 175, 331, 625.) "To give all nations to drink" here signifies to adulterate the goods of the Word and thus of the church, because "the wine of the anger of whoredom" signifies the falsification of truth; and truth falsified adulterates good. But in what way all the truths of the Word are falsified and thus all its goods adulterated will be told in the explanation of chapters 16 and 17, where Babylon is treated of. From all this it can now be seen that "to give all nations to drink of the wine of the anger of her whoredom" signifies the adulteration of all things of the good of heaven and the church by direful falsities of evil. They are called falsities of evil because all falsities arising from the love of ruling for the sake of self and self-eminence are falsities of evil, and are direful according to that love.

Verses 9-12. And a third angel followed them, saying with a great voice, If anyone hath adored the beast and his image, and hath received the mark on his forehead or on his hand, even he shall drink of the wine of the anger of God, mixed with unmixed wine of the cup of His wrath; and he shall be tormented with fire and brimstone before the holy angels and before the Lamb. And the smoke of their torment shall go up unto the ages of the ages: and they shall have no rest day and night, that adore the beast and his image, and if anyone hath received the mark of his name. Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. 9. "And a third angel followed them," signifies further manifestation by the Lord (n. 883); "saying with a great voice" signifies earnest exhortation and denunciation (n. 884); "if anyone hath adored the beast and his image," signifies lest they acknowledge the religion of faith separated from life, and its doctrine (n. 885); "and hath received the mark on his forehead or on his hand," signifies acceptance and acknowledgment of these as goods of the church or as truths of the church (n. 886). 10. "Even he shall drink of the wine of the anger of God, mixed with unmixed wine in the cup of his wrath," signifies appropriation of falsity and its evil, conjoined with falsified truths from the sense of the letter of the Word (n. 887); "and he shall be tormented with fire and brimstone before the holy angels and before the Lamb," signifies that their hell is from the love of evil and falsity that is direful according to the falsification and consequent rejection of the divine truth and the Divine good, thus of the Word (n. 888). 11. "And the smoke of their torment shall go up unto the ages of the ages," signifies the dense falsity encompassing them and flowing forth from their loves continuously (n. 889); "and they shall have no rest day and night," signifies continual infestation by evils and their falsities (n. 890); "that adore the beast and his image," signifies who acknowledge the religion of faith separated from the life, and its doctrine (n. 891); "and if anyone hath received the mark of his name," signifies acceptance and acknowledgment of its quality according to the description above (n. 892). 12. "Here is the patience of the saints," signifies the persecutions and temptations of those who are not in that faith, but in charity (n. 893); "here are they that keep the commandments of God," signifies that these are such as live according to the commandments of the Lord in the Word (n. 894); "and the faith of Jesus," signifies the implantation of truth by the Lord (n. 895).

Verse 9. And the third angel followed them, signifies further manifestation by the Lord. This is evident from what has been said about the two angels above (n. 869, 878), as being manifestations by the Lord respecting His coming and the separation of the good from the evil at the day of the Last Judgment; but here respecting those who are meant by "the dragon and his beast," who are such as separate faith from good works in doctrine and in the life.

Saying with a great voice, signifies earnest exhortation and denunciation. This is evident from the signification of "a great voice," as being exhortation (see above, n. 873). That it means an earnest exhortation not to remain in that heresy, and at the same time denunciation of destruction, is evident from what follows, where it is said, "If anyone hath adored the beast he shall drink of the wine of the anger of God mixed with unmixed wine in the cup of His wrath, and shall be tormented with fire and brimstone," and other things.

If anyone hath adored the beast and his image, signifies lest they acknowledge the religion of faith separated from life and its doctrine. This is evident from the signification of "the beast," as being the religion of faith separated from life (of which presently); also from the signification of "to adore," as being to acknowledge and believe (see above, n. 790, 805, 821); also from the signification of "his image," as being the doctrine of that religion, and the prescribed rule that such things only should be taught and believed (see above, n. 827); "The beast" that with his image was not to be adored means the beast that came up out of the sea (described in the preceding chapter, verse 1), by which reasonings from the natural man confirming the separation of faith from the life were signified (see above, n. 774). That this beast is meant is evident from the fourteenth verse of the preceding chapter; but the other beast that was seen to come up out of the earth signifies confirmations from the Word in favor of such a separation (see above, n. 815). They were not to adore the former beast and his image, and those that did adore them "should be tormented with fire and brimstone," since passages of the Word cited to prove the separation of faith from good works, apart from reasonings from the natural man, do not implant falsity and evil, but this is done only by reasonings, for reasonings are what falsify these, and without reasonings from the natural man nothing in the Word can be falsified. How reasonings have falsified the Word has been shown above in many places. [2] That this is so can be seen especially in the churches where faith alone is accepted as the essential means of salvation, in that those who teach from their doctrine and thence from the Word teach in a wholly different way from those who teach from the Word and not at the same time from their doctrine. Those who teach from their doctrine and thence from the Word falsify all things of the Word; but those who teach from the Word and not at the same time from their doctrine do not falsify it, and for the reason that the doctrine is full of reasonings, although they do not seem to be reasonings, while the Word is free from reasonings. Therefore many in those churches teach faith conjoined to life, and life conjoined to faith; but others teach faith separated from the life. This latter is done by the learned who teach from doctrine, but the former by the learned and unlearned who teach from the Word. Thus they go in opposite ways; and yet this is permitted by the defenders of the doctrine for the reason that the Word plainly teaches life and a faith according to life, and the simple-minded cannot be taught otherwise than according to the obvious sense of the Word. And some permit it because they cannot openly resist the truth; for truth operates and persuades in unknown ways, flowing in from heaven with everyone; and those receive it who do not live in evil, and who have not from childhood and from pride in being more learned than others confirmed themselves in the doctrine of faith alone, especially in the dogma of justification by it, in which they place the glory of superior learning. Nevertheless, these think otherwise in heart when they hear from others confirmations from the Word in favor of life; for they think that faith alone includes works in itself, and that the two are conjoined, according to the dogma of justification; although this dogma, as it is taught by many, separates works from faith more than it conjoins them with faith; it even sets them aside as not justifying so far as there is anything in them from man or from his will. [3] That in the churches where faith alone is accepted, the teaching that is from the Word and the teaching that is from doctrine are wholly different, can be confirmed by many instances; as in the Anglican Church and in the Lutheran Church. It is known that the doctrine of the Anglican Church teaches faith alone, and that the preachers skillfully, ingeniously, and gracefully join works to faith, as if they were stored up in it; and they perceive a kind of endeavor from faith, like an affection for doing good. This is especially true of those who have been justified by faith alone to the third or fourth degree. It teaches, moreover, that those whose faith alone has not been efficacious to that degree are nevertheless saved, because the good of life lies hidden in faith, as the ability to bring forth lies hidden in the seed of fruit. But it has been shown above in the explanations of the twelfth and thirteenth chapters that these things are the offspring of a mind glorying and boasting in superior learning and ingenuity. To show that in the Anglican Church when they teach from the Word and not at the same time from doctrine the teaching is wholly different, I will here quote in proof what is taught in that church on every feast day, and is read by those who come to the Holy Supper. It is as follows: "The way and means thereto is, first, to examine your lives and conversations by the rule of God's commandments; and whereinsoever ye shall perceive yourselves to have offended, either by will, word, or deed, there to bewail your own sinfulness and to confess yourselves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offenses to be such as are not only against God but also against your neighbor, then ye shall reconcile yourselves unto them; being ready to make restitution and satisfaction according to the uttermost of your power, for all injuries and wrongs done by you to any other; and being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offenses at God's hand; for otherwise the receiving of the holy communion doth nothing else but increase your damnation. Therefore if any of you be a blasphemer of God, an hinderer or slanderer of His Word, an adulterer, or be in malice, or envy, or in any other grievous crime, repent you of your sins, or else come not to the holy table; lest after the taking of that holy sacrament the devil enter into you, as he entered into Judas, and fill you with all iniquities, and bring you to destruction both of body and soul." Here faith is not even named, but works only are taught, because all this is from the Word, and not at the same time from doctrine. [4] Moreover, the Athanasian faith, which is frequently read in the presence of the people in that church every year on feast days, and which, because it is the work of a council, has been accepted in all Christian churches as the common doctrine concerning the trinity, teaches thus respecting the Lord and the Last Judgment by Him: "All men shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire. This is the catholic faith, which except a man believe faithfully he cannot be saved." Now consider, reflect, and examine, whether those who preach so ingeniously from doctrine, or who believe the same, do not include the above things in faith, as concealed in it. And as they believe that works do not justify, and that no one can do any good that is good from himself, and that good done by man has in itself merit, they give up doing, and believe that they are saved by the life concealed in faith alone, that is, in faith separated from good works. But I can testify that those who so believe and at the same time so live all come into hell. But those who live according to the precepts contained in the exhortation preparatory to the Holy Supper, and according to what has just been quoted from the Athanasian faith, come into heaven. Moreover, these have faith; but the others do not, whatever they may think to the contrary. It is said, those who believe and at the same time live from doctrine; for there are many, especially the more simple-minded, who believe from doctrine, but who do not at the same time live according to the doctrine; and these are saved. [5] It is the same in the Lutheran Church. There, too, those who teach from doctrine and those who teach from the Word go in opposite directions. Those who teach from doctrine teach in precisely the same way as in the Anglican Church respecting faith alone and justification by it; and they separate works from the means of salvation, and set them aside as not good and as meritorious, and thus not justifying, because they are from man. But when they teach from the Word they also teach works, as can be seen from things written that are set forth for the general body, and are therefore inserted in all the Psalm books, and are called "Hindrances to the Impenitent," 885-1 where the following words occur: "The holy will of God and His manifest command is, that those who believe should perform good works, and when these are done for just causes, and aim at a true end, especially such as are done for the sake of God's glory and the use of the neighbor, they are acceptable to God for Christ's sake; yea, out of pure mercy He rewards them; so that man has recompense for every good that he does. For God gives praise and honor and eternal blessedness to those who in patience strive through works to attain to eternal life. Wherefore God looks attentively to the works of men, as He has shown in His address to the seven churches in Asia, and to all men, where the Last Judgment is treated of. And on this account the apostle Paul uses these admonitions to exhort his hearers to good works, saying, `Let us not be weary in well-doing, for in due season we shall reap it without ceasing' (Gal. 6:9). Therefore those who are rich in good works show thereby that they are rich in faith, since while faith is living it works by charity. Yea, faith which alone justifies never abides alone and separate, but brings with it good works, as a good tree does good fruit, the sun light, the fire heat, and the water moisture." From all this it can be seen that in those churches the teaching from doctrine and thus from the Word is one thing, and the teaching from the Word and not at the same time from doctrine is another thing; and that those who teach and at the same time live from doctrine are meant by those who "adore the beast and his image" (here treated of in verses 9-11); and that those who teach and live from the Word are meant by those of whom it is said in the twelfth verse, "Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus."

And hath received the mark on his forehead or on his hand, signifies acceptance and acknowledgment of these as goods of the church or as truths of the church. This is evident from the explanations above (n. 838), where like words occur. "To receive the mark on the forehead" signifies to love these things and thus acknowledge them as goods of the church, for "the forehead" signifies the good of love (see above, n. 427), here to acknowledge evils as goods; and "to receive the mark on the hand" signifies to acknowledge the falsities of that faith as truths of the church, for the "hands" are predicated of truths (see above, n. 298). This makes clear that "to receive the mark on the forehead or on the hand" signifies to accept by acknowledgment the evils of the doctrine of faith alone as goods of the church, and its falsities as truths of the church. It is said, "as goods of the church or as truths of the church," because there are those who love that faith that is signified by the "beast," and there are those who acknowledge that faith as the truth of the church; these are the simple-minded who accept that faith, but the former are the learned who glory in their learning because they have learned in the schools the degrees of justification and have thus come to believe that they are wiser than the common people. The same is true of those who live for the world and for their own gratification, and yet think at times about eternal life; for these confirm their life by that faith.

Verse 10. Even he shall drink of the wine of the anger of God mixed with unmixed wine in the cup of His wrath, signifies appropriation of falsity and its evil, conjoined with falsified truths from the sense of the letter of the Word. This is evident from the signification of "to drink," as being to take in and to appropriate to oneself (see above, n. 617); also from the signification of "wine," as being truth from good, and in the contrary sense falsity from evil (see above, n. 376); also from the signification of "anger," as being evil, because evil is angry against good and wishes to destroy it (see n. 693, 754). It is said "the anger of God," but anger against God is meant, as in many passages where anger and wrath and evil in general are attributed to God (see n. 481 at the end, n. 647); so here, "to drink the wine of the anger of God" signifies to take in and appropriate falsity and its evil. The taking in and appropriation of evil is effected by faith separated from good works, because when goods of life, which are good works, are set aside as not justifying, thus as not saving, evils take their place; for so far as goods withdraw evils enter, "for no one can serve two masters," namely, evil and good, at the same time. The above is evident also from the signification of "mixed with unmixed wine," as being to be conjoined with falsified truths (of which presently); also from the signification of "cup," as being an external container of truth, thus the Word in the sense of its letter; for when "wine" signifies truth, "cup" signifies that which contains it, and the sense of the letter of the Word is the containant of truth, both natural and spiritual. (That "cup" has a similar signification as "wine," that is, what it contains, and that it signifies the containant, can be seen from the passages in the Word where "cup," "chalice," "goblet," and "vial" are mentioned, which will be cited in the explanation of chapters 16 and 17 that follows.) As "cup" signifies the external or containant of truth, thus the sense of the letter of the Word, and as this is falsified by those who are in the doctrine and at the same time in the life of faith separated, so it is called "the cup of God's wrath." The "anger" and the "wrath" of God are here mentioned as in many other passages of the Word, and "anger" means the love and desire for evil in man; and "wrath" the love and desire for falsity in him, for "anger" is predicated of evil, and "wrath" of falsity (see above, n. 481 at the end). All this makes clear that "the wine mixed with unmixed wine in the cup of the wrath of God" signifies conjunction with falsified truths from the sense of the letter of the Word. [2] "To mix with unmixed wine" signifies to be conjoined with falsified truths of the Word, because "unmixed wine" means intoxicating wine, and thus intoxication, consequently in the spiritual sense delirium in respect to truths induced by falsities, for delirium in respect to truths induced by falsities is spiritual intoxication. Moreover, the word in the original translated "unmixed wine" is derived from a word that means to be intoxicated. As this is the signification of "unmixed wine," and those who falsify the Word are spiritually drunken, that is, are in a state of delirium in respect to truths, the two passages where "unmixed wine" is mentioned in the Word treat of the falsification of truth, as in Isaiah and Hosea. [3] In Isaiah: How hath the faithful city become a harlot; she was full of judgment, justice lodged in her; but now murderers. Thy silver hath become dross, thy unmixed wine mixed with waters (1:21, 22). A "harlot" signifies everywhere in the Word falsified truth (see above, n. 141, 161); and "city" signifies doctrine; so "the faithful city becoming a harlot" signifies that doctrine that had previously been the doctrine of genuine truth has become the doctrine of falsified truth. "She was full of judgment, justice lodged in her," signifies where the truth of doctrine and the good of love had been abundant, for "judgment" is predicated in the Word of the truth of doctrine and the understanding, and "justice" of the good of love and of the will; "but now murderers" signifies that falsification has extinguished the understanding of truth and the perception of good. (That this is the signification of a "murderer" may be seen above, n. 589.) "Thy silver hath become dross" signifies that genuine truth has been changed into falsity; "thy unmixed wine mixed with waters" signifies that truth has been made vile and destroyed by falsifying it. [4] In Hosea: Ephraim is associated with idols, let him alone. Their wine 887-1 is gone; in whoring they have committed whoredom, they are given up to love (4:17, 18). "Ephraim" signifies the understanding of the truth of the church, "idols" signify the falsities of religion. This makes clear what is signified by "Ephraim is associated with idols." "Let him alone" signifies the rejection of the falsities of that religion by the church. "Their wine is gone" signifies that the truth of the Word has perished; "in whoring they have committed whoredom" signifies the falsification of that truth; "they are given up to love" signifies the love of falsity. All this makes clear what is signified in particular by "unmixed wine."

And he shall be tormented with fire and brimstone before the holy angels and before the lamb, signifies that their hell is from the love of evil and falsity, that is direful according to the falsification and consequent destruction of Divine truth and Divine good, thus of the Word. This is evident from the signification of "to be tormented," as being hell; for when heaven is mentioned its joy is at the same time meant, so when hell is mentioned its torment is also meant, and conversely; this is especially true of this expression "to be tormented with fire and brimstone." The above is evident also from the signification of "fire," as being love in both senses, namely, love to the Lord and love towards the neighbor, which are the loves that prevail in heaven, and in the contrary sense love of self and love of the world, which are the loves that prevail in hell (see above, n. 504). And as all goods have their source in love to the Lord and love towards the neighbor, and all evils have their origin through love of self and love of the world, so "fire" signifies the love of all things of good, and in the contrary sense the love of all things of evil. Also from the signification of "brimstone," as being the love of falsity from evil, especially the lust of destroying the truths of the good of the church by the falsities of evil (see n. 578). Also from the signification of "the holy angels," as being Divine truths from the Lord (see n. 130, 200, 302, 800). Also from the signification of "the Lamb," as being the Lord's Divine Human; here the Divine proceeding from the Lord, which is the Divine good united to the Divine truth in the heavens; so again here the Divine good, since it is mentioned in connection with "the holy angels," which signify Divine truths from the Lord. [2] "To be tormented before the holy angels and before the Lamb" signifies the direfulness of hell according to the falsification and consequent destruction of the Divine truth and the Divine good, thus of the Word, because the direfulness of hell, or the torment there is altogether according to that falsification and destruction; for so far as a man falsifies the Word so far he closes heaven to himself, and so far as he destroys interior Divine truths, which are Divine truths in the heavens, and from which the heavens exist, so far he is separated from the heavens and is cast down the more deeply into hell. This is "to be tormented before the angels and before the Lamb," because the Word in the letter communicates with heaven through the spiritual sense; consequently so far as that sense is destroyed by falsification so far is the falsifier cast out of heaven, and so far as anyone is cast out of heaven so far he is tormented. That this is the spiritual sense of these words can be seen from the fact that no one is tormented in hell by angels or by the Lord, thus neither before the angels nor before the Lord, but by himself through the falsification and consequent destruction of the Divine truth, which is signified by "the holy angels," and of the Divine good, which is, signified by "the Lamb." [3] How infernal and thus how injurious it is to falsify the Word even to the destruction of the Divine truth and the Divine good in the heavens can be seen from the fact that all things of the sense of the letter of the Word, which are Divine truths for the natural man, communicate through the spiritual sense with the angels of heaven, to the extent that men and the angels of heaven are conjoined by means of the Word; consequently the sense of the letter of the Word, with the man who falsifies it, is perceived in heaven in a two-fold manner, namely as genuine truth and also as that truth destroyed; as genuine truth from the sense of the letter according to correspondences, and as destroyed according to falsifications. From this it comes that truth and falsity are presented together as conjoined, from which the angels of heaven are exasperated, and turn themselves entirely away. Thus heaven is closed up, and all communication of heaven with that man is destroyed; consequently he comes into conjunction with hell. And so far as anyone is conjoined with hell so far he is in the love of all evil and its falsity, and from that in a lust of destroying the truths and goods of the church, and at the same time he is in torment. This, then, is what is signified by "being tormented with fire and brimstone before the holy angels and before the Lamb." [4] This is true especially of those who think from faith alone and at the same time live from faith alone, that is, who confirm that faith in themselves both in doctrine and life, as is done especially by those who have studied much to confirm that faith by writings and preachings. Such cannot do otherwise than falsify the Word, even to the destruction of its genuine truth; for the Word in the whole complex has respect to man's life, consequently to works; for the Lord says that the law and the prophets hang upon these two commandments, namely, to love God above all things and the neighbor as oneself. "The law and the prophets" signify the Word in the whole complex; and "to love God and the neighbor" means doing the commandments, and this is works (see above, n. 826), and works are what the defenders of faith separated shut out; and as a consequence they reject all the essentials of the Word when they read it; and when the essentials are rejected all that remains is dross, just as an animal's body when its life is taken away becomes putrid, since its love, which is the same as deeds, is its life. I have heard spirits who, when they lived as men in the world, had embraced faith alone, talking about the Word, that it contained Divine truths in abundance, and they said, "What are the knowledges of good and truth to me? What advantage is it to know anything about regeneration, remission of sins, free will, providence, love and charity, good works, and the rest, when the trust and confidence of this faith alone-that the Lord died for our sins-is the only thing that saves, and when all things of the Word must be explained to prove this, and can be so explained? For all things that are there said about love, good works, and doing, are included in that faith, and thus concealed like treasures under the ground." Evidently such can do no otherwise than falsify all the truths and goods of the Word when they read it and think more deeply about its meaning than about other things, and apply it to faith alone.

Verse 11. And the smoke of their torment shall go up unto the ages of the ages, signifies the dense falsity encompassing them and continually flowing forth from their loves. This is evident from the signification of "smoke," as being dense falsity flowing forth out of the hells from the evils of earthly and bodily loves with those who are there (see above, n. 539); also from the signification of "torment," as being the direfulness of hell, thus hell itself (see above, n. 888); also from the signification of "going up," as being to encompass and flow forth (of which presently); also from the signification of "unto the ages of the ages," as being continuously. Strictly, "the ages of the ages" signifies what is eternal or without end; but in the spiritual sense, which is apart from the idea of time, it signifies a state interiorly ruling without ceasing. This makes clear that "the smoke of their torment shall go up unto the ages of the ages" signifies the dense falsity encompassing them and flowing forth from their loves continually. [2] That dense falsity encompasses and flows forth from them, follows from the fact that everyone is his own truth or his own falsity, because he is his own love. For everything that a man thinks inwardly or in his spirit is from his love; and everything that a man thinks has reference either to truths or to falsities; consequently man is either his own truth or his own falsity; and, what is yet unknown, man is his own truth or his own falsity not only as to the thoughts that are from his will but also as to his whole body; for the body with all its organs, viscera, and members, is the field into which the thoughts from the will go forth and spread themselves abroad, thence the entire man, as to everything pertaining to him both interior and exterior, is his own love, and thus his own truth or his own falsity (see further above, n. 775, 837). [3] That the truth or the falsity from a man's loves encompasses him and flows forth from him can be seen from the fact that all things in the world, both animate and inanimate, pour forth from themselves a sphere that is sometimes perceived at a great distance, as from animals in the woods which dogs acutely smell and follow by the scent from step to step; likewise from plants in gardens and forests which send out an odoriferous sphere in every direction; also from the soil and its various minerals. But these exhalations are natural exhalations. It is the same in the spiritual world, where from every spirit and angel the sphere of his love, and thus the sphere of his truth or falsity, flows forth in every direction; and in consequence the quality of all spirits can be known solely by the spiritual sphere that pours forth from them, and according to these spheres they have conjunction with societies that have a like love, and thus a like truth or falsity; those who are in the love of good and of truth therefrom are with the societies of heaven, while those who are in the love of evil and of falsity therefrom are with the societies of hell. [4] I can assert that no spirit or man has a single thought that does not communicate through that sphere with some society. That this is so has not hitherto been known to man, but it has been made evident to me by a thousand experiences in the spiritual world; and therefore when the quality of spirits is explored, the direction in which their thoughts pour forth is investigated, and from this it is known with what societies they are conjoined, and thus what they are, and that the evil are with societies of hell and the good with societies of heaven. From this, too, it has been made clear to me that as the eye, according to its determinations, takes the quality of its sight from the objects in the natural world, so the understanding, according to its determinations, takes the quality of its thought from the truths that are its objects in the spiritual world; and thus man has not the least thought from himself, but it is either from hell or from heaven, and his thought is according to the determination of the affections that are of his love; in this determination his freedom has its seat. [5] This has been said to make known what is meant by the dense falsity encompassing such and flowing forth from them. The falsity that flows forth from the hells where they are is manifestly felt by all who are not in falsities, when they are walking over the hells. These falsities sometimes appear to the sight like smoke from conflagrations or from furnaces, sometimes like black clouds, sometimes like black and stinking waters, sometimes like foul odors; but still the hells, lest they should strike the nostrils too strongly and hurt the interiors of other spirits, are covered over with black earths, and where the persuasions of falsity reign, with rocks, and in general with gravel and barren land, and thus are closed up; but yet falsities from evils continually breathe forth from them. From which it is clear why "smoke" in the Word signifies falsities from evils.

And they shall have no rest day and night, signifies continual infestation by evils and falsities thence. This is evident from the signification of "having no rest," as being to be infested by evils and falsities thence (of which presently); also from the signification of "day and night," as being continuously. For "day and night" does not mean day and night, but their state, here in reference to infestation; for in the spiritual world no one has any idea of time, but an idea of state, as has been frequently said and shown above; and "day" signifies the state of their falsity, and "night" the state of their evil; for it is in reference to thought that man is in light, thus in day, and in reference to affection that he is in obscurity, that is, in night; moreover, falsities and truths pertain to thought, and evils and goods to affection. This is why there was a cloud over the tent by day, and a fire by night, "cloud" with the sons of Israel signifying the truth and "fire" the good of love with them. [2] Infestation by evils and falsities is signified by "having no rest," because those who are in hell are continually withheld from their loves, and as often as they break out into them they are punished; for their loves are hatreds, revenges, enmities, and lusts of doing evil, which are so delightful to them that they may be called the very delights of their life, consequently to be withheld from them is to be tormented. For everyone is in the joy of his heart when he is in his ruling love; and thus conversely, is in grief of heart when he is withheld from it. This is the general torment of hell, from which innumerable others exist; but to enumerate and describe them does not belong to this work or place.

That adore the beast and his image, signifies who acknowledge the religion of faith separated from the life, and its doctrine. This is evident from the explanation given above (n. 885), where like words occur.

And if anyone hath received the mark of his name, signifies reception and acknowledgment of its quality, according to the description above. This is evident from the signification of "receiving a mark," as being reception and acknowledgment (as above, n. 838, 886); also from the signification of "name," as being the quality of anyone (see n. 102, 135, 148, 676, 696, 815, 841), so here according to the description of this beast above (chapter 13); for such things constitute their name in the spiritual world, since everyone there receives a name according to his quality, and the quality of everyone there is expressed by a word of the spiritual language; and while this word might be pronounced in natural language it could not be understood, for it includes many things that could not be comprehended by the ideas of natural thought, and thus could not be expressed by the words of speech in this world. This makes clear that "the mark of the name of the beast" signifies the acknowledgment of that religion as to all that it is, which has been described above.

Verse 12. Here is the patience of the saints, signifies the persecutions and temptations of those who are not in that faith, but in charity. This is evident from the signification of "patience," as being temptations (see above, n. 813). That persecutions also are meant will be seen below. Also from the signification of "saints" as being those who are in truths from good (see n. 204), thus who are in charity, for these are in truths from good; they are in faith also; but they know that charity and faith act as one, like good and truth, or like will and understanding, or like affection and thought; and because these act as one, faith with them is charity; for whatever comes into the thought from charity, since it is of charity, is in its essence charity, although as to its existence it is called faith. For nothing can exist in the thought except what is from some affection and thus belongs to affection, for this is like the esse, and thus is the life and soul of thought. It is similar with charity and faith; from which it follows that there can be no faith except from charity, also that the faith is altogether such as the charity is. (But more about this elsewhere.) [2] The persecutions of those who are in charity by those who are in faith separated from charity are not such at this day as cause them to be banished and cast out from the assemblages of the Christian world, but only to be reviled and condemned by those who are in faith alone. For no one can be banished and cast out in any kingdom who lives well, and who declares that to live well is necessary to salvation, since this is in complete agreement with the Word, and since everyone sees from rational light that he ought to live well; and yet such are condemned by those who are in faith alone as not saved because of merit in good works, and because such works are not good because they are from self, and for other reasons by which they confirm justification and salvation by faith alone. This is more evident with those who belong to the Moravian sect, who above all others are defenders of faith separated, and who condemn those who in their life give thought to doing good from religion as not being alive but utterly dead, and declare that all such are cast out of heaven. Those who do not belong to that sect, but to churches where works are rejected as means of salvation, do not thus blaspheme although they think wrongly about such, especially those who confirm themselves in many ways by writings or by preachings or by reasonings in the doctrine of justification by faith alone. These persecutions are what are here meant by "patience," and also in chapter 12 of Revelation by: The dragon standing before the woman who was about to bring forth, that when she brought forth he might devour her offspring; and afterwards he persecuted the woman, and cast out after her, out of his mouth, water as a river, that he might cause her to be swallowed up by the river; also the dragon was angry against the woman, and went away to make war with the remnant of her seed who keep the commandments of God and have the testimony of Jesus Christ (verses 4, 15, 17). Also what is said about the beast (13:5-7, 15). That such suffer persecutions on account of their acknowledgment and confession of the Divine Human in the Lord will be seen in what follows. [3] But in respect to temptations, which are also meant here by "patience," there are spiritual temptations which those undergo who receive genuine charity from the Lord; for such must fight against the evils that are in every man from birth, and some must fight against the falsities that they have imbibed from childhood from masters and preachers respecting faith alone. These falsities and evils are removed by the combats of temptations. This is what is meant by the "cross" in the following passages: Jesus said, He that doth not take up his cross and follow after Me is not worthy of Me (Matt. 10:38; Luke 14:27). Jesus said to His disciples, If anyone will come after Me let him deny himself, take up his cross, and follow Me (Matt. 16:24; Mark 8:34; Luke 9:23). In these passages the "cross" means temptations, and "to follow the Lord" means to acknowledge His Divine and to do His commandments. That this is the meaning of "following the Lord" may be seen above (n. 864). The "cross" means temptations because the evils and the falsities therefrom that cling to man from his birth infest and thus torment those who are natural when they are becoming spiritual. And as those evils and their falsities that infest and torment can be dispersed only by temptations, temptations are signified by the "cross." Therefore the Lord says, that "they must deny themselves and take up their cross," that is, that they must reject what is their own, "their cross" meaning what is man's own [proprium], against which he must fight. [4] Again: Jesus spake to the rich man who asked Him what he should do to inherit eternal life. Jesus said to him, Thou knowest the commandments: Thou shalt not commit adultery; Thou shalt not kill; Thou shalt not steal; Thou shalt not bear false witness; Thou shalt not defraud; Honor thy father and mother. He answered and said unto Him, All these things have I observed from my youth. Jesus looked upon him and loved him; yet He said unto him, One thing thou lackest; go, sell whatsoever thou hast and give to the poor; so shalt thou have treasure in the heavens; and come, follow Me, taking up the cross (Mark 10:17-21). Here "to follow the Lord and to take up the cross" have the same signification as above, namely, to acknowledge the Lord's Divine, and the Lord as the God of heaven and earth; for without that acknowledgment no one can abstain from evils and do good except from self and as meritorious good, for the good that is good in itself and that is not meritorious good is solely from the Lord; consequently he cannot be saved unless the Lord is acknowledged, and it is acknowledged that all good is from Him. And yet before anyone can act from the Lord he must undergo temptations, for the reason that the internal of man, by which he is conjoined with heaven, is opened by means of temptations. And because no one can do the commandments apart from the Lord, therefore the Lord said, "Yet one thing thou lackest; sell all that thou hast and follow Me, taking up the cross;" that is, the Lord must be acknowledged and temptations must be endured. That "he should sell all that he had and give to the poor" signifies in the spiritual sense that he should alienate and cast away from himself what is his own [proprium], thus it has the same signification as "denying oneself" in the passages quoted above; and "to give to the poor" signifies in the spiritual sense to do the works of charity. The Lord said this to him because he was rich; and "riches" signify in the spiritual sense the knowledges of good and truth, and with this man, who was a Jew, the knowledges of evil and falsity, since they were traditions. From this it can be seen that the Lord, here as elsewhere, spake by correspondences. [5] Again, temptations are signified by the "cup" of which they were to drink: Jesus said unto James and John, Ye know not what ye ask. Are ye able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with? They said unto Him, We are able. And Jesus said to them, The cup that I drink ye shall indeed drink, and with the baptism that I am baptized with shall ye be baptized; but to sit on My right hand or on My left is not Mine to give, but for whom it hath been prepared (Mark 10:38-40). "To drink the cup that the Lord drank" has the same signification that the "cross" has above, namely, to undergo temptations; and "the baptism with which the Lord was baptized" signifies to be regenerated by temptations. But between the cup which the Lord drank and the cup which they are to drink there is the same difference as between the temptations of the Lord and the temptations of men. The temptations of the Lord were most grievous, and against all the hells; for the Lord subjugated all the hells by means of the temptations admitted into Himself; but the temptations of men are against evils and falsities that are from the hells with them, and in these the Lord and not man himself fights, except against certain painful feelings. There is a like difference between the baptism with which the Lord was baptized and the baptism with which men are baptized as there is between glorification and regeneration. By means of temptations the Lord glorified His Human by His own power, but men are regenerated, not by their own power but by the Lord; for "baptism" signifies to be regenerated by temptations, but the Lord's baptism signifies the glorification of His Human by temptations. (That "baptism" signifies regeneration and also temptations may be seen in the New Jerusalem and Its Heavenly Doctrine, n. 187-193 seq.; and that the Lord glorified His Human and made it Divine, as He regenerates man and makes him spiritual, may be seen in the Arcana Coelestia, n. 1725, 1729, 1733, 3318, 3381, 3382, 4286.)

Here are they that keep the commandments of God, signifies that these are they who live according to the commandments of the Lord in the Word, as is evident without explanation. It is said in many passages in the Word that "they should keep and do God's commandments and His precepts;" and "to do the precepts of God" means the same as to love the Lord above all things, and the neighbor as oneself. For what a man loves inwardly or from the heart he wills, and what he wills he does; and to love God is to love His precepts, because they are of God even to the extent that they are God. From this it can be seen how little the followers of faith alone know what love is. They grant or affirm that faith lives from love, and that faith without love is dead, and yet they do not know that love and deeds are one. They declare that love is in faith; and yet they do not know there is no love in faith when one does not live according to the Lord's commandments in the Word; and that it is from this, and from no other source whatever, that there is any love in faith except a natural love that is not love to the Lord and love to the neighbor, but love of self and love of the world; and these loves utterly destroy faith, and even falsify the truths that must constitute a genuine faith and that are in the Word.

And the faith of Jesus, signifies the implantation of truth by the Lord, and acknowledgment of Him. This is evident from the signification of "the faith of Jesus," as being the implantation of truth by the Lord (see above, n. 813). It means also acknowledgment of the Lord because truths cannot be implanted unless the Lord is acknowledged, namely, that His Human is Divine, and that He is the God of heaven and earth. It is to be known that truth and faith in their essence are one, since faith must be of truth and truth must be of faith; consequently the men of old time did not speak of faith, but of truth instead of faith, while the men of the present day speak of faith instead of truth, and for the reason that the men of old time declared that nothing was to be believed except what they saw to be true, thus what they comprehended by the understanding. But the men of the present day declare that a thing must be believed even when they do not see it or comprehend it by the understanding. This makes clear how the old faith differed from the present faith, namely, as what is seen differs from what is not seen; but the very truth itself that is seen or comprehended by the understanding is not to be named faith, but only that which is not seen or not comprehended by the understanding. For this reason the angels in the higher heavens are unwilling even to mention faith, for they see truth from the love of good and the light of truth which are in them from the Lord; and they say that it is folly to have faith in anyone's saying that this or that must be believed when it is not comprehended by the understanding, for this would be to think a thing to be true whether it be true or false, and to believe what is false is hurtful. Moreover, what is believed and not seen enters into man no further than the memory, and this cannot be appropriated to him. [2] From this it follows that it would be better to give up the use of the term "faith" and to use the expression "the truth" in its stead. And yet what is believed and is not seen may be called faith, although such a faith is mere knowledge [scientia]. But as soon as a man becomes spiritual, (and he becomes so when his internal which communicates with heaven is opened), then that which is known, which is called faith, becomes truth, for it is then seen from the light of heaven. It is to be known that all angels and all good spirits see the truths of heaven as the bodily eye sees the objects of the world, for the objects of heaven are truths to those who are spiritual, for the reason that their understanding is their spiritual sight. The term truth should be used in place of faith, because all intelligence and all wisdom exists by means of truths, while all ignorance, that is, in spiritual things, exists by means of faith, especially faith separated; consequently the angels of the higher heavens turn themselves away when they hear faith mentioned, because their mind is turned away from what is thought by them; which thought is that the understanding should be held captive in obedience to faith; also because not to see truths would be to extinguish the light of heaven, in which those angels are and which is in them. Moreover, they are surprised that some believe that the faith that understands is not spiritual faith, when in fact such faith is truth; while a faith that is destitute of understanding is historical faith, because it is from another, and this regarded in itself is mere knowledge [scientia].

Verse 13. And I heard a voice from heaven saying to me, Write, Blessed are the dead that die in the Lord from henceforth; Yea, saith the Spirit, that they may rest from their labors; for their works do follow with them. 13. "And I heard a voice from heaven saying to me," signifies consolations by the Lord after temptations (n. 897); "Write," signifies certainty (n. 898); "Blessed are the dead that die in the Lord from henceforth," signifies the resurrection into eternal life of those who have lived heretofore a life of charity, and will so live hereafter (n. 899); "Yea, saith the Spirit, that they may rest from their labors," signifies that they will henceforth be free from combat against evils and falsities, and from infestation by them (n. 900); "for their works do follow with them," signifies that they have spiritual life, which is the life of the angels of heaven (n. 901, 902).

Verse 13. And I heard a voice from heaven saying to me, signifies consolation by the Lord after temptations. This is evident from the signification of "a voice saying" as being what follows, which are consolations after temptations (see below); also from the signification of "saying from heaven," as being from the Lord; for what is declared from heaven is Divine truth; and while this is spoken by angels from heaven, yet it is spoken by the Lord through angels. For angels, like men, cannot think any truth from themselves nor do good from themselves, but only from the Lord; and this is why "angels" signify in the Word Divine truths from the Lord, and "heaven" signifies the Lord. Those are greatly mistaken who believe that angels were created immediately, and in such a state of integrity that they could do good from themselves; for all angels throughout the entire heaven have been men, and therefore they have what is their own [proprium], the same as men have, and this is wholly evil. But while they lived in the world as men they were regenerated by the Lord, and thus could be withheld from evils and their falsities and be held in goods; and when they are withheld from evils and held in goods by the Lord it seems as if they are in goods from themselves, and yet they know and perceive that this they have from the Lord and not from themselves. From all this it can be seen why the whole angelic heaven, as to intelligence and wisdom and as to the affections of good and truth, is the Lord. And this is why "a voice saying from heaven" signifies such things as are from the Lord, and here consolations after temptations, and this because the preceding verse treats of the patience of those "who keep the commandments of God and the faith of Jesus," and "patience" here signifies temptations. [2] Something shall now be said about consolations after temptations. All who are being regenerated by the Lord undergo temptations, and after temptations experience joys. But the source of the temptations and of the joys that follow, which are here meant by consolations, is not yet known in the world, because there are few who experience spiritual temptations, for the reason that there are few who are in the knowledges of good and truth, and fewer yet who are in the marriage of good and truth, that is, in truths as to doctrine and at the same time in goods as to life; and no others are let into spiritual temptations; for if others were let into temptations they would yield, and if they yielded their latter state would be worse than their former state. The true reason why only those who are in the marriage of good and truth can be let into spiritual temptations is that the spiritual mind, which is, properly, the internal man, can be opened only with these; for when that mind is opened temptations exist, and for the reason that heaven, that is the Lord through heaven, flows in through man's spiritual mind into his natural mind; there is no other way of heaven, that is of the Lord through heaven, into man; and when heaven flows in it removes the hindrances, which are evils and falsities therefrom, which have their seat in the natural mind, that is, in the natural man; and these can be removed only by a living acknowledgment of them by man, and grief of soul on account of them. This is why man is distressed in temptations by the evils and falsities that rise up into the thought; and so far as he then acknowledges his sins, regards himself as guilty, and prays for deliverance, so far the temptations are useful to him. From this it is clear that man has spiritual temptation, when his internal, which is called the spiritual mind, is opened, thus when man is being regenerated. When, therefore, man's evils and falsities are removed temptations are brought to an end; and when they are ended joy flows in through heaven from the Lord and fills his natural mind. This joy is what is here meant by consolations. These consolations all those receive who undergo spiritual temptations. I speak from experience. After temptations man receives joys because after them man is admitted into heaven; for through temptations man is conjoined to heaven and is admitted into it, and consequently has joy like that of the angels there.

Write, signifies certainty. This is evident from the signification of "writing," as being certainty; for that which is said from heaven, and is commanded to be written, is like what has been endorsed, and thus is true, and consequently certain; here it means that those who endure spiritual temptations shall have consolations and be happy. "To write" signifies certainty because writing is the ultimate act of thought and of speech therefrom, and thus it means what is certain, because what is terminated. This may be compared with all things that a man wills, thinks, and speaks therefrom, and does not terminate by doing them; such things are not yet in man's life, for the ultimate in which prior things exist together is lacking. That "writing" thus signifies to inscribe on the life may be seen above (n. 222).

Blessed are the dead that die in the Lord from henceforth, signifies the resurrection into eternal life of those who have lived heretofore a life of charity, and will so live henceforth. This is evident from the signification of "the dead in the Lord," as being those who rise into eternal life (of which presently), also from the signification of "the dead and those that die from henceforth," as being the resurrection of those who have heretofore lived and who henceforth live a life of charity, for this is said of those who keep the commandments of God and the faith of Jesus; and these are such as live according to the Lord's commandments in the Word and acknowledge His Divine, thus who live a life of charity from the Lord (see above, n. 894, 895). [2] It is said "from henceforth," because those are meant who have heretofore lived and who henceforth live that life. Those who have lived that life heretofore were kept by the Lord below the heavens and protected from infestation by the hells until the Last Judgment; and when this was accomplished they were raised up from their places, and elevated into heaven. This was not done before because before that the hells prevailed, and there was a preponderance on their part; but after this the heavens prevailed, and thus there was a preponderance on their part; for by the Last Judgment all things, both in the hells and in the heavens, were reduced to order. If, therefore, these had been elevated before, they could not have resisted the power with which the hells prevailed over the heavens. That they were elevated it was granted me to see; for I saw troops of them arising and being lifted up from the lower earth, where they had been kept by the Lord, and transferred to the heavenly societies. This took place after that Last Judgment that is treated of in the work on The Last Judgment. The same was done after a former judgment that was accomplished by the Lord when He was in the world, which is treated of in the same work. This mystery is what is meant by the resurrection of those who had heretofore lived a life of charity. This is meant also by these words in John: Now is the judgment of this world; now shall the prince of this world be cast out. But I, if I be lifted up from the earth, will draw all unto Myself (12:31, 32); and this was represented by: Many of the saints who slept were raised up; and coming forth out of their tombs after the Lord's resurrection they entered into the holy city, and appeared unto many (Matt. 27:52, 53). But on this more will be said where the first and second resurrection or death are treated of in what follows in Revelation. [3] "The dead that are blessed," and "those that die," mean also those that are to rise again into life hereafter, who are such as live a life of charity, as is evident from the expressions "from henceforth," and "the dead," and "those that die," "from henceforth," referring not only to those who are such since the Last Judgment, but also to those who were such before, and who have been treated of above. "Death" signifies resurrection, and thus "the dead" signify those who rise again into eternal life, because "death" signifies hell, and thus evils and falsities; and these must die that man may receive spiritual life; for until these are dead and extinct man has no spiritual life, which is the life that is meant in the Word by "life," "eternal life," and "resurrection;" therefore "to die" means here and elsewhere in the Word the extinction of the life that is man's own, which regarded in itself consists solely of evils and falsities from them. And because when that life has been extinguished spiritual life enters in its place, so "the dead in the Lord" signify those who have been made spiritual by the Lord. [4] Moreover, "to die" can mean in the spiritual sense resurrection, because the angels, who are in the spiritual sense of the Word, know nothing about natural death, by which man is taken out of this world; but they know only about spiritual death, which comes to those who are being regenerated by the Lord by means of temptations, and with whom evils and falsities therefrom are being subdued and put to death. Again, natural death is nothing but resurrection, for the reason that when the body dies man rises again as to his spirit, and thus death is simply a continuation of his life; for through death man passes from a life in the natural world into a life in the spiritual world, with the difference only that the life in the natural world is a more external and imperfect life, and the life in the spiritual world is a more internal and perfect life; and yet the two are alike in appearance, as can be seen from things heard and seen that are related in the work on Heaven and Hell. [5] From all this it can be seen that "death" signifies both spiritual death, which is damnation, and resurrection into life, which is salvation. That "death" signifies damnation can be seen above (n. 186, 383, 427, 694). That "death" signifies resurrection to eternal life, and salvation, can be seen from the following passages. In John: Jesus said, I am the resurrection and the life; he that believeth in Me, though he die yet shall he live; and everyone that liveth shall not die forever (11:25, 26). "I am the resurrection and the life" signifies that resurrection and life are from Him and not from another; "he that believeth in Me" signifies, he that believes in the Lord's Divine and believes that He is the omnipotent and only God; and as no one can believe this except he that lives a life of charity, therefore a life of charity, is also meant by "believing in Him;" "though he die yet shall he live" signifies that though one die naturally, still he shall rise again into life; "and everyone that liveth and believeth in Me shall not die forever" signifies that he who has been reformed shall not die spiritually, that is, be condemned, but shall rise again into eternal life. This makes clear that "to die" does not mean to die, but to rise again to life. [6] In the same: Your fathers did eat manna in the desert, and they are dead. This is the bread which cometh down out of heaven, that one may eat thereof and not die (John 6:49, 50, 58). The "manna" that the sons of Jacob ate in the desert means in reference to them natural food, because they were natural; but "the bread that cometh down out of heaven" means spiritual food, which is from the Lord alone; and because it is from Him alone, in the highest sense "bread" means Himself; and therefore He says, "I am the Bread of life." For Divine good united with Divine truth proceeding from the Lord, is that from which both angels and men have spiritual life. Consequently these words mean in the spiritual sense that those who nourish themselves from the Word in a natural way only are dead, that is, condemned, as were the sons of Jacob; and this was signified by their all dying in the desert; but those who nourish themselves spiritually from the Word will not be subject to condemnation, which is meant by "they shall not die," which evidently does not mean not to die, but resurrection into life; for if death is not death it is life. [7] In the same: If a man keep My word he shall never see death (John 7:51, 52). "To keep the Lord's words" signifies to live according to the Lord's commandments; "not to see death" signifies not to see condemnation but life, into which man rises and enters by death. In the same: Jesus said, Verily I say unto you, that he that heareth My word and believeth on Him that sent Me hath eternal life, and cometh not into judgment but passeth from death into life (John 5:24). "To hear the word of the Lord and believe on Him that sent Him" has a like meaning as above, for by "the Father" the Lord meant the Divine that was in Him from conception, thus Himself. "Not to come into judgment" signifies not to be condemned; "to pass from death into life" signifies resurrection and life in heaven, "from death" signifying not only from natural death into eternal life, thus a resurrection, but also from spiritual death, which is condemnation, into eternal life; thus also resurrection; for the Word contains both a natural and a spiritual sense. [8] In the same: Jesus said, As the Father raiseth up the dead and vivifieth them, even so the Son vivifieth whom He will (John 5:21). "To raise up the dead and vivify them" means resurrection into life, not only by natural death but also by spiritual death; resurrection into life is effected by reformation and regeneration, and these by the removal and separation of evils, which condemn man, and which are spiritual death. In the same: Jesus said, Verily I say unto you, that the hour is coming when the dead shall hear the voice of the Son of God, and they that hear shall live (John 5:25). "The dead" signify here those who have been in evils and in falsities therefrom, but have been delivered from them by reformation; that they shall rise again is meant by these words, for they are no longer dead but alive, for they are "those that hear the voice of the Son of God," that is, those who live according to His commandments. Likewise it is said in Luke: That such shall be recompensed in the resurrection of the dead 899-1 (14:14). "The resurrection of the dead" means not only the resurrection of those who die naturally, for these rise again immediately after death, but also the resurrection of those who die spiritually and are vivified by the Lord. [9] In John: Jesus said, The hour shall come, in which all that are in the tombs shall hear the voice of the Son of God, and shall come forth, they that have done goods unto the resurrection of life, but they that have done evils unto the resurrection of judgment (5:28, 29). This does not mean that the tombs shall be opened and all shall go forth at the day of the Last Judgment; but the "tombs" that shall be opened mean the places in the lower earth where those who had previously lived a life of charity and had acknowledged the Lord's Divine were kept and guarded by the Lord, and in the day of the Last Judgment and after it were raised up into heaven, as has been said above in this article. These places are signified in the spiritual sense by "tombs." This does not mean that the tombs in the earth are to be opened, and that they shall come forth from them at the day of the Last Judgment, as is clearly evident from the fact that all men come into the spiritual world immediately after death, and live there in a human form in like manner as in the natural world, therefore that everyone's resurrection takes place immediately after death, resurrection to life for those who have done goods, and resurrection to judgment for those who have done evils; as is evident from the things heard and seen that are related in the work on Heaven and Hell. [10] The same was represented by: The tombs were opened, and many bodies of the saints that slept were raised up, and coming forth out of their tombs after the Lord's resurrection entered into the holy city and appeared unto many (Matt. 27:52, 53). That the tombs were then opened and the saints who had previously died came forth and entered into the holy city and appeared to many, represented the resurrection of those who had been kept by the Lord in places under heaven until His coming into the world, and who after His resurrection were taken therefrom and raised up into heaven. This took place and was seen by those who were in Jerusalem; nevertheless it was representative of the resurrection of those here and before described. For as all things of the Lord's passion were representative, also that the veil of the temple was rent in twain, the earth quaked, and the rocks were rent (Matt. 27:51), so was this, that they came forth from the opened tombs; therefore it is added that "they entered into the holy city and appeared there;" for "Zion," which is here meant by "the holy city," still represented heaven where the Lord reigns by His Divine truth (on this signification of "Zion" see above, n. 850); and that city, together with Jerusalem, was at that time profane rather than holy, so that it was even called "Egypt and Sodom" in Revelation (11:8). But it is called "holy" on account of its representation and consequent signification in the Word. [11] Resurrection from the dead, both in the natural and in the spiritual sense, was represented and thus was signified by the dead whom the Lord raised: As by the raising of Lazarus (John 11:11-44); By the raising of the young man of Nain (Luke 7:11-18); And by the raising of the daughter of the ruler of the synagogue (Mark 5:21 to the end). For all the miracles wrought by the Lord, and all the miracles described in the Word, included in them and thus signified the holy things of heaven and the church; and for this reason those miracles were Divine, and they were distinguished from miracles not Divine. The like is signified by this: That it was granted to the disciples to raise the dead (Matt. 10:8). [12] Regeneration, which also is a resurrection from the dead, was represented by the vivification of the bones in Ezekiel (37:1-14). That this represented regeneration is plainly evident from verses 11-14, where it is said: These bones are the whole house of Israel; therefore prophesy and say unto them, Behold I will open your graves, O My people, and I will bring you upon the land of Israel, that ye may know that I will put My spirit in you, that ye may live. Here again it is said that "the graves shall be opened," which signifies resurrection into life. (That "to be buried" and "burial" signify resurrection, likewise regeneration, being the rejection of things unclean, may be seen above, n. 659.) [13] That natural death, which is a rejection of the unclean things of the body, and spiritual death, which is a removal of the unclean things of the spirit, signify resurrection, can be seen also from the following passages in Revelation, where the first and the second death are treated of, which also are called the first and the second resurrection 899-2 (2:11; 21:8). Also in David: Precious in the eyes of Jehovah is the death of His saints (Ps. 116:15). Evidently "the death of the saints" does not signify damnation, but the separation and removal of the unclean things of their spirit, thus regeneration and resurrection. So also in John: Jesus said, Except a grain of wheat fall into the earth and die it abideth alone; but if it die it beareth much fruit (12:24). The same is true of man, who, that he may rise again, must die both as to the body and as to what is his own [proprium], which is in itself infernal; for unless both of these die he does not have the life of heaven. [14] As men rise again after death, therefore the Lord willed to undergo death and to rise again the third day, but to the end that He might put off everything human that He had from the mother and might put on the Divine Human; for everything human that the Lord took from the mother He rejected from Himself by temptations, and finally by death; and by putting on a Human from the Divine Itself that was in Him He glorified Himself, that is, made His Human Divine; therefore in heaven His death and burial do not mean death and burial, but the purification of His Human, and glorification. That this is so the Lord taught by this comparison with wheat falling into the earth, which must die that it may bear fruit. The same is involved in what the Lord said to Mary Magdalene: Touch Me not, for I am not yet ascended unto My Father (John 20:17). "To ascend to His Father" means the uniting of His Human with His Divine, the human from the mother being fully rejected.

Yea, saith the Spirit, that they may rest from their labors, signifies that such will henceforth be free from combat against evils and falsities, and from infestation by them. This is evident from the signification of "saith the Spirit," as being assertion that it is true, for "angel," likewise "Spirit," signifies truth from the Lord. Also from the signification of "labors," as being combats against evils and falsities and infestations by them, thus temptations (of which presently), therefore "to rest from them" signifies that they will henceforth be free from them. This makes evident that "the Spirit saith, that they may rest from their labors," signifies that it is true that they will henceforth be free from combat against evils and falsities, and from infestation by them. The preceding verse treats of the temptations of those who live according to the Lord's commandments and who acknowledge His Divine, therefore this verse treats of the consolations that follow spiritual temptations; for, as has been said above (n. 897), after all spiritual temptations joys come forth. [2] "Labors" mean temptations, because temptations are labors of the soul or spiritual labors; and these are meant by "labor" in Isaiah: Jehovah hath willed to bruise him, He hath weakened him; if He hath made his soul a guilt-offering, he shall see seed, he shall prolong days, and the will of Jehovah shall prosper by his hand; he shall see of the labor of his soul and shall be satisfied (53;10, 11). This is said of the Lord, of whom the whole of that chapter treats. The Lord's temptations, which were most grievous, because they were against the hells, are described by "Jehovah willed to bruise him, He hath weakened him," for by means of temptations the loves of what is one's own [proprium] are broken, thus the body is bruised and weakened. "If he hath made his soul a guilt-offering" signifies, if he has endured temptations even unto death; "he shall see seed" signifies that the Divine truth shall proceed from Him, "seed" meaning truth, and in reference to the Lord the Divine truth; "he shall prolong days" signifies the Divine good, which shall also proceed from Him, "long" and thus "to prolong" being said in reference to good (see above, n. 629), and "days" signifying states. "And the will of Jehovah shall prosper by his hand" signifies that thus all things and each thing in the heavens and in the earths shall be kept in Divine order; "of the labor of his soul" signifies by temptations; "he shall see and shall be satisfied" signifies glorification. This is the signification of these words in the highest sense, which treats of the Lord. But in a relative sense they describe the salvation of the human race, for which the Lord fought from Divine love. [3] It is said, "If he hath made his soul a guilt-offering," as if it were a matter of doubt whether he would so make it. But the same truth is involved in this as in what He Himself says in John: I lay down My soul that I may take it again; no man taketh it from Me, but I lay it down of Myself. I have power to lay it down and I have power to take it again. This commandment received I from My Father (10:17, 18). The arcanum that is concealed in these words no one can see unless he knows what the temptations are by which man is regenerated. For in these man is kept in his freedom; from which it appears to him as if he fought from himself. In fact, man has in temptations a more potent spiritual freedom than when he is not in them, for it is more interior. Unless man fought from this freedom in temptations he could not become spiritual; for all freedom is of the love, therefore man then fights from the love of truth, and thus from the love of eternal life; and in this and in no other way is the internal opened and man regenerated. From these few things it can be seen in some degree what is involved in these words of the Lord, namely, that he fought from His own freedom and finally laid down His soul that He might do all things from His own power, and thus might become righteousness from Himself, which He could not have become except from His freedom; and this is why it is said, "I lay down My soul of Myself; I have power to lay it down, and I have power to take it again. This commandment I have received from My Father." [4] Those to whom this arcanum is unknown interpret these words as the Arians do, that the Lord was the adopted not the actual Son of God; thus that He was adopted because He was willing to lay down His life, or endure the death of the cross; not knowing that these words involve that from His own power He fought against the hells from His Human and overcame them, and from His own power He glorified His Human, that is, united it to the very Divine in Himself, and thus made it Divine; and that this could by no means have been done if absolute freedom had not been left to Him as to the Human. All this makes clear why it is said in Isaiah, "If He hath made his soul a guilt-offering." (That freedom is that which is of the love and of the will and thus of the life of man, and that it appears as if it were his own [proprium], can be seen in the New Jerusalem and Its Heavenly Doctrine, n. 141, 145. That man must have freedom in order to be regenerated can be seen in the Arcana Coelestia, n. 1937, 1947, 2876, 2881, 3145, 3158, 4031, 8700. That in no other way can the love of good and truth be implanted in man and be appropriated to him, apparently as his own, n. 2877, 2879, 2880, 8700. That nothing is conjoined to man that is done by compulsion, n. 2875, 8700. That to compel oneself is from freedom, but not to be compelled, n. 1937, 2881. That in all temptation there is freedom, but this freedom is more interiorly in man from the Lord, and for this reason he fights and wishes to conquer and not to be conquered, which he would not do without freedom, n. 1937, 1947, 2881. That the Lord fought alone and from His own power against all the hells, and overcame them, n. 1692, 1813, 2816, 4295, 8273, 9937. That thus the Lord became righteousness from Himself alone, n. 1813, 2025-2027, 9715, 9809, 10019. That the Lord's last temptation was in Gethsemane and upon the cross, when He gained a complete victory, by which He subjugated the hells, and at the same time glorified His Human, n. 2776, 2803, 2813, 2814, 10655, 10659, 10828. All these are from the Arcana Coelestia, from which still more may be seen collected in the New Jerusalem and Its Heavenly Doctrine, under the heads, The Freedom of Man, n. 148, 149; Temptations in General, n. 196-200; The Lord's Temptations, n. 201, 302.)

Footnotes

863-1 The Hebrew has "Judah," which is also found in n. 922.

863-2 The Hebrew has "its," see above, n. 652.

866-1 The Hebrew has "their," see above n. 328.

885-1 Obotfardigas forhinder. This appendix was omitted in the revision of the Psalm-book made in 1819.

887-1 The Hebrew is the same expression as that used in the preceding passage translated "unmixed wine" merum, but Swedenborg has vinum, "wine."

899-1 The photolithograph has "mortuorum," "the dead," the Greek text has "the just."

899-2 The Latin has "mors secunda" second death, for "resurrectio secunda" second resurrection.