Apocalypse Revealed, by Emanuel Swedenborg, [1766], tr. by John Whitehead [1912], at sacred-texts.com

Apocalypse Revealed

Saying to them that dwell upon the earth, that they should make an image to the beast, which hath a stroke of a sword and liveth, signifies that they induce the men of the church to receive for doctrine, that faith is the only means of salvation, because no one can do good from himself but what is meritorious, and because no one can fulfil the law, and so be saved. By "them that dwell on the earth," are meant the men of the churches of the Reformed, as above (n. 600); by "an image" is signified the doctrine of that church, of which below; and by "the image of the beast, which had the stroke of a sword and lived," is signified this point of doctrine, that "Faith is the only means of salvation, because no one can do good from himself, but what is meritorious, and because no one can fulfil the law, and so be saved," as above (n. 576-577, etc.). [2] Every church appears before the Lord as a man; if it is in truths from the Word, it appears as a beautiful man, but if it is in truths falsified, it appears as a man-monster. The church so appears from its doctrine and from a life according to it; from which it follows, that the doctrine of a church is its image. This may also be seen from this: Every man is his own good and truth, or his own evil and falsity, from this and from no other source man is a man. Consequently it is doctrine and life according to it which makes "the image" of the man of the church, the image being that of a beautiful man, if the doctrine and the life according to it is from the genuine truths of the Word; but it is the image of a man-monster, if from falsified truths of the Word. [3] Man, also, in the spiritual world, appears like some animal; but it is his affection which thus appears at a distance. They who are in truths and goods from the Lord, appear as lambs and doves; but they who are in falsified truths and adulterated goods, appear as owls and bats. They who are in faith separated from charity, appear as dragons and goats; they who are in falsities from evil, as basilisks and crocodiles. And they who are such, and yet have confirmed the doctrinals of the church, appear like fiery flying serpents. From these things it may be seen, that the doctrine of the church and life according to it are meant by "the image of the beast" which they made for "them that dwell upon the earth." [4] But what became of those who "adored the image of the beast," may be seen (Rev. 14:9-11; 19:20; 20:4). In the spiritual sense, "images" have a similar signification (Exod. 20:4, 5; Lev. 26:1; Deut. 4:16-18; Isa. 2:16; Ezek. 7:20; 16:17; 23:14-16). The idols and graven images with the ancients were images of their religious principle, on which account falsities and evils of doctrine are signified by them (n. 459).

Verse 15. And it was granted to him to give breath unto the image of the beast, that the image of the beast should also speak, signifies that it was permitted them to confirm that doctrine by the Word, from which it is as it were vivified when it is taught. By "granted" is signified that it was permitted; for all falsities of doctrine, as well as evils of life, are done from permission, concerning which see Angelic Wisdom concerning Divine Providence (n. 234-284, 296). By "the image of the beast," that doctrine is signified (n. 601); by "giving breath to the image of the beast" is signified to confirm it from the Word, for there is no spirit and life to any doctrine of the church from any other source. That "the image of the beast might speak," signifies that thus it is as it were vivified when it is taught. That this is meant by "giving breath to the image of the beast, that it might speak," is, because in every particular of the Word there is spirit and life, for the Lord spoke the Word, therefore He Himself is in it, and He so spoke the Word as that everything therein should have communication with heaven, and through heaven with Himself. There is a spiritual sense there by which communication is effected; wherefore the Lord says: The words that I speak unto you, they are spirit and life (John 6:63).

And cause that as many as do not adore the image of the beast should be killed, signifies that they pronounce damnation upon those who do not acknowledge their doctrine of faith to be the holy doctrine of the church. "To adore the image of the beast" signifies to acknowledge their doctrine of faith as the holy doctrine of the church, for by "adoring" is signified to acknowledge as a holy thing of the church (n. 579, 580, 588, 597); and by "the image of the beast" is signified that doctrine (n. 601); by "being killed" is signified to be killed spiritually, which is to be condemned (n. 325, and elsewhere); and as "being killed" signifies to be condemned, it also signifies to be declared as heretical and excluded from the communion of the church, for such a one, in their eyes, is considered as condemned. This the learned among the clergy do who have imbibed the mysteries of justification in schools and academies, especially they who are in the pride of erudition on account of such things. These condemn all who do not think as they do, and so far as they dare, they fulminate against them. [2] This I can relate, that they who have imbibed these mysteries, and thence were in the pride of erudition in the spiritual world, are so enraged against those who adore the Lord alone, and do not acknowledge faith alone as the only means of salvation, that they burn with wrath, anger and fury when they see them, and also when they feel at a distance the Divine sphere of the Lord and a sphere of charity encompassing them. Since they are such, the dragon is therefore described as a most bitter enemy against them; as that: He stood before the woman about to bring forth that he might devour her offspring after it was born. And the serpent cast out of its mouth water as a river after the woman, that he might cause her to be swallowed up by the rivers. And the dragon was angry against the woman, and went to make war with the remnant of her seed (Rev. 12:4, 15, 17). That out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, there came forth three unclean spirits like frogs, to gather them to the battle of the great day of God Almighty (Rev. 16:13-16; likewise 19:19-20, and 20:8-10). Also that the beast that came up out of the abyss slew the two witnesses, and cast out their bodies upon the street of the great city, which spiritually is called Sodom and Egypt, and did not permit them to be put into graves (Rev. 11:7-9). By "not permitting them to be put into graves" is signified to reject them as condemned (n. 506).

Verse 16. And he causeth all, the small and the great, and the rich, and the poor, the free and the bond, signifies all in that church, whatsoever may be their condition, learning and intelligence. By "the small and the great" are here meant they who are in a greater or lesser degree of dignity, thus of whatever condition; by "the rich and the poor" are meant they who are more or less in knowledges and sciences (n. 206), thus of whatever degree of learning; by "the free and the bond" are meant they who are wise from themselves, and they who are wise from others (n. 337), thus of whatever degree of intelligence. Therefore by "all, the small and the great, the rich and the poor, the free and the bond," are meant all in that church whatever may be their condition, learning and intelligence. These are the things that are meant in the spiritual sense.

That he should give them a mark upon their right hand and upon their foreheads, signifies that no one is acknowledged as a Reformed Christian unless he receives that doctrine in faith and love. By "giving a mark" is signified to acknowledge as a Reformed Christian, or of the confession which that doctrine teaches; "a mark" is such acknowledgment and confession; by "the right hand" is signified the all of man as to intellectual power, thus as to faith, for "the right hand" signifies the power of man (n. 457); by "the forehead" is signified the all of man as to voluntary power, thus as to love, for "the forehead" signifies the love (n. 347).

Verse 17. And that no one could buy or sell if he hath not the mark, or the name of the beast, or the number of his name, signifies that it is not lawful for anyone to teach from the Word, nor consequently to be inaugurated into the priesthood, honored with the laurel of a mastership, invested with the doctor's cap, and called orthodox, unless he acknowledges that doctrine, and swears to the belief and the love of it, or to that which is in agreement, or to that which does not disagree with it. By buying and selling is signified to procure knowledges for one's self, here such as belong to that doctrine, and to teach them, as will appear presently. By "a mark" is signified the acknowledgment as a Reformed Christian, and confession that he is so (n. 605); by "the name of the beast" is signified the quality of the doctrine, by "name" the quality (n. 81, 122, 165, 584), and by "the beast" is signified the doctrine received by the laity, thus by the general body (n. 567); and as it is said, "or the name of the beast," that which is in agreement with it and its quality is signified; by "number" is signified the quality of a thing (n. 448); and because it is said, "or the number of his name," that which does not disagree with it and its quality is signified. It is so said, because the doctrine which is signified by the dragon and his beast, varies in the different kingdoms in which the Reformed are; but it is the same as to this chief or head of doctrine, THAT FAITH WITHOUT THE WORKS OF THE LAW JUSTIFIES AND SAVES.[2] That "to buy and sell" signifies to procure knowledges, and teach them, in like manner "to merchandise," "trade," and "gain" appears from the following passages: Everyone that thirsteth, come ye to the waters, and he that hath no silver, come ye, buy and eat; yea come, buy wine and milk without silver and without price (Isa. 55:1). Ye have sold yourselves for nought, therefore ye shall not be redeemed by silver (Isa. 52:3). With thy wisdom and with thy intelligence thou hast made for thyself wealth; and by the multitude of wisdom and by thy traffic thou hast multiplied for thyself wealth (Ezek. 28:4-5). Since by "Tyre" is signified the church as to the knowledges of good and truth, therefore it is said of Tyre: All the ships of the sea were for trading thy merchandise; Tarshish was thy merchant in silver; Javan, Tubal, and Meshech, they were thy merchants, they gave thy merchandise with the soul of man. Syria was thy merchant in chrysophasus; thy wealth, thy traffic, thy merchandise, they that carry on thy merchandise, shall fall into the heart of the seas in the day of thy fall (Ezek. 27:1 to the end). Howl, ye ships of Tarshish, for Tyre is laid waste, whose merchants are princes, and whose traffickers are the honored of the earth (Isa. 23:1-8). The same is meant by trading, in the Lord's parable: Of the man who travelled abroad, and gave his servants talents, that they might trade with them and gain (Matt. 25:14-30). And of the other, who gave his servant ten pounds to trade with (Luke 19:12-26). And of the treasure hid in a field; which when a man found, he hid, and sold all that he had and bought the field (Matt. 13:44). And of him that sought beautiful pearls, who, when he had found one precious one, sold all and bought it (Matt. 13:45-46). Such have thy merchants been from thy youth; they wandered everyone from his quarter, none shall save thee (Isa. 47:15; besides many other passages).

Verse 18. Here is wisdom, signifies that it is the part of a wise man, from what has been said and explained in this chapter, to see and understand the quality of the doctrine and faith of the clergy concerning God and salvation. It is said "here," because those things are meant which are declared and explained in this chapter, specifically concerning "the beast out of the earth," by which is signified the doctrine and thence the faith of the clergy concerning God and salvation (n. 594), for the things contained in this verse are said of that beast; and as it is the part of a wise man, or of wisdom, to see and understand what that doctrine and thence the faith is, it is said, "Here is wisdom."

He that hath intelligence let him count the number of the beast, signifies that he who is in enlightenment from the Lord, may know the quality of the confirmations of that doctrine and faith from the Word that is, with them. "To have intelligence" signifies to be in enlightenment from the Lord; "to count the number" signifies to know the quality, "number" signifying quality (n. 348, 364, 448), and "to count" signifies to know; and because the quality which is signified by "number" is its quality as to truth, and all the truth of doctrine and faith in the church is from the Word, therefore it means the quality of their confirmations from the Word; this also is the quality which is signified by the number "six hundred sixty-six," as will be seen presently.

For it is the number of a man, signifies the quality of the Word and thence of the church. By "man" is signified wisdom and intelligence (n. 243), here wisdom and intelligence from the Word; thus also the Word as to the wisdom and intelligence in the man of the church. The church itself likewise appears before the Lord as a man; hence a man of the church, as to his spirit, appears in heaven as a man according to the quality of the church from the Word in him. This therefore it is which is signified here by "the number of a man," because it follows after these words, "Let him that hath intelligence count the number of the beast," by which is signified that he who is in enlightenment from the Lord may know what the quality of the confirmations of the doctrine and faith concerning God and salvation among the clergy really is. The quality of the church from the Word is also signified by "man" (n. 920, and also in other places).

And his number is six hundred sixty-six, signifies this quality, that all the truth of the Word is falsified by them. By "the number of the beast" is signified the quality of the confirmations of doctrine and faith from the Word with them (n. 608, 609); by "six hundred sixty-six" is signified every truth of good, and as this is said of the Word, it signifies every truth of good in the Word, here the same falsified, because it is "the number of the beast." The reason of this signification is, because "six" signifies the same as "three" multiplied by "two"; and "three" signifies what is full and all, and is predicated of truths (n. 505), and "two" signifies the marriage of truth and good; and as "six" is composed of those two numbers multiplied by each other, it therefore signifies every truth of good in the Word, here the same falsified; that it is also falsified by them may be seen above (n. 566). The number "six hundred sixty-six" is used, because in that number six is tripled, and triplication completes; the multiplying by one hundred, whence comes "six hundred," and by ten, whence comes "sixty," changes nothing (see n. 348). [2] That "six" signifies what is full and all, and is used where the truths of good are treated of, may appear from those passages in the Word where that number occurs; but the signification of this number does not clearly appear except to those who see the things concerning which it treats in the spiritual sense, as when the Lord said: That the seed which fell on good ground, brought forth fruit, some thirty, some sixty, some an hundred (Mark 4:8, 20; Matt. 13:8, 23). That the householder went out and brought laborers into his vineyard at the third hour and at the sixth hour (Matt. 20:3, 5). That upon the table in the tabernacle the cakes of bread were arranged in two rows, six in each (Lev. 24:6). That there were set six water pots, after the manner of the purifying of the Jews (John 2:6). That there were six cities of refuge or asylums (Num. 35:6, 7; Deut. 19:1-9). That the measuring reed with which the angel measured all parts of the new temple and the new city, was six cubits (Ezek. 40:5). That the prophets should drink water by measure, the sixth part of a hin (Ezek. 4:11). That they should take for an offering the sixth part of an ephah of a homer of wheat (Ezek. 45:13). Because "six" signifies what is full, the word "to take a sixth part," came into use, by which, in the spiritual sense, is signified what is complete and entire; as that: They should offer the sixth part of an ephah out of a homer of wheat (Ezek. 45:13). And it is said of Gog: I will turn thee back, and leave the sixth part of thee (Ezek. 39:2). By this is signified that with him every truth of good in the Word was utterly destroyed; who are meant by "Gog," may be seen (n. 859).

To these I will add this Relation. All who are prepared for heaven, which is effected in the world of spirits, which is in the midst between heaven and hell, after a certain time, desire heaven with a certain longing, and presently their eyes are opened, and they see a way which leads to some society in heaven. They enter this way and ascend, and in the ascent there is a gate, and a keeper there. The keeper opens the gate, and thus they go in. Then an examiner meets them, who tells them from the governor, that they may enter in still further, and inquire whether there are any houses which they can recognize as their own, for there is a new house for every novitiate angel; and if they find any, they give notice of it and remain there. But if they do not find any, they come back and say they have not seen any. And then they are examined by a certain wise one there, to discover whether the light that is in them agrees with the light of that society, and especially whether the heat does; for the light of heaven in its essence is Divine truth, and the heat of heaven in its essence is Divine good, both proceeding from the Lord as the sun there. If any other light and any other heat than the light and heat of that society is in them, they are not received; that is, if any other truth and any other good is in them. Therefore, they depart thence, and go in the ways which are opened among the societies in heaven, and this till they find a society which agrees in every respect with their affections, and here they take up their abode to eternity. For they are here among their like, as among relations and friends whom, because they are in a similar affection, they love from the heart and there they are in the enjoyment of their life, and in a fullness of bosom delight derived from peace of soul; for there is in the heat and light of heaven an ineffable delight, which is communicated. Such is the case with those who become angels. [2] But they who are in evils and falsities may, by leave given to them, ascend into heaven; but when they enter, they begin to draw their breath or to respire with difficulty, and presently their sight is obscured, their understanding is darkened, and thought ceases, and death seems present before their eyes, and thus they stand like a stock. And then they begin to have a beating at the heart, and a straitness over the breast, the mind is seized with anguish, and they become more and more tormented, and in that state writhe themselves about like a serpent laid before the fire; therefore, they roll themselves away, and cast themselves headlong down a precipice which then appears to them; nor do they rest till they are in hell among their like, where they can respire, and their heart can vibrate freely. Afterwards they hate heaven, and reject truth, and in heart blaspheme the Lord, believing that their tortures and torments in heaven proceeded from him. [3] From these few things it may be seen what their lot is who make no account of truths, which yet make the light in which the angels of heaven dwell, and who make no account of goods, which yet make the heat in which the angels of heaven are. From these things it may appear how much they are in error, who believe that everyone may enjoy heavenly beatitude by mere admission into heaven. For the faith at this day is, that heaven is received from mercy alone; and that reception into heaven is like being admitted, in this world, into a house where there is a marriage, and then at the same time into the joy and gladness. But let them know, that there is a communication of affections in the spiritual world, man being then a spirit, and the life of a spirit is affection, from which, and according to which, is thought; and that homogeneous affection conjoins and heterogeneous affection disjoins, and that heterogeneity would torment a devil in heaven, and an angel in hell. For which reason they are separated exactly according to the diversities, varieties, and differences of the affections which are of love. [4] It was granted me to see upwards of three hundred of the clergy of the Reformed world, all men of learning, who knew how to confirm the doctrine of faith alone even to justification, and some of them still further. And because there prevailed a belief among them also, that heaven consists only in admission by favor, leave was given them to ascend to a society in heaven, though not one of the higher ones. And as they ascended together, they appeared at a distance like calves. And when they entered into heaven they were received with civility by the angels, but when they discoursed with them, they were seized with trembling, afterwards with horror, and lastly with the agonies as it were of death, and then they cast themselves down headlong, and in their descent they appeared like dead horses. The reason of their appearing like calves as they ascended, was, because from correspondence the natural affection of seeing and knowing appears gamboling like a calf; and the reason why they appeared like dead horses as they fell, was, because from correspondence the understanding of truth from the Word appears like a horse, and the non-understanding of truth in the Word, like a dead horse. [5] There were boys below, who saw them falling, to whom in their descent they seemed like dead horses. And then they turned away their faces, and said to their master, who was with them, "What is this portent? We beheld men and now instead of them there are dead horses, the sight of which we could not bear, and we therefore turned away our faces. Master, let us not stay in this place, but let us go away:" and they departed. The master then instructed them in the way what "a dead horse" is, saying, "'A horse' signifies the understanding of the Word; all the horses which you saw, signified that; for when a man goes meditating from the Word, then his meditation, at a distance, appears as a horse, noble and lively, as he meditates spiritually on the Word, and, on the contrary, poor and dead, as he meditates materially." [6] The boys then asked, "What is it to meditate on the Word spiritually and materially?" And the master replied, "I will illustrate it by examples. Who, when he reads the Word, does not think of God, his neighbor, and heaven? Everyone who thinks of God only from Person, and not from Essence, thinks materially; also he who thinks of the neighbor only from form, and not from quality, thinks materially; and he who thinks of heaven only from place, and not from the love and wisdom which heaven is, he also thinks materially." But the boys said, "We have thought of God from Person, of the neighbor from form, that he is a man, and of heaven from place; did we therefore, when we were reading the Word, appear to anyone as dead horses?" [7] The master said, "No, you are yet boys, and could not think otherwise; but I have perceived in you an affection of knowing and understanding, which, because it is spiritual, shows that you have also thought spiritually. But I will return to what I said at first, that he who thinks materially, when he reads the Word or is meditating from it, appears at a distance like a dead horse; but he who reads it spiritually, like a living horse; and that he thinks materially concerning God and the Trinity, who thinks of God only from Person, and not from essence. For there are many attributes of the Divine essence, such as omnipotence, omniscience, omnipresence, mercy, grace, eternity, and others; and there are attributes proceeding from the Divine essence, which are creation and preservation, salvation and redemption, enlightenment and instruction. Everyone who thinks of God only from person, makes three Gods, saying that one God is the Creator and Preserver, another the Saviour and Redeemer, and the third the Enlightener and Instructor. But everyone who thinks of God from essence, makes one God, saying, God created and preserves us, redeems and saves us, enlightens and instructs us. "This is the reason why they who think of the Trinity in God from Person, and thus materially, cannot, from the ideas of their thought, which are material, do otherwise than out of one God make three; but yet, contrary to their thought, they are held to saying, that in each there is a communion of all the attributes, and this solely because they have also thought of God obscurely from essence. Therefore, my pupils, think of God from His essence, and from that of His Person, and not from His Person, and from this of His essence, for to think of His essence from Person, is to think materially of His essence also; but to think of His Person from essence, is to think spiritually even of His Person. The ancient Gentiles, because as they thought materially of God, and also of the attributes of God, not only imagined three gods, but many even to the number of a hundred. Know then that the material does not flow into the spiritual, but the spiritual into the material. It is similar with the thought of the neighbor from form, and not from his quality, and with the thought of heaven from place, and not from the love and wisdom which heaven is. It is similar with each and everything in the Word. Therefore, he who cherishes a material idea of God, and likewise of the neighbor and of heaven, cannot understand anything there. The Word is to him a dead letter, and he himself, when he reads it or meditates on it, appears at a distance as a dead horse. [8] "They whom you saw falling from heaven, and who appeared in your sight like dead horses, were such as had closed the rational sight in themselves and others by this peculiar dogma, that the understanding is to be kept in subjection to their faith; not considering that the understanding, when closed by religion, is as blind as a mole, and there is mere thick darkness in it, and such thick darkness as rejects from itself all spiritual light, opposes its influx from the Lord and from heaven, and sets up a barrier against it in the sensual corporeal part, far below the rational in matters of faith, that is, places it near the nose, and fixes it in its cartilage, on which account they cannot afterwards so much as scent spiritual things; whence some have become such that when they sensate the odor from spiritual things they fall into a swoon; by odor I mean perception. These are they who make God three. They say indeed from essence that God is one; but yet when they pray from their faith, which is that "God the Father would have mercy for the sake of the Son and send the Holy Spirit," they evidently make three Gods. They cannot do otherwise, for they pray to one to have mercy for the sake of another, and send a third." And then their master taught them concerning the Lord, that He is the one God, in whom is the Divine Trinity.

Revelation 14 1. And I saw, and behold a Lamb standing on the Mount Zion, and with Him a hundred forty-four thousand, having His Father's name written upon their foreheads. 2. And I heard a voice from heaven, as the voice of many waters, and as the voice of great thunder; and I heard the voice of harpers harping with their harps. 3. And they sung 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 but the hundred forty-four thousand bought from the earth. 4. These are they who were not defiled with women, for they are virgins; these are they who follow the Lamb whithersoever He goeth: these were bought from among men, the firstfruits to God and the Lamb. 5. And in their mouth was found no deceit, for they are spotless before the throne of God. 6. 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; 7. Saying with a great voice, Fear God, and give glory to Him, for the hour of His judgment is come; and adore Him that made the heaven and the earth and the sea, and the fountains of waters. 8. And another angel followed, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the anger of her whoredom. 9. And a third angel followed them, saying with a great voice, if anyone hath adored the beast, and his image, and hath received his mark upon his forehead or upon his hand, 10. He also shall drink of the wine of the anger of God mixed with unmixed wine in the cup of His wrath, and he shall be tormented with fire and brimstone before the holy angels and before the Lamb. 11. And the smoke of their torment shall go up for ages of ages; and they shall have no rest day and night that adore the beast and his image, and if anyone shall have received the mark of his name. 12. Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus Christ. 612-1 13. And I heard a voice from heaven saying to me, Write, Happy are the dead that die in the Lord from henceforth; yea, saith the Spirit, that they may rest from their labors; for their works follow with them. 14. And I saw, and behold a white cloud, and upon the cloud One sitting like unto the Son of man, having upon His head a golden crown, and in His hand a sharp sickle. 15. And another angel went out from the temple, crying with a great voice to Him that sat on the cloud, Send Thy sickle, and reap; for the hour for Thee to reap is come, for the harvest of the earth is dried up. 16. And He that sat upon the cloud sent His sickle upon the earth, and the earth was reaped. 17. And another angel went out from the temple which is in heaven, he also having a sharp sickle. 18. And another angel went out from the altar, having authority over fire; and he cried with a great cry to him that had the sharp sickle, saying, Send thy sharp sickle, and gather the vintage, the clusters of the vineyard of the earth; for her grapes are ripened. 19. And the angel sent his sickle into the earth, and gathered the vineyard of the earth, and he cast it into the great winepress of the anger of God. 20. And the winepress was trodden without the city; and there went out blood from the winepress even unto the bridles of the horses, for a thousand six hundred stadia. THE SPIRITUAL SENSE The contents of the whole chapter Concerning the New Christian Heaven: it is described (verses 1-5). The proclamation of the Lord's coming, and then the New Church (verses 6, 7, 13). An exhortation to recede from faith separated from charity, in which is the church at the present day (verses 9-12). The exploration of these, and the manifestation that their works are evil (verses 14-20). The contents of each verse Verse 1. "And I saw, and behold a Lamb standing on the Mount Zion, and with Him a hundred forty-four 612-2 thousand," signifies the Lord now in the New Heaven from Christians, who acknowledged Him as the God of heaven and earth, and were in truths of doctrine from Him through the Word (n. 612). "Having His Father's name in their foreheads," signifies acknowledgment of the Lord's Divine and the Divine Human with them (n. 613). Verse 2. "And I heard a voice from heaven, as the voice of many waters," signifies the Lord speaking through the New Heaven from Divine truths (n. 614). "And as the voice of great thunder," signifies and from the Divine love (n. 615). "And I heard the voice of harpers harping with their harps," signifies confession of the Lord from gladness of heart by the spiritual angels in the lower heavens (n. 616). Verse 3. "And they sung as it were a new song before the throne and before the four animals and before the elders," signifies celebration and glorification of the Lord before Him and before the angels of the higher heavens (n. 617). "And no one was able to learn the song but the hundred forty-four thousand," signifies that no others from among Christians could understand, and thus from love and faith acknowledge, that the Lord alone is the God of heaven and earth, but they who were received by the Lord into this New Heaven (n. 618). "Bought from the earth," signifies that they are those who could be regenerated by the Lord and thus be redeemed in the world (n. 619). Verse 4. "These are they who were not defiled with women, for they are virgins," signifies that they did not adulterate the truths of the church, and defile them with falsities of faith, but that they loved truths because they are truths (n. 620). "These are they who follow the Lamb whithersoever He goeth," signifies that they are conjoined with the Lord by love and faith in Him, because they have lived according to His commandments (n. 621). "And were bought from among men," signifies here as before (n. 622). "Firstfruits unto God and the Lamb," signifies the first beginning of the Christian heaven, that acknowledges one God in whom is the Trinity, and that the Lord is He (n. 623). Verse 5. "And in their mouth was found no deceit," signifies that they do not from cunning and design speak and persuade to falsity and evil (n. 624). "For they are spotless before the throne of God," signifies because they are in truths from good from the Lord (n. 625). Verse 6. "And I saw another angel flying in the midst of heaven having the eternal gospel to proclaim unto them that dwell on the earth," signifies the annunciation of the Lord's coming, and of the New Church that is to come down out of heaven from Him (n. 626). "And to every nation and tribe and tongue and people," signifies to all who are in goods from religion, and in truths from doctrine (n. 627). Verse 7. "Saying with a great voice, Fear God," signifies admonition not to do evils, because this is against the Lord (n. 628). "And give glory to Him, for the hour of His judgment is come," signifies the acknowledgment and confession that all the truth of the Word is from the Lord, according to which every man will be judged (n. 629). "And adore Him who made the heaven and the earth and the sea and the fountains of waters," signifies that the Lord alone is to be worshiped, because He alone is the Creator, Saviour, and Redeemer, and from Him alone are the angelic heaven and the church and all things of them (n. 630). Verse 8. "And another angel followed, saying, Babylon is fallen, is fallen, that great city," signifies that the Roman Catholic religion, as to its dogmas and doctrinals, is now dispersed (n. 631). "Because she made all nations drink of the wine of the anger of her whoredom," signifies because by profanations of the Word and adulterations of the good and truth of the church, she has seduced all whom she could subject to her dominion (n. 632). Verse 9. "And a third angel followed them, saying with a great voice," signifies further revelation from the Lord concerning those who are in faith separated from charity (n. 633). "If anyone hath adored the beast and his image, and hath received his mark upon his forehead and upon his hand," signifies whoever acknowledges and receives the doctrine concerning justification and salvation by faith alone, confirms it, and lives according to it (n. 634). Verse 10. "He also shall drink of the wine of the anger of God mixed with unmixed wine in the cup of His wrath," signifies that they falsify the goods and truths of the Word, and imbue their life from those falsified things (n. 635). "And he shall be tormented with fire and brimstone before the holy angels and the Lamb (Verse 11), and the smoke of their torment shall go up for ages of ages," signifies the love of self and the world and the lusts therefrom, and from these the pride of their own intelligence, and thence torment in hell (n. 636). "And they shall have no rest day and night that adore the beast and his image, and if anyone shall have received the mark of his name," signifies a perpetual state in undelightful things with those who acknowledge and receive that faith, confirm it, and live according to it (n. 637). Verse 12. "Here is the patience of the saints, here are they that keep the commandments of God and the faith of Jesus," signifies that the man of the Lord's church is explored by temptations from them, as to the quality of his life according to the commandments of the Word and of his faith in the Lord (n. 638). Verse 13. "And I heard a voice from heaven, saying to me, Write, 612-3 Blessed are the dead that die in the Lord from henceforth," signifies a prediction from the Lord concerning the state of those after death who will be of His New Church, that they will have eternal life and happiness (n. 639). "Yea, saith the Spirit, that they may rest from their labors," signifies that the Divine truth of the Word teaches that they who afflict their soul and crucify their flesh for the sake of those things, will have peace in the Lord (n. 640). "For their works follow with them," signifies according as they have loved and believed, and thence have done and spoken (n. 641). Verse 14. "And I saw, and behold, a white cloud, and upon the cloud One sitting like unto the Son of man," signifies the Lord as to the Word (n. 642). "Having upon His head a golden crown, and in His hand a sharp sickle," signifies the Divine wisdom from His Divine love, and the Divine truth of the Word (n. 643). Verse 15. "And another angel went out from the temple," signifies the angelic heaven (n. 644). "Crying with a great voice to Him that sat on the cloud, Send Thy sickle, and reap, for the hour for Thee to reap is come, for the harvest of the earth is dried up," signifies the supplication of the angels of heaven to the Lord, that He would make an end and execute judgment, because now is the last state of the church (n. 645). Verse 16. "And He that sat upon the cloud sent His sickle, and the earth was reaped," signifies the end of the church, because there is no longer any Divine truth there (n. 646). Verse 17. "And another angel went out from the temple which is in heaven, he also having a sharp sickle," signifies the heavens of the Lord's spiritual kingdom, and the Divine truth of the Word with them (n. 647). Verse 18. "And another angel went out from the altar, having authority over fire," signifies the heavens of the Lord's celestial kingdom, which are in the good of love from the Lord (n. 648). "And he cried with a great cry to him that had the sharp sickle, saying, Send thy sharp sickle, and gather the vintage, the clusters of the vineyard of the earth," signifies the Lord's operation from the good of His love by the Divine truth of His Word into the works of charity and faith, with the men of the Christian church (n. 649). "For her grapes are ripened," signifies because it is the last state of the Christian church (n. 649b). Verse 19. "And the angel sent his sickle into the earth, and gathered the vineyard of the earth," signifies the end of the present Christian church (n. 650). "And he cast it into the great winepress of the anger of God," signifies exploration of the quality of their works, that they were evil (n. 651). Verse 20. "And the winepress was trodden without the city," signifies that exploration was made from the Divine truths of the Word as to the quality of the works which flow forth from the doctrine of faith of the church (n. 652). "And there went out blood from the winepress even unto the bridles of the horses," signifies violence done to the Word by dreadful falsifications of the truth, and the understanding so closed up thereby, that man can scarcely be taught any longer, and thus be led of the Lord by Divine truths (n. 653). "For a thousand six hundred stadia," signifies mere falsities of evil (n. 654). THE EXPLANATION Verse 1. And I saw, and behold a Lamb standing on the Mount Zion, and with Him a hundred forty-four thousand, signifies the Lord now in the New Heaven collected out of those in the Christian churches who have acknowledged the Lord alone to be the God of heaven and earth, and have been in the truths of doctrine from the good of love from Him by the Word. By "I saw," are signified the things which follow in this chapter; by "a Lamb" is meant the Lord as to the Divine Human (n. 269, 271); by "mount Zion" is signified heaven, where they are who are in love to the Lord, as will be seen presently; by "a hundred forty-four thousand" are signified all who acknowledge the Lord alone to be the God of heaven and earth, and who are in the truths of doctrine from the good of love from Him through the Word (n. 348 seq.). These were treated of in chapter 7; but there, that "they were sealed on their foreheads," and thus were distinguished and separated from the rest; now however that they were collected together into one, and that a heaven was from them. [2] The heaven here treated of, is the heaven collected from Christians, from the time the Lord was in the world, and from such of them as approached the Lord alone, and lived according to His precepts in the Word, by shunning evils as sins against God. This heaven is the New Heaven, from which the Holy Jerusalem, that is, the New Church upon earth, will descend (Rev. 21:1-2). But the heavens which were formed before the Lord's coming are above this heaven, and are called the ancient heavens; in which likewise all acknowledge the Lord alone to be the God of heaven and earth. These heavens communicate with this New Heaven by influx. [3] It is known, that by "the land of Canaan" is signified the church, because the Word was there, and by it the Lord was known; also because in the midst of it was the city Zion, and under it the city Jerusalem, both upon a mountain. Hence by "Zion" and "Jerusalem" are signified the inmost things of the church; and as the church in the heavens makes one with the church on earth, therefore by "Zion" and "Jerusalem" is meant the church everywhere, but by "Zion" the church as to love, and by "Jerusalem" the church as to doctrine from love. It is called "Mount Zion" because by "a mountain" is signified love (n. 336). [4] That by "Mount Zion" is signified heaven and the church where the Lord alone is worshiped, may appear from the following passages: I have anointed My King upon Zion; I will announce concerning the statute, Thou art My Son, this day have I begotten Thee; I will give the nations for Thy inheritance; Kiss the Son, lest He be angry, and ye perish; happy are all that trust in Him (Ps. 2:6-8, 12). O Zion, that bringest good tidings, get thee up into the high mountain; say, Behold the Lord Jehovah will come in strength (Isa. 40:9-10). Exult greatly, O daughter of Zion; behold thy King cometh unto thee Just and a Savior (Zech. 9:9; Matt. 21:2, 4-5; John 12:14-15). Cry out and shout, thou inhabitant of Zion; for great is the Holy One of Israel in the midst of thee (Isa. 12:6). The redeemed of Jehovah shall return to Zion with a song (Isa. 35:10). Shout and be glad, O daughter of Zion, behold I come that I may dwell in the midst of thee (Zech. 2:10-11). Who will give the salvation of Israel in Zion (Ps. 14:7; 53:6). The Lord Jehovih will found in Zion a tried stone, and then shall your covenant with death be abolished (Isa. 28:16-18). My salvation shall not tarry, I will give salvation in Zion (Isa. 46:13). Then the Redeemer shall come to Zion (Isa. 59:20). Jehovah of Hosts shall reign in Mount Zion (Isa. 24:23). Jehovah loveth the gates of Zion more than all the dwellings of Jacob; glorious things are to be proclaimed in thee, O city of God; this one was born there; all my fountains are in thee (Ps. 87:2-3, 6-7). Jehovah hath chosen Zion, He hath desired it for His seat; this is my rest forever, there will I dwell (Ps. 132:13-14). Let the sons of Zion exult in their King (Ps. 149:2). O Jehovah arise, and have mercy on Zion, the set time is come; the name of Jehovah shall be declared in Zion, when the peoples are gathered together, and the kingdoms to serve Jehovah (Ps. 102:13-16, 21-22). Out of Zion God shall shine; our God cometh, and shall call to the heaven above, and to the earth, Gather My saints together unto Me (Ps. 50:2-5). Besides other places, as Isa. 1:27; 4:2, 5; 31:4, 9; 33:5, 20; 37:22; 52:1; 64:10; Jer. 6:2; Lam. 4:2; Amos 1:2; Micah 3:10, 12; 4:1-3, 7-8; Zeph. 3:14, 16; Joel 3:16-17, 21; Zech. 8:3; Ps. 20:2; 48:2-3, 11-14; 76:2; 78:68; 110:1-2; 125:1; 126:1; 128:5-6; 134:3; 135:21; 146:10; 149:2, 4. In many places it is said "the virgin and the daughter of Zion;" by whom is not meant any virgin or daughter there, but the church as to the affection of good and truth; the same as by "the Bride of the Lamb" (Rev. 21:2, 9; 22:17). "The virgin and the daughter of Zion" signifies the Lord's Church in these passages: Isa. 1:8; 3:16-26; 4:4; 10:32; 16:1; 37:22; 52:2; 62:11; Jer. 4:31; 6:2, 23; Lam. 1:6; 2:1, 4, 8, 10, 13, 18; 4:22; Micah 1:13; 4:8, 10, 13; Zeph. 3:14; Zech. 2:10; 9:9; Ps. 9:14; and others.

Having His father's name written on their foreheads, signifies their acknowledgment of the Lord's Divine and Divine Human from love and faith with them. By "the name of the Father" is meant the Lord as to the Divine from whom all things are, which is called the Father, and at the same time, as to the Divine Human, which is called the Son, because they are One and one Person, united like soul and body; for which reason, in heaven, by "God the Father" no other is meant than the Lord, and the Lord is also called Father in the New Heaven. The reason why it is here said, "the name of His Father on their foreheads," is also because by "Father" is meant the Divine good of the Lord's Divine love, which in the Word of the Evangelists is everywhere meant by "the Father," when named by the Lord, and the Divine truth of the Divine wisdom by "the Son"; which two were united as soul to body and body to soul, when the Lord glorified His Human (see n. 21, 170); and since they are one, it is therefore said in another place: The name of God and of the Lamb on their forehead (Rev. 22:4). Concerning these, therefore, who are here treated of, it is said, that "they had the Father's name written on their foreheads," because by "the one hundred and forty-four thousand sealed out of the twelve tribes of Israel," are meant the angels of the higher heavens, who are all in the good of celestial love, and by the Father, as was said, that good is meant. That the angels here treated of are angels of the higher heavens, may be seen in the explanation of chapter 7, particularly at n. 362. By "written on their foreheads" is signified acknowledgment from love and faith in them; by "written" or "inscribed" is signified acknowledgment in them, and by "the forehead" is signified love and thence intelligence or faith (n. 347, 605). [2] That the Divine, which is called the Father, and the Divine Human, which is called the Son, are One, like soul and body, and consequently that the Lord is to be approached as to the Divine Human, and that thus and not otherwise the Divine, which is called the Father, is approached, appears from so many passages in the Word, that they would fill many pages, if they were to be adduced; a large collection of them may be found in The Doctrine of the New Jerusalem concerning the Lord (n. 29-36, 38-45, and following); from which a few only shall here be quoted by way of confirmation, which are these: The angel said to Mary, Behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Highest. But Mary said, How shall this be, since I know not a man. The angel answered, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee, therefore also, that Holy One which shall be born of thee shall be called the Son of God (Luke 1:30-35). The angel of the Lord appeared to Joseph in a dream, saying, Fear not to take Mary thy bride, for that which is born in her is from the Holy Spirit; and Joseph knew her not, until she brought forth her firstborn Son (Matt. 1:20, 25). In the beginning was the Word, and the Word was with God, and God was the Word, and the Word was made flesh, and we saw His glory, the glory as of the Only-begotten of the Father (John 1:1-2, 14). The Jews sought to kill Jesus, because He had said that God was His own Father, making Himself equal to God. Jesus answered, Whatsoever the Father doeth, these also doeth the Son likewise; as the Father raiseth up the dead and vivifieth them, even so the Son vivifieth whom He will; Verily I say unto you, that the hour shall come, when the dead shall hear the voice of the Son of God, and they that hear shall live (John 5:18-26). As the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:26). I am the way, the truth, and the life; no one cometh to the Father but by Me; if ye have known Me, ye have known my Father also; and from henceforth ye have known Him and have seen Him. Philip saith unto Him, Show us the Father; Jesus saith unto Him, Have I been so long time with you, and thou hast not known Me, Philip? He that hath seen Me hath seen the Father; how sayest thou then, show us the Father? Believest thou not that I am in the Father, and the Father in Me? Believe me, that I am in the Father and the Father in Me (John 14:6-11). I give unto my sheep eternal life; I and the Father are one. And the Jews were indignant that He made Himself God; and He said, I do the works of the Father; believe the works; that ye may know and believe that the Father is in Me and I in the Father (John 10:28-38). He that seeth Me, seeth Him who sent Me (John 12:45). All things whatsoever the Father hath are Mine (John 16:15). That the Father had given all things into His hands (John 13:3). Father, Thou hast given Me power over all flesh; this is life eternal, that they should 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). All power is given unto Me in heaven and on earth (Matt. 28:18). Whatsoever ye shall ask in My name, this I will do; and I will do it (John 14:13-14). The Spirit of Truth shall not speak from Himself, but He shall receive of Mine and declare it unto you (John 16:13-14). He that abideth in Me, and I in Him, the same bringeth forth much fruit; for without Me ye can do nothing (John 15:5; besides other places). [3] There are still more in the Old Testament, from which also a few shall be adduced: Unto us a Boy is born, unto us a Son is given, and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, Father of eternity, Prince of peace (Isa. 9:6). A virgin shall conceive a Son, and His name shall be called God with us (Isa. 7:14). Behold, the days shall come, that I will raise up unto David a just branch, who shall reign a King; and this is His name, which they shall call Him, Jehovah our justice (Jer. 23:5, 6; 33:15-16). Then it shall be said in that day, Lo, this is our God whom we have waited for, that He may free us; this is Jehovah whom we have waited for; let us exult and be glad in His salvation (Isa. 25:9). Only in thee is God, and there is no God beside; verily Thou art a God that hidest Thyself, O God of Israel, the Savior (Isa. 45:14-15). Am not I Jehovah, and there is no God else beside Me, a just God and a Savior, there is none beside Me (Isa. 45:21-22). I am Jehovah, and beside Me there is no Savior (Isa. 43:11). I Jehovah am thy God, and thou shalt not acknowledge a God beside Me, and there is no Savior beside Me (Hos. 13:4). Thou, O Jehovah, art our Father, our Redeemer, Thy name is from everlasting (Isa. 63:16). Thus said the king of Israel, and his Redeemer, Jehovah of Hosts, I am the First and the Last, and beside Me there is no God (Isa. 44:6). Thus said Jehovah thy Redeemer, I am Jehovah that maketh all things, and alone by Myself (Isa. 44:24). Thus said Jehovah thy Redeemer, the Holy One of Israel, I am Jehovah thy God (Isa. 48:17). Jehovah, my Rock, and my Redeemer (Ps. 19:14). Their Redeemer is strong; Jehovah of Hosts is His Name (Jer. 50:34). Jehovah of Hosts is His name, and thy Redeemer, the Holy One of Israel, the God of the whole earth shall He be called (Isa. 54:5). That all flesh may know that I Jehovah am thy Savior and thy Redeemer, the Mighty one of Jacob (Isa. 49:26; 60:16). As for our Redeemer, Jehovah of Hosts is His name (Isa. 47:4). Thus said thy Redeemer Jehovah (Isa 43:14; 49:7. And elsewhere, as Luke 1:68; Isa. 62:11-12; 63:1, 4, 9; Jer. 15:20-21; Hos. 13:4, 14; Ps. 31:5; 44:26; 49:15; 55:17-18; 69:18; 71:23; 103:4; 107:2; 130:7-8). And in Zechariah: In that day Jehovah shall be King over all the earth; in that day Jehovah shall be one, and His name one (Zech. 14:9). But these are few.

Verse 2. And I heard a voice from heaven, as the voice of many waters, signifies the Lord speaking through the New Heaven from Divine truths. By "a voice from heaven" is signified a voice or speech from the Lord through heaven; for when a voice is heard from heaven, it is from the Lord; here, through the New Heaven of Christians, which is meant by "Mount Zion," upon which "the Lamb was seen standing, and with him a hundred forty-four thousand" (n. 612, 613); by "many waters" are signified Divine truths (n. 50). The like is said of the Lord speaking through heaven from Divine truths, in the following passages: The voice of the Son of man was heard as the voice of many waters (Rev. 1:15). And a voice from the throne, as the voice of many waters (Rev. 19:6). And the voice of the God of Israel as the voice of many waters (Ezek. 43:2). The voice of Jehovah is upon the waters, Jehovah is upon many waters (Ps. 29:3). The sound of the wings of the cherubim was like the sound of great waters (Ezek. 1:24). By "the cherubim" is signified the Word (n. 239), thus Divine truth, from which the Lord speaks.

And as the voice of great thunder, signifies the Lord speaking through the New Heaven from the Divine love. That "lightnings, thunders, and voices," signify enlightenment, perception, and instruction, may be seen above (n. 236); and that "the seven thunders speaking," signify the Lord speaking through the entire heaven (n. 472). The Lord, when He speaks through heaven, speaks from the third heaven through the second heaven, thus from Divine love through Divine wisdom, for the third heaven is in His Divine love, and the second heaven in His Divine wisdom. The Lord never speaks otherwise when He speaks from the higher heavens; and this is what is meant by "a voice as of many waters," and by "a voice of great thunder;" "many waters" are the Divine truths of the Divine wisdom, and "great thunder" is the Divine good of the Divine love.

And I heard the voice of harpers harping with their harps, signifies confession of the Lord from joy of heart by the spiritual angels in the lower heavens. To harp upon the harp signifies to confess the Lord from spiritual truths, see above (n. 276); that this is from joy of heart follows; hence by "harpers" are signified spiritual angels. The reason why they are angels of the lower heavens, is because the voice of the Lord through the higher heavens was heard as "the voice of many waters," and as "the voice of great thunder" (n. 614, 615). There was heard "a voice of harpers harping upon harps," because sound or speech descending from the lower heavens is sometimes heard like the sound of harps; not that they are harping upon harps, but because the voice of confession of the Lord from joy of heart is so heard below.

Verse 3. And they sung as it were a new song before the throne, and before the four animals and the elders, signifies the celebration and glorification of the Lord before Him and before the angels of the higher heavens. By "they sung a new song" is signified the acknowledgment and glorification of the Lord, that He alone is Judge, Redeemer, and Savior, thus the God of heaven and earth, see above (n. 279). "Before the throne" is before the Lord, because He alone sits upon the throne; that "before the four animals and the elders" is before the angels of the higher heavens (n. 369); by "as it were a new song," is signified the celebration and glorification of the Lord in the New Christian Heaven, here in particular that He is acknowledged as the God of heaven and earth, in like manner as in the ancient heavens. This is implied in the expression "as it were," for "as it were a new song," signifies as though it were new, when nevertheless it is not new. That the New Heaven mentioned in Revelation (chap. 21:1) is a New Heaven from Christians, and that the former heavens are from the ancient and most ancient people, also that the Lord is acknowledged in these heavens as the God of heaven and earth, has been said before.

And no one was able to learn the song but the hundred forty-four thousand, signifies that no others from Christians could understand, and thus from love and faith acknowledge, that the Lord alone is the God of heaven and earth, but those who were received by the Lord into this New Heaven. By this "song" is signified the acknowledgment and glorification of the Lord, that He is the God of heaven and earth (n. 279, 617); by "learning" is signified to perceive interiorly in oneself that it is so, which is to understand, and so to receive and acknowledge; he who learns otherwise, learns and does not learn, because he does not retain. By the hundred forty-four thousand are meant they who acknowledge the Lord alone as the God of heaven and earth (n. 612). The reason why no others from Christians could learn this song, that is, acknowledge that the Lord alone is the God of heaven and earth is because they have imbibed from infancy the idea that there are three Persons of the Divinity distinct from each other; for it is said in the doctrine of the Trinity, "There is one Person of the Father, another of the Son, and another of the Holy Spirit"; likewise, "the Father is God, the Son is God, and the Holy Spirit is God"; and although it is there added, that these three are one, yet in their thought they have divided the Divine essence into three, which nevertheless cannot be divided; and for that reason they approach the Father, because He is first in order. And besides, the leaders in the church have taught, that they should pray to the Father to send the Holy Spirit for the sake of the Son; by this their idea of three has been confirmed, so that they cannot think of the Son as God, equal with the Father, and one with the Father, but of the Son as equal with any other man, although He alone as to His Human is justice, and is called "Jehovah our justice" (Jer. 23:5, 6; 33:15, 16). [2] From this idea of their thought it has come to pass, that they are not able to comprehend how the Lord, as born in the world, can be the God of heaven and earth, and still less, that He is God alone notwithstanding they have heard and read all the passages cited above (n. 613), and also these: All things that the Father hath are Mine (John 16:15; see also 12:45). The Father hath given all things into the hand of the Son (John 13:3). Father, thou hast given Me power over all flesh; all Mine are Thine and Thine are Mine (John 17:2-3, 10). All power is given unto Me in heaven and on earth (Matt. 28:18). Also that He was conceived of Jehovah the Father, and hence that His soul was from Him (Luke 1:34, 38); and consequently, the Divine essence itself was His; besides many other like things in other places. That they were said of the Lord who was born in the world, anyone may see; as also that: He and the Father are one; and that He is in the Father and the Father in Him; and that he who seeth Him seeth the Father (John 10:28, 38; 14:6-11). Although they may have heard and read these things, yet they cannot give up the idea which was conceived in boyhood and confirmed in them afterwards by their teachers, and which has so closed up their rational faculty that they are incapable of seeing, that is, of understanding these words of the Lord: I am the way, the truth, and the life, no one cometh unto the Father but by Me (John 14:6). He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber; I am the door, by Me if anyone enter in, he shall be saved (John 10:1, 9). [3] Also that the Lord glorified His Human, that is, united it to the Divine of the Father, that is, to the Divine which was in Him from conception, for the sake of rendering it possible for the human race to be united to God the Father in Him and through Him. That this was the reason of the Lord's coming into the world, and of the glorification of His Human, He fully teaches in John; for He says: In that day ye shall know, that I am in my Father, and ye in Me, and I in you (John 14:20). He that abideth in Me and I in him, the same bringeth forth much fruit; for without Me ye can do nothing; if anyone abide not in Me, he is cast forth as a branch, and is dried up in the fire (John 15:5-6). And for their sakes I sanctify Myself, that they also might be sanctified in the truth, that all may be one, as Thou Father art in Me, and I in Thee, I in them and Thou in Me (John 17:19, 21, 23, 26; also, 6:56; and in other places). From which it clearly appears, that the Lord's coming into the world, and the glorification of His Human, had for its end the conjunction of men with God the Father in Him and through Him, thus that He is to be approached. This is also confirmed by the Lord's so often saying, that they must believe in Him, that they might have eternal life (see above, n. 553). [4] Who cannot see that all this is said by the Lord concerning Himself in His Human and that He never would have said, nor could say, that He was in men and men in Him, and that it was necessary to believe in Him, that they might have eternal life, if His Human was not Divine? "To ask the Father in His name," does not mean to approach God the Father immediately, nor to ask for His sake, but to approach the Lord, and the Father through Him, because the Father is in the Son, and they are one, as He Himself teaches. This is what is signified by asking "in His name"; as may appear also from these passages: He that believeth not in the Son is judged already, because he hath not believed in the name of the Only-begotten Son of God (John 3:18). These things are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life in His name (John 20:31). Jesus said, Whosoever receiveth this Boy in My name receiveth Me, and whosoever receiveth Me, receiveth Him that sent Me (Luke 9:48). Whatsoever ye shall ask in My name, that will I do (John 14:13-14). Besides other places, in which the expression "in the name of the Lord" occurs (Matt. 7:22; 18:5, 20; 19:29; 23:39; Mark 9:37; 16:17; Luke 13:35; 19:38; 24:47; John 1:12; 2:23; 5:43; 12:13; 15:16; 16:23-24, 26-27; 17:6). What is meant by "the name of God," and that "the name of the Father" is the Lord as to the Divine Human, may be seen above (n. 81, 165, 584).

Bought from the earth, signifies that they are such as can be regenerated by the Lord and thus redeemed in the world. By "bought from the earth," is signified redeemed in the world; that redemption is deliverance from hell, and salvation by conjunction with the Lord, may be seen (n. 281); and since this is effected by regeneration, therefore by "those bought" are signified they who are regenerated and thus redeemed by the Lord; and since all may be regenerated and thus redeemed, if they will, and few are willing, therefore by "those bought from the earth" is signified that they are those who could be regenerated by the Lord, and thus redeemed; who these are, is now described (verses 4 and 5).

Verse 4. These are they who were not defiled with women, for they are virgins, signifies that they had not adulterated the truths of the church, and defiled them with the falsities of faith, but that they had loved truths because they are truths. That "a woman" signifies the church from the affection of truth, and thence, in the opposite sense, the church from the affection of falsity, may be seen above (n. 434, 533), here the church from the affection of truth, because it is said "not defiled with women"; by "to be defiled with women," the same is signified as by to commit adultery and whoredom. That "to commit adultery and whoredom" signifies to adulterate and falsify the Word, may also be seen above (n. 134). "For they are virgins," signifies because they have loved truths because they are truths, thus from spiritual affection; the reason why these are meant by "virgins," is because "a virgin" signifies the church as a bride, who desires to be conjoined with the Lord, and to become a wife; and the church which desires to be conjoined with the Lord, loves truths because they are truths, for by truths, when one lives according to them, conjunction is effected. Hence it is that Israel, Zion, and Jerusalem, in the Word, are called "virgins" and "daughters"; for by "Israel," "Zion," and "Jerusalem," is signified the church. [2] That all they who are such in the Lord's church, whether they be virgins or young men, wives or husbands, boys or old men, girls or old women, are meant by "virgins," may appear from the Word, where virgins are mentioned, as "the virgin Israel" (Jer. 18:13; 31:4, 21; Amos 5:2; Joel 1:8). "The virgin daughter of Judah" (Lam. 1:15). "The virgin daughter of Zion" (2 Kings 19:21; Isa. 37:22; Lam. 1:4; 2:13). "The virgins of Jerusalem" (Lam. 2:10). "The virgin of My people" (Jer. 14:17). Therefore the Lord likened the church to "ten virgins" (Matt. 25:1, and following verses). And it is said in Jeremiah: I will build thee, and thou shalt be built, O virgin Israel, and shalt go forth in the dances of them that play (Jer. 31:4, 13). And in David: They have seen Thy goings, O God, even the goings of my God, my King, in the sanctuary; among them were the virgins playing with timbrels (Ps. 68:24-25). Kings' daughters were among Thy precious ones, at Thy right hand did stand the queen in gold of Ophir; hear, O daughter, and see; so shall the King greatly desire thy beauty; and the daughter of Tyre shall bring a gift, the rich among the people shall entreat thy favor; the king's daughter is all precious within; her clothing is of woven gold, she shall be brought unto the king in raiment of needlework; the virgins her companions that follow her shall enter into the king's palace (Ps. 45:9-15). By "the king" in this passage is meant the Lord, by "the queen," the church as a wife, by "daughters" and "virgins," the affections of good and truth. [3] Similar affections are signified by "virgins" in other parts of the Word, where mention is made at the same time of "young men," because "young men" signify truths, and "virgins" the affections thereof; as in the following passages: Behold, the days come, in which I will send a famine in the land, not a famine for bread, nor a thirst for water, but for hearing the words of Jehovah; in that day shall the beautiful virgins and the young men faint for thirst (Amos 8:11, 13). Be thou ashamed, O Zidon; for the sea hath said, I travail not, nor bring forth, neither do I nourish young men, nor bring up virgins (Isa. 23:4). The Lord hath trodden the virgin, the daughter of Judah, as a wine-press; behold my sorrow, the virgins and the young men have gone into captivity (Lam. 1:4, 15, 18). How great is His goodness and how great is His beauty; corn shall make the young men grow up, and new wine, the virgins (Zech. 9:17). And the streets of the city shall be full of boys and girls playing in the streets thereof (Zech. 8:5). The virgins of Jerusalem sit on the earth; to what shall I liken thee, O virgin daughter of Zion? My virgins and young men lie in the streets (Lam. 2:10, 13, 21; besides other passages, as Jer. 51:20-23; Lam. 5:10-12; Ezek. 9:4, 6; Ps. 78:62-64; Deut. 32:25).

These are they that follow the Lamb whithersoever He goeth, signifies that they are conjoined with the Lord through love and faith in Him, because they have lived according to His commandments. That this is what is signified is evident from these words of the Lord: He that doeth My commandments, he loveth Me, and I will love him, and will come to him, and make My abode with him (John 14:20-23). The shepherd of the sheep, when he putteth forth his own sheep, he goeth before them, and the sheep follow him, for they know his voice; My sheep hear My voice, and I know them, and they follow Me (John 10:4-5, 27).

These were bought from among men, signifies that they are such as were capable of being regenerated by the Lord, and thus redeemed in the world, as above (n. 619), where similar things are said.

The firstfruits unto God and the Lamb, signifies the beginning of the Christian heaven, which acknowledges one God in whom there is the Trinity, and that the Lord is that God. By "firstfruits" is meant that which is born first, also what is first gathered, thus the beginning, in this case, the beginning of the New Heaven from Christians; by "God and the Lamb" is here meant, as above, the Lord as to the Divine itself from which are all things, and as to the Divine Human, and also as to the proceeding Divine, thus the one God in whom is the Trinity. Here something shall be said concerning the firstfruits. In the Israelitish church it was commanded that: The first of thy ripe fruits, of all corn, oil, and must, of the fruits of trees, as also of the fleece, should be given to Jehovah as holy, and they were given by Jehovah to Aaron, and after him to the high priest (Exod. 22:29; 23:10; Num. 13:20; 15:17-22; 18:8-20; Deut. 18:4; 26:1 seq.). And likewise, that: They should celebrate the feast of the firstfruits of harvest and of bread (Exod. 23:14-16, 19, 26; Lev. 23:9-15, 20-25; Num. 28:26 to the end). The reason was, because "the firstfruits" signified that which is born first, and afterwards grows, as an infant grows up to a man, or as a young plant grows up to a tree, and hence they signified all the subsequent stages even to the completion of the thing, for all that is to follow exists in the first, as the man in the infant, and the tree in the tender shoot; and as this first exists before its successions, in like manner in heaven and in the church, therefore "the firstfruits" were holy unto the Lord, and "the feast of the firstfruits" was celebrated. (The like is signified by "firstfruits" in Jer. 24:1, 2; Ezek. 20:40; Micah 7:1; Deut. 33:15, 21).

Verse 5. And in their mouth was found no deceit, signifies that they do not, from cunning and design, speak and persuade to falsity and evil. By "the mouth" is signified speech, preaching, and doctrine (n. 452), and by "deceit" is signified persuasion to evil by falsity, properly from cunning and design; for he who persuades to anything from cunning or deceit also persuades from design; for cunning or deceit proposes something to itself, conceals its purpose, and does it when opportunity offers. By a "lie," in the Word, is signified falsity and false speaking; by "deceit" is signified both from design; as in the following passages: Jesus said of Nathanael, Behold, an Israelite indeed, in whom is no deceit (John 1:47). The remnant of Israel shall not speak a lie, neither shall a deceitful tongue be found in their mouth (Zeph. 3:13). He did no violence, neither was deceit in His mouth (Isa. 53:9). For the rich men are filled with violence, and the inhabitants speak a lie, and their tongue is deceitful in their mouth (Micah 6:12). Thou shalt destroy them that speak a lie, Jehovah will abhor a man of blood and deceit (Ps. 5:6). Deliver my soul, O Jehovah, from lying lips and a tongue of deceit (Ps. 120:2-3). They have taught their tongue to speak a lie, thine habitation is in the midst of deceit; through deceit they refuse to know Me (Jer. 9:5). Ephraim hath encompassed Me with a lie, and the house of Israel with deceit (Hos. 11:12). If anyone had a design to kill his companion with deceit, thou shalt take him from Mine altar and he shall die (Exod. 21:14). Cursed be he that doeth the work of Jehovah with deceit (Jer. 48:10). Besides other passages as (Jer. 5:26-27; 8:5; 14:14; 23:26; Hos. 7:16; Zeph. 1:9; Ps. 17:1; 24:4; 35:20, 21; 36:3; 50:19; 52:2, 4; 72:14; 109:2; 119:118; Job 13:7; 27:4). The deceitful are signified in the Word by poisonous "serpents," and by "crocodiles" and "vipers," and deceit is signified by their "poison."

For they are spotless before the throne of God, signifies because they are in truths from good from the Lord. By "spotless" are signified those who are not in falsities, consequently who are in truths; for "spots" signify falsities, properly falsities from evil; by "the throne of God" is signified the Lord and heaven (n. 14, 233); and as all who are in good from the Lord, appear as if they were in truths, therefore by "they are spotless before the throne of God" is signified that they are in truths from good from the Lord. For all who are led by the Lord are kept by Him in good, and from that good there proceeds nothing but truth; and if a falsity does proceed from it, it is an apparent falsity, which is regarded by the Lord as like truth, only by the modification of the light of heaven it is in another color; for the good that is within it, so qualifies it; for there is given falsity from evil, and also falsity from good; both may appear alike in the external form, but still they are altogether dissimilar, because that which is within makes the essence, and produces its quality. Since "spots" signify falsities, therefore: It was forbidden that anyone of the seed of Aaron in whom there was a spot, should approach the altar, and enter within the veil (Lev. 21:17, 23). By this was signified that they should be spotless. And also it was forbidden that any sacrifice should be offered of oxen, calves, sheep, goats or lambs, on which there was a spot (Lev. 22:19-25). The spots are also enumerated.

Verse 6. And I saw another angel flying in the midst of heaven, having the eternal gospel to proclaim unto them that dwell on the earth, signifies the annunciation of the Lord's advent, and of the New Church about to come down out of heaven from Him. By "an angel," in the highest sense, is meant the Lord, and thence also heaven (n. 5, 344, 465). By "another angel" is signified something new from the Lord; by "flying in the midst of heaven" is signified to look down on, to observe, and to provide for (n. 415), here something new out of heaven from the Lord in the church. By the "eternal gospel" is signified the annunciation of the coming of the Lord and of His kingdom (n. 478, 553). By "them that dwell on the earth," are signified the men of the church to whom the annunciation will be made. The reason why it also means to announce that the New Church is now about to descend out of heaven from Him, is, because the Lord's coming involves two things, the Last Judgment, and after it the New Church. The Last Judgment is treated of in chapters 19, 20, and the New Church, which is the New Jerusalem, in chapters 21-22. That by "the gospel" and "proclaiming" is signified the annunciation of the coming of the Lord and of His kingdom, appears evidently from the passages cited in n. 478, which may there be seen.

And unto every nation, and tribe, and tongue, and people, signifies to all who from religion are in goods and from doctrine in truths. By "nation" are signified they who are in goods, and abstractly goods (n. 483); by "tribe" is signified the church as to religion (n. 349); by "tongue" is signified doctrine (n. 282); and by "people" are signified they who are in truths, and abstractly truths (n. 483). Therefore by "proclaiming unto every nation, and tribe, and tongue, and people" is signified to announce it to all who are in goods from religion, and in truths from doctrine; for these and no others receive the gospel. Such is the signification of these words in the spiritual sense.

Verse 7. Saying with a great voice, Fear God, signifies an admonition not to do evils, because this is against the Lord. By "a great voice" is signified admonition; and by "fearing God," is signified not to do evils, because this is against the Lord. That "to fear God" is to love Him, by fearing to do evil because it is against Him, and that all love has within it this fear, may be seen above (n. 527). These things are now said to those who will be of the New Church upon earth, because the first step of reformation is to live according to the commandments of the Decalogue, where those evils are recounted which are not to be done. For he who does them, fears not God; but he, who does them not, by shunning them, because they are against the Lord, the same fears and also loves the Lord, as He Himself teaches in John (chap. 14:20-24).

And give glory to Him, for the hour of His judgment is come, signifies acknowledgment and confession that every truth of the Word, from which the church is a church, is from the Lord, according to which every man will be judged. That "to give glory to Him" signifies to acknowledge and confess that all truth is from the Lord, may be seen above (n. 249). And as every truth, from which the church is a church, is from the Word, therefore the truth of the Word is meant. "For the hour of His judgment is come," signifies, because every man will be judged according to the truth of the Word. This is signified, because by "giving glory to Him" is signified to acknowledge and confess that every truth of the Word is from the Lord, and it is now said, "For the hour of the judgment is come," and "for" involves this as the cause. That the truth of the Word will judge everyone, may be seen above (n. 233, 273); and that the church is from the Word, and its quality is according to its understanding of the Word, may be seen in the Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 76- 79). From these things it is evident that such is the spiritual sense of these words. The reason why it is such is because the angels of heaven by "glory" perceive nothing else than the Divine truth, and because all Divine truth is from the Lord, by "giving glory to Him," they perceive to acknowledge and confess that all truth is from Him. For all glory in the heavens is from no other source, and so far as a society of heaven is in the Divine truth, so far all things there are resplendent, and so far the angels are in the splendor of glory. [2] That by "glory" is meant the Divine truth, may appear from the following passages: The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah; the glory of Jehovah shall be revealed, and all flesh shall see (Isa. 40:3, 5). Shine; for thy light is come, and the glory of Jehovah is risen upon thee. Jehovah shall arise upon thee, and His glory shall be seen upon thee (Isa. 60:1 to the end). I will give thee for a covenant of the people, for a light of the Gentiles, and My glory I will not give to another (Isa. 42:6, 8). For Mine own sake, even for Mine own sake I will do it, and I will not give My glory to another (Isa. 48:11). They shall fear His glory from the rising of the sun, and the Redeemer shall come to Zion (Isa. 59:19-20). Thy light shall break forth as the dawn, the glory of Jehovah shall gather thee (Isa. 58:8). I will come to gather all nations and tongues, that they may see My glory (Isa. 66:18). And Jehovah said, As I live, all the earth shall be filled with the glory of Jehovah (Num. 14:21). The fullness of all the earth is His glory (Isa. 6:3). In the beginning was the Word, and God was the Word. In Him was life, and the life was the light of men; that was the true light; and the Word was made flesh, and we saw His glory, the glory as of the Only-begotten of the Father (John 1:1, 4, 9, 14). These things said Isaiah, when he saw His glory (John 12:41). And they shall see the Son of man coming in the clouds of heaven with glory (Matt. 24:3, 30). The heavens declare the glory of God (Ps. 19:1). And the nations shall fear the name of Jehovah, and the kings of the earth Thy glory. For He hath built up Zion, and hath appeared in His glory (Ps. 102:15-16). The glory of God shall enlighten the holy Jerusalem, and her lamp is the Lamb, and the nations which are saved shall walk in the light of it (Rev. 21:23-24). The Son of man shall come in His glory. He shall sit upon the throne of His glory (Matt. 25:31; Mark 8:38). That the glory of Jehovah filled and covered the tabernacle (Exod. 40:34, 35; Lev. 9:23, 24; Num. 14:10-12; 16:19, 42). That it filled the house of Jehovah, 1 Kings 8:10-11: and other places, as Isa. 24:23; Ezek. 1:28; 8:4; 9:3; 10:4, 18-19; 11:22-23; Luke 2:32; 9:26; John 2:11; 7:18; 17:24).

And adore Him that made the heaven and the earth, and the sea, and the fountains of waters, signifies that the Lord alone is to be worshiped, because He alone is the Creator, Savior, and Redeemer, and from Him alone are the angelic heaven and the church, and all things of them. "To adore" signifies to acknowledge as holy, see above (n. 579, 580, 588, 603); therefore "to adore," when spoken of the Lord, signifies to acknowledge Him as the God of heaven and earth and to worship. "To make the heaven and the earth, and the sea, and the fountains of waters," in the natural sense, means to create them, but in the spiritual sense it signifies to make the angelic heaven and the church, and all things of them. For by "heaven," in the spiritual sense, is signified the angelic heaven; by "the earth and the sea," in that sense, is signified the church internal and external (n. 403, 404, 420, 470), and by "fountains of waters" are signified all the truths of the Word serving the church for doctrine and life (n. 409). [2] That Jehovah the Creator is the Lord from eternity, and that the Lord the Savior and Redeemer is the Lord born in time, thus as to His Divine Human, may appear from the Doctrine of the New Jerusalem concerning the Lord, from beginning to end. Who cannot understand that one God is the Creator of the universe, and that there are not three Creators? as also that creation had for its end a heaven and church from the human race? on which subject see the Angelic Wisdom concerning the Divine Providence (n. 27-45). Hence it is that by "making heaven and earth" is signified in the spiritual sense, to make the angelic heaven and the church. These things are said for the reason mentioned above (n. 613), where it is explained what is signified by "their having the Father's name written on their foreheads"; and because that was said, therefore it is here said, "adore Him who made heaven, earth, the sea, and the fountains of waters."

Verse 8. And another angel followed, saying, Babylon is fallen, is fallen, that great city, signifies that now the Roman Catholic religion as to its dogmas and doctrinals is dispersed. By "another angel" is signified now a new thing from the Lord, as above (n. 626). By "Babylon the great city," is signified the Roman Catholic religion as to its dogmas and doctrinals. By "falling" is signified to be dispersed, for "to fall" is said of a city, but "to be dispersed" of a religion and its doctrine, as signified by "the city Babylon." That "a city" signifies doctrine, see above (n. 194). The reason why this is now said of "Babylon," is, because after the New Christian Heaven was made by the Lord, a new one was made at the same time of those who were of the Roman Catholic religion. The reason is, because the Christian heaven collected out of the Reformed, constitutes the center, and the Papists are round about it; therefore, when the center is made new, something new is at the same time produced in the circumference. For the Divine light, which is the Divine truth, diffuses itself around, from the middle as from a center, to the circumference, and reduces the things which are there also to order. On this account some mention is here made of Babylon, but it is treated of more particularly in chapters 17, 18. That the Reformed Christians constitute the center, and that the Papists form a large circumference around it, and that spiritual light, which is the Divine truth proceeding from the Lord, diffuses itself as from its center to all the circumferences even to the last; may be seen in the Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 104-113), and in the small work on the Last Judgment (n. 48). From these things it may be seen, that this mention of Babylon follows in order, after treating of the New Christian Heaven and of evangelization; this is also what is signified by the expression, "followed."

Because she made all nations drink of the wine of the anger of her whoredom, signifies, because by profanations of the Word, and adulterations of the good and truth of the church, she has seduced all whom she could subject to her dominion. By "Babylon" is signified the Roman Catholic religion as above. "Wine" signifies truth from good, and, in the opposite sense, falsity from evil (n. 316); and "whoredom" signifies the falsification of truth, and the "anger of whoredom" signifies adulteration and profanation (n. 134). By "making all nations drink" is signified to seduce all whom they could subject to their dominion. By "making them drink" of that wine is signified to seduce, and by "nations" are signified those who are under their dominion.

Verse 9. And a third angel followed them, saying with a great voice, signifies something further from the Lord concerning those who are in faith separated from charity. By "a third angel following them," is signified something further from the Lord which follows in order, for by "an angel," in the highest sense, is meant the Lord (n. 626). The reason is, because an angel, when he speaks the Word, as here, does not speak from himself, but from the Lord. By "saying with a great voice," is signified what follows, which relates to the damnation of those who in life and doctrine confirm themselves in faith separated from charity. This chapter, from verse 1 to 5, treats of the New Christian Heaven; and in verses 6 and 7, of the preaching of the gospel, that is, of the Lord's advent to establish the New Church; and because they who are in faith separated from charity oppose this, there now follows a threatening and denunciation of damnation against those who still persist in that faith.

If anyone hath adored the beast, and his image, and hath received his mark upon his forehead, or upon his hand, signifies he who acknowledges and receives the doctrine of justification and salvation by faith alone, confirms himself in it, and lives according to it. "To adore the beast" signifies to acknowledge that faith (n. 580). "To adore his image" signifies to acknowledge and receive that doctrine (n. 603). "To receive his mark upon the forehead and upon the hand," signifies to receive it in love and faith, and to confirm himself in it (n. 605-606); and since they who confirm themselves in that love and faith, also live according to it, this likewise is meant. [2] There are three degrees of the reception of that doctrine, which are described by these words. The first degree is to acknowledge that doctrine; the second degree is to confirm it in oneself; and the third degree is to live according to it; to acknowledge it is effected in the thought, to confirm it in oneself is effected in the understanding, and to live according to it is effected in the will. There are those who are in the first degree, and yet are not in the second and third; and there are those who are in the first and second, and yet are not in the third; but they who are in the third degree, which is that of living according to it, are those concerning whom the following verses (10, 11), are spoken. To live according to it, is to make nothing of evil, by thinking that evil does not condemn, because the works of the law do not save, but faith only. Also to make nothing of good, by thinking within oneself that no one can do good from himself, except it be meritorious. Thus they are such as only shun evils on account of the civil and moral laws, and not on account of the Divine laws; these are they who do goods only for the sake of themselves and the world, consequently from self-love, and not for the Lord's sake, consequently not from love towards the neighbor. [3] The reason why what now follows (in verses 10, 11), is said of these, is because all that which enters only into the thought and into the understanding does not condemn, but that which enters into the will condemns; for this enters into the life, and remains. For nothing can enter into the will but what is also of the love, and the love is the life of man. These also are they who do not examine themselves, know their sins, and do the work of repentance, and therefore they are condemned; for they say in their hearts, "What need is there of examination, or of a knowledge and acknowledgment of sins, and of repentance, when all these are included in faith alone?" I have seen many such in the spiritual world, who have shunned evils and have done goods on account of civil and moral laws only, and not at the same time on account of spiritual laws, and they were cast into hell.

Verse 10. He also shall drink of the wine of the anger of God mixed with unmixed wine in the cup of His wrath, signifies that they falsify the goods and truths of the Word, and imbue the life with such falsifications. This is the signification of these words, because by "the wine of the anger of God mixed with unmixed wine" is signified the truth of the Word falsified. And by "the cup of His wrath," is signified truth by which is good, in like manner falsified. And by "drinking" is signified to appropriate them, or to imbue the life with them. That by "wine" is signified the truth of the Word, may be seen (n. 316); by "the wine of the anger of God," the truth of the Word adulterated and falsified (n. 632); by "mixed with unmixed wine" is evidently signified its being falsified; by "a cup" also, the like is signified as by "wine," because a cup is that which contains it. The reason why "to drink" signifies to imbue the life with them, is because this is said to those who live according to the doctrine of justification by faith alone; see above (n. 634). By "mixing wine" and by "mixture" is signified the falsification of truth, in David: In the hand of Jehovah there is a cup, and the wine is mixed, it is full of mixture, and He poureth it out, and all the wicked of the earth drink (Ps. 75:8). [2] In many parts of the Word "anger" and "wrath" are mentioned together, and in such cases "anger" is predicated of evil, and "wrath" of falsity, because they who are in evil are angry, and they who are in falsity are in wrath; and both in the Word, are attributed to Jehovah, that is, to the Lord, but it is meant that they take place in man against the Lord; see above (n. 525). That, in the Word, "anger" and "wrath," are mentioned together, appears from these passages: Jehovah cometh in wrath and anger; the earth shall remove out of her place, in the day of the wrath of His anger (Isa. 13:5, 9, 13). Assyria, the rod of My anger, I will command him against the people of My wrath (Isa. 10:5-6). I will fight against you in anger and in wrath (Jer. 21:5). The anger of Jehovah is against all nations, and His wrath against all their armies (Isa. 34:2). Jehovah will recompense His wrath with anger (Isa. 66:15). I will tread down the people in My anger, and make them drunk in My wrath (Isa. 63:6). My anger and My wrath shall be poured out upon this place (Jer. 7:20; besides other passages, as in Jer. 33:5; Ezek. 5:13; Deut. 29:27; and wrath of anger: Isa. 13:13; Ps. 78:49, 50; Deut. 6:14-15). And in Isaiah: Only in Jehovah is there justice and strength, and all that are incensed against Him shall be ashamed (Isa. 45:24).

And he shall be tormented with fire and brimstone before the holy angels and before the Lamb. Verse 11. And the smoke of their torment shall go up for ages of ages, signifies self-love and the love of the world and their derivative lusts, and the pride of their own intelligence from these, and torment in hell from them. By "fire" is signified the love of self and of the world (n. 494); by "brimstone" are signified lusts derived from those two loves (n. 452); and since all torment in hell results from these three, therefore it is said, "shall be tormented with fire and brimstone, and the smoke of their torment shall go up for ages of ages." It is said, "before the angels and the Lamb," because these loves are contrary to Divine truths and contrary to the Lord, who is the Word; for by "angels" Divine truths are signified, because they are recipients (n. 170), and by "the Lamb" is signified the Lord as to the Divine Human and also as to the Word (n. 595). That torments in hell proceed from the above-mentioned loves, and that they are in those loves who are in faith separated from charity, may be seen above (n. 421, 502, 591).

And they shall have no rest day and night, who adore the beast and his image, and if anyone shall have received the mark of his name, signifies a perpetual state of things undelightful with those who acknowledge that faith and receive its doctrine, confirm it and live according to it. By "having no rest day and night," is signified their perpetual state in things undelightful after death, because just before it speaks of their torment. By "day and night" is signified all time; and, in the spiritual sense, in every state, thus perpetually, for "day and night" in that sense signify states of life (n. 101, 476). That by "adoring the beast and his image, and receiving the mark of his name," is signified to acknowledge that faith, receive its doctrine, confirm it in oneself, and live according to it, may be seen above (n. 634), where similar things are said.

Verse 12. Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus, signifies that the man of the Lord's church, by temptations from them, is explored with regard to his quality as to a life according to the commandments of the Word, and as to faith in the Lord. That this is the signification of these words, see above (n. 593). "To keep the commandments" signifies to live according to the precepts which are contained in a summary in the Decalogue; and by "the faith of Jesus" is signified faith in Him, for these have faith from the Lord, which is the faith of Jesus.

Verse 13. And I heard a voice from heaven saying unto me, Write, Happy are the dead who die in the Lord from henceforth, signifies a prediction from the Lord concerning the state of those after death who will be of His New Church, which is, that they who suffer temptations on account of faith in the Lord and life according to His precepts, will have eternal life and happiness. "To hear a voice from heaven saying," signifies a prediction from the Lord. The reason why it relates to their state after death who will be of His New Church, is, because that state is treated of in this verse; by "them that die henceforth," is signified their state after death; "write," signifies that it may be for a remembrance to posterity (n. 39, 63). By "happy" are signified they who have eternal life and happiness, because they are happy. By "the dead" are signified they who afflicted their soul, crucified their flesh, and suffered temptations; that these are here meant by "the dead," will be seen below. [2] That they have eternal life and happiness who have suffered temptations on account of their faith in the Lord and their life according to His commandments, appears from what goes before, where it is said, "Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus:" by which is signified that the man of the New Church is explored by temptations in regard to his quality as to a life according to the commandments, and as to faith in the Lord (see above, n. 638); and from the following, "and that they may rest from their labors," by which is signified that they who are tempted will have peace in the Lord (as will be seen below, n. 640). By "temptations" are here meant spiritual temptations, which exist with those who have faith in the Lord and live according to His commandments, when they drive away the evil spirits that are with them, who act as one with their lusts. These temptations are signified by "the cross" in the following passages: And he that taketh not his cross and followeth after Me, is not worthy of Me (Matt. 10:38). Jesus said, If anyone will come after Me, let him deny himself, and take up his cross and follow Me (Matt. 16:24; Luke 9:23-25; 14:26-27). Also by "crucifying the flesh" in Paul: They that are Christ's crucify the flesh with the passions and lusts (Gal. 5:24). [3] The reason why they are signified by "the dead" who have afflicted their soul, crucified their flesh, and suffered temptations, is, because thereby they have mortified their former life, and therefore are become as it were dead before the world; for the Lord says: Except a grain of wheat falling on the earth die, it abideth alone, but if it die, it bringeth forth much fruit (John 12:24). Nor are any others meant by "the dead" in John: Jesus said, As the Father raiseth up the dead, and vivifieth them, even so the Son vivifieth whom He will (John 5:21). In the same: Jesus said, The hour cometh, when the dead shall hear the voice of the Son of God and live (John 5:25). And also by "the resurrection of the dead" (Luke 14:14; Rev. 20:5, 12-13); and in other places; see above (n. 106), and in David: Precious in the eyes of Jehovah is the death of His saints (Ps. 116:15). Jesus also said, He that loseth his soul for My sake, shall find it (Matt. 10:39; 16:25; Luke 9:24, 25; 17:33; John 12:25).

Yea, saith the Spirit, that they may rest from their labors, signifies that the Divine truth of the Word teaches, that they who afflict their soul and crucify the flesh on account of it, shall have peace in the Lord. "Yea, saith the spirit," signifies that the Divine truth of the Word teaches (n. 87, 104). "That they may rest," signifies that they will have peace in the Lord; by "peace" is meant rest of the soul when no longer infested as before by evils and falsities, thus by hell. By "labors" are meant labors of the soul, which consist in afflicting and crucifying the flesh, and in being tempted; therefore by "they shall rest from their labors," is signified that they who afflict the soul and crucify the flesh in this world for the sake of the Lord and of life eternal will have peace in the Lord; for the Lord says: In Me ye shall have peace; in the world ye shall have affliction (John 16:33). Peace I leave with you, My peace I give unto you, not as the world giveth, give I unto you (John 14:27). Such affliction is meant by "labor" in these passages: By the labor of His soul He shall see and be satisfied, and He shall justify many (Isa. 53:11). Jehovah seeth our affliction, and our labor, and our oppression (Deut. 26:7). They shall not labor in vain, nor bring forth in terror (Isa. 65:23). I know thy labor, and thy patience, but hast borne, and hast patience, and for My name's sake thou hast labored (Rev. 2:2-3).

For their works follow with them, signifies as they have loved and believed, and thence have done and spoken. By "the works which follow with them" are signified all things which remain with man after death. It is known, that the externals, which appear before men, derive their essence, soul, and life from the internals, which do not appear before men, but which appear before the Lord and the angels; the latter and the former, or the externals and the internals taken together, are works; good works, if the internals are in love and faith, and the externals act and speak from them; but evil works, if the internals are not in love and faith, and the externals act and speak from them. If the externals act and speak as if from love and faith, those works are either hypocritical or meritorious. Ten persons may do works which are similar in externals, but still they are dissimilar, because the internals from which the externals proceed are dissimilar. [2] Who does not see that there is an internal and an external, and that these two make one? For who does not see that the understanding and will are the internal of man, and speech and action his external? For who can speak and act without the understanding and the will? And since everyone sees this, he may also see that works are external and internal at the same time; and because the external derives its essence, soul, and life from its internal, as was said above, it follows that the external is such as is its internal; consequently, that "the works which follow with them" are according as they have loved and believed, and thence have done and spoken. That good works are charity and faith, may be seen above (n. 73, 76, 94, 141); and that the internal of man or the internal man does not consist in understanding without willing, but in willing and thence understanding, consequently that it does not consist in believing without loving, but in loving and thence believing; and that the doing these things is the external of man, or the external man, may also be seen above (n. 510). From these things it is evident, that by "the works that follow with them" is signified according as they have loved and believed, and thence have done and spoken. The same is signified by "works" in the following passages: In the day of judgment God will render to every man according to his works (Rom. 2:6). We must all appear before the tribunal of Christ, that each one may give account of the things which he hath done by the body, whether good or evil (2 Cor. 5:10). The Son of man will come in the glory of His Father, and then shall He render to everyone according to his works (Matt. 16:27). They that have done good shall come forth unto the resurrection of life, but they that have done evil unto the resurrection of judgment (John 5:29). They were judged according to those things which were written in the books, all according to their works (Rev. 20:12-13). Behold, I come quickly; and My reward is with Me, to give to everyone according to his works (Rev. 22:12). I will give to everyone of you according to his works (Rev. 2:23). I know thy works (Rev. 2:1-2, 4, 9, 13, 19, 26; 3:1-3, 7-8, 14-15, 19). I will recompense them according to their work, and according to the deed of their hands (Jer. 25:14). Jehovah doeth with us according to our ways and according to our works (Zech. 1:6; and in many other places).

Verse 14. And I saw, and, behold, a white cloud, and upon the cloud One sitting like unto the Son of man, signifies the Lord as to the Word. By "a cloud" is signified the Word in the sense of the letter, and by "a white cloud" the Word in the sense of the letter such as it is interiorly; and by "the Son of man" is meant the Lord as to the Word; therefore it is said, "on the cloud One sitting like the Son of man." That by "a cloud" the Word is signified as to the sense of the letter, see above (n. 24, 513). The reason why "white cloud" signifies the sense of the letter of the Word such as it is interiorly, is because "white" is predicated of truths in the light (n. 167, 367), and interiorly in the sense of the letter there are spiritual truths, which are in the light of heaven. That by "the Son of man" is meant the Lord as to the Word, see above (n. 44). The same is also abundantly proved in the Doctrine of the New Jerusalem concerning the Lord (n. 19-28). 642-1 [2] The Lord frequently said: That they should see the Son of man coming in the clouds of heaven (as in Matt. 16:27; 24:30; 26:64; Mark 14:61-62; Luke 21:27; 22:69). And no one knows that it has any other signification than that when He comes to judgment, He will appear in the clouds of heaven; but this is not meant, for the meaning is that when He comes to judgment, He will appear in the sense of the letter of the Word. And because He has come now, He has therefore appeared in the Word by revealing that there is a spiritual sense in every particular of the literal sense of the Word; that in it He alone is treated of; and that He alone is the God of heaven and earth. These are the things that are meant by His coming in the clouds of heaven. That there is a spiritual sense in every particular of the sense of the letter of the Word, and that in it the Lord alone is treated of, and that He alone is the God of heaven and earth, is shown in the two Doctrines of the New Jerusalem, one concerning the Lord, and the other concerning the Sacred Scripture. [3] Since by "the coming of the Lord in the clouds of heaven" is meant His coming in His Word, and this at the time when He is to execute judgment, and this being what Revelation treats of, therefore it is said: Behold, He cometh with clouds (Rev. 1:7). And here: I saw, and, behold, a white cloud, and upon the cloud One sitting like the Son of man (Rev. 14:14). And in the Acts of the Apostles: While they beheld, Jesus was taken up into heaven, and a cloud received Him from their eyes; and two men in white raiment said, This Jesus, who is taken up into heaven, shall so come in like manner as ye have seen Him going into heaven (Acts 1:9, 11). By "a cloud" is signified the sense of the letter of the Word, because that sense is natural, and Divine truth in natural light appears as a cloud before the eyes of angels who are in spiritual light; as a white cloud with those who are in genuine truths from the sense of the letter of the Word, as a dark cloud with those who are not in genuine truths, as a black cloud with those who are in falsities, and as a black cloud mingled with fire with those who are in faith separated from charity, because in evils of life. I have seen it.

Having upon His head a golden crown, and in His hand a sharp sickle, signifies the Divine wisdom from His Divine love, and the Divine truth of the Word. That by "a crown upon the head" is signified wisdom, see above (n. 189, 252); and by "a golden crown," wisdom from love (n. 235); and because it was seen upon the head of the Son of man, or the Lord, by "a golden crown" is signified the Divine wisdom from His Divine love. The reason why "a sickle" signifies the Divine truth of the Word, is, because by "a harvest" is signified the state of the church as to the Divine truth, here its last state; and therefore by "reaping," which is done with a sickle, is here signified to put an end to the state of the church, and to execute judgment; and because these things are done by the Divine truth of the Word, therefore this is signified by "a sickle"; and by "a sharp sickle," the doing it exactly and exquisitely. By "a sickle" the like is signified as by "a sword," "a saber," and "a long sword"; but "a sickle" is named where a harvest is treated of, and "a sword," when war is treated of. That by "a sword," "a saber," and "a long sword" is signified the Divine truth fighting against falsities, and vice versa, see above (n. 52, 108, 117).

Verse 15. And another angel went out from the temple, signifies the angelic heaven. What is signified by "an angel" and "angels," may be seen above (n. 5, 65, 170, 258, 342, 343, 344, 415, 465); here the angelic heaven, because it is said that he went out "from the temple," and by "the temple" is signified heaven as to the church (n. 191, 529, 585); for there is a church in the heavens equally as on earth.

Crying with a great voice to Him that sat on the cloud, send Thy sickle and reap; for the hour has come for Thee to reap, for the harvest of the earth is dried up, signifies the supplication of the angels of heaven to the Lord, that He would make an end, and execute judgment, because now is the last state of the church. By "crying with a great voice to Him that sat on the cloud," is signified the supplication of the angels of heaven to the Lord, because there was not anything corresponding on the earth; for the church on earth is to the angelic heaven, as a foundation is to a house which rests upon it, or as the feet upon which a man stands, and by which he walks; wherefore, when the church on earth is destroyed, the angels lament, and make supplication to the Lord. They supplicate that He would make an end of the church, and raise up a new one. Hence it is, that by "the angel cried with a great voice to Him that sat on the cloud," is signified the supplication of the angels of heaven to the Lord. That by "Him that sat on the cloud" is signified the Lord as to the Word, see above (n. 642); that "to send His sickle and reap" signifies to make an end and execute judgment, see above (n. 642, 643). By "for the hour is come to reap" is signified that it is the end of the church. "For the harvest is dried up" signifies that it is the last state of the church; by "harvest" is signified the state of the church as to the Divine truth; the reason is, because from the harvest grain is procured, from which bread is made, and by "grain" and "bread" is signified the good of the church, this being procured by truths. [2] That this is the signification of this passage, may be seen more clearly from those places in the Word where "harvest," "reaping" and "sickle" are mentioned, as in the following: I will sit to judge all the nations; put ye in the sickle, for the harvest is ripe; for their wickedness is great (Joel 3:12-13). Cut ye off the sower, and him that taketh the sickle in the time of harvest (Jer. 50:16). The daughter of Babylon is like a threshing-floor; yet a little while, and the time of harvest will come (Jer. 51:33). It shall come to pass when the standing corn of the harvest is gathered, and his arm reapeth the ears; in the morning thy seed flourisheth, the harvest shall be a heap in the day of possession, and desperate sorrow (Isa. 17:5, 11). The husbandmen were ashamed, because the harvest of the field perished (Joel 1:11). Jesus said to the disciples, There are yet four months, and then cometh harvest, lift up your eyes, and look on the fields, that they are white already to harvest. I sent you to reap (John 4:35-38). Jesus said to the disciples, The harvest is plenteous, but the laborers are few; pray ye the Lord of the harvest, that He will send forth laborers into His harvest (Matt. 9:37, 38; Luke 10:2). In these passages, and also in Isa. 16:9; Jer. 5:17; 8:20, the church as to the Divine truth is signified by "harvest." [3] But all the things which are contained in these verses in this chapter, and also in the two chapters which follow, were foretold by the Lord in the parable concerning the sower and the gathering of the harvest; which, because it teaches and illustrates what they signify, shall be adduced: Jesus said, The kingdom of the heavens is like unto a man that sowed good seed in his field, but an enemy came and sowed tares; when the blade was sprung up, then appeared the tares also. The servants said, Wilt thou that we gather them up? but He said, Nay, lest while ye gather up the tares, ye root up the wheat with them; let both grow together until the harvest, and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn; but gather the wheat into My barn. And the disciples came to Jesus, saying, Explain unto us the parable. Jesus said, He that soweth the good seed is the Son of man (or the Lord); the field is the world (the church); the seed are the sons of the kingdom (the truths of the church); the tares are the sons of the wicked one (falsities from hell); the enemy that sowed them is the devil; the harvest is the consummation of the age (the end of the church); the reapers are the angels (the Divine truths): as therefore the tares are gathered and burned in the fire, so shall it be in the consummation of the age (at the end of the church) (Matt. 13:24-30, 36-43).

Verse 16. And He that sat on the cloud sent His sickle, and the earth was reaped, signifies the end of the church, because there was no longer any Divine truth therein. This is signified, because by "Him that sat on the cloud" is signified the Lord as to the Word (n. 642). By "sending the sickle and reaping" is signified to make an end and execute judgment (n. 643). By "harvest" is signified the state of the church, here its last state (n. 643, 645); and by "the earth" is signified the church (n. 285). From these connected into one sense, it appears, that by "Him who sat on the cloud sending His sickle, and the earth being reaped" is signified the end of the church, because there is no longer any Divine truth therein.

And another angel went out of the temple which is in heaven, he also having a sharp sickle, signifies the heavens of the Lord's spiritual kingdom, and the Divine truth of the Word with them. By "an angel" is signified, in the highest sense, the Lord, also the angelic heaven, and likewise the Divine truth proceeding from the Lord (see above, n. 5, 65, 170, 258, 342, 343, 344, 415, 465); but here by "an angel" the heavens of the spiritual kingdom are signified, and thence the Divine truths there, because it follows that "another angel went out from the altar," by whom the heavens of the Lord's celestial kingdom are signified, thus the Divine goods there, which will be treated of in the next article. There are two kingdoms into which all the heavens are distinguished, the spiritual kingdom and the celestial kingdom. The spiritual kingdom is the kingdom of the Lord's wisdom, because the angels there are in wisdom from Divine truths from the Lord; and the celestial kingdom is the kingdom of the Lord's love, because the angels there are in love from the Lord, and thence in all good. That there are two kingdoms, into which all the heavens are distinguished, may be seen in the work concerning Heaven and Hell, published at London, 1758 (n. 20-28), and in the Angelic Wisdom concerning the Divine Love and Wisdom, published at Amsterdam, 1763 (n. 101, 381). By "the temple" is signified the whole heaven, as above (n. 644); but as it is here said, "the temple which is in heaven," and afterwards "the altar," by "the temple" is signified the heaven of the Lord's spiritual kingdom, as was observed above; and by "a sharp sickle" is signified the Divine truth of the Word, as above (n. 643, 645). [2] The reason why it is said above, that "He that sat on the cloud sent his sickle and the earth was reaped," and now that "an angel went out of the temple from heaven, he also having a sickle, and he sent it into the earth and gathered the vineyard of the earth," is, because by "the earth," which was reaped by Him who sat on the cloud, or by the Lord, is signified the church in the whole earth, but by "the vineyard of the earth" is signified the church in the Christian world. These words involve things similar to what the Lord foretold in the parable of the sower and the gathering in of harvest, Matt. 13, as above cited (n. 645, at the end), where it is said that "the harvest is the consummation of the age," that is, the end of the church, and that "the reapers are the angels," by whom are signified Divine truths. For the angels are not sent to reap, that is, to do those things, but the Lord does them by the Divine truths of His Word; for the Lord says: The Word that I have spoken, it will judge in the last day (John 12:48). See above (n. 233, 273).

Verse 18. And another angel went out from the altar, having authority over fire, signifies the heavens of the Lord's celestial kingdom, which are in the good of love from the Lord. By "another angel" the heavens of the Lord's celestial kingdom are here signified, because he was seen to go out from the altar, for by "an altar" is signified the worship of the Lord from love, see above (n. 392), and by "fire" is signified love (n. 468), and by "fire upon the altar" is signified the Divine love (n. 395). It is said that "he had power over fire," because the angels watch over that love in themselves.

And he cried with a great cry to Him that had the sharp sickle, saying, Send thy sharp sickle, and gather the vintage, the clusters of the vineyard of the earth, signifies the Lord's operation from the good of His love through the Divine truth of His Word into the works of charity and faith which are with the men of the Christian church. This is the spiritual sense of these words, because by those two "angels" are signified the heavens of the Lord's spiritual kingdom and of His celestial kingdom (n. 647, 648); and the heavens do nothing from themselves, but from the Lord, for the angels in the heavens are only recipients, therefore nothing else is signified in the spiritual sense but the operation of the Lord, here into the church in the Christian world, and into the works of charity and faith with the men there. For by "vineyard" that church is signified, which will be further treated of in article (n. 651); and by "clusters" and "grapes" are signified works of charity. The reason why these are signified by "clusters" and "grapes," is, because they are the fruits of the vine in the vineyard, and by "fruits" in the Word are signified good works. [2] The reason why "the angel who went out from the altar, said to the angel who went out from the temple, that he should send his sickle and gather the vintage," is because by "the angel who went out from the altar" the heavens of the celestial kingdom, or the heavens which are in the goods of love, are signified; and by "the angel who went out from the temple" the heavens of the spiritual kingdom, or the heavens which are in the truths of wisdom, are signified, as was said above, and the good of love does not operate anything from itself, but by the truth of wisdom, nor does the truth of wisdom operate anything from itself, but from the good of love. That this is the case, is shown in many places in the Angelic Wisdom concerning the Divine Love and Wisdom. This is the reason why "the angel who went out from the altar" said to "the angel who went out from the temple," "to send his sickle and gather the vintage, the clusters of the vineyard of the earth." Hence then it is, that by these words the Lord's operation from the good of His love by the Divine truth of His Word is signified. [3] That "grapes" and "clusters" signify the goods and works of charity, may appear from the following passages: Woe unto me, I have become as the gatherings of the summer, as the grape-gleanings of the vintage; there is no cluster to eat; my soul desires the firstfruits; the holy one has perished from the earth, and the upright among men (Micah 7:1-2). Their grapes are grapes of gall, their clusters are bitter (Deut. 32:32). My beloved had a vineyard; he looked that it should bring forth grapes, but it brought forth wild grapes (Isa. 5:1-2, 4). These look to strange gods, and love flagons of grapes (Hos. 3:1). Every tree is known by its own fruit; for of thorns men do not gather a fig, nor of a bramble-bush gather they a grape (Luke 6:44). There shall be in the midst of the land as it were grape-gleanings, when the vintage is finished (Isa. 24:13). If grape gatherers come to thee, would they not leave grape-gleanings (Jer. 49:9; Obad. 4, 5)? The waster is fallen upon thy vintage (Jer. 48:32-33). Ye shall be moved, ye confident ones, for the vintage shall be consumed, the gathering shall not come (Isa. 32:9-10). Besides other passages in which "the fruit of the vineyard," and "from the vine" are mentioned. There are goods of celestial love, and there are goods of spiritual love; the goods of celestial love are of love to the Lord, and the goods of spiritual love are of love towards the neighbor; the latter goods are called the goods of charity, and are meant by "the fruit of the vineyard," which consists of grapes and clusters; but the goods of love to the Lord are meant in the Word by "the fruits of trees," especially by "olives." 649b. For her grapes are ripened, signifies because it is the last state of the Christian church. The same is signified by "the grapes of the vineyard are ripened" as above by "the harvest was dried up," but "a harvest" is said of the church in general and "a vineyard" of the church in particular; that "the harvest was dried up" signifies the last state of the church, see above (n. 645); therefore the like is meant by "the grapes of the vineyard are ripened." "A vineyard" signifies the church where the Divine truth of the Word is, and where the Lord is known thereby; because "wine" signifies interior truth, which is from the Lord through the Word, therefore "a vineyard" here signifies the Christian church. That "wine" signifies truth from the good of love, thus from the Lord, see above (n. 316).

Verse 19. And the angel sent his sickle into the earth, and gathered the vineyard of the earth, signifies the end of the present Christian church. By "sending his sickle and gathering," the like is signified as by "sending his sickle and reaping," but the latter is said of a harvest and the former of a vineyard. That "to gather" is to take down the vine and gather the grapes, and that "to reap" signifies to cut down the harvest and gather the corn, is evident. That "a vineyard" signifies the church where the Word is, by which the Lord is known, thus here the Christian church, may appear from the following passages: Jesus said, I am the vine, ye are the branches; he that abideth in Me and I in him, the same bringeth forth much fruit; for without Me ye can do nothing. If anyone abide not in Me, he is cast forth, and is as a dried branch in the fire (John 15:5-6). Jesus likened the kingdom of the heavens to a householder, who brought laborers into his vineyard (Matt. 20:1, 8). Of the sons who were to labor in the vineyard (Matt. 21:28). Of the fig tree planted in the vineyard which bore no fruit (Luke 13:6-9). Jesus spoke a parable; a man planted a vineyard, and encompassed it with a hedge, and let it out to husbandmen, that he might receive the fruits of it, but they slew the servants sent to them, and at last the son (Matt. 21:33-39; Mark 12:1-9; Luke 20:9-16). I will sing a song of my beloved concerning his vineyard. My well-beloved hath a vineyard which he fenced about, and planted with a noble vine (Isa. 5:1-2 seq.). In that day answer ye unto her, a vineyard of unmixed wine; I, Jehovah, do keep it; I will water it every moment (Isa. 27:2-3). Many shepherds have destroyed My vineyard; they have placed it in a solitude (Jer. 12:10-11). Jehovah cometh into judgment with the elders, for you have kindled the vineyard (Isa. 3:14). In all vineyards there is wailing (Amos 5:17). In the vineyards there is no singing, neither is there shouting (Isa. 16:10).

Footnotes

612-1 The Greek has "the faith of Jesus."

612-2 The original Latin omits "four."

612-3 The original Latin omits "Write."

642-1 The original Latin has "Scripture."