Apocalypse Revealed · 8 of 22

Revelation 8

387.Revelation 8 1. And when He had opened the seventh seal, there was silence in heaven as of half an hour. 2. And I saw the seven angels, who stood before God; and there were given to them seven trumpets. 3. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne. 4. And the smoke of the incense went up with the prayers of the saints out of the hand of the angel before God. 5. And the angel took the censer, and filled it with the fire of the altar, and cast it unto the earth: and there were voices, and thunders, and lightnings, and an earthquake. 6. And the seven angels that had the seven trumpets prepared themselves to sound. 7. And the first angel sounded, and there became hail and fire, mingled with blood; and they were cast upon the earth; and the third part of the trees was burnt up, and all green grass was burnt up. 8. And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood. 9. And the third part of the creatures which were in the sea that had souls died; and the third part of the ships perished. 10. And the third angel sounded, and there fell from heaven a great star burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters. 11. And the name of the star is called Wormwood; and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. 12. And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so that the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. 13. And I saw, and I heard an angel flying in the midst of heaven, saying with a great voice, Woe, woe, woe, to them that dwell on the earth, by reason of the other voices of the trumpet of the three angels that are about to sound. THE SPIRITUAL SENSE The contents of the whole chapter The church of the Reformed is here treated of, as to the quality of those therein who are in faith alone: the preparation of the spiritual heaven for communication with them (verses 1-6). The exploration and manifestation of those therein, who are in the interiors of that faith (verse 7). Of those who are in its exteriors (verses 8-9). What they are as to the understanding of the Word (verses 10-11). That they are in falsities and thence in evils (verses 12-13). The contents of each verse Verse 1. “And when He had opened the seventh seal,” signifies exploration by the Lord of the state of the church, and thence of the life of those who are in His spiritual kingdom, being those who are in charity and its faith, in this case who are in faith alone (n. 388). “There was silence in heaven as of half an hour,” signifies that the angels of the Lord’s spiritual kingdom were greatly amazed when they saw those who said they were in the faith in such a state (n. 389). Verse 2. “And I saw the seven angels who stood before God,” signifies the entire spiritual heaven in the presence of the Lord, hearing and doing what He commands (n. 390). “And there were given to them seven trumpets,” signifies the exploration and disclosure of the state of the church, and thence of the life of those who are in faith alone (n. 391). Verse 3. “And another angel came and stood at the altar, having a golden censer,” signifies spiritual worship, which is from the good of charity by the truths of faith (n. 392). “And there was given him much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne,” signifies propitiation lest the angels of the Lord’s spiritual kingdom should be hurt by the spirits of the satanic kingdom that were below (n. 393). Verse 4. “And the smoke of the incense went up with the prayers of the saints out of the hand of the angel before God,” signifies the protection of them by the Lord (n. 394). Verse 5. “And the angel took the censer, and filled it with the fire of the altar, and cast it unto the earth,” signifies spiritual love, in which is celestial love, and its influx into lower things, where they were who were in faith separated from charity (n. 395). “And there were voices, and thunders, and lightnings, and an earthquake,” signifies that after communication was opened with them, there were heard reasonings concerning faith alone, and confirmations in favor of it (n. 396). Verse 6. “And the seven angels that had the seven trumpets prepared themselves to sound,” signifies that they were prepared and girded to explore the state of the church and thence the state of life with those whose religion is faith alone (n. 397). Verse 7. “The first angel sounded,” signifies the exploration and manifestation of the quality of the state of the church with those who are interiorly in that faith (n. 398). “And there became hail and fire mingled with blood,” signifies falsity from infernal love destroying good and truth, and falsifying the Word (n. 399). “And they were cast upon the earth, and the third part of the trees was burnt up,” signifies that with them, every affection and perception of truth, which constitute the man of the church, had perished (n. 400). “And all green grass was burnt up,” signifies thus every living thing of faith (n. 401). Verse 8. “And the second angel sounded,” signifies the exploration and manifestation of what the state of the church is with those who are exteriorly in that faith (n. 402). “And as it were a mountain burning with fire was cast into the sea,” signifies the appearance of infernal love with them (n. 403). “And the third part of the sea became blood,” signifies that all general truths with them were falsified (n. 404). Verse 9. “And the third part of the creatures which were in the sea that had souls, died,” signifies that they who have lived and do live this faith cannot be reformed and receive life (n. 405). “And the third part of the ships perished,” signifies that all the knowledges of good and truth from the Word, serving for the use of life, were destroyed with them (n. 406). Verse 10. “And the third angel sounded,” signifies the exploration and manifestation of the state of the church with those whose religion is faith alone, as to the affection and reception of truths from the Word (n. 407). “And there fell from heaven a great star, burning as it were a lamp,” signifies the appearance of their own intelligence from pride arising from infernal love (n. 408). “And it fell upon the third part of the rivers, and upon the fountains of waters,” signifies that thence all the truths of the Word were altogether falsified (n. 409). Verse 11. “And the name of the star is called Wormwood; and the third part of the waters became wormwood,” signifies the infernal falsity from which their own intelligence is derived, by which all the truths of the Word are falsified (n. 410). “And many men died of the waters, because they were made bitter,” signifies the extinction of spiritual life from the falsified truths of the Word (n. 411). Verse 12. “And the fourth angel sounded,” signifies the exploration and manifestation of the state of the church with those whose religion is faith alone, as being in the evils of falsity, and in the falsities of evil (n. 412). “And the third part of the sun was smitten, and the third part of the moon, and the third part of the stars, and the third part of them was darkened,” signifies that by reason of evils from falsities and of falsities from evils, they did not know what love is, or what faith is, or any truth (n. 413). “And the day shone not for a third part of it, and the night likewise,” signifies that there is no longer any spiritual truth nor natural truth serviceable for doctrine and life from the Word with them (n. 414). Verse 13. “And I saw, and I heard an angel flying in the midst of heaven,” signifies instruction and prediction from the Lord (n. 415). “Saying with a great voice, Woe, woe, woe, to them that dwell on the earth by reason of the other voices of the trumpet of the three angels which are about to sound,” signifies the deepest lamentation over the damned state of those in the church, who in doctrine and life have confirmed themselves in faith separate from charity (n. 416). THE EXPLANATION There are two kingdoms into which the entire heaven is divided, the celestial kingdom and the spiritual kingdom. The celestial kingdom consists of those who are in love to the Lord and thence in wisdom; and the spiritual kingdom consists of those who are in love towards the neighbor, and thence in intelligence; and as love towards the neighbor is at this day called “charity” and intelligence, “faith,” the latter kingdom consists of those who are in charity, and thence in faith. Now, because heaven is distinguished into two kingdoms, hell also is distinguished into two kingdoms that are opposite to them; into the diabolical kingdom and into the satanic kingdom. The diabolical kingdom consists of those who are in the love of dominion from love of self and thence in foolishness; for this love is opposite to celestial love, and its foolishness is opposite to celestial wisdom; but the satanic kingdom consists of those who are in the love of dominion from the pride of their own intelligence, and thence in insanity; for this love is opposite to spiritual love, and its insanity is opposite to spiritual intelligence. By foolishness and insanity are meant foolishness and insanity in things celestial and spiritual. Similar things are to be understood of the church on earth as are said of heaven, for they make one. Concerning these two kingdoms, see the work on Heaven and Hell, published at London (n. 20-28), and see also many other places. [2] Now, as Revelation treats only of the state of the church at its end (as was observed in the preface, and at n. 2), therefore what now follows treats of those who are in the two kingdoms of heaven, and of those who are in the two kingdoms of hell, and of their quality. From this chapter (Rev. 8:8-16), of those who are in the spiritual kingdom, and in the satanic kingdom opposite to it; in chapters 17-18, of those who are in the celestial kingdom, and in the diabolical kingdom opposite to it; and afterwards of the Last Judgment; and at length of the New Church which is the New Jerusalem; this bringing all that goes before to a conclusion, because it is the end on account of which they are. In many parts of the Word “the Devil” and “Satan” are mentioned, and by both is meant hell; it is so named, because all in one hell are called devils, and all in the other are called satans.

388.Verse 1. And when He had opened the seventh seal, signifies exploration by the Lord of the state of the church, and thence of the state of life of those who are in His spiritual kingdom, being those who are in charity and its faith; in this case, who are in faith alone. That this is the signification of these words, may appear from all the particulars of this chapter when understood in the spiritual sense. For this chapter and the following to chapter 16 treat of those who are in the spiritual kingdom, or those who are in love towards the neighbor and thence in intelligence, as was said above (n. 387). But since, at this day, they say “charity” instead of love towards the neighbor, and “faith” instead of intelligence; and here there is not any exploration of those who are in charity and thence in faith, because these belong to such as are in heaven; therefore exploration is here made of those who are in faith alone. Faith alone is also faith separated from charity, there being no conjunction (see below, n. 417). That “to open the seal” signifies to explore states of life, or, what is the same thing, the states of the church and thence of life, see above, n. 295, 302, 309, 317, 324.

389.There was silence in heaven as of half an hour, signifies that the angels of the Lord’s spiritual kingdom were greatly amazed, when they saw those who said they were in faith, in such a state. By “silence in heaven,” nothing else is meant but amazement there in regard to those who say they are in faith, and yet are in such a state; for their state is described in what follows, the quality of which can be seen from the explanation. By “half an hour” is signified greatly, because by “an hour” is signified a full state. That “time” signifies state, will be seen below.

390.Verse 2. And I saw the seven angels who stood before God, signifies the entire spiritual heaven in the presence of the Lord, hearing and doing what He commands. By “seven angels” is signified the entire heaven, because “seven” signifies all, or all things, thence the whole and entire (n. 10); and by “angels,” in the highest sense, is signified the Lord, and, in a relative sense, heaven (n. 5, 65, 342, 344); here, the spiritual heaven, as may appear from what was said above (n. 387, 388). That “to stand before God” signifies to hear and do what He commands, see above (n. 366).

391.And there were given to them seven trumpets, signifies the exploration and disclosure of the state of the church, and thence of the life of those who are in faith alone. Here, by “trumpets” the same thing is signified as by “sounding,” because they sounded with them, and by “sounding with trumpets” is signified to call together upon solemn occasions, which were various; in this case, to explore and discover the quality of those who are in faith alone, thus the quality of those who are at this day of the churches of the Reformed. It should be known, that the church in the Reformed world is at this day divided into three, from the three leaders, Luther, Calvin, and Melancthon, and that these three churches differ in various things; but in this article, that man is justified by faith without the works of the law, they all agree, which is remarkable. That by “sounding with trumpets” is signified to call together, will be seen below (n. 397).

392.Verse 3. And another angel came and stood at the altar, having a golden censer, signifies spiritual worship, which is from the good of charity by the truths of faith. By “the altar” at which the angel stood, and by “the golden censer” which he had in his hand, is signified the worship of the Lord from spiritual love, which worship is from the good of charity by the truths of faith. With the sons of Israel there were two altars, one without the tent, and the other within it; the altar without the tent was called “the altar of burnt-offering,” because burnt-offerings and sacrifices were offered upon it. The altar within the tent was called “the altar of incense,” as also “the golden altar.” There were two altars, because the worship of the Lord is from celestial love and from spiritual love; from celestial love by those who are in His celestial kingdom, and from spiritual love by those who are in His spiritual kingdom; concerning these two kingdoms, see above (n. 387). Concerning the two altars, see the following passages in Moses: concerning the altar of burnt offering see Exod. 20:24-26; 27:1-8; 39:38-39; Lev. 7:1-5; 8:11; 16:18, 19, 33-34; concerning the altar of incense see Exod. 30:1-10; 31:8; 37:25-29; 40:5-26; Num. 7:1. That altars, censers, and incense, were seen by John, was not because such things exist in heaven, these were only representative of the worship of the Lord there; the reason is, because such things were instituted among the sons of Israel, and are therefore often mentioned in the Word; and that church was a representative church, for all things of their worship represented and thence they now signify the Divine celestial and spiritual things of the Lord, which are of His church in the heavens and on the earth. [2] The same is therefore signified by the two altars spoken of in the Word, in the following passages: O send out Thy light and Thy truth, let them lead me to Thy habitation, and I will go to the altar of God, unto God (Ps. 43:3-4). I will wash my hands in innocence; and so will I compass Thy altar, O Jehovah; and I will make the voice of thanksgiving to be heard (Ps. 26:6-7). The sin of Judah is written with a pen of iron upon the tablet of their heart, and upon the horns of your altars (Jer. 17:1-2). God is Jehovah, Who enlighteneth us; bind the festal-offering with cords unto the horns of the altar (Ps. 118:27). In that day shall there be an altar in the midst of the land of Egypt (Isa. 19:19). “The altar to Jehovah in the midst of the land of Egypt,” signifies the worship of the Lord from love in the natural man. The thistle and the thorn shall come up upon their altars (Hos. 10:8). By this is signified worship from evil and from the falsities of evil. (Besides other places; as Isaiah 27:9; 56:6, 7; 60:7; Lamentations 2:7; Ezekiel 6:4-6, 13; Hosea 8:11; 10:1, 2; Amos 3:14; Psalms 51:19; 84:3; Matthew 5:23, 24; 23:18-20). [3] Since the worship of the Lord was represented and thence signified by “the altar,” it is evident that by “altar” here in Revelation nothing else is meant, and also elsewhere; as: I saw under the altar the souls of them that were slain for the Word of God (Rev. 6:9). The angel stood and said, Measure the temple of God and the altar, and them that adore therein (Rev. 11:1). I heard another angel from the altar, saying, True and just are Thy judgments (Rev. 16:7). Since representative worship, which was performed chiefly upon two altars, was abrogated by the Lord when He came into the world, because He Himself opened the interiors of the church; therefore it is said in Isaiah: In that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel, and not to the altars, the work of his hands (Isa. 17:7-8).

393.And there was given him much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne, signifies propitiation lest the angels of the Lord’s spiritual kingdom should be hurt by the spirits of the satanic kingdom, that were below. By “the incense” and by “the golden altar” is signified the worship of the Lord from spiritual love (n. 277, 392); by “prayers” are signified those things which relate to charity and thence to faith in worship (n. 278); and by “saints” are meant those who are of the Lord’s spiritual kingdom; and by “the just,” those who are of His celestial kingdom (n. 173). From this it may appear, that they who are in the Lord’s spiritual kingdom are here treated of. That here “much incense offered with the prayers of all the saints upon the golden altar” signifies propitiation lest they should be hurt by the spirits of the satanic kingdom who were below, because propitiations and expiations were made by incense, especially when dangers threatened; as may appear from the following passages: When the congregation murmured against Moses and Aaron, and were affected with a plague, Aaron took fire from the altar, and put incense into a censer, and ran between the living and the dead to expiate, and the plague was stayed (Num. 16:42-50). The altar of incense was also placed in the tent, before the mercy-seat that was over the ark, and incense was offered on it every morning when the lamps were trimmed (Exod. 30:1-10). And it was commanded, that as often as Aaron entered within the veil, he should offer incense, and the cloud of incense should cover the mercy-seat, lest he should die (Lev. 16:11-13). From these things it may appear, that propitiations in the representative Israelitish church were made by offering incense; in like manner here, that they might not be hurt by the satanic spirits who were below.

394.Verse 4. And the smoke of the incense went with the prayers of the saints, out of the hand of the angel before God, signifies the protection of them by the Lord. By “the smoke of the incense went up before God” is signified what is accepted and grateful; wherefore the like is said by David: Let my prayers be accepted before Thee as incense (Ps. 141:2). The reason was, because the smoke of the incense was fragrant from the aromatics of which it was composed, which were stacte, onycha, galbanum, and frankincense (Exodus 30:34); and the fragrance of those aromatics corresponds to such things as are of spiritual love or charity, and thence of faith; for in heaven most fragrant odors are sensibly perceived corresponding to the perceptions of the angels originating from their love. Therefore it is also said in many parts of the Word, that “Jehovah smelled an odor of rest.” That protection by the Lord is signified, follows from what was said above (n. 393).

395.Verse 5. And the angel took the censer, and filled it with the fire of the altar, and cast it unto the earth, signifies spiritual love, in which is celestial love, and its influx into the lower parts, where they were who are in faith separated from charity. That by “a censer,” as well as by “incense,” is signified worship from spiritual love, is evident from what was shown above; and also from this, that in the Word, the thing containing signifies the same as the thing contained, as a cup and platter signify the same as wine and food (Matthew 23:25, 26; Luke 22:20; and in other places). By “the fire of the altar of burnt-offering,” is signified the Divine celestial love, because by that altar was signified worship from that love, as may be seen above (n. 392); and by “fire,” in the highest sense, is signified the Divine love (n. 494). Spiritual love, which is charity, derives its essence from celestial love, which is love to the Lord; without this love there is nothing vital in spiritual love or charity, for spirit and life is from no other source than from the Lord. This was represented in the Israelitish church by their taking fire for the censers when they offered incense, only from the altar of burnt-offering; as may appear in Moses (Leviticus 16:12-13, Numbers 16:46-47); and that: The two sons of Aaron were consumed by fire from heaven, because they offered incense from strange fire (that is, from fire not taken from the altar) (Lev. 10:1-2). Therefore it was also ordained, that: Fire should burn continually on the altar of burnt-offering, and should not be put out (Lev. 6:13). This was because the fire of that altar signified the Divine love of the Lord, and thence love to the Lord. By “casting the censer upon the earth” is signified influx into lower things.

396.And there were voices, and thunders, and lightnings and an earthquake, signifies that after communication was opened with them, there were heard reasonings concerning faith alone, and confirmations in favor of it, and that the state of the church with them was perceived to be tottering to destruction. That “lightnings, thunders, and voices,” signify enlightenments, perceptions, and instructions, by influx from heaven (see above, n. 236); but here, with those who were in faith alone, who have no enlightenment, perception, and instruction by influx from heaven, by voices, thunders, and lightnings, are signified reasonings about faith alone, and arguments and confirmations in favor of it; by “earthquakes” are signified changes of the state of the church (n. 331), in this case, that the state of the church among them was perceived to be tottering to destruction. For earthquakes take place in the world of spirits, when the state of the church in the societies is perverted and inverted. The reason why the censer was cast unto the earth by the angel, before the seven angels began to sound with the trumpets, was that by influx communication might be opened between those who were in the spiritual heaven, with those below who were in faith alone; from which communication there arose reasonings and confirmations in favor of it, which were also heard and perceived; wherefore it is said that after communication was opened, they were heard and perceived.

397.Verse 6. And the seven angels that had the seven trumpets prepared themselves to sound, signifies that they were prepared and girded to explore the state of the church, and thence the state of life, with those whose religion is faith alone. What is signified by “trumpets,” appears from the statute respecting the use of them with the sons of Israel, concerning which it is thus written in Moses: Jehovah spake unto Moses to make trumpets of silver for the calling of the assembly, and for the journeying of the camps; and that they should sound with them on days of joy, festivals, new moons, over burnt-offerings and sacrifices; also, that when they went to war against enemies that infested them, they should blow an alarm with the trumpets, and that then they should come into remembrance before Jehovah God, and should be preserved from their enemies (Num. 10:1-10). From these words it may be seen what is signified by “sounding with trumpets.” That here by “the seven angels sounding,” is signified the exploration and manifestation of what the state of the church is with those whose religion is faith alone, is evident from the particulars of this chapter, and from the particulars of the chapters that follow as far as the sixteenth inclusive, when understood in the spiritual sense. [2] From the use of trumpets with the sons of Israel may also be seen what is signified by “trumpets,” and by “sounding with them,” in the following passages: Sound ye the trumpet in Zion, and sound in the mountain of holiness, for the day of Jehovah cometh (Joel 2:1-2). Jehovah shall appear upon them, and His arrow shall go forth as the lightning, and the Lord Jehovih shall sound the trumpet (Zech. 9:14). Jehovah shall go forth as a lion and sound (Isa. 42:13). In that day the great trumpet shall be sounded, and they shall come that are perishing in the land of Assyria, and the outcasts in the land of Egypt, and shall bow themselves down to Jehovah in the mountain of holiness (Isa. 27:13). He shall send His angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other (Matt. 24:31). Happy is the people who know the sound; they shall walk, O Jehovah, in the light of Thy countenance (Ps. 89:15). When the morning stars sing, and the sons of God sound (Job 38:7). [3] Since “the sounds of trumpets” signify such things, and as, in the Israelitish Church, all things were represented to the life according to correspondences and thence significations, therefore it came to pass: When Jehovah came down upon Mount Sinai, that there were voices, and lightnings, and a heavy cloud, and a vehement voice of a trumpet, and the voice of the trumpet going and strengthening itself greatly, and the people in the camp trembled exceedingly (Exod. 19:16-25). And for the same reason it came to pass: When the three hundred with Gideon sounded with the trumpets against Midian, then the sword of a man was against his companion, and they fled away (Judges 7:16-22). In like manner, that: Twelve thousand of the sons of Israel with vessels of holiness and trumpets in their hands overcame Midian (Num. 31:1-8). As also that: The wall of Jericho fell down, after the seven priests with seven trumpets compassed the city seven times (Josh. 6:1-20). Wherefore it is said in Jeremiah: Sound against Babylon round about, her walls are destroyed (Jer. 50:15). And in Zephaniah: A day of darkness and thick darkness, a day of the trumpet and sounding against the fortified cities (Zeph. 1:15-16).

398.Verse 7. And the first angel sounded, signifies exploration and manifestation of the quality of the state of the church with those who are interiorly in that faith. By “sounding” is signified to explore and make manifest (n. 397). The reason why by “the sounding of this first angel,” is meant the exploration and manifestation of the state of the church with those who are interiorly in that faith, is, because its operation was directed upon “the earth,” as appears from what follows; and the operation of the sounding of the second angel was into “the sea,” and by “the earth and the sea,” throughout Revelation, when named together, is meant the entire church; by “the earth,” the church consisting of those who are in its internals, and by “the sea,” the church consisting of those who are in its externals: for the church is internal and external; internal with the clergy, and external with the laity; or internal with those who have studied its doctrinals interiorly, and have confirmed them from the Word, and external with those who have not. [2] Both are meant by “the earth and the sea” in the following passages in Revelation: That the wind should not blow upon the earth, nor on the sea (Rev. 7:1). Hurt not the earth, neither the sea (Rev. 7:3). The angel descending out of heaven set his right foot upon the sea, and his left upon the earth (Rev. 10:2, 8; also in Rev. 7:5). I saw a beast coming up out of the sea, and another beast coming up out of the earth (Rev. 13:1, 11). Praise God who made the heaven, the earth, and the sea (Rev. 14:7). The first angel poured out his vial upon the earth, and the second angel his upon the sea (Rev. 16:2-3). “The earth and the sea” signify the church internal and external, thus the entire church, because, in the spiritual world, they who are in the internals of the church appear upon dry land, and they who are in its externals, as in the seas; but the seas are appearances from the general truths in which they are. That “earth” signifies the church, may be seen (n. 285); so also “the world” (n. 551).

399.And there became hail and fire mingled with blood, signifies falsity from infernal love destroying good and truth, and falsifying the Word. By “hail” is signified falsity destroying good and truth; by “fire” is signified infernal love; and by “blood” is signified the falsification of truth. That “hail” signifies falsity destroying good and truth, will be seen below; that “fire” is love in both senses, celestial and infernal, may be seen (n. 468); that blood is the Divine truth of the Lord, which is also the Word, and, in the opposite sense, the Word falsified (n. 379). On joining these together into one sense, it is plain, that by “there became hail and fire mingled with blood,” is signified falsity from infernal love destroying good and truth and falsifying the Word. This is signified, because such things appear in the spiritual world when the sphere of the Lord’s Divine love and Divine wisdom descends from heaven into the societies below, where there are falsities from infernal love, and the Word is falsified thereby. [2] “Hail” and “fire” together have a like signification in the following passages: At the brightness before Him the clouds passed by, hailstones and coals of fire; the Most High gave a voice, hailstones and coals of fire; and He sent out His many arrows and scattered them (Ps. 18:12-14). And I will plead with pestilence and blood, and I will make to rain upon them hailstones, fire, and brimstone (Ezek. 38:22). And Jehovah shall cause His voice to be heard, in the flame of a devouring fire and hailstone (Isa. 30:30). He gave them hail for their rains, the fire of flames in their land, and broke the tree of their coasts (Ps. 105:32-33). The hail smote their vine, and their sycamore trees with grievous hail, and their cattle with burning coals; in the wrath of His anger He sent an incursion of evil angels (Ps. 78:47-49). These words are applied to Egypt. Concerning them it is thus written in Moses: Moses stretched forth his rod, and Jehovah gave voices and hail; and there was hail and fire together walking in the midst of the grievous hail; and the hail smote every herb of the field, and broke every tree of the field (Exod. 9:23-35). All the miracles that were wrought in Egypt signified the evils and falsities from infernal love, which were with the Egyptians; each miracle signifying some particular evil and falsity: for with them was a representative church, as in many kingdoms of Asia, but it became idolatrous and magical; by the “Red Sea” is signified hell, in which at last they perished. [3] Something similar is signified by: The hailstones, by which more of the enemy perished than by the sword (Josh. 10:11). The same, also, is meant by “hail” in the following passages: Woe to the crown of pride, the Lord is strong, like an inundation of hail; the hail overturneth the refuge of lies (Isa. 28:1-2, 17). It shall hail, until the forest sinketh itself down (Isa. 32:19). The temple of God was opened in heaven, and there were lightnings, and voices, and thunders, and an earthquake, and great hail (Rev. 11:19). And there came down upon men out of heaven a great hail, about the weight of a talent (Rev. 16:21). Hast thou seen the treasures of hail which I have reserved unto the day of battle and war? (Job 38:22-23). Say unto them which daub with what is unfit, that it shall fall; there shall be an inundating rain, in which you, O hailstones, shall fall (Ezek. 13:11). “To daub with what is unfit” is to confirm falsity that it may appear like truth; they therefore who do so are called “hailstones.”

400.And they were cast upon the earth, and the third part of the trees was burnt up, signifies that with those who are in the internals of the church and in faith alone, every affection and perception of truth, which make the man of the church, perished. By “the earth,” upon which were cast “hail and fire mingled with blood,” is signified the church with those who are in its internals, and in faith alone. That these are the clergy, may be seen above (n. 398). By “the third part” is signified all as to truth, as by “the fourth part,” all as to good (n. 322). That by “three” is signified all, full, and altogether, will be seen below (n. 505); thence, by “a third,” which is “a third part,” the same is signified. By “being burnt up” is signified to perish, here by falsity from infernal love, which is meant by “hail and fire mingled with blood,” see above (n. 399). By “a tree” is signified man; and as man is man from affection, which is of the will, and from perception, which is of the understanding, therefore these also are signified by “a tree.” There is also a correspondence between man and a tree; wherefore in heaven there appear paradises of trees, which correspond to the affections and the perceptions therefrom of the angels; and, likewise, in some places in hell there are forests of trees which bear evil fruits, according to correspondence with the lusts and the thoughts therefrom of those who are there. That “trees” in general signify men as to their affections and perceptions therefrom, may appear from the following passages: All the trees of the field shall know, that I Jehovah have brought down the high tree, I have exalted the low tree, I have dried up the green tree, and I have made the dry tree to shoot forth (Ezek. 17:24). Happy is the man that trusteth in Jehovah, for he shall be like a tree planted by the waters, he shall not cease from bearing fruit (Jer. 17:7-8). Happy is the man whose good pleasure is in the law; he shall be like a tree planted by the brooks of waters, that giveth fruit in its season (Ps. 1:1-3). Praise Jehovah, ye trees of fruit (Ps. 148:9). The trees of Jehovah are full (Ps. 104:16). The axe is laid at the root of the tree, every tree which bringeth not forth good fruit, is hewn down (Matt. 3:10; 7:16-20). Either make the tree good and the fruit good; or make the tree corrupt and the fruit corrupt; for the tree is known from the fruit (Matt. 12:33; Luke 6:43-44). I will kindle a fire which shall devour every green tree, and every dry tree (Ezek. 20:47). Since a tree signifies man, therefore it was ordained that: The fruit of a tree serving for food in the land of Canaan should be circumcised (Lev. 19:23-25). Also: When any city was besieged, they should not put forth an axe against any tree of good fruit (Deut. 20:19-20). As also that: At the feast of tabernacles they should take fruit of the tree of honor, and be glad before Jehovah (Lev. 23:40-41). Besides other passages, which are not here adduced by reason of their abundance.

383-1 The original Latin has “clivis” for “viis;” the Hebrew is “ways” (“viis”).

401.And all green grass was burnt up, signifies, thus every living thing of faith. By “being burnt up” is signified to perish, as just above (n. 400); by “green grass,” in the Word, is signified that good and truth of the church or of faith, which first springs up in the natural man; the same also is signified by “the herb of the field”; and because faith lives from good and truth, therefore by “all green grass was burnt up,” is signified that every living thing of faith perished; and every living thing of faith perishes when there is no affection of good and perception of truth, of which just above. That “grass” signifies this is also from correspondence; wherefore they who separate faith from charity, not only in doctrine but also in life, in the spiritual world pass the time in a desert, where there is not even grass. As “a fruit tree” signifies man as to the affections of good and the perceptions of truth, so “green grass” signifies man as to that of the church which is first conceived and also born in him, and “grass not green” signifies the same destroyed. In general all things which are in gardens, woods, fields, and plains, signify man as to something of the church, or what is the same, something of the church with him; the reason is, because they correspond. That “grass” has this signification, may appear from these passages: The voice said, Cry; and he said, What shall I cry? All flesh is grass, the grass withereth, and the flower fadeth, because the wind hath breathed upon it; truly the people is grass. The grass withereth and the flower fadeth, but the Word of our God shall stand for ever (Isa. 40:5-8). The inhabitants were as the herb of the field, and as the green grass, as the grass of the roofs, and a field burned before the corn (Isa. 37:27; 2 Kings 19:26). I will pour out My blessing upon those born of thee, and they shall spring up in the midst of the grass (Isa. 44:3-4; and in other places; as in Isa. 51:12; Ps. 37:2; 103:15; 129:6; Deut. 32:2). That by “green” or “growing green,” is signified what is living or alive, is evident in Jeremiah 11:16; 17:8; Ezekiel 17:24; 20:47; Hosea 14:8; Psalms 37:35; 52:8; 92:10, 14. The same as what is here described in Revelation came to pass in Egypt, namely: By hail and fire mingled, every tree and every herb of the field was burnt up (Exod. 9:29-35; Ps. 78:47-49; 105:32-33).

402.Verse 8. And the second angel sounded, signifies the exploration and manifestation of what the state of the church is with those who are exteriorly in that faith. That “to sound with a trumpet” signifies to explore and make manifest the state of the church, and thence of the life with those whose religion is faith alone, may be seen above (n. 397). It is said of those who are exteriorly in that faith, because they are here treated of who are in “the sea,” and previously they were treated of who were on “the earth;” and by those who were on “the earth” are meant such as are in the internals of the church, who are the clergy, and by those who are in “the sea” are meant such as are in the externals of the church, who are the laity, as may be seen above (n. 398), who in the spiritual world appear as it were in the sea (n. 238, 290).

403.And as it were a mountain burning with fire was cast into the sea, signifies the appearance of infernal love with those who are in the externals of the church and in faith alone. By “the sea” is signified the church with those who are in externals, and in faith alone; and they who are in externals are called, in common language, the laity, because they who are in internals are called the clergy (n. 397, 402). “A mountain” signifies love (n. 336), and “a mountain burning with fire” signifies infernal love (n. 494, 599); this is the appearance of this love with those who are here treated of, and is so seen by the angels; the reason is, because faith alone is faith separated from charity (n. 388); and where there is no charity, that is, love towards the neighbor, which is spiritual love, there is infernal love; an intermediate love does not exist except among the lukewarm (concerning whom see in Revelation 3:15, 16).

404.And the third part of the sea became blood signifies that all general truths with them were falsified. By “the third part” is signified all (n. 400); by “blood” is signified the falsification of the truth of the Word (n. 379); by “the sea” is signified the church with those who are in its externals, and in faith alone (n. 398, 402). General truths are falsified with such because they are in them alone, for they do not know the particulars of that faith, as the clergy do; it is from the general truths with them that they appear as in a sea in the spiritual world; the reason is, because waters signify truths (n. 50), and the sea is their general receptacle (n. 238).

405.Verse 9. And the third part of the creatures which were in the sea that had souls died, signifies that they who have lived and do live this faith cannot be reformed and receive life. By “the third part” is signified all of them, as above; by “creatures” are meant those who can be reformed (n. 290); the reason is, because “to create” signifies to reform (n. 254). By “having souls” is signified to be capable of receiving life by reformation; by “they died” is signified that they who live that faith alone cannot receive life; the reason why they cannot is because all are reformed by faith united to charity, thus by the faith of charity, and no one by faith alone, for charity is the life of faith. [2] Since the affections and thence the perceptions and thoughts of spirits and angels, in the spiritual world, appear at a distance in the forms of animals or creatures upon the earth, which are called beasts, of creatures in the air which are called birds, and of creatures in the sea which are called fishes, therefore in the Word mention is so often made of “beasts,” “birds,” and “fishes,” by which nothing else is meant; as in these passages: Jehovah hath a strife with the inhabitants of the earth, because there is no truth, nor mercy, nor knowledge of God; and everyone that dwelleth therein shall waste away, the beast of the field, and the bird of the heavens; yea, the fishes of the sea shall be collected (Hos. 4:1, 3). I will consume man and beast, the bird of the heavens and the fishes of the sea, and the stumbling blocks with the wicked (Zeph. 1:3). There shall be a great earthquake upon the land of Israel, and the fishes of the sea, and the bird of the heavens, and the beast of the field, shall tremble before Me (Ezek. 38:18-20). Thou madest him to have dominion over the works of Thy hands; Thou hast put all things under his feet, the beasts of the field, the bird of the air, and the fish of the sea, and whatsoever passeth through the way of the seas (Ps. 8:6-8). This is concerning the Lord: But, ask now, the beasts, and they will teach thee; or the birds of heaven, and they shall announce to thee; and the fishes of the sea shall declare unto thee. Who knoweth not from all these that the hand of Jehovah hath done this? (Job 12:7-9). Besides many other places. [3] By “fishes” or “creatures of the sea,” are here meant the affections and thence the thoughts of those men who are in general truths, and are thus more attracted by what is natural than what is spiritual; these are meant by “fishes” in the passages above cited, and also in the following: Behold, at My rebuke I dry up the sea, I make the rivers a wilderness: their fish putrefy, and die of thirst (Isa. 50:2). The king of Egypt is a great whale that lieth in the midst of thy rivers; thou hast said, The river is mine, I have made it; therefore I will make the fish of thy rivers to adhere to thy scales, and I will leave thee in the wilderness, thee and all the fish of thy rivers (Ezek. 29:3-5). These things were said to the king of Egypt, because by “Egypt” is signified the natural separated from the spiritual, and therefore by “the fishes of his rivers” are meant those who are in doctrinals, and from them in faith separated, which faith is only science; on account of this separation, one of the miracles that were performed there was as follows: That their waters were turned into blood, and that thereby the fish died (Exod. 7:17-25; Ps. 105:29). [4] Again: Wherefore dost thou make man as the fishes of the sea, everyone draweth out with a hook, and gathereth into the net (Hab. 1:14-16). “Fishes” here are for those who are in general truths, and in faith separated from charity. But “fishes” signify those who are in general truths and in faith conjoined with charity, in Ezekiel: He said unto me, These are the waters that go forth to the eastern boundary; they come to the sea, whence it is that every soul that creepeth liveth: and exceeding much fish; the fishers shall stand upon it to spread forth nets; its fish shall be according to their kinds, exceeding many like the fish of the great sea (Ezek. 47:8-10). In Matthew: Jesus said, The kingdom of the heavens is like unto a net that was cast into the sea, and they collected fishes, the good they put into vessels, but cast the bad away (Matt. 13:47-49). And in Jeremiah: I will bring again the sons of Israel upon their land, and, I will send for many fishers, who shall fish them (Jer. 16:15-16). [5] He that knows therefore, that such persons and things are signified by “fishes,” may see why: The Lord chose fishers for His disciples, and said, Come unto Me, and I will make you fishers of men (Matt. 15:18-19; Mark 1:16-17). That the disciples, by the blessing of the Lord, caught an immense multitude of fishes, and the Lord said unto Peter, Fear not, from henceforth thou shalt catch men (Luke 5:2-10). Why the Lord, when they wished to take tribute of Him, said to Peter to go to the sea, and draw up a fish, and give the piece of money found in it for Himself and him (Matt. 17:24-27). Why the Lord, after the resurrection, gave the disciples a fish and bread to eat (John 21:2-13). And said to them, Go ye into all the world, and preach the gospel to every creature (Mark 16:15). For “the nations” which they converted were only in general truths, in natural truth more than in spiritual.

406.And the third part of the ships perished, signifies that all the knowledges of good and truth from the Word serving for use of life were destroyed with them. “The third part” signifies all, as above (n. 400, 404, 405); “ships” signify the knowledges of good and truth from the Word serving for the use of life. That these are signified by “ships” is because ships cross the sea, and bring back the necessaries which are for the natural man for every use; and the knowledges of good and truth are the necessaries which are for the spiritual man for every use of it; for from them is the doctrine of the church, and according to this is life. “Ships” signify these knowledges, because they are containers; and in many places in the Word the container is taken for the thing contained, as a cup for wine, a platter for food, the tabernacle and the temple for the holy things in them, the ark for the law, the altars for worship, and so on. [2] “Ships” signify the knowledges of good and truth in the following passages: Zebulon shall dwell at the shore of the seas, and he is for a port of the ships (Gen. 49:13). By “Zebulon” is meant the conjunction of good and truth. O Tyre, the builders have perfected thy beauty; of firs from Senir have they made all thy boards; they have taken the cedar of Lebanon to make a mast; they have made thine oars of the oaks of Bashan; thine oar-bench have they made of ivory, the daughter of steps from the isles of Kittim; the inhabitants of Sidon and Arvad were thy rowers; thy wise men were thy ship-masters; all the ships of the sea and their sailors were in thee to trade; the ships of Tarshish were thy troops in thy tradings; whence thou wast exceedingly filled and honored in the heart of the seas (Ezek. 27:4-9, 25). This is concerning Tyre, because the church as to the knowledges of truth and good is signified by “Tyre” in the Word, as may be evident from the particulars concerning it in this chapter and in the eighteenth following, when understood in the spiritual sense. And as the knowledges of the truth and good of the church are signified by “Tyre,” a ship is therefore described as to the particulars of it, and by each one is signified some quality of those knowledges that conduces to intelligence. What has the Word in common with the ships of Tyre and its commerce? [3] The devastation of that church is afterwards described thus: At the voice of the cry of thy shipmasters the suburbs shall quake, and all that hold an oar shall descend from thy ships, all mariners and shipmasters of the sea shall cry out bitterly upon thee (Ezek. 27:28-30; also Isa. 23:14-15). The devastation of Babylon as to all the knowledges of truth is similarly described in what follows in Revelation: In one hour are so great riches devastated; every pilot and everyone employed upon ships, and the sailors, shall cry out, saying, Alas, alas, that great city Babylon, in which all who have ships in the sea were made rich (Rev. 18:17, 19). [4] See the explanation below. The knowledges of truth and good are also signified by “ships” in the following passages: My days were swift, they fled away, they saw not good, they passed by with the ships of desire (Job 9:25-26). They that go down to the sea in ships, that do work in many waters, these see the works of Jehovah, and His wonders in the deep (Ps. 107:23-24). The isles shall trust in Me, and the ships of Tarshish in the beginning, to bring thy children from afar (Isa. 60:9). The kings gathered themselves together, terror seized them; thou shalt break the ships of Tarshish by the east wind (Ps. 48:4-7). Howl, ye ships of Tarshish (Isa. 23:1, 14; besides other places, as Num. 24:24; Judges 5:17; Ps. 104:26; Isa. 33:21).

407.Verse 10. And the third angel sounded, signifies the exploration and manifestation of the church with those whose religion is faith alone, of what quality they are as to the affection and reception of truths from the Word. That this is signified may be evident from the things which now follow, when understood in the spiritual sense.

408.And there fell from heaven a great star burning as it were a lamp, signifies the appearance of their own intelligence from pride arising from infernal love. The appearance of their own intelligence from pride arising from infernal love is signified by “the great star falling from heaven,” because it was seen “to burn as a lamp,” and because its name was “wormwood,” as it follows; and by “a star” and also by “a lamp” intelligence is signified, here one’s own intelligence, because it seemed to burn, and all self-intelligence burns from pride; and the pride of it arises from infernal love, which is signified by “the mountain burning with fire” (n. 403). By “wormwood” infernal falsity is signified, from which that intelligence exists and is enkindled. That “a star” signifies intelligence may be seen (n. 151, 954); so too “a lamp” or “a lantern” (796).

409.And it fell upon a third part of the rivers, and upon the fountains of waters, signifies that thence all the truths of the Word were altogether falsified. By “rivers” are signified truths in abundance, because truths are signified by “waters” (n. 50); and by “fountains of waters” the Word is signified (n. 384). The truths of the Word were altogether falsified; because it follows that “the third part of the waters became wormwood,” and by “wormwood” infernal falsity is signified (n. 410). [2] That “rivers” signify truths in abundance may be evident from the following passages: Behold, I do a new thing: I will give waters in the wilderness and rivers in the solitude to give drink to My people, My chosen (Isa. 43:19-20). I will pour water upon the thirsty, and rivers upon the dry ground; I will pour My spirit upon thy seed, and My blessing upon thy children (Isa. 44:3). Then the tongue of the dumb shall sing; for in the wilderness shall waters break out, and rivers in the plain of the wilderness (Isa. 35:6). I will open rivers upon the hillsides, and I will put fountains in the midst of the valleys, I will make the wilderness a pool of waters, and the dry land springs of water (Isa. 41:18). Jehovah hath founded the world upon the seas, He hath established it upon the rivers (Ps. 24:2). I will put His hand in the sea, and His right hand in the rivers (Ps. 89:25). Was Jehovah incensed at the rivers? Was thy anger against the rivers? Was thy wrath against the sea, because thou dost ride upon thy horses? (Hab. 3:8.) A river whose streams shall make glad the city of God (Ps. 46:4). He showed me a pure river of water of life, going forth from the throne of God and of the Lamb (Rev. 22:1). He clave the rock in the wilderness, and gave them drink from the great deeps; He smote the rock and the rivers flowed forth (Ps. 78:15-16, 20; 105:41). Then the waters shall fail in the sea, and the river shall be dried up (Isa. 19:5-7; 42:15; 50:2; Nahum 1:4; Ps. 107:33; Job 14:11). Jesus said, if anyone come unto Me, as the Scripture hath said, Out of his belly shall flow living water (John 7:37, 38. Besides other places, as Isa. 33:21; Jer. 17:7-8; Ezek. 31:3, 4; 47:1-12; Joel 3:18; Zech. 9:10; Ps. 80:11; 93:3-4; 98:7-8; 110:7; Num. 24:6-7; Deut. 8:7). [3] But that “rivers” in the opposite sense signify falsities in abundance may be evident from these: He shall send ambassadors on the sea to a nation trodden down, whose land the rivers have despoiled (Isa. 18:2). Except Jehovah were for us, the waters would have submerged us, and the river would have gone over our soul (Ps. 124:2-5). When thou passest through the waters, I will be with thee, and through the rivers, they shall not submerge thee (Isa. 43:2). The cords of death encompassed me, and the floods of Belial terrified me (Ps. 18:5). The dragon cast forth water as a river out of his mouth after the woman, that he might cause her to be swallowed up by the flood (Rev. 12:15). Behold, Jehovah bringeth up upon you the waters of a river strong and many, and it shall inundate and go over, and shall reach even to the neck (Isa. 8:7-8). The floods came, and beat upon that house, and it fell not, for it was founded upon a rock (Matt. 7:25, 27; Luke 6:48-49). Here “floods or rivers” also stand for falsities in abundance, because the Lord as to the Divine Truth is signified by “the rock.” By “floods” also temptations are signified, because temptations are inundations of falsities.

410.Verse 11. And the name of the star is called Wormwood; and the third part of the waters became wormwood, signifies the infernal falsity from which their own intelligence is derived, and by which all the truths of the Word are falsified. By “a star” is signified their own intelligence springing from pride from infernal love (n. 408). By “name” is signified its quality (n. 81, 122, 165); by “wormwood” is signified infernal falsity concerning which something will be said presently; by “waters” are signified truths (n. 50), here the truths of the Word, because the subject relates to faith; by “the third part” is signified all, as above; from these taken together the sense results as delivered above. “Wormwood” signifies infernal falsity, from its intense bitterness, whereby it renders food and drink abominable; such falsity is signified therefore by “wormwood,” in the following passages: Behold, I feed these people with wormwood, and I will give them water of gall to drink (Jer. 9:14-15). Thus saith Jehovah against the prophets: Behold, I feed them with wormwood, and I will make them drink the water of gall; for from the prophets of Jerusalem hypocrisy is gone forth into the whole earth (Jer. 23:15). Ye turn judgment into gall, and the fruit of justice into wormwood (Amos 5:7; 6:12). Lest there should be among you a root that beareth gall and wormwood (Deut. 29:18). Since the Jewish church had falsified all the truths of the Word, like the church here treated of, and since the Lord by all things of His passion represented it, by permitting the Jews to treat Him as they did the Word, because He was the Word, therefore: They gave Him vinegar mingled with gall (which is like wormwood), but, tasting it, He would not drink (Matt. 27:34; Mark 15:23; Ps. 69:21). Because the Jewish church was such, therefore it is thus described: He hath filled me with bitterness, and hath made me drunken with wormwood (Lam. 3:15, 18-19).

411.And many men died of the waters, because they were made bitter, signifies the extinction of spiritual life with many from the falsified truths of the Word. “Many men died,” signifies the extinction of spiritual life; for man from the spiritual life with him is called alive, but from the natural life separated from spiritual life, he is called dead; “of the waters because they were made bitter,” signifies by the falsified truths of the Word; that “waters” are the truths of the Word may be seen above (n. 409). The reason why “bitter” signifies what is falsified, is, because the bitter of wormwood is meant, and by “wormwood” is signified infernal falsity (n. 410). [2] A Christian man has spiritual life from no other source than from the truths of the Word, for in them there is life; but when the truths of the Word are falsified, and man understands and views them according to the falsities of his religion, then spiritual life with him is extinguished. The reason is, because the Word communicates with heaven, therefore when it is read by man, the truths therein ascend into heaven, and the falsities to which truths are adjoined or conjoined, tend towards hell, whence there is a rending asunder, whereby the life of the Word is extinguished. But this is the case only with those who confirm falsities by the Word, but not with those who do not confirm them. I have seen such rendings asunder, and have heard the noise like that of wood split by the fire on a hearth. [3] “Bitter” signifies what is falsified also in the following passages: Woe unto them that call evil good, and good evil, that put bitter for sweet, and sweet for bitter (Isa. 5:20). They shall not drink wine with a song; strong drink shall be bitter to them that drink it (Isa. 24:9). The like is signified by: The little book that was eaten, which was sweet in the mouth, and by which the belly was made bitter (Rev. 10:9-10). And by this: They came to Marah but they could not drink of the waters, on account of the bitterness; but Jehovah showed him wood, which he cast into the waters, and they became sweet (Exod. 15:23-25). “Wood,” in the Word, signifies good. The same is also signified by: The wild gourds which were put into the pottage, by reason of which the sons of the prophets cried out, There is death in the pot, which Elisha healed by putting in meal (2 Kings 4:38-41). Meal signifies truth from good.

412.Verse 12. And the fourth angel sounded, signifies the exploration and manifestation of the state of the church with those whose religion is faith alone, that they are in the evils of falsity, and in the falsities of evil. That this is the signification of these words, is evident from what follows, when understood in the spiritual sense. “To sound” signifies here, as before, to explore and make manifest (n. 398, 402, 407).

413.And the third part of the sun was smitten, and the third part of the moon, and the third part of the stars, so that the third part of them was darkened, signifies that by reason of evils from falsities and of falsities from evils, they did not know what love is, or what faith is, or any truth. By “the third part” is signified all (n. 400); by “the sun” is signified love (n. 53); by “the moon” is signified intelligence and faith (n. 332); by “stars” are signified the knowledges of truth and good from the Word (n. 51); by “being darkened” is signified not to be seen or known by reason of evils from falsities and falsities from evils. Evils from falsities are with those who assume the falsities of religion, and confirm them till they appear as truths, and when they live according to them they do evils from falsities, or the evils of falsity. But those have falsities from evils, who do not regard evils as sins; and still more those who, by reasonings from the natural man, and more still from the Word, confirm with themselves that evils are not sins. The confirmations themselves are falsities from evils, and are called the falsities of evil. [2] The reason that “darkness” signifies this is because light signifies truth; and when the light is extinguished, there comes darkness. In confirmation the passages will first be adduced, where similar things to those here in Revelation are said of “the sun, the moon, and the stars,” and of “the darkness” arising from the extinction of them: The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of Jehovah cometh (Joel 2:31). The stars of the heavens and their constellations shall not shine with their light; the sun shall be darkened in his rising; and the moon shall not make her light to shine (Isa. 13:10; see also 24:23). When I shall extinguish thee, I will cover the heavens; I will cover the sun with a cloud, and the moon shall not make her light to shine; all the luminaries of light in the heavens will I make black over thee, and I will set darkness upon thy land (Ezek. 32:7-8). The day of Jehovah is near; the sun and the moon are blackened, and the stars shall withdraw their brightness (Joel 2:10). Immediately after the affliction of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven (Matt. 24:29; Mark 13:24-25). Who, that elevates his mind, cannot see that the sun, the moon, and the stars of the world are not meant in these cases? [3] That falsities of various kinds are signified by “darkness,” is evident from these passages: Woe to them that desire the day of Jehovah; it is a day of darkness and not of light: is not the day of Jehovah darkness, and not light, thick darkness, and not brightness? (Amos 5:18, 20). The day of Jehovah is a day of darkness and thick darkness, a day of cloud and of cloudiness (Zeph. 1:15). In that day He shall look down upon the earth, which, behold, is darkness; and the light shall grow dark in its ruins (Isa. 5:30; 8:22). Behold, darkness covereth the earth, and thick darkness the peoples (Isa. 60:2). Give glory to Jehovah, before He cause darkness: we wait for light, but He maketh it thick darkness (Jer. 13:16). We wait for light, but behold darkness, and not brightness; we walk in thick darkness; we stumble at noon as in the twilight, as if dead among the living (Isa. 59:9-10). Woe to them that put darkness for light, and light for darkness (Isa. 5:20). The people walking in darkness see a great light (Isa. 9:2; Matt. 4:16). The dayspring from on high hath appeared to those who sit in darkness and in the shadow of death (Luke 1:78-79). If thou give thy soul to the hungry, then shall thy light rise in the darkness, and thy thick darkness shall be as the noonday (Isa. 58:10). In that day the eyes of the blind, who are in thick darkness and darkness, shall see (Isa. 29:18; 42:16; 49:9). Jesus said, I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12). Walk while ye have the light, lest darkness seize upon you: I am come a light into the world, that everyone that believeth in Me should not abide in darkness (John 12:35, 46). When I sit in darkness Jehovah is a light unto me (Micah 7:8). This is the judgment, that light hath come into the world; but men loved the darkness more than the light (John 3:19; 1:4-5). If the light [lumen] that is in thee be darkness, how great is the darkness (Luke 11:34-36). This is your hour, and the power of darkness (Luke 22:53). By “darkness” in these places is signified falsity arising either from ignorance of the truth, or from a false principle of religion, or from a life of evil. Concerning those who are in the falsities of religion and thence in evils of life, the Lord says that they shall be cast into outer darkness (Matt. 8:12; 22:13; 25:30).

414.That the day shone not for a third part of it, and the night likewise, signifies that there is no longer any spiritual truth nor natural truth serving for doctrine and life from the Word with them. By “the day not shining,” is meant that there was no light from the sun; and by “no night likewise,” is meant that there was no light from the moon and stars. By “light,” in general, is signified the Divine truth, which is truth from the Word; by “the light of the sun,” Divine truth spiritual; and by the light of the moon and stars, the Divine truth natural, both from the Word. The Divine truth, in the spiritual sense of the Word, is like the light of the sun by day; and the Divine truth in the natural sense of the Word, is like the light of the moon and stars by night. The spiritual sense of the Word also flows into its natural sense as the sun does with its light into the moon, which gives forth the light of the sun in a mediate manner. In the same way does the spiritual sense of the Word enlighten men, even those who know nothing at all concerning it, whilst they read the Word in its natural sense; but it enlightens the spiritual man, as the sun’s light does the eye; but the natural man, as the light of the moon and stars enlighten his eye. Everyone is enlightened according to the spiritual affection of truth and good, and at the same time according to genuine truths, by which he has opened his rational faculty. [2] The same is meant by “day” and “night,” in the following passages: And God said, Let there be luminaries in the expanse of the heavens to distinguish between the day and the night; and God made two great luminaries, the great luminary to rule in the day, and the lesser luminary to rule in the night; and the stars: And God set them in the expanse of the heavens to give light upon the earth, and to rule in the day and in the night, and to distinguish between the light and the darkness (Gen. 1:14-19). Jehovah made great luminaries, the sun to rule in the day, the moon and stars to rule in the night (Ps. 136:7-9). To Thee, O Jehovah, is the day, and to Thee the night; Thou hast prepared the light and the sun (Ps. 74:16). Jehovah that giveth the sun for the light of the day, the statutes of the moon and stars for the light of the night (Jer. 31:35). If ye can make void My covenant of the day and My covenant of the night, that there should not be day and night in their season, My covenant also with David My servant shall be made void; if I have not set My covenant of the day and of the night, the statutes of heaven and earth, I will also reject the seed of Jacob and of David (Jer. 33:20-21, 25-26). These are adduced, that it may be known that the darkening of both kinds of light is meant.

415.Verse 13. And I saw and I heard an angel flying in the midst of heaven, signifies instruction and prediction from the Lord. By “an angel,” in the highest sense, is meant the Lord, and thence also something from the Lord (n. 344) and by “flying in the midst of heaven and saying,” is signified to perceive and understand, and when concerning the Lord, to foresee and provide (n. 245); but here, to instruct and foretell.

416.Saying with a great voice, Woe, woe, woe, to them that dwell upon the earth, by reason of the other voices of the trumpet of the three angels which are about to sound, signifies deepest lamentation over the damned state of those in the church, who in doctrine and life have confirmed themselves in faith separated from charity. By “woe” is signified lamentation over the evil with anyone, and thence over his unhappy state; here, over the damned state of those who are treated of in the next chapter, and afterwards. And by “Woe, woe, woe,” is signified the deepest lamentation; for triplication makes the superlative, because “three” signifies all and full (n. 505). By “them that dwell upon the earth” are meant they who are in the church where the Word is, and by which the Lord is known: that “earth” signifies the church may be seen above (n. 285). By “the voices of the trumpet of the three angels which are about to sound,” is signified the exploration and manifestation of the state of the church and of life with those who by doctrine and life have confirmed in themselves faith separated from charity, over whose state lamentation is made. “Woe” signifies lamentation over the present or future calamity, unhappiness, or damnation of others, in these passages: Woe unto you, Pharisees and hypocrites (Matt. 23:13-16, 23, 25, 27, 29). Woe unto that man by whom the Son of man is betrayed (Luke 22:22). Woe unto him by whom offenses come (Luke 17:1). Woe unto them that join house to house. Woe unto them that rise up early in the morning to follow strong drink. Woe unto them that draw iniquity. Woe unto them that call evil good. Woe unto them that are wise in their own eyes. Woe unto them that are mighty to drink wine (Isa. 5:8, 11, 18, 20-22; and in many other places).

417.To the above I will add this Relation. I saw in the spiritual world two flocks, one of goats and the other of sheep; I wondered who they were, for I knew that animals, seen in the spiritual world, are not animals, but correspondences of the affections and thence of the thoughts of those who are there. Wherefore I approached nearer, and as I drew near, the likenesses of animals disappeared, and instead of them were seen men. And it was shown, that they who constituted the flock of goats, were those who had confirmed themselves in the doctrine of justification by faith alone; and they who constituted the flock of sheep, were those who believed that charity and faith are a one, as good and truth are a one. [2] And then I spoke with those who had been seen as goats, and said, “Why are you thus assembled?” They consisted chiefly of clergy, who gloried in their fame for erudition, because they knew the arcana of justification by faith alone. They said that they were assembled to sit in council, because they had heard that what is said by Paul (Romans 3:28), that “man is justified by faith without the works of the Law,” was not rightly understood, because Paul by “the works of the Law” meant the works of the Mosaic law, which was for the Jews; which we also clearly see from his words to Peter; whom he rebuked for judaizing, when yet he knew that “no one is justified by the works of the Law” (Galatians 2:14-16); also, that he distinguishes between the law of faith and the law of works; and between Jews and Gentiles, or circumcision and uncircumcision, meaning by circumcision, Judaism, as everywhere else; and likewise from his summing up with these words: Do we then abrogate the law through faith? Not so, but we establish the Law (Rom. 3:31). He says all these things in one series (Romans 3:27-31); and he also says in the preceding chapter: For not the hearers of the Law are justified by God, but the doers of the Law shall be justified (Rom. 3:13). God will render to every man according to his deeds (Rom. 2:6). We must all appear before the judgment seat of Christ; that each one may receive the things done in the body, whether they be good or evil (2 Cor. 5:10). Besides many other things from him; from which it is evident that Paul rejects faith without good works, equally with James (2:17-26). [3] That the works of the Mosaic law, which were for the Jews, were meant by Paul, we are additionally confirmed in by this consideration, that all the statutes for the Jews in Moses are called “the Law,” thus “the works of the Law,” which we perceive from these passages: This is the law of the meal-offering (Lev. 6:9 seq.). This is the law of the sacrifice (Lev. 7:1). This is the law of the sacrifice of the peace-offering (Lev. 7:7, 11 seq.). This is the law of the burnt offering, of the meal-offering, of the sacrifice for sin and guilt, for the consecration (Lev. 7:37). This is the law of the beast and of the bird (Lev. 11:46 seq.). This is the law for her that bringeth forth a son or a daughter (Lev. 12:7). This is the law of leprosy (Lev. 13:59; 14:2, 32, 54, 57). This is the law of him that hath an issue (Lev. 15:32). This is the law of jealousy (Num. 5:29-30). This is the law of the Nazarite (Num. 6:13, 21). This is the law of cleansing (Num. 19:14). This is the law concerning the red heifer (Num. 19:2). The law for the king (Deut. 17:15-19). Yea, the whole book of Moses is called: The book of the law (Deut 31:9, 11-12, 26; also in the evangelists, Luke 2:22; 24:44; John 1:45; 7:22-23; 8:5; and other places). To this they added also what they had seen in Paul, that the law of the Decalogue was to be lived, and that it is fulfilled by charity, which is love towards the neighbor (Romans 13:8-11); thus not by faith alone. They said that this was the reason of their being convened. [4] But that I might not disturb them, I retired; and then they again appeared, at a distance, like goats, and sometimes as lying down, and sometimes as standing; but they turned themselves away from the flock of sheep. They appeared as if they were lying down, when deliberating, and as standing up, when they came to a conclusion. But, keeping my eyes fixed upon their horns, I wondered on seeing that the horns on their foreheads sometimes appeared to extend forward and upward, then to be bent backward, and at last to be thrown back entirely. And then they all suddenly turned round to the flock of sheep, but still appeared as goats. Wherefore I drew near to them again, and inquired, What now? They replied, that they had come to this conclusion, that faith alone produces the goods of charity, which are called good works, as a tree produces fruit. But then thunder was heard, and lightning seen from above; and presently there appeared an angel standing between the two flocks, who cried to the flock of sheep, “Do not hearken to them; they have not receded from their former faith, which is, that God the Father hath compassion for the sake of the Son; which faith is not faith in the Lord; neither is faith a tree, but man is a tree; but do the work of repentance, and look to the Lord, and you will have faith; faith before that, is not a faith in which there is anything living.” Then the goats, whose horns were directed backward, wished to approach the sheep; but the angel standing between them, divided the sheep into two flocks, and said to those on the left, “Join yourselves to the goats; but I say to you, that a wolf will come, which will snatch them away; and you with them.” [5] But after the two flocks of sheep had separated, and they on the left hand had heard the threatening words of the angel, they looked at one another, and said, “Let us confer with our former associates.” And then the left-hand flock spoke to the right, saying, “Why have you receded from your pastors? Are not faith and charity a one, as a tree and its fruit are one? For the tree by its branch is continued into the fruit. Tear away anything from the branch which flows by continuity into the fruit, and will not the fruit perish? Ask our priests if it is not so.” And then they asked, and the priests looked around to the rest, who winked with their eyelids to intimate that they had spoken well. And then they replied that it was so, that faith is preserved by the fruit; but they would not say faith is continued in the fruit. [6] But then one of the priests, who was among the sheep on the right hand, rose up and said, “They have answered you that it is so, but they have told their companions that it is not so; for they think otherwise.” Wherefore they inquired, “How, then, do they think? Do they not think as they teach?” He said, “No; they think that every good of charity, which is called a good work, done by man for the sake of salvation or eternal life, is not good but evil, by reason that man desires to save himself by his own works, by claiming to himself the justice and merit of the only Savior; and that it is so with every good work, in which man feels his own will. Therefore among themselves they call good works from man, not blessed, but cursed; and say that they merit hell rather than heaven.” [7] But the flock on the left hand said, “You speak falsehoods against them; do they not preach manifestly before us charity and its works, which they call the works of faith?” He replied, “You do not understand their preachings; only a clergyman, who is present, attends and understands. They think only of moral charity, and its civil and political goods, which they call the goods of faith, which yet are not at all so. For a man may be an atheist, and perform these works in the same manner, and under the same form. Wherefore they are unanimous in saying that no one is saved by any works, but by faith alone; but this shall be illustrated by comparisons. An apple tree produces apples; but if a man does what is good for the sake of salvation, as the tree produces apples by continuity, then those apples are rotten within, and full of worms. They say, also, that a vine produces grapes; but that if a man were to do spiritual goods as a vine grapes, he would produce wild grapes.” [8] But then they asked, “What is the nature of their goods of charity or works, which are the fruits of faith?” He replied, “They are inconspicuous, being inwardly in man from the Holy Spirit, concerning which man knows nothing.” But they said, “If a man knows nothing concerning them, there must surely be some conjunction, or how could they be called works of faith? perhaps those insensible goods are then insinuated into the voluntary works of man by some mediating influx, as by some affection, aspiration, inspiration, incitation, and excitation of the will; by a tacit perception in thought and thence exhortation, contrition, and thus by conscience, and thence by impulse and obedience to the Decalogue and the Word, as an infant, or as a wise man, or by something else of a similar nature.” But he replied, “No; and if they say it is effected by such means because by faith, still they bury them with words in their discourses in such a manner that the result after all is, that they do not proceed from faith; some, however, do maintain such things, but as the signs of faith, but not as its bonds with charity. Some have nevertheless thought of a conjunction by the Word.” And then they said, “Is there not thus conjunction, when man voluntarily acts according to the Word?” But he replied, “This is not what they think; they ascribe it solely to the hearing the Word, thus not to the understanding of the Word, lest anything should manifestly enter by the understanding into the thought and will of man; since they assert that everything voluntary in man is meritorious, and that in spiritual things, man cannot begin, will, think, understand, believe, operate, and cooperate anything, any more than a stock; but yet it is different with the influx of the Holy Spirit by faith into the speech of the preacher, because these are acts of the mouth, and not acts of the body; likewise because man acts by faith with God, but by charity with men.” [9] But when one of them heard that it was done merely by hearing the Word, and not by understanding the Word, being indignant, said, “Is this through the understanding of the Word, by the Holy Spirit alone, whilst man, throughout the church service, turns himself away, or sits deaf as a post, or while he is sleeping, or only from an exhalation from the volume of the Word? What is more ludicrous?” After this a certain man of the flock of the right hand, who excelled the rest in judgment, requested to be heard, and said, “I heard a certain person say, ‘I have planted a vineyard, now will I drink wine even to intoxication.’ But another asked, ‘Will you drink the wine out of your own cup by your own right hand?’ And he said, ‘No; but out of an inconspicuous cup from an inconspicuous hand.’ And the other replied, ‘Of a certainty then you will not be intoxicated.’” Presently the same man said, “But hear me, I beseech you; I say unto you, drink wine from the Word understood. Do you not know that the Lord is the Word? Is not the Word from the Lord? Is he not therefore in it? If then you do good from the Word, do you not do it from the Lord, from his mouth and will? And if you at the same time look to the Lord, he will also lead you, and will cause you to do it, and this he will do through you, and you as from yourselves. Who can say, when doing anything from a king, from his mouth and will, ‘I do this from myself, from my own mouth or command, and from my own will?’ After this he turned to the clergy, and said, “Ye ministers of God, seduce not the flock.” [10] On hearing these things, the greater part of the flock on the left hand receded, and joined themselves with the flock on the right; some of the clergy also then said, “We have heard what we have not heard before; we are shepherds; we will not leave the sheep.” And they receded along with them, and said, “That man spoke a true word. Who can say, when he does anything from the Word, thus from the Lord, from His mouth and will, I do this from myself? Who that does anything from the mouth and will of a king, says, ‘I do this from myself’”? Now we see Divine providence, why a conjunction of faith and works has not been discovered, which has been acknowledged by the ecclesiastical body. It could not be found, because no such conjunction can be given, for theirs is not a faith in the Lord, who is the Word, and therefore neither is it a faith from the Word. But the other priests went away, flourishing their caps, and crying out, “Faith alone! faith alone, it will live still.”