Apocalypse Revealed · 10 of 22

Revelation 10

464.Revelation 10 1. And I saw another mighty angel coming down from heaven, encompassed with a cloud; and a rainbow was over his head, and his face was as the sun, and his feet as pillars of fire. 2. And he had in his hand a little book open. And he set his right foot upon the sea, and his left upon the earth. 3. And he cried with a great voice, as a lion roareth. And when he cried, seven thunders uttered their voices. 4. And when the seven thunders had uttered their voices, I was about to write; and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. 5. And the angel whom I saw standing upon the sea and upon the earth lifted up his hand to heaven. 6. And sware by Him that liveth for ages of ages, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things that are therein, that time shall be no longer. 7. But in the days of the voice of the seventh angel, when he is about to sound, the mystery of God shall be finished; as He hath declared to His servants the prophets. 8. And the voice which I heard from heaven, spake unto me again, saying, Take the little book, which is open in the hand of the angel who is standing upon the earth. 9. And I went unto the angel, saying unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but in thy mouth it shall be sweet as honey. 10. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey; and when I had eaten it up, my belly was made bitter. 11. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. THE SPIRITUAL SENSE The contents of the whole chapter The exploration and manifestation of those who are in the churches of the Reformed is still treated of; here what they believe concerning the Lord, as being the God of heaven and earth, as He Himself taught (Matthew 28:18); and that His Human is Divine; and that this is not received there; and that it can be received with difficulty, so long as the dogma of justification by faith alone is seated in their hearts. The contents of each verse Verse 1. “And I saw another mighty angel coming down from heaven,” signifies the Lord in Divine majesty and power (n. 465). “Encompassed with a cloud, and a rainbow was over his head,” signifies His Divine natural and Divine spiritual (n. 466). “And his face was as the sun,” signifies the Divine love, and at the same time the Divine wisdom (n. 467). “And his feet as pillars of fire,” signifies the Lord’s Divine natural as to the Divine love, which sustains all things (n. 468). Verse 2. “And he had in his hand a little book open,” signifies the Word as to this doctrinal point therein, that the Lord is the God of heaven and earth and that His Human is Divine (469). “And he set his right foot upon the sea, and his left upon the earth,” signifies that the Lord has the whole church under His auspices and dominion (n. 470). Verse 3. “And cried with a great voice, as a lion roareth,” signifies grievous lamentation that the church is taken from Him (n. 471). “And when He cried, seven thunders uttered their voices,” signifies that the Lord will disclose throughout the whole heaven what is in the little book (n. 472). Verse 4. “And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven, saying unto me, Seal up those things which the seven thunders uttered, and write them not,” signifies that these things indeed are made manifest, but that they are not received till after they who are meant by the dragon, the beast, and the false prophet, are cast out of the world of spirits, because there would be danger were they to be received before (n. 473). Verse 5. “And the angel whom I saw standing upon the sea and upon the earth lifted up his hand to heaven (verse 6), and swore by Him that liveth for ages of ages,” signifies the attestation and testification of the Lord by Himself (n. 474). “Who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things that are therein” signifies, who vivifies all that are in heaven and that are in the church, and each and everything with them (n. 475). “That time shall be no longer,” signifies that there cannot be any state of the church, or any church, except one God be acknowledged, and that the Lord is that God (n. 476). Verse 7. “But in the days of the voice of the seventh angel, when he is about to sound” signifies the final exploration and manifestation of the state of the church which must perish, unless a new one be established by the Lord (n. 477). “And the mystery of God shall be finished, as He hath declared to His servants the prophets,” signifies that then it will appear, that it is foretold in the Word of both Testaments, but has hitherto been concealed, that after the Last Judgment is executed upon those who have devastated the church, the Lord’s kingdom will come (n. 478). Verse 8. “And the voice which I heard from heaven, spake unto me again, saying, Take the little book, which is open in the hand of the angel who is standing upon the sea and upon the earth,” signifies a command from heaven, that they should admit that doctrine, but that it should be made manifest by John how it would be received in the church, before those are removed, who are meant by “the dragon,” “the beast,” and “the false prophet” (n. 479). Verse 9. “And I went unto the angel, saying unto him, Give me the little book,” signifies a motion of the mind with many to receive the doctrine (n. 480). “And he said unto me, Take it, and eat it up, and it shall make thy belly bitter, but in thy mouth it shall be sweet as honey,” signifies that reception of the acknowledgment that the Lord is the Savior and Redeemer, is grateful and pleasing, but that the acknowledgment that He alone is the God of heaven and earth, and that his Human is Divine, is disagreeable and difficult by reason of falsifications (n. 481). Verse 10. “And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey; and when I had eaten it up, my belly was made bitter,” signifies that so it came to pass, and was thus manifested (n. 482). Verse 11. “And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings,” signifies that because it is so, the quality of those who are in faith alone must be further shown (n. 483). THE EXPLANATION. In this and the following chapter the Lord is treated of, that He is the God of heaven and earth, and that as to His Human also He is God; consequently that He is Jehovah Himself. That this is the subject treated of in these two chapters, may be seen from the particulars in the spiritual sense, and from their conclusion (chapter 11:15-17).

465.Verse 1. And I saw another mighty angel coming down from heaven, signifies the Lord in Divine majesty and power. That this “angel” is the Lord, is evident from the description of him, as being “encompassed with a cloud, a rainbow over his head, his face as the sun, his feet like columns of fire,” and that he set his feet upon the sea and upon the earth; as also that he cried with a great voice as a lion roareth, and spoke as thunder. He was seen as an angel, because He appears as an angel in the heavens and below the heavens, when He manifests Himself; for He fills some angel with His Divine in accommodation to the reception of those to whom He grants to see Him. His presence itself, such as He is in Himself or in His own essence, cannot be supported by any angel, much less by any man; wherefore He appears above the heavens as a sun, at a distance from the angels, as the sun of this world is from men. There He dwells in His Divine from eternity, and at the same time in His Divine Human, which are a one like soul and body. He is here called “a mighty angel” from His Divine power; and it is said, “another angel,” by reason of another Divine attribute of His, different from the former, being here described.

466.Encompassed with a cloud; and a rainbow was over His head, signifies His Divine natural and Divine spiritual. By “the cloud” with which He was encompassed, is signified the Divine natural; wherefore the Word in its natural sense, which also is from Him, thus is His and Himself, is signified by “cloud” (n. 24). By “the rainbow” is signified the Divine spiritual, and as this is above the natural, therefore the rainbow appeared over the head. It is to be known, that the Lord is present with men in His Divine natural, but, with the angels of His spiritual kingdom, in His Divine spiritual, and with the angels of His celestial kingdom, in His Divine celestial; still He is not divided, but appears to everyone according to his quality. The Lord’s Divine spiritual is also signified by the rainbow in Ezekiel: And above the expanse of the cherubim was the likeness of a throne, and upon it the appearance of a man; and from the fire of His loins there was as it were the appearance of the rainbow which is in the cloud in the day of rain, this was the appearance of the glory of Jehovah (Ezek. 1:26-28). By “the throne” is signified heaven; by “the man upon it” the Lord; by “the fire of the loins,” celestial love; and by “the rainbow,” Divine truth spiritual, which also is of His Divine wisdom. It is written in Moses: I have set My bow in the cloud, and it shall be for a sign of the covenant between Me and the earth, and when I shall see it in the cloud, I will remember the eternal covenant (Gen. 9:12-17). By “the rainbow” here nothing else is meant but the Divine truth spiritual in the natural with the man who is regenerated; for man, when he is regenerated, from natural becomes spiritual; and in as much as there is then a conjunction of the Lord with him, therefore it is said, that the bow in the cloud should be for “a sign of the covenant.” “Covenant” signifies conjunction. That there is no conjunction of the Lord with man by rainbows in the world, is evident.

467.And his face was as the sun, signifies the Divine love, and at the same time the Divine wisdom, as is evident from the explanation above (n. 53); where the same is said of the Son of man.

468.And his feet as pillars of fire, signifies the Lord’s Divine natural as to the Divine love, which sustains all things. This also appears from the explanation above (n. 49), where it is said of the Son of man, that “His feet were like fine brass, as if glowing in a furnace.” The reason why His feet seemed like “pillars of fire” is, because the Lord’s Divine natural, which in itself is the Divine Human which He assumed in the world, sustains His Divine from eternity, as the body does the soul, and in like manner as the natural sense of the Word sustains its spiritual and celestial sense; on which subject see The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 27-49). That “the feet” signify the natural, may be seen (n. 49); and that “a pillar” signifies support (n. 191). “Fire” signifies love, because spiritual fire is nothing else; therefore it is customary in worship to pray, that “heavenly fire may kindle the heart”; that is, celestial love. That there is a correspondence between fire and love, may be known from this: that man grows warm from love, and grows cold from the privation thereof, there being nothing else that produces vital heat, but love in both senses. The origin of correspondences is from two suns, one in the heavens which is pure love, and the other in the world which is pure fire; hence, also, is derived the correspondence between all spiritual and natural things. [2] Since “fire” signifies the Divine love, therefore: Jehovah was seen by Moses upon Mount Horeb in a bush on fire (Exod. 3:1-3). And He came down on Mount Sinai in fire (Deut. 4:36). And therefore: The seven lamps of the lampstand in the tabernacle were kindled every evening, that they might burn before Jehovah (Lev. 24:2-4). Also that the fire burned perpetually upon the altar, and was not extinguished (Lev. 6:13). And that they took fire from the altar in the censers, and offered incense (Lev. 16:12, 13; Num. 16:46, 47). That Jehovah went before the sons of Israel by night in a pillar of fire (Exod. 13:21, 22). That there was fire by night upon the habitation (Exod. 40:38; Ps. 105:39; Isa. 4:5, 6). That fire from heaven consumed the burnt-offerings upon the altar, as a sign of good pleasure (Lev. 9:24; 1 Kings 18:38). That the burnt-offerings were called offerings by fire to Jehovah, and the offerings by fire for an odor of rest to Jehovah (Exod. 29:18; Lev. 1:9, 13, 17; 2:2, 9-11; 3:5, 16; 4:31, 35; 5:12; 6:18; 21:6; Num. 28:2; Deut. 18:1). That the eyes of the Lord were seen as a flame of fire (Rev. 1:14; 2:18; 19:12; Dan. 10:5, 6). That the seven lamps of fire burned before the throne (Rev. 4:5). Hence it is manifest what is signified by: The lamps with oil and without oil (Matt. 25:1-11). By “the oil” is meant fire, and thus love. Besides many other places. That “fire” in the opposite sense signifies infernal love, is manifest from so many places in the Word, that it is needless to adduce them on account of their abundance: see something on this subject in the work on “Heaven and Hell,” published at London (n. 566-575).

469.Verse 2. And he had in his hand a little book open, signifies the Word as to this point of doctrine therein, that the Lord is the God of heaven and earth, and that His Human is Divine. That by “the book” which the Lamb took from Him that sat on the throne, and of which he loosed the seven seals (Revelation 5:1, 7; 6:1) is meant the Word, may be seen above (n. 256, 259, 295, and following). Therefore by “the little book” in the hand of the angel, who also is the Lord (n. 465), nothing else is here meant but the Word as to some essential therein. That this is the doctrinal point in the Word, that the Lord is the God of heaven and earth, and that His Human is Divine is evident from the spiritual sense of all the particulars in this and the following chapter, and also from the natural sense of the next chapter (11:15-17). [2] “The little book” is said “to be open” because that doctrine appears manifestly in the Word, and is evident to everyone who reads it, if he attends. This is the subject now treated of, because it is the very essential of the New Church. The reason is, because on the knowledge and acknowledgment of God depends the salvation of everyone; for, as was observed in the Preface, “The whole heaven, and the whole church on earth, and, in general, all religion, is founded on a just idea of God; because by it there is conjunction, and by conjunction light, wisdom, and eternal happiness.” [3] Since the Lord is the very God of heaven and earth, therefore, no one, who does not acknowledge Him, is admitted into heaven, for heaven is His body; but he stands below, and is bitten by serpents, that is, by infernal spirits, for whose bite there is no cure but that which the sons of Israel experienced by looking up to “the brazen serpent” (Num. 21:1-9); by which is meant the Lord as to the Divine Human, as is plain from this passage in John: As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in Him, should not perish, but have eternal life (John 3:14-15).

470.And he set his right foot upon the sea, and his left upon the earth, signifies that the Lord has the whole church, as well those therein who are in its externals, as those who are in its internals, under His auspices and dominion. By “the sea and the earth” is signified the entire church; by “the sea,” the external church, that is, they who are in its externals; and by “the earth,” the internal church, that is, they who are in its internals (n. 398). By “setting his feet upon them,” is signified to hold all in subjection to Himself, consequently, under His Divine auspices and dominion. Since the Lord’s church on earth is beneath the heavens, therefore it is called “the footstool of His feet,” as in these passages: He hath cast forth out of heaven unto the earth the ornament of Israel, He doth not remember the footstool of His feet (Lam. 2:1). The earth is the footstool of My feet (Isa. 66:1). We will enter into His habitations, we will bow ourselves down at the footstool of His feet (Ps. 132:7). Thou shalt not swear by heaven, because it is the throne of God, neither by the earth, because it is the footstool of His feet (Matt. 5:34-35). I will make the place of My feet honorable (Isa. 60:13). Thou hast made Him to rule over the works of Thy hands, Thou hast put all things under His feet (Ps. 8:6). This is said of the Lord. That “he put his right foot upon the sea and his left upon the earth” is because they who are in the externals of the church have not so confirmed falsities with themselves as those who are in its internals.

471.Verse 3. And cried with a great voice, as a lion roareth, signifies grievous lamentation that the church has been taken away from Him. That by “crying as a lion roareth” is signified grievous lamentation respecting the church, and that it has been taken away from Him is evident from what is explained in the foregoing chapter, where the states of life of those who are of the church were explored and made manifest, which were lamentable; also from its being said in this chapter, that “the angel swore by him that liveth for ages of ages, that there should be time no longer,” by which is signified that there would be no church; and, in the following chapter, that “the beast, which came up out of the abyss, killed his two witnesses”; and especially from his not being acknowledged and approached, although He is the God of heaven and earth. Lamentation concerning these things is signified by “His roaring as a lion,” for a lion roars when he sees his enemies and is assaulted by them, and when he sees his whelps and prey taken away; so does the Lord, comparatively, when He sees His church taken away from Him by devils. [2] That this is what is signified by “roaring as a lion” may appear from these passages: As the lion roareth, and the young lion, over its prey, when plenty of shepherds go forth against him, so Jehovah Zebaoth cometh down to fight for Mount Zion (Isa. 31:4). The anger of Jehovah was kindled against His people, His roaring is like a lion’s, He roareth like the young lions, and He growleth and seizeth the prey; for, behold, darkness, anxiety, and the light is darkened in the ruins thereof (Isa. 5:25-30). Jehovah shall roar from on high, and shall utter His voice from the habitation of His holiness; roaring He shall roar against His habitations (Jer. 25:30). Jehovah shall roar out of Zion, and shall utter His voice out of Jerusalem (Joel 3:16). I will not destroy Ephraim; they shall go after Jehovah; as a lion shall He roar, because He shall roar (Hos. 11:9-10). The lion roareth, who shall not fear? the Lord Jehovah hath spoken, who shall not prophesy (Amos 3:8)? God roareth with His voice, He thundereth with the voice of His majesty (Job 37:4-5). That “roaring” signifies grievous lamentation is evident from these: My bones have become old through my roaring all the day (Ps. 32:3). I am feeble and broken; I have roared because of the roaring of my heart (Ps. 38:8). My sighing is before my bread, and my roarings are poured out like water (Job 3:24).

472.And when he cried, seven thunders uttered their voices signifies that the Lord throughout the entire heaven disclosed what was in the little book. This signification is evident, because it presently follows, that he wished “to write what the seven thunders uttered,” but was enjoined from heaven “to seal it up and not to write it;” and afterwards “to eat up the little book;” and that “in his mouth it was sweet as honey” but that “it made his belly bitter”; by which is signified that such things were in it as could not yet be received: the reason may be seen in the following article. But I will open what was in the little book. In the little book were those things which are contained in The Doctrine of the New Jerusalem Concerning the Lord, from beginning to end, which are as follows: [2] That the whole Sacred Scripture is concerning the Lord, and that the Lord is the Word (n. 1-7). That by the Lord fulfilled all things of the law is meant that He fulfilled all things of the Word (n. 8-11). That the Lord came into the world to subdue the hells and glorify His Human, and that the passion of the cross was the last combat, by which He fully conquered the hells, and fully glorified His Human (n. 12-14). That the Lord, by the passion of the cross, did not take away sins, but that He bore them (n. 15-17). That the imputation of the Lord’s merit is nothing else than the remission of sins after repentance (n. 18). That the Lord, as to His Divine Human, is called the Son of God, and, as to the Word, He is called the Son of man (n. 19-28). That the Lord made His Human Divine from the Divine in Himself, and thus He became one with the Father (n. 29-36). That the Lord is God Himself, from whom and concerning whom the Word is (n. 37-44). That there is one God, and that the Lord is that God (n. 45). That the Holy Spirit is the Divine proceeding from the Lord, and that it is the Lord Himself (n. 46-54). That the doctrine of the Athanasian faith agrees with the truth, if only by a Trinity of Persons is understood a Trinity of Person, which is in the Lord (n. 55-61). [3] The reason why it is said that “the seven thunders uttered their voices,” is, because what the Lord speaks, as it descends through the heavens into the lower parts, is heard as thunder; and because He speaks through the whole heaven at once, and thus fully, they are called “seven” thunders, for by “seven” are signified all, all things, and the whole (n. 10, 391); therefore also by “thunder” is signified instruction and the perception of truth (n. 236); here also disclosure and manifestation. That a voice from heaven is heard as thunder, when from the Lord, is evident from these passages: Jesus said, Father, glorify Thy name: and there came forth a voice out of heaven, and said, I have glorified it, and I will glorify it: the multitude heard this as thunder (John 12:28-30). God roareth with His voice, He thundereth with the voice of majesty (Job 37:4, 5). Jehovah thundered out of heaven, and the Most High uttered His voice (2 Sam. 22:14). I heard a voice out of heaven, as the voice of great thunder (Rev. 14:2). Thou calledst unto me, and I answered thee in secret thunder (Ps. 81:7).

473.Verse 4. And when the seven thunders had uttered their voices, I was about to write, and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not, signifies that these things indeed are made manifest, but that they are not received till after they who are meant by “the dragon,” “the beast,” and “the false prophet,” are cast out of the world of spirits, because there would be danger were they to be received before. “The voices” which the seven thunders uttered, are the things just mentioned above (n. 472), which are three times mentioned, because they are the very essentials of the New Church. By “writing,” in the natural sense, is signified to commit to paper, and thus for the information of posterity, but, in the spiritual sense, by “writing” is signified to commit to the heart for reception; hence by “sealing them up and not writing them,” is signified that they will not be committed to the heart and received, till after the dragon, the beast, and the false prophet, are cast out of the world of spirits, because there would be danger if they were received before. The reason is, because by “the dragon,” “the beast,” and “the false prophet,” are signified they who are in faith separated from charity, and these constantly and tenaciously adhere to their belief, that God the Father is to be approached, and not the Lord immediately, and that the Lord is not the God of heaven and earth as to His Human; therefore if the above-mentioned doctrine (n. 472), which has been manifested and is still being manifested, which is signified by “the little book was opened,” were to be received by any others than those who are in charity and its faith, who also are those who are signified by “John” (n. 5, 17), before the dragon is cast out, it would be rejected not only by them, but also through them, by the rest; and if not rejected, still it would be falsified, yea, profaned. [2] That this is the case, evidently appears from what now follows in Revelation, when seen in its series, as, that they killed the Lord’s two witnesses (Rev. 11:7); that the dragon stood by the woman who was about to be delivered, that he might devour her offspring; and after he had fought with Michael he persecuted the woman (Rev. 12:1-17); and that the two beasts which came up, one out of the sea, and the other out of the earth, made one with him (Rev. 13:1-18); as also that he gathered together his followers to battle at the place called Armageddon (Rev. 16:16); and, finally, that they assembled the nations, Gog and Magog, to war (Rev. 20:8, 9). But that the dragon, the beast, and the false prophet, were cast into the lake of fire and brimstone (Rev. 20:10); and this being effected, the New Church, which is to be the Lamb’s wife, came down out of heaven (Rev. 21-22). Such is the signification of these words: Seal up those things which the seven thunders uttered, and write them not (Rev. 10:5-6). Also of the following in this chapter: In the days of the voice of the seventh angel the mystery of God will be finished, as He hath declared to His servants the prophets (Rev. 10:7). And by these words in the next chapter: And the seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of the world are become our Lord’s and His Christ’s (Rev. 11:15). And likewise by many things to the same effect in the chapters which follow. Something may be seen on this subject in The Doctrine of the New Jerusalem concerning the Lord (n. 61).

474.Verse 5. And the angel whom I saw standing upon the sea and the earth, lifted up his hand to heaven, (verse 6), and swore by Him that liveth for ages of ages, signifies the attestation and testification of the Lord by Himself. By “the angel standing upon the sea and the earth” is meant the Lord (n. 470); by “lifting his hand up to heaven” is signified this attestation, that “there should be time no longer” (verse 6); by “swearing” is signified this testification, that “in the days of the voice of the seventh angel the mystery of God should be finished (verse 7); by “Him that liveth for ages of ages” is meant the Lord Himself, as above (chapters 1:18; 4:9, 10; 5:14; Daniel 4:34). That the Lord testifies by himself will be seen presently. From what has been said, it is evident, that by these words, “and the angel whom I saw standing upon the sea and the earth, lifted up his hand to heaven, and swore by Him that liveth for ages of ages” is signified the attestation and testification of the Lord by himself. [2] That Jehovah swears, that is, testifies, by Himself is evident from these passages: I have sworn by Myself, the word hath gone out of My mouth which shall not be recalled (Isa. 45:23). I have sworn by Myself, that this house shall be a desolation (Jer. 22:5). Jehovah hath sworn by His soul (Jer. 51:14; Amos 6:8). Jehovah hath sworn by His holiness (Amos 4:2). Jehovah hath sworn by His right hand, and by the arm of His strength (Isa. 62:8). Behold, I have sworn by My great name (Jer. 44:26). Jehovah, that is, the Lord, “swearing by Himself” signifies that the Divine truth testifies, for He is the Divine truth itself, and thus testifies from itself and by itself. Besides which, that “Jehovah swears” may also be seen in Isaiah 14:24; 54:9; Psalms 89:3, 35; 95:11; 110:4; 132:11. It is said that “Jehovah hath sworn” because the church instituted among the sons of Israel was a representative church, and the Lord’s conjunction with the church was thence represented by a covenant, such as is made between two who swear to their compact; therefore, because an oath was a part of the covenant, it is said that “Jehovah swore”; by which, nevertheless, it is not meant that He swore, but that the Divine truth testifies it. [3] That an oath was a part of a covenant, appears from these passages: I have sworn unto thee, and entered into a covenant, and thou shouldest be Mine (Ezek. 16:8). To remember the covenant, the oath which he swore (Luke 1:72-73; Ps. 105:9; Jer. 11:5; 32:22; Deut. 1:34; 10:11; 11:9, 21; 26:3, 15; 31:20; 34:4). As a covenant was a representative of the conjunction of the Lord with the church, and, reciprocally, of the church with the Lord; and as the oath was a part of the covenant, and man was to swear from the truth therein, thus also by it, therefore the sons of Israel were permitted to swear by Jehovah, and thus by the Divine truth (Exodus 20:7; Leviticus 19:12; Deuteronomy 6:13; 10:20; Isaiah 48:1; 65:16; Jeremiah 4:2; Zechariah 5:4); but after the representatives of the church were abrogated, the oaths of a covenant were also abrogated by the Lord (Matthew 5:33-37; 23:16-22).

475.Who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things that are therein, signifies who vivifies all that are in heaven and that are in the church, and each and every thing in them. By “creating” in the natural sense is signified to create; but, in the spiritual sense, by “creating” is signified to reform and regenerate (n. 254, 290), which is also to vivify. By “heaven” is meant heaven where the angels are; by “the earth and the sea” is signified the church; by “the earth,” they who are in its internals, and by “the sea,” they who are in its externals (n. 398, 470). By “the things that are therein,” are signified each and all the things with them.

476.That there should be time no longer, signifies that there cannot be any state of the church, nor any church, unless one God be acknowledged, and that the Lord is He. By “time” is signified state; and, because the church is here treated of, the state of the church is signified. Therefore “there shall be time no longer,” signifies that there will not be any state of the church. That it also means that there is not any church, unless one God be acknowledged, and that the Lord is He, follows as a consequence. But what is the case at this day? That there is one God is not denied, but that the Lord is He is denied; and yet there is not one God, in whom is the Trinity at the same time, but the Lord. That the church is from Him, who is the Savior and Redeemer, is not denied; but that He, as the Savior and Redeemer, ought to be approached immediately, is denied. Hence it is evident, that the church is about to expire, unless a new one comes into existence, which acknowledges the Lord alone to be the God of heaven and earth, and, for this reason, immediately approaches Him (see Matthew 28:18). Therefore these words, “there shall be time no longer,” that is, there shall be no church, relate to what follows in this chapter (verse 7); and this again, to what is written in chapter 11 (verse 15); where it is said there will be a church which will be from the Lord alone. [2] By “time” is signified state, because in the spiritual world time is not measured by days, weeks, months, and years, but by states, which are progressions of the life of those who are there, from which they remember things past; on which subject see the work on Heaven and Hell, published at London in the year 1758 (n. 162-169), where time in heaven is treated of. The reason why the state of the church is here meant by “time,” is because day and night, morning and evening, summer and winter, constitute time in this world, and when understood in the spiritual sense, they constitute the states of the church; therefore when these states no longer exist, there is no church; and there is then no church, when there is no longer any good and truth, thus when the light of truth is thick darkness, and the heat of good is cold; this is what is meant by “there is time no longer.” Something similar is meant by the following passages in the Word: The fourth beast will think to change the times (Dan. 7:25). But it shall be one day which is known to Jehovah, not day nor night (thus there would be no time) (Zech. 14:7). I will cause the sun to set at noon, and I will darken the earth in the day of light (thus there would be no time) (Amos 8:9). Behold, one evil is come, the end is come, the end is come, the morning is come upon thee, O thou that dwellest in the land, the time is come (Ezek. 7:5-7). “The morning” is the beginning of a new church (n. 151), therefore it is said “the time is come.”

477.Verse 7. But in the days of the voice of the seventh angel when he is about to sound, signifies the final exploration and manifestation of the state of the church, which must perish, unless the new one be established by the Lord. That by “sounding a trumpet” is signified to explore and manifest the state of life of those who are of the church, consequently the state of the church, may be seen above (n. 397); and seven angels sounded, by “the voice of the seventh angel” is signified the final exploration and manifestation, which is that the church is about to perish, unless the New one be established by the Lord; that it is about to perish, is meant by “there being time no longer” (n. 476), and that the New Church is to be established by the Lord, is meant by what now follows.

478.The mystery of God shall be finished; as He hath declared to His servants the prophets, signifies that then it will appear that it is foretold in the Word of both Testaments, but has hitherto been hidden, that after the Last Judgment is executed upon those who have devastated the church, the Lord’s kingdom will come. By “being finished” is signified to be fulfilled, to have an end, and then to appear. By “the mystery of God declared to the prophets,” is signified that which is foretold by the Lord in the Word, and hitherto hidden. By “declaring” (evangelizing) is signified to announce the Lord’s advent and His kingdom, for the Gospel is a glad messenger. That this will come to pass, after the Last Judgment is executed upon those who have devastated the church, is also foretold in the Word, therefore this also is signified. From this it may appear, that all these are meant by these words. [2] Something shall first be said of what is foretold in the Word of both Testaments, concerning the coming of the Lord, and His kingdom. In the Word of the Old Testament, which is called prophetic, in the spiritual sense, and also where this sense shines forth, in the natural sense, the Lord alone is treated of, that is to say, His advent in the fullness of time; which is, when there is no longer any good of charity and truth of faith in the church, which state of the church is called the consummation, devastation, desolation, and decision. It also treats of His combats with the hells and victories over them, which likewise constitute the Last Judgment executed by Him; and afterwards of the creation of a new heaven, and the establishment of a new church, which are the Lord’s kingdom that is to come. These things are also treated of in the Word of the New Testament, which is called apostolic, and particularly in Revelation. [3] That it is the Lord’s kingdom, that “will be declared in the days of the voice of the seventh angel,” appears plainly in the next or eleventh chapter from these things: And the seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of the world have become our Lord’s and His Christ’s, and He shall reign for ages of ages; and the twenty-four elders fell upon their faces, and adored God, saying, We give Thee thanks, O Lord God, who art and who wast and who art to come, that Thou hast taken to Thee Thy great power, and hast entered into the kingdom (Rev. 11:15-17). [4] This mystery is described in Daniel almost in the same manner as here in Revelation, where are these words: I heard the man clothed in linen, that he lifted up his hands to heaven, and swore by Him that liveth forever, that it should be unto the stated time of stated times and a half, when all these things should be finished: but he said, Go, Daniel, because the words are shut up and sealed even to the time of the end (Dan. 12:7, 9). “Even to the time of the end” is even to this time. That then the Son of man will take the kingdom He foretells in these words: I saw in the vision of the night, and behold, there was one like the Son of man coming with the clouds of heaven; and to Him was given dominion, and glory, and a kingdom; and all peoples, nations, and tongues shall worship Him. His dominion is the dominion of an age which shall not pass away, and His kingdom that which shall not perish (Dan. 7:13-14). [5] That “to declare good tidings” [evangelize] signifies the Lord’s coming and His kingdom at that time is manifest from these passages: O Zion, that declarest good tidings, get thee up upon the mountain: O Jerusalem, that declarest good tidings, lift up thy voice with strength; say, Behold your God; behold the Lord Jehovih cometh in strength, and His arm shall rule for Him (Isa. 40:9-10). How delightful upon the mountains are the feet of him that declareth good tidings, that maketh us to hear peace, that declareth good tidings of good, that maketh us to hear salvation, that saith to Zion, thy God shall reign (Isa. 52:7, 8; Nahum 1:15). Sing unto Jehovah, bless His name, declare the good tidings of His salvation from day to day; for Jehovah cometh (Ps. 96:2, 13). The spirit of the Lord Jehovih is upon me, therefore Jehovah hath anointed me to declare good tidings to the poor, to preach liberty to the captives, to proclaim the year of the good pleasure of Jehovah (Isa. 61:1-2). The angel said to Zechariah, Behold, thy wife shall bring forth a son, who shall go forth before the Lord God in the spirit and power of Elias, and to prepare the people for the Lord. I am Gabriel, and I was sent to declare to thee this good tidings (Luke 1:13, 17, 19). The angel said to the shepherds, Fear not; behold, I declare to you good tidings of great joy; for unto you is born this day in the city of David a Savior who is Christ the Lord (Luke 2:10-11). The Lord declared the glad tidings of the kingdom of God (Matt. 4:23; 9:35; Mark 1:15; Luke 7:22; 8:1; 9:1-2). John the Baptist also (Luke 3:18). Jesus also said to the disciples, Go into all the world, preach the gospel to every creature (Mark 16:15). This also is “the everlasting gospel” which the angel had that was flying in the midst of heaven, “to declare to them that dwell upon the earth” (Revelation 14:6). [6] It is said that “the mystery of God shall be finished”; by which is meant that now will be fulfilled that which has not been fulfilled before, which is that the kingdom will be the Lord’s. For it was not fulfilled by the Jews, because they did not acknowledge the Lord. Nor was it fulfilled by the Christians, for neither did they acknowledge the Lord as the God of heaven and earth even as to His Human; for they make this like the human of another man: wherefore they do not go immediately to Him; when yet He is Jehovah, who came into the world.

479.Verse 8. And the voice which I heard from heaven spoke unto me again, saying, Take the little book, which is open in the hand of the angel who is standing upon the sea and upon the earth, signifies a command from heaven, that they should admit that doctrine concerning the Lord, but that it should be made manifest by John, how it would be received in the church, before they who are meant by “the dragon,” “the beast,” and “the false prophet” are removed. By “the voice which he heard from heaven” now again speaking with him, is meant the voice which said to him to seal up the things which the seven thunders uttered, and not to write them (verse 4), by which is signified that the doctrine concerning the Lord would not be received till after they who are meant by “the dragon,” “the beast,” and “the false prophet,” should be cast out of the world of spirits, because there would be danger were it to be received before, as may be seen above (n. 473). That this is the case, is now made manifest by John, by his “eating up the little book,” as presently follows. That by “the little book” is meant the doctrine concerning the Lord, may be seen (n. 469, 472); and that by “the angel standing upon the sea and upon the earth” is meant the Lord (n. 465, 470).

480.Verse 9. And I went unto the angel, saying unto him, Give me the little book, signifies an inclination of the mind, with many in the church, to receive the doctrine. This is signified, because by John is here manifested how the doctrine concerning the Lord is received by many in the church, as just observed; an inclination of the mind with these to receive this doctrine is meant, because an inclination was apparent in John, in that he went and asked for it. As these things involve such a meaning, therefore John was first told to take the little book; he then went and asked for it; then the angel said that he would give it him, but that the little book would make his belly bitter; and lastly it is said that it was given him, and that it so came to pass; all these things being significative.

481.And he said unto me, Take it and eat it up; and it shall make thy belly bitter, but in thy mouth it shall be sweet as honey, signifies that reception from acknowledgment that the Lord is the Saviour and Redeemer, is agreeable and pleasant, but that the acknowledgment that He alone is the God of heaven and earth, and that His Human is Divine, is disagreeable and difficult to receive by reason of falsifications. By “taking the little book,” is signified to receive the doctrine concerning the Lord; by “eating it up,” is signified to acknowledge it; by “making the belly bitter,” is signified that it will be disagreeable and difficult from falsifications, for “bitter” signifies truth falsified (n. 411); by “being in the mouth sweet as honey,” is signified that the beginning of its reception is agreeable and pleasant. These things that are now applied to that doctrine, which is meant by “the little book open in the hand of the angel” (n. 469, 472), signify that reception from acknowledgment that the Lord is the Saviour and Redeemer, is agreeable and pleasant; but that the acknowledgment that He alone is the God of heaven and earth, and that His Human is Divine, is disagreeable and difficult from falsifications. The falsifications, by which that doctrine is perceived as disagreeable and difficult are especially that the Lord is not acknowledged to be one with the Father, although He Himself so taught; they have not acknowledged the Lord’s Human to be Divine, which, nevertheless, is the Son of God (Luke 1:35); and thus it may be said, that they have made God three, and the Lord two; besides the falsities continued from them: from these falsities flows faith alone, and faith alone afterwards confirms those falsities. That from these falsities, so great a bitterness and internal repugnance exists, that they cannot, after death, even name the Divine Human from acknowledgment in thought, may be seen above (n. 294).

482.Verse 10. And I took the little book out of the angel’s hand and ate it up, and it was in my mouth sweet as honey, and when I had eaten it my belly was made bitter, signifies that so it came to pass, and was thus manifested what reception that doctrine would meet with, before they who are meant by “the dragon,” “the beast,” and “the false prophet,” were removed. As this is a consequence of what was said above, it needs no further explanation. It is written that the prophet Ezekiel was also commanded: To eat the volume of the book, and that in his mouth it was sweet as honey (Ezek. 2:8-10; 3:1-3).

483.Verse 11. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings, signifies, that because it is so, the quality of those who are in faith alone must be further taught. That this is signified, appears from what follows, down to chapter 17, which treats of those who are in faith alone; and afterwards of the Roman Catholic religion, and then of the expulsion of the dragon, the beast, and the false prophet, into hell, and thus concerning the New Church, in which the Lord alone will be worshiped. To prophesy signifies to teach (n. 8, 133), therefore “to prophesy again” signifies to teach further; by “peoples” are signified those who are in the truths or the falsities of doctrine; and by “nations,” those who are in the goods or the evils of life, as will be seen presently; by “tongues” are signified those who are exteriorly in them (n. 282); and by “kings” are signified those who are interiorly in them; for by “kings” are signified those who are in truths from good; and, in the opposite sense, those who are in falsities derived from evil, and, abstractly, truths from good or falsities from evil, as may be seen (n. 20, 664, 704, 720, 830, 921); and since they who are in interior falsities are specifically treated of in what follows, it is said, “and many kings,” by whom are signified falsities of evil in abundance. “Peoples,” “nations,” “tongues,” and “kings” are mentioned that all who are such in the church may be meant. John being told that “he must prophesy again” signifies that it is necessary to teach further what is the quality of those who are in faith alone, to the end that their falsities may be disclosed and thus abolished; inasmuch as no falsity is abolished before it is disclosed. [2] That “peoples” signify those who are in truths or falsities of doctrine, and “nations” those who are in goods or in evils of life, may appear from many passages in the Word, where “peoples” and “nations” are mentioned; but in confirmation of this, only those passages shall be here adduced, where “peoples” and “nations” are mentioned together, from which this may be concluded, since in the Word in each and every thing there is a marriage of the Lord and the church, and thence a marriage of good and truth; and “peoples” relate to truth, and “nations” to good. That there is such a marriage in each and every thing of the Word, may be seen in Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 80-90). [3] The passages in the Word are as follows: Woe to the sinful nation, to the people laden with iniquity (Isa. 1:4). I will send him against a hypocritical nation, I will command him against the people of my wrath (Isa. 10:6). Jehovah smiteth the peoples with a plague not curable, He ruled the nations with anger (Isa. 14:6). In that day shall there be brought as a present to Jehovah a people distracted and plundered, and a nation meted out and trodden down (Isa. 18:7). The strong people shall honor thee, the city of the powerful nations shall fear thee (Isa. 25:3). Jehovah shall swallow up the covering over all peoples, and the veil over all the nations (Isa. 25:7). Approach, ye nations, and hearken, ye peoples (Isa. 34:1). I have called thee for a covenant of the peoples, and for a light of the nations (Isa. 42:6). Let all the nations be gathered together, and let the peoples assemble (Isa. 43:9). Behold, I will lift up My hand to the nations, and My ensign to the people (Isa. 49:22). I have given him for a witness to the people, a leader and a lawgiver to the nations (Isa. 55:4). Behold a people coming from the land of the north, and a great nation from the sides of the earth (Jer. 6:22). Many peoples shall come, and numerous nations, to seek Jehovah Zebaoth in Jerusalem (Zech. 8:22). Jehovah rendereth void the counsel of the nations, He overturneth the thoughts of the peoples (Ps. 33:10). Jehovah will subdue the peoples under us, and the nations under our feet: Jehovah reigned over the nations; the willing of the peoples are gathered together (Ps. 47:3, 8-9). The peoples shall confess Thee, the nations shall be glad, for Thou shalt judge the peoples righteously, and lead the nations on the earth (Ps. 67:2-4). Remember me, O Jehovah, with the favor that Thou bearest to Thy people, that I may be glad in the joy of Thy nations (Ps. 106:4, 5). All peoples, nations, and tongues shall worship the Son of man (Dan. 7:14. Besides other places, as Ps. 18:43; Isa. 9:2-3; 11:10; Ezek. 36:15; Joel 2:17; Zeph. 2:9; Rev. 5:9; Luke 2:30-32).

484.To this I will add three Relations, of things that occurred in the spiritual world. The First Relation is this: I once heard there the sound as of a mill. It was in the northern quarter. I wondered at first what this was; but I recollected that by “a mill” and by “grinding” in the Word is meant to seek from the Word what is serviceable for doctrine (n. 794). On which account I approached the place where that sound was heard; and when I was near, the sound died away; and I then saw a kind of arched roof above the earth, the entrance to which was through a cave. Seeing which, I descended and entered. And behold there was a chamber, in which I saw an old man sitting among books, holding before him the Word, and seeking therefrom what might be serviceable for his doctrine. Scraps of paper lay around, on which he wrote down what served him. There were scribes in an adjoining room, who gathered up the papers, and copied them upon an entire sheet. I asked first about the books around him. He said that they all treated of justifying faith; “those which were from Sweden and Denmark profoundly, those which were from Germany more profoundly, and those that were from Britain more profoundly still, and most profoundly those from Holland.” And he added that they disagree in various things, but that in the article of justification and salvation by faith alone they all agree. Afterwards he said to me that he was now collecting from the Word this first point of justifying faith, that God the Father fell away from grace towards the human race on account of their iniquities; and that it was therefore a Divine necessity for the saving of men, that satisfaction, reconciliation, propitiation, and mediation should be made by some one, who should take upon himself the condemnation of justice; and this could by no means be done but by His only Son; and that after this was done, access to God the Father was open for His sake. And he said, “I see and have seen, that this is according to all reason. How otherwise could God the Father be approached, except through faith in that merit of the Son? I have now found also, that this is likewise according to Scripture.” [2] I heard this, and was astounded that he should say that it was according to reason and according to Scripture, when yet it is contrary to reason and contrary to Scripture; which I also told him plainly. He then rejoined in the wrath of his zeal, “How can you speak so?” Wherefore I opened my mind, saying, “Is it not contrary to reason to think that God the Father fell away from grace towards the human race, and rejected it? “Is not the Divine Grace an attribute of the Divine Essence? Wherefore, to fall away from grace would be to fall away from His Divine Essence; and to fall away from His Divine Essence, would be to be no longer God. Can God be alienated from Himself? Believe me, that grace on the part of God, as it is infinite, is also eternal. The grace of God may be lost on the part of man, if he does not receive it; but never on the part of God. If grace should recede from God, there would be an end of the entire heaven and with it the entire human race, insomuch that man would no longer be man in any respect; for which reason grace on the part of God endures forever, not only towards angels and men, but also towards the devil himself. Since this is according to reason, why do you say that the only access to God the Father is through faith in the Son’s merit, when yet there is perpetual access through grace? [3] “But why do you say, access to God the Father for the sake of the Son? and why not to God the Father through the Son? Is not the Son the Mediator and Saviour? Why do you not go to the Mediator and Saviour Himself? Is He not God and Man? Who on the earth goes immediately to an emperor, king, or prince? Must there not be a deputy or introducer? Do you not know that the Lord came into the world, that He might introduce us to the Father; and that access is not given, except through Him? Search now in the Scriptures, and you will see that this is according to them; and that your way to the Father is contrary to Scripture, as it is contrary to reason. I tell you, too, that it is presumption to climb up to God the Father, and not through Him who is in the bosom of the Father, and alone is with Him. Have you not read John 14:6?” Hearing these things, the old man was so angry, that he leaped from his seat, and cried out to his scribes to cast me out. And when I immediately went out of myself, he threw out of doors after me the book which his hand by chance took hold of, and that book was the Word. [4] The Second Relation. After I went out, I again heard a harsh sound, but like that of two millstones in collision with each other. I went in the direction of the sound, and it died away. And I saw a narrow gate leading obliquely downwards into a kind of roofed building divided into little cells, in each of which two were sitting, who were also collecting from the Word confirmations in favor of faith; one collected, and the other wrote; and this alternately. I went up to one cell, and stood in the door, and asked, “What are you collecting and writing?” They said, “Concerning the act of justification, or, concerning faith in act; which is faith itself justifying, vivifying, and saving, and is the chief doctrine in Christendom.” And I then said to him, “Tell me some sign of the act, when that faith is brought into the heart and into the soul of a man.” He answered, “The sign of the act is in the moment when the man, moved with distress that he is condemned, thinks of Christ, that He took away the condemnation of the law, and takes hold of this His merit with confidence; and with this in his thought, goes to God the Father, and prays.” [5] Then I said, “Thus the act takes place, and this is the moment.” And I asked, “How shall I comprehend what is said of this act, that not anything of the man contributes to it, any more than it would if he were a stock or a stone; and that the man, as to that act, cannot begin, will, understand, think, operate, cooperate, apply, and accommodate himself in any respect. Tell me how this agrees with your saying, that the act takes place at the time when the man thinks of the rightful power of the law, of his condemnation as taken away by Christ, of the confidence by which he takes hold of that merit of His; and when in thought concerning this he goes to God the Father, and prays; and all those things are done by the man as of himself.” But he said, “They are not done actively by the man, but passively.” [6] And I replied, “How can one think, have confidence, and pray, passively? Take away the active or the reactive from the man at that time, do you not take away the receptiveness also, and thus the whole, and with it the act itself? What then becomes of your act, unless it be a mere ideal, which is called a thing of the reason? I know that you do not believe, with some, that such an act is given only with the predestined, who know nothing whatever of the infusion of faith with themselves. These may play at dice, to find out whether it is so. For which reason, my friend, believe that in the things of faith man operates and cooperates as of himself; and that without that cooperation, the act of faith, which you have called the chief of doctrine and of religion, is nothing but the statue of Lot’s wife, tinkling as mere salt when scratched by the scribe’s pen, or fingernail (Luke 17:32). I have said this, because, as to that act, you make yourselves like statues.” When I said this, he rose, and seized the candlestick with the full force of his hand to cast it in my face; but the candle being then suddenly extinguished, in the thick darkness he threw it against the forehead of his companion; and I went away laughing. [7] The Third Relation. In the northern quarter of the spiritual world I heard as it were the roar of waters; therefore I approached thither; and when I was near, the roar ceased, and I heard a sound like that from a congregation. And then a house was seen full of holes, surrounded by a rough wall, from which that sound proceeded. I approached, and there was a doorkeeper there, whom I asked who were there. He said that they were the wisest of the wise, who decide among themselves concerning supernatural things. He spoke thus from his simple belief. And I asked whether it was permitted to enter. He said that it was, “provided you say nothing. I may admit you, because I have leave to admit Gentiles, who stand with me at the door.” I therefore entered; and behold, it was a circus, and in the midst of it a pulpit; and an assembly of the wise, and thus of the learned, were discussing the arcana of faith. And the matter or proposition then submitted for discussion was, whether the good which a man does in the state of justification by faith, or in the progression of it after the act, is the good of religion or not. They said unanimously, that by the good of religion was meant the good which contributes to salvation. [8] The discussion was sharp; but those prevailed who said that the goods which a man does in the state or in the progression of faith, are only moral, civil, and political goods, which contribute nothing to salvation; but that faith only can do this. And they confirmed it thus. “How can any work of man be conjoined with free grace? Is not salvation of free grace? How can any good of man be conjoined with Christ’s merit? Is not salvation by that alone? And how can man’s operation be conjoined with the operation of the Holy Spirit? Does not this do all, without the man’s help? Are not these three things alone saving in the act of faith? And these three things also remain as alone saving in the state or progression of faith. For which reason accessory good from the man can by no means be called the good of religion, which, as was said, contributes to salvation. But if one does this for the sake of salvation, it is rather to be called the evil of religion.” [9] Two Gentiles were standing in the entry near the doorkeeper; and they heard these things, and said to each other, “These people have not any religion. Who does not see that to do good to the neighbor for the sake of God, and thus with God, and from God, is what is called religion?” And the other said, “Their faith hath infatuated them.” And they then asked the doorkeeper, “Who are these?” The doorkeeper said, “They are wise Christians.” And they answered, “Nonsense, you are deceiving us; they are play-actors; they speak like them.” And I went away. And when I looked, after a time, to the place where that house was, behold it was a marsh. [10] These things which I saw and heard, I saw and heard in the wakefulness of my body and at the same time of my spirit; for the Lord has so united my spirit to my body, that I may be in both at the same time. It was of the Divine auspices of the Lord, that I came to those houses, and that they then deliberated concerning these things, and that it took place as it is described.