Apocalypse Revealed · 11 of 22

Revelation 11

485.Revelation 11 1. And there was given me a reed like a staff; and the angel stood near, saying, Rise, and measure the temple of God and the altar, and them that adore therein. 2. And the court which is without the temple cast out, and measure it not; for it is given to the Gentiles; and the holy city shall they trample forty-two months. 3. And I will give to My two witnesses, and they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth. 4. These are the two olive trees, and the two lamp stands, which are standing before the God of the earth. 5. And if anyone will hurt them, fire shall go forth out of their mouth, and shall devour their enemies; and if anyone will hurt them, thus must he be killed. 6. These have power to shut heaven, that it rain no rain in the days of their prophecy: and they have power over the waters to turn them into blood; and to smite the earth with every plague, as often as they will. 7. And when they shall have finished their testimony, the beast that cometh up out of the abyss shall make war with them, and overcome them, and kill them. 8. And their bodies shall be upon the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 9. And they of the peoples, and tribes, and tongues, and nations, shall see their bodies three days and a half, and shall not permit their bodies to be put into tombs. 10. And they that dwell upon the earth shall rejoice over them and shall be glad, and shall send gifts one to another; because those two prophets tormented them that dwell upon the earth. 11. And after three days and a half, the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them that saw them. 12. And they heard a great voice out of heaven, saying unto them, Come up hither. And they went up into heaven in a cloud, and their enemies saw them. 13. And in that hour there was a great earthquake, and the tenth part of the city fell, and in the earthquake were killed the names of men seven thousand; and the rest were terrified, and gave glory to the God of heaven. 14. The second woe is past; behold, the third woe cometh quickly. 15. 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, and He shall reign for ages of ages. 16. And the four-and-twenty elders, who sit before God on their thrones, fell upon their faces, and adored God; 17. Saying, We give Thee thanks, O Lord God Almighty, who is, and who was, and who is to come, because Thou hast taken Thy great power, and hast entered into the kingdom. 18. And the nations were angry; and Thy anger is come, and the time of judging the dead, and of giving reward to Thy servants the prophets, and to the saints, and to them that fear Thy name, the small and the great; and to destroy them that destroy the earth. 19. And the temple of God was opened in heaven; and there was seen in His temple the ark of His covenant; and there were lightnings, and voices, and thunders, and an earthquake, and great hail. THE SPIRITUAL SENSE The contents of the whole chapter It still treats of the state of the church among the Reformed, as to the quality of those who are interiorly in faith alone, contrary to the two essentials of the New Church, which are that the Lord alone is the God of heaven and earth, and that His Human is Divine; and that men ought to live according to the precepts of the Decalogue. That these two essentials were declared to them (verses 3-6), but that they were totally rejected (verses 7-10). That they were raised up again by the Lord (verses 11, 12). That they who rejected them, perished (verse 13). That the state of the New Church was manifested from the New Heaven (verses. 15-19). The contents of each verse Verse 1. “And there was given me a reed like a staff,” signifies that the faculty and power of knowing and seeing the state of the church in heaven and in the world was given (n. 485). “And the angel stood by, saying, Rise, and measure the temple of God and the altar, and them that adore in it,” signifies the Lord’s presence and His command, that he should see and know the state of the church in the New Heaven (n. 486). Verse 2. “And the court which is without the temple leave out, and measure it not,” signifies that the state of the church on earth, such as it is at present, is to be removed, and not known (n. 487). “For it is given to the Gentiles,” signifies, because the state of that church is destroyed and desolated by evils of life (n. 488). “And the holy city shall they trample forty-two months,” signifies that it would disperse every truth of the Word, even so that nothing remained (n. 489). Verse 3. “And I will give My two witnesses,” signifies those who confess and acknowledge in heart that the Lord is the God of heaven and earth, and that His Human is Divine, and who are conjoined to Him by a life according to the precepts of the Decalogue (n. 490). “And they shall prophesy a thousand two hundred [and sixty] days,” signifies that these two articles, the acknowledgment of the Lord, and a life according to the commandments of the Decalogue, which are the two essentials of the New Church, are to be taught until the end and the beginning (n. 491). “Clothed in sackcloth,” signifies mourning in the meantime on account of the nonreception of truth (n. 492). Verse 4. “These are the two olive trees, and the two lampstands, which are standing before the God of the earth,” signifies love and intelligence, or charity and faith, from the Lord with them (n. 493). Verse 5. “And if anyone will hurt them, fire shall go forth out of their mouth, and shall devour their enemies,” signifies that they who wish to destroy these two essentials of the New Church, will perish from infernal love (n. 494). “And if anyone will hurt them, he must thus be killed,” signifies that he who condemns them shall in like manner be condemned (n. 495). Verse 6. “These have power to shut heaven, that it rain no rain in the days of their prophecy,” signifies that they who turn themselves away from these two essentials cannot receive any truth from heaven (n. 496). “And they have power over the waters to turn them into blood,” signifies that they who turn themselves away from them falsify the truths of the Word (n. 497). “And to smite the earth with every plague, as often as they will,” signifies that they who would destroy them, will cast themselves into all kinds of evils and falsities, as often as and as far as they do so (n. 498). Verse 7. “And when they shall have finished their testimony,” signifies that after the Lord taught those two essentials of the New Church (n. 499). “The beast that ascendeth out of the abyss shall make war with them, and overcome them, and kill them,” signifies that they who are in the internals of the doctrine of faith alone will reject these two (n. 500). Verse 8. “And their bodies shall lie on the street of the great city,” signifies that they are totally rejected (n. 501). “Which spiritually is called Sodom and Egypt,” signifies two infernal loves, which are the love of dominion from the love of self, and the love of rule from the pride of one’s own intelligence, which exist in the church where one God is not acknowledged, and the Lord not worshiped, and where they do not live according to the precepts of the Decalogue (n. 502, 503). “Where also our Lord was crucified,” signifies non-acknowledgment of the Lord’s Divine Human, and, consequently, a state of rejection (n. 504). Verse 9. “And they of the peoples, and tribes, and tongues, and nations, shall see their bodies three days and a half,” signifies when all they, who, until the end of the present church and the beginning of the New Church, have been and will be in falsities of doctrine and evils of life from faith alone, have heard and shall hear of these two essentials (n. 505). “And shall not permit their bodies to be put into tombs,” signifies that they have condemned and will condemn them (n. 506). Verse 10. “And they that dwell upon the earth shall rejoice over them and be glad,” signifies the delight of the affection of the heart and soul in the church among those who were in faith alone (n. 507). “And shall send gifts one to another,” signifies consociation through love and friendship (n. 508). “Because these two prophets tormented them that dwell upon the earth,” signifies that these two essentials of the New Church, by reason of their contrariety in the two essentials in the church of the Reformed, are held in contempt, dislike, and aversion (n. 509). Verse 11. “And after three days and a half the spirit of life from God entered into them, and they stood upon their feet,” signifies that these two essentials, during the commencement and progress of the New Church, with those who receive them, will be vivified by the Lord (n. 510). “And great fear fell upon them that saw them,” signifies commotion of mind and consternation at Divine truths (n. 511). Verse 12. “And they heard a great voice from heaven, saying to them, Come up hither,” signifies that these two essentials of the New Church were taken up by the Lord into heaven, from whence they came, and where they are, and the protection of them (n. 512). “And they went up into heaven in a cloud,” signifies the taking them up into heaven, and conjunction there with the Lord by the Divine truth of the Word in its literal sense (n. 513). “And their enemies saw them,” signifies that they who are in faith separated from charity heard them, but remained in their own falsities (n. 514). Verse 13. “And in that hour there was a great earthquake, and the tenth part of the city fell,” signifies a remarkable change of state which then took place with them, and that they were torn away from heaven, and cast down into hell (n. 515). “And in the earthquake were killed the names of men seven thousand,” signifies that all those who confessed faith alone, and therefore made no account of the works of charity, perished (n. 516). “And the rest were terrified, and gave glory to the God of heaven,” signifies that they who saw their destruction acknowledged the Lord, and were separated (n. 517). Verse 14. “The second woe is past; behold the third woe cometh quickly,” signifies lamentation over the perverted state of the church, and then the last lamentation, to be treated of presently (n. 518). Verse 15. “And the seventh angel sounded,” signifies the exploration and manifestation of the state of the church after the consummation, at the coming of the Lord and of His kingdom (n. 519). “And there were great voices in heaven, saying, The kingdoms of the world are become our Lord’s and His Christ’s, and He shall reign for ages of ages,” signifies celebrations by the angels, because heaven and the church are become the Lord’s, as they were from the beginning, and because now they belong to His Divine Human, consequently that now, the Lord as to both will reign over heaven and the church to eternity (n. 520). Verse 16. “And the four-and-twenty elders, who sit before God on their thrones, fell upon their faces, and adored God,” signifies the acknowledgment by all the angels of heaven, that the Lord is the God of heaven and earth, and the highest adoration (n. 521). Verse 17. “Saying, We give Thee thanks, O Lord God Almighty, who is, and who was, and who is to come,” signifies confession and glorification by the angels of heaven, that it is the Lord who is, who has life and power from Himself, and who rules all things, because He alone is eternal and infinite (n. 522). “That Thou hast taken Thy great power, and hast entered into the kingdom,” signifies the New Heaven and the New Church, where they acknowledge Him to be the only God (n. 523). Verse 18. “And the nations were angry,” signifies those who are in faith alone, and thence in evils of life, that they were enraged, and infested those who are against their faith (n. 524). “And Thy anger is come, and the time of judging the dead,” signifies their destruction, and the execution of the Last Judgment upon those who have not any spiritual life (n. 525). “And of giving reward to Thy servants the prophets, and to the saints,” signifies the felicity of eternal life to those who are in the truths of doctrine from the Word, and in a life according to them (n. 526). “And to them that fear Thy name, small and great,” signifies who love the things which relate to the Lord in a lesser and in a greater degree (n. 527). “And to destroy them that destroy the earth,” signifies the casting of those into hell who have destroyed the church (n. 528). Verse 19. “And the temple of God was opened in heaven; and there was seen in His temple the ark of His covenant,” signifies the New Heaven, in which the Lord in His Divine Human is worshiped; and where they live according to the precepts of His Decalogue, which are the two essentials of the New Church, whereby conjunction is effected (n. 529). “And there were lightnings, and voices, and thunders, and an earthquake, and great hail,” signifies the ratiocinations, commotions, and falsifications of good and truth, that ensued in the lower parts. THE EXPLANATION Verse 1. And there was given me a reed like a staff, signifies that the faculty and power of knowing and seeing the state of the church in heaven and in the world was given to him by the Lord. By “a reed” is signified feeble power, such as man has from himself; and by “staff,” is signified great power, such as man has from the Lord; therefore by “a reed was given like a staff,” is signified power from the Lord. That it is the faculty and power of knowing and seeing the state of the church in heaven and in the world, is plain from what follows in this chapter to the end. [2] That by “a reed” or cane, is signified feeble power, such as man has from himself, is evident from these passages: Lo, thou trustest in the staff of a broken reed, on Egypt; on which when a man leans it will go into his hand, and pierce it (Isa. 36:6). And all the inhabitants of Egypt shall know, that I am Jehovah, because they have been a staff of reed to the house of Israel; when they held thee by the hand thou didst break, and perforate all their shoulder (Ezek. 29:6-7). By “Egypt” is signified the natural man who trusts in his own strength, therefore he is called “the staff of a bruised reed.” By “reed” is signified feeble power, in Isaiah: A bruised reed shall he not break, and the smoking flax shall he not quench (Isa. 42:3). [3] But by a “staff” is signified strong power, which is from the Lord; here of knowing the state of the church, because “the temple and altar were measured” with a staff; and by “measuring” is signified to know, and by “the temple and altar” is signified the church; as will be seen presently. “A staff” signifies power, because wood, of which staffs were made among the ancient people, signifies good; and because it is instead of the right hand, and supports it, and by “the right hand” is signified power; hence it is, that a scepter is a short staff and by “a scepter” is signified the power of a king; and a “scepter” and “staff” are the same word in the Hebrew language. [4] That a staff signifies power, is evident from these passages: Say ye, How is the staff of strength broken, the staff of beauty; descend from glory, and sit in thirst (Jer. 48:17, 18). Jehovah will send the staff of thy strength out of Zion (Ps. 110:2). Thou didst strike through with staffs the head of the unbelieving (Hab. 3:14). Israel the staff of Jehovah’s inheritance (Jer. 10:16; 51:19). Thy rod and Thy staff shall comfort me (Ps. 23:4). Jehovah hath broken the staff of the wicked (Isa. 9:4; 14:5; Ps. 125:3). My people inquire of wood; and his staff answers them (Hos. 4:12). Jehovah that removeth from Jerusalem the whole staff of bread and the whole staff of water (Isa. 3:1; Ezek. 4:16; 5:16; 14:13; Ps. 105:16; Lev. 26:26). By “the staff of bread and water” the power of good and truth is signified, and by “Jerusalem” the church: The staff of Levi, upon which Aaron’s name was, which blossomed with almonds in the tent (Num. 17:2-10), signifies nothing else in the spiritual sense but the power of truth and good, because by “Levi” and “Aaron” the truth and good of the church were signified. [5] That power is signified by “a staff” is manifest from the power of Moses’ staff: That by the stretching out of the staff the waters were turned into blood (Exod. 7:20). That by it frogs came up upon the land of Egypt (Exod. 8:1, etc.). That by it there became lice (Exod. 8:16, etc.). That by it there were thunders and hail (Exod. 9:23, etc.). That by it the locusts went forth (Exod. 10:12, etc.). That by it the Red Sea was divided and turned back (Exod. 14:16, 21, 26). That by it the waters flowed forth from the rock of Horeb (Exod. 17:5, etc.; Num. 20:7-13). That by it Joshua with Moses prevailed over the Amalekites (Exod. 17:9-12). That fire went forth out of the rock by the staff of the angel (Judg. 6:21). From these passages it is manifest that by “a staff” power is signified; and also elsewhere (as Isaiah 10:5, 24, 26; 11:4; 14:5; 30:31-32; Ezekiel 19:10-14; Lamentations 3:1; Micah 7:14; Zechariah 10:11; Numbers 21:18).

486.And the angel stood by, saying, Rise, and measure the temple of God, and the altar, and them that adore in it, signifies the Lord’s presence and His command, that he should see and know the state of the church in the New Heaven. By “angel” is meant the Lord (here as in n. 5, 415, and other places), because an angel never does anything from himself, but only from the Lord; therefore he says, “I will give My two witnesses” (verse 3), and these were the Lord’s witnesses. By “standing by” is signified the Lord’s presence; and by “saying” is signified His command; by “rise and measure” are signified to see and know; that “to measure” signifies to know and scrutinize the quality of a state, will be seen below. By “the temple, the altar, and them that adore in it,” is signified the state of the church in the New Heaven; by “the temple,” the church as to the truth of doctrine (n. 191); by “the altar,” the church as to the good of love (n. 392); and by “them that adore” is signified the church as to worship from these two. By “them that adore” is here signified adoration, which is worship, because the spiritual sense is abstracted from the persons (n. 78-79, 96); that this is the case in the present passage, is evident from this, that he was told “to measure” them that adore; for these three things make the church, the truth of doctrine, the good of love, and worship from them. [2] That it is the church in the New Heaven which is meant, is plain from the last verse of this chapter, where it is said, that “the temple of God was opened in heaven, and there was seen in the temple the ark of the covenant” (verse 19). The reason why “the measuring the temple” is spoken of at the beginning of this chapter is in order that the state of the church in heaven, before it was brought into conjunction with the church in the world, might be seen and known. The church in the world is meant by “the court without the temple, which was not to be measured, because it was given to the Gentiles” (verse 2); and then it is described by “the great city, which is called Sodom and Egypt” (verses 7, 8); but afterwards “that great city fell” (verse 13); it follows that the church “was become the Lord’s” (verse 15, and subsequent verses). It is to be known, that there is a church in the heavens as well as on earth; and that they make one, like the internal and external with man; wherefore the church in the heavens is first provided by the Lord, and from it, or by it, the church on earth; thence, it is said, that the New Jerusalem came down from God out of the New Heaven (chapter 21:1, 2). By “the New Heaven” is meant the New Heaven from Christians, which is frequently treated of in the following pages. [3] “To measure” signifies to know and scrutinize the quality; because by “a measure” is signified the quality of a thing, or state; this is signified by all the measures of the New Jerusalem (chapter 21); and also by these words, which occur there: The angel having a golden reed, measured the city and the gates thereof; and he measured the wall, one hundred and forty-four cubits, the measure of a man, that is, of an angel (Rev. 21:15, 17). And as by “the New Jerusalem” is signified the New Church, it is plain by “measuring” it and the things which are of it, is signified to know the quality. The same is signified by “measuring” in Ezekiel, where it is said that: The angel measured the house of God, the temple, the altar, the court, the chambers (Ezek. 40:3-17; 41:1-5, 13-14, 22; 42-43). He measured the waters (Ezek. 47:3-5). And therefore it is said: Show the form to the house of Israel, and let them be ashamed of their iniquities: and they shall measure the form and its exit and its entrance and all the forms of it, that they may guard all the form (Ezek. 43:10, 11). The same is signified by “measuring” in these places: I lifted up my eyes, and behold, a man, in whose hand was a measuring line; and I said, Whither goest thou? and he said, To measure Jerusalem (Zech. 2:1, 2). He stood and measured the earth (Hab. 3:6). The Lord Jehovah measured the waters in the hollow of His hand, and meted out the heavens with the span, and weighed the mountains in scales, and the hills in a balance (Isa. 40:12). Where wast thou when I founded the earth? who set the measures of it? and who stretched out the line upon it (Job 38:4-5)?

487.Verse 2. But the court which is without the temple cast out, and measure it not, signifies that the state of the church on earth, such as it is at present, is to be removed, and not to be known. By “the court without the temple” is signified the church on earth, this being out of heaven, that is, out of “the temple” (n. 486). By “casting it out” is signified to remove it, in this instance, from heaven, because such is its state; and by “not measuring” is signified not to scrutinize and know its quality (n. 486). The reason follows; “because it is given unto the Gentiles, and the holy city shall they trample forty-two months.” That by “the court out of the temple” is here signified the church on earth such as it still is, appears from what follows in this chapter, where it is described by “the great city, which spiritually is called Sodom and Egypt,” in which the Lord’s two witnesses lay killed, and which afterwards fell in a great earthquake, wherein were killed the names of men seven thousand; besides other circumstances. [2] By “a court” in the Word in other places, is signified the external of the church; for there were two courts, through which it was necessary to pass, in order to go into the temple itself at Jerusalem; and because by “the temple” was signified the church as to its internal, therefore by “the courts” was signified the church as to its external; wherefore the strangers, who were from the Gentiles, were admitted into the courts, but not into the temple itself. And as the external of the church is signified by “a court,” therefore also the church on earth is signified thereby, and also heaven in ultimates, because the church on earth is the entrance to heaven, and likewise heaven in ultimates. [3] That is what is signified by “the court” in these passages: Happy is he whom Thou choosest, he shall dwell in Thy courts: we shall be satisfied with the goodness of Thy house, with the holiness of Thy temple (Ps. 65:4). Praise ye the name of Jehovah, ye who stand in His house, in the courts of the house of our God (Ps. 135:1, 2). How lovely are Thy habitations, O Jehovah; yea, my soul is consumed for the courts of Jehovah (Ps. 84:1, 2). Enter into His gates with confession, into His courts with praise (Ps. 100:4). The just shall flourish like the palm tree; they that be planted in the house of Jehovah shall spring up in the courts of our God (Ps. 92:12, 13). A day in Thy courts is better than a thousand; I have chosen to stand at the door in the house of my God (Ps. 84:10). (Besides other places, as Ps. 96:8; 116:19; Isa. 1:12; 62:9; Zech. 3:7; Ezek. 10:3-5). Concerning the courts of the temple of Jerusalem (1 Kings 6:3, 36). Concerning the courts of the new temple (Ezek. 40:17-44; 42:1-14; 43:4-7). And the court without the tabernacle (Exod. 27:9-18).

488.For it is given unto the Gentiles, signifies because the state of that church is destroyed and desolated by evils of life, as is evident from the signification of “Gentiles,” as being those who are in evils of life, and, abstractly, evils of life (n. 147, 483).

489.And the holy city shall they trample forty-two months, signifies that it would disperse every truth of the Word, even so that nothing would remain. By “the holy city” is meant the holy Jerusalem; and by “the holy Jerusalem” is meant the New Church which is in truths of doctrine, for “holy” is predicated of the Divine truth (n. 173); and “a city” signifies doctrine (n. 194); therefore by “trampling” that metropolis or city is signified to disperse the truths of its doctrine; by “forty-two months” is signified until there is an end, when there is nothing left; by truths of doctrine are meant truths from the Word, because the doctrine of the church, and all that relates to it, is thence derived. That they who are, at this day, in the internals of the church, have so dispersed the truths of the Word, and thence the doctrines of the church, and everything of it, is described in this chapter by “the beast coming up out of the abyss,” in that “he killed the two witnesses” (verse 7), and may also be seen from the Relations from the spiritual world, annexed to each chapter. [2] By “forty-two months” is signified even to the end, and till no truth and good of the church is left, because the same thing is signified by forty-two and by six weeks, for six times seven is forty-two, and by “six weeks” is signified what is complete even to the end; for “six” has this signification, and “a week” signifies state, and “the seventh week” a holy state, which is a new state of the church, when the Lord begins His reign. This number has a similar signification in the following passage: And there was given unto the beast which came up out of the sea a mouth speaking great things and blasphemies, and power was given unto him to continue forty-two months (Rev. 13:5). (See n. 583.) The reason why “six” signifies what is complete to the end, is, because “three” has that signification (n. 505), and “six” is double that number, and a number doubled has the same signification as the simple number; besides, the same is signified by this number as by three and a half, because “forty-two months” make three years and a half. “Months” are mentioned because by “a month” is signified a full state (as in Isaiah 66:23; Revelation 22:1, 2; Genesis 29:14; Numbers 11:18-20; Deuteronomy 21:11, 13).

490.Verse 3. And I will give unto My two witnesses, signifies those who confess and acknowledge from the heart that the Lord is the God of heaven and earth, and that His Human is Divine, and who are conjoined to Him by a life according to the precepts of the Decalogue. The reason why these are here meant by “the two witnesses,” is, because these two are the two essentials of the New Church. That the first essential, that the Lord is the God of heaven and earth, and that His Human is Divine, is “a testimony,” and consequently, that they are “witnesses” who confess and acknowledge it in the heart, may be seen (n. 6, 846), and likewise from the following passages: I am the fellow servant of thy brethren that have the testimony of Jesus; for the testimony of Jesus is the spirit of prophecy (Rev. 19:10). The angels of Michael overcame the dragon by the blood of the Lamb and by the Word of His testimony: and the dragon went away to make war with the rest of her seed, who kept the commandments of God, and have the testimony of Jesus Christ (Rev 12:11, 17). The souls of them that were smitten with the axe for the testimony of Jesus and for the Word of God (Rev. 20:4). These are they who acknowledged the Lord. This is called “the testimony of Jesus,” because the Lord testifies it from His Word, thus from Himself; on which account He is called: The Faithful and True Witness (Rev. 1:5; 3:14). And He says: I testify of Myself, and My testimony is true; because I know whence I come, and whither I go (John 8:14). Also: When the Comforter, the Spirit of truth, is come, He shall testify of Me (John 15:26). That the Comforter, the Spirit of truth, which is also the Holy Spirit, is the proceeding Divine, and that this is the Lord Himself, may be seen in The Doctrine of the New Jerusalem concerning the Lord (n. [missing number]). Now because the Lord Himself is the Witness, therefore those also are meant by “witnesses” who testify this from the Lord, as John did: Jesus said, Ye sent unto John, and he was a witness to the truth; yet I receive not testimony from man (John 5:33-34). John came for a testimony, that he might testify concerning the light: he was not the Light, but that he might testify of the Light. The Word, which was with God, and which was God, was the true Light (John 1:1-14, 34). [2] That the second essential of the New Church, which is conjunction with the Lord by a life according to the precepts of the Decalogue, is “a Testimony,” is manifest from the fact that the Decalogue is called “the Testimony;” as in these passages: Thou shalt put into the ark the Testimony which I will give thee (Exod. 25:16). Moses put the Testimony into the Ark (Exod. 40:20). The mercy-seat which is over the Testimony (Lev. 16:13). Leave the staffs of the tribes before the Testimony (Num. 17:4. Besides other places, as Exod. 25:22; 31:7, 18; 32:15; Ps. 78:5; 132:12). [3] Something shall here be said concerning conjunction with the Lord by a life according to the precepts of the Decalogue. There are two tables upon which those precepts are written, one for the Lord, the other for man. The first table, teaches that many gods are not to be worshiped, but one; the second table, that evils are not to be done; therefore, when one God is worshiped, and man does not do evils, conjunction takes place; for so far as a man desists from evils, that is, does the work of repentance, so far he is accepted by God, and does good from Him. But who now is the one God? A trine or triune God is not one God when this trine and triune is in three Persons; but He, in whom the trine or triune is in one Person, is one God, and that God is the Lord. Entangle the ideas as far as you can, yet you will never be able to extricate the idea that God is one, unless He is also one Person. That this is so, the whole Word teaches, both in the Old Prophetic, and in the New Apostolic, as may be clearly seen from The Doctrine of the New Jerusalem concerning the Lord.

491.And they shall prophesy a thousand two hundred and sixty days, signifies that these two, the acknowledgment of the Lord, and a life according to the precepts of the Decalogue, which are the two essentials of the New Church, are to be taught until the end and the beginning. That these two, the acknowledgment of the Lord, and a life according to the precepts of the Decalogue, are the two essentials of the New Church, and are meant by “the two witnesses,” may be seen above (n. 490); and that “to prophesy” signifies to teach (n. 8, 133). By “one thousand two hundred and sixty days,” is signified until the end and the beginning, that is, until the end of the former church, thus to the beginning of the New. The reason why this is signified by this number, is, because it has the same signification as three and a half, and by three and a half is signified an end and a beginning (n. 505); for the number one thousand two hundred and sixty, when reduced into years, makes three years and a half. The like is signified by the same number in the next chapter: And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and sixty days (Rev. 12:6).

492.Clothed in sackcloth, signifies mourning in the meantime on account of the non-reception of truth. By “clothed in sackcloth” is signified mourning on account of the devastation of truth in the church; for “garments” signify truths (n. 166, 212, 328, 378, 379); therefore “to be clothed in sackcloth,” which is not a garment, signifies mourning because there is no truth, and where there is no truth there is no church. The sons of Israel represented mourning by various things, which, from correspondences, were significative, as by putting ashes on the head, by rolling themselves in the dust, by sitting a long time silent upon the earth, by shaving themselves, by lamentation and howling, by rending the garments, and also by “putting on sackcloth,” besides other particulars; and each of these signified some evil of the church among them, for which they were punished; and when they were punished, they represented repentance by such things, and on account of the representation of repentance and then at the same time of humiliation they were heard. [2] That mourning on account of the devastation of truth in the church, was represented by “putting on sackcloth,” may be seen from the following passages: The lion is come up from the thicket, he has gone forth from His place to reduce the land to wasteness; for this gird you with sackcloth, lament, howl (Jer. 4:7, 8). O daughter of my people, gird thee with sackcloth, and roll thyself in ashes, for the waster shall suddenly come upon us (Jer. 6:26). Woe unto thee, Chorazin and Bethsaida, for if the mighty works which have been done in you had been done in Tyre and Sidon, they would have repented in sackcloth and ashes (Matt. 11:21; Luke 10:13). The king of Nineveh, after he heard the words of Jonah, put off his robe from him, and covered him with sackcloth, and sat in ashes, and proclaimed a fast, and that man and beast should be covered with sackcloth (Jonah 3:5, 6, 8); besides other places; as in Isa. 3:24; 15:2, 3; 22:12; 37:1, 2; 50:3; Jer. 48:37, 38; 49:3; Lam. 2:10; Ezek. 7:17, 18; 27:31; Dan. 11:3; Joel 1:8, 13; Amos 8:10; Job 16:15, 16; Ps. 30:11; 35:13; 69:10, 11; 2 Sam. 3:31; 1 Kings 21:27; 2 Kings 6:30; 19:1, 2).

493.Verse 4. These are the two olive trees, and the two lampstands which are standing before the God of the earth, signifies love and intelligence, or charity and faith, both from the Lord with them. By “an olive tree” is signified love and charity, of which presently; and by “lamp stands” is signified enlightenment in truths (n. 43), and thence intelligence and faith, because intelligence is from enlightenment in truths, and faith is from this. By “standing before God” is signified to hear and do what He commands n. 366), here therefore that these two are with them from the Lord, who is the God of the earth, that is, with those who are in the two essentials of the new church, spoken of above; from which it is plain, that by the two witnesses being “two olive trees and two lampstands” is signified that they were love and intelligence, or charity and faith, for these two make the church; love and charity its life, and intelligence and faith its doctrine. [2] An olive signifies love and charity, because the olive tree signifies the celestial church, and thence “the olive,” which is its fruit signifies celestial love, which love is love to the Lord; hence it is that this love is also signified by the oil, by which all the holy things of the church were anointed. The oil, which was called the oil of holiness, was: From olives mixed with aromatics (Exod. 30:23-24). And also: The lamps of the lampstand in the tabernacle were made to burn every evening from olive oil (Exod. 27:20-21; Lev. 24:2). “An olive tree” and “olives” have a like signification in Zechariah: There were two olive trees near the lampstand, one on the right side of the bowl, and the other on its left, and two olive berries: these are the two sons of the olive tree standing before the Lord of the whole earth (Zech. 4:3, 11-12, 14). In David: I am like a green olive tree in the house of God (Ps. 52:8). And in Jeremiah: Jehovah called thy name a green olive tree fair with beautiful fruit (Jer. 11:16-17; besides other places). [3] Since “Jerusalem” signified the church, therefore also many things that were in and about it signified such things as pertain to the church. Near it was also the Mount of Olives, which signified the Divine love, wherefore: Jesus in the day was teaching in the temple, and at night He went out, and passed the night in the Mount of Olives (Luke 21:37; 22:39; John 8:1). And Jesus spoke with His disciples on that mount concerning the consummation of the age, and His coming at that time (Matt. 24:3, and following verses; Mark 13:3, and following verses). And also He went from that mountain to Jerusalem, and suffered (Matt. 21:1; 26:30; Mark 11:1; 14:26; Luke 19:29, 37). And this according to the prediction of Zechariah: His feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east (Zech. 14:4). Because “the olive tree” signified the celestial of the church, therefore: The cherubs in the midst of the temple of Jerusalem were made of the wood of the olive tree; in like manner the doors of the oracle, and the posts (1 Kings 6:23-33).

494.Verse 5. And if anyone will hurt them, fire shall go forth out of their mouth, and shall devour their enemies, signifies that they who would destroy these two essentials of the new church will perish from infernal love. “To will to hurt the two witnesses” signifies to will to destroy these two essentials of the New Church, which are the acknowledgment of the Lord that He is the God of heaven and earth even as to the Human, and a life according to the precepts of the Decalogue; that these are “the witnesses” may be seen above (n. 490). “Fire shall go forth out their mouth” signifies infernal love; “and shall devour their enemies” signifies that they who hurt them will perish from that love; but it is not here to be understood that fire will proceed “out of the mouth of the witnesses,” but from those who would destroy these two essentials of the New Church, which are meant by “the witnesses” (n. 490). “Fire” is infernal love; for he who does not live according to the precepts of the Decalogue, and who does not approach to God the Savior and Redeemer, cannot be otherwise than in infernal love, and perish. [2] This is similar to what is said elsewhere in the Word, that from Jehovah there is “fire which consumes the wicked”; and that Jehovah acts “from the fire of his wrath,” “anger,” and “fury”; besides other similar expressions, by which it is not meant that this comes from Jehovah, but from the infernal love of the wicked. Such things are said in the Word, because they are appearances; and the Word, in its literal sense, is written by correspondences and appearances. Since it is said that “fire should go forth out of their mouth” and that thereby is meant that it is from those who are in infernal love, some passages shall be adduced in which it is said that “fire is from Jehovah”: The breath of Jehovah, like a stream of brimstone, shall consume it (Isa. 30:33). Smoke goeth up out of His nostrils, and fire out of His mouth, coals burned from it (Ps. 18:8). I will pour out upon them the wrath of Mine anger, for in the fire of My zeal shall the whole earth be consumed (Zeph. 3:8). Behold, Jehovah shall come in fire, for retribution in the wrath of His anger, and His rebuke in flames of fire (Isa. 66:15). Thou shalt be visited by Jehovah in a flame of devouring fire (Isa. 29:6; 30:30; besides many elsewhere).

495.And if anyone will hurt them, thus must he be killed, signifies that he who condemns them shall in like manner be condemned. By “hurt them” here signifies to condemn, because it follows, “thus must he be killed,” and by “being killed,” in the Word, is signified to be killed spiritually, which is to be condemned; for the Lord says: With what judgment ye judge, ye shall be judged (Matt. 7:1-2).

496.Verse 6. These have power to shut heaven, that it rain no rain in the days of their prophecy, signifies that they who turn themselves away from these two essentials of the New Church, cannot receive any truth from heaven. By “heaven” is here meant the angelic heaven; consequently, by “rain,” the truth of the church thence is signified; wherefore, by “shutting heaven that it rain no rain” is signified that they are not able to receive any truth of the church from heaven; the truth of the church from heaven is the truth of doctrine from the Word. It is said that the witnesses had this power, but it is meant here as above (n. 494), that they have not the power to shut heaven, but that they shut heaven to themselves who turn themselves away from these two essentials of the New Church, because they remain in their own falsities. That “rain” signifies the Divine truth from heaven, appears from these passages: My doctrine shall flow down as the rain, My word shall drop as the dew (Deut. 32:2). If ye serve other gods, Jehovah will shut heaven, that there be no rain (Deut. 11:11, 14, 16-17). I will lay My vineyard a desolation, and I will command the clouds that they rain no rain upon it (Isa. 5:6). The showers have been withholden, and there hath been no latter rain; but still the forehead of a harlot woman remained to thee (Jer. 3:3). As the rain cometh down from heaven, so shall My word be that goeth forth out of My mouth (Isa. 55:10-11). Ye sons of Zion rejoice and be glad in Jehovah, for He hath given you the former rain in justice (Joel 2:23). Thou, O God, didst make to drop down a rain of good pleasure (Ps. 68:9). He shall come down like rain upon the herb of the meadow, in His days shall the just flourish (Ps. 72:6, 7). Jehovah shall come unto us as the rain, as the latter rain irrigateth the earth (Hos. 6:3). My word shall drop upon them, and they shall wait for Me as the rain, and he shall open his mouth to the latter rain (Job 29:22-23). Son of man, say, Thou art the land that is not cleansed, on which there is no rain in the day of anger, there is a conspiracy of the prophets in the midst of it (Ezek. 22:24-25); besides other places (as in Isaiah 30:23; Jeremiah 5:24; 10:12-13, 14:3-4; 51:16; Ezekiel 34:26-27; Amos 4:7-8; Zechariah 10:1; Psalms 65:9-10; 135:7; 2 Samuel 23:3-4). “An inundating rain” is for the devastation of truth (Ezekiel 13:11, 13-14; 38:22); and for temptation (Matthew 7:24-27).

497.And have power over the waters to turn them into blood, signifies that they who turn themselves away from these two essentials falsify the truths of the Word. By “waters” are signified truths (n. 50); and by “blood,” the falsification of the truth of the Word (n. 379); therefore, by “turning the waters into blood” is signified to falsify the truths of the Word. This is to be understood in the same manner as before, namely, that they who turn themselves away from the two essentials of the New Church can see nothing but the falsities in which they are, which, if they confirm these by the Word, they falsify its truths.

498.And to smite the earth with every plague as often as they will, signifies that they who would destroy these two essentials of the New Church will cast themselves into all kinds of evils and falsities, as often and so far as they do so. By “the earth” is signified the church (n. 285); and by “a plague” is signified evil and falsity (n. 456); hence by “smiting the earth with every plague,” is signified to ruin the church by all kinds of evils and falsities. But this passage is to be understood in the same manner as the former, viz., that they who would smite these two essentials of the New Church with a plague, that is, destroy them, which is done by evil through falsities, will cast themselves into all kinds of evils and falsities; and as the natural sense is thus changed while it becomes spiritual, therefore also this expression, “as often as they will,” is changed in like manner into this, as often and so far as they do this. The reason is, because in proportion as anyone destroys these two essentials, he so far destroys the truths of the Word; and so far as he destroys the truths of the Word, so far he casts himself into evils and falsities; for these two essentials are the truths of the Word, as may appear manifestly from The two Doctrines of the New Jerusalem; one concerning The Lord, and the other concerning The Doctrine of Life from the Precepts of the Decalogue. This passage, that “the witnesses had the power of smiting the earth with every plague as often as they will,” is similar to many others in the Word, which attribute to Jehovah, that is, to the Lord, that “He smites men with plagues,” and that this is His will, when yet it must be understood that He neither smites them, nor is it His will to do so, as in Zechariah: This shall be the plague with which Jehovah shall smite all the people that have fought against Jerusalem (Zech. 14:12, and following verses). And in Jeremiah: I have smitten thee with the plague of the enemy, with the chastisement of a tyrant, for the multitude of thine iniquity (Jer. 30:14); likewise in many other places. See also above (n. 494).

499.Verse 7. And when they shall have finished their testimony, signifies that after the Lord has taught that He is the God of heaven and earth, and that there is conjunction with Him by a life according to the precepts of the Decalogue. “When they shall have finished,” signifies after the Lord has taught; the two witnesses, indeed, taught, yet not from themselves, but from the Lord. That “testimony” signifies these two, may be seen above (n. 490).

500.The beast that cometh up out of the abyss shall make war with them, and shall overcome them, and kill them, signifies that they who are in the internals of the doctrine of faith alone will oppose them, and assault these two essentials of the New Church, and will reject them, and, as far as lies in their power, will cause others to reject them. By “the beast that cometh up out of the abyss,” are meant they who came up out of the abyss, and appeared like locusts (chap. 9:1-12). That these are they who are in the internals of the doctrine of faith alone, may be seen in the explanation there given; by “making war” is signified to oppose and assault these two essentials of the church, as will be seen presently; by “overcoming and killing” them is signified to reject and extirpate them in themselves, and, as far as lies in their power, to cause others to do the same. [2] The reason why they who are principled in the internals of the doctrine of faith alone will impugn and reject these two essentials, is, because they have confirmed themselves in two things diametrically opposite to them, First, that it is not the Lord, but God the Father, who is to be approached; and Secondly, that a life according to the precepts of the Decalogue is not a spiritual life, but only a moral and civil life, and this they confirm, lest anyone believe that he can be saved by works, but only by their faith. All they who have had these dogmas impressed deeply on their minds in schools and academies, do not recede from them afterwards. There are three reasons for this which hitherto have not been known: First, because they have entered, as to their spirit, into association with their like in the spiritual world, where there are many satans, who are delighted with nothing but falsities, from which they cannot at all be separated but by rejecting those falsities; nor can this be done but by immediately approaching God the Savior, and beginning a Christian life according to the precepts of the Decalogue. [3] The second reason is because they believe that remission of sins, and thus salvation, is given in a moment in the act of faith, and afterwards in the state or in the progression by the same act continued, preserved, and retained, from the Holy Spirit, separate from the exercises of charity; and they who have once imbibed these doctrines afterwards make no account of sins before God, and so live in their uncleanness. And because they know how to confirm such things subtly before the unlearned by falsifications of the Word, and before the learned by sophistry, it is here said that “the beast which came up from the abyss overcame and killed the two witnesses.” But this takes place only with those who love to follow their own inclinations, being borne along by the delights of their lusts. When these think about salvation, they cherish those lusts in their hearts and embrace their faith with both hands, thinking that they may be saved by uttering certain words with a tone of confidence, and that they need not attend to anything of their life for the sake of God, but only for the sake of the world. [4] The Third reason is that they who, in youth, had imbibed the internals of that faith which are called the mysteries of justification, on being afterwards promoted to an honored ministry, do not think in themselves concerning God and heaven, but concerning themselves and the world, retaining only the mysteries of their faith for the sake of reputation, that they may be honored as wise, and by reason of their wisdom, be thought worthy of being rewarded with wealth. The reason why this is an effect of that faith is because there is nothing of religion in it. That this is so may be seen in the third relation above (n. 484). [5] That by “wars” in the Word, are signified spiritual wars, which are fightings against truth, and are effected by reasonings from falsities, is evident from these passages: Spirits of demons go forth to gather them to war in the great day of God Almighty (Rev. 16:14). The dragon was angry against the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ (Rev. 12:17). It was given to the beast of the dragon to make war with the saints (Rev. 13:7). Consecrate war against the daughter of Zion, and let us go up at noon (Jer. 6:4). Ye have not gone up into the breaches to stand in war in the day of Jehovah (Ezek. 13:5). In Salem is the habitation of God and a dwelling in Zion, where He broke the fiery darts of the bow, and the battle (Ps. 76:2, 3). Jehovah shall go forth as a mighty man, He shall stir up zeal like a man of war (Isa. 42:13; Ps. 24:8). In that day Jehovah shall be for a spirit of judgment to him that sitteth in judgment, who repels war from the gate (Isa. 28:5, 6). Deliver me from the evil man, and preserve me from the man of violence; all the day they gather together for war; they have sharpened their tongue like serpents (Ps. 140:1-3). Many shall come in My name, saying, I am Christ, and shall mislead many, and ye shall hear of wars and rumors of wars, see that ye be not troubled (Matt. 24:5, 6; Mark 13:6, 7; Luke 21:8, 9). The wars of the kings of the north, and of the south, and others, in Daniel (chapters 10, 11, 12) signify no other than spiritual wars; besides “the wars” mentioned in other places (as in Isaiah 2:3-5; 13:4; 21:14, 15; 31:4; Jeremiah 49:25, 26; Hosea 2:18; Zechariah 10:5; 14:3; Psalms 27:3; 46:8, 9). [6] Since by “wars” in the Word, are signified spiritual wars, therefore the ministry of the Levites was called “military service,” as appears from these things: It was commanded that the Levites should be numbered, to perform military service, to do work in the tent of the congregation (Num. 4:23, 35, 39, 43, 47). This is the office of the Levites: to perform military service in the ministry of the tent of the congregation; but from a son of fifty years he shall withdraw from the military service of the ministry, nor shall he minister any more (Num. 8:24-25). See also above (n. 447), where it is confirmed from the Word, that “armies” signify the goods and truths of the church, and, in the opposite sense, its evils and falsities.

464-1 The original Latin omits “sea and upon,” but it is inserted in the explanation below.

501.Verse 8. And their bodies shall be upon the street of the great city, signifies that the two essentials of the New Church are totally rejected by those who are interiorly in the falsities of doctrine concerning justification by faith alone. By “the bodies of the two witnesses” are signified the two essentials of the New Church, which are the acknowledgment of the Lord as the only God of heaven and earth, and that conjunction with Him is by a life according to the precepts of the Decalogue (n. 490, etc.). By “the street of the great city,” is signified the falsity of the doctrine concerning justification by faith alone; by “a street” is signified falsity, as will be seen presently; and by “a city” is signified doctrine (n. 194). It is called “a great city,” because it is the doctrine which reigns in the whole Reformed Christian world among the clergy, though not in like manner among the laity. “By streets,” in the Word, almost the same is signified as by “ways,” because streets are ways in a city; but still by “streets” are signified the truths or falsities of doctrine, because “a city” signifies doctrine (n. 194); and by “ways” are signified the truths or falsities of the church, because “the earth” signifies the church (n. 285). That “streets” signify truths or falsities of doctrine, may be seen from the following passages: And judgment is rejected, and justice hath stood afar off: for truth is stricken in the street, and rectitude cannot come (Isa. 59:14). The chariots shall rage in the streets, they shall run to and fro in the broad ways (Nah. 2:4). In the days of Jael the ways ceased, the broad ways ceased in Israel (Judg. 5:6-7). How is the city of glory left? therefore her young men shall fall in the streets (Jer. 49:25-26; 50:30). They that did feed delicately are devastated in the streets. The form of the Nazarites is darker than blackness; they are not known in the streets. They wandered blind in the streets. They hunted our steps, that we cannot go in the streets (Lam. 4:5, 8, 14, 18). I will cut off the nations, their corners shall be laid waste, I will desolate their streets (Zeph. 3:6). Afterwards in sixty-two weeks the streets of Jerusalem shall be built again, but in troublous times (Dan. 9:25). The street of the city New Jerusalem was pure gold, as clear glass (Rev. 21:21). In the midst of the street of it, on this side and that, the tree bearing twelve fruits (Rev. 22:2; besides other places; as in Isa. 15:3; 24:10-11; 51:20; Jer. 5:1; 6:16; 7:17; 9:21; 11:13; Ezek. 16:24-25, 31; Jer. 44:9, 17; Lam. 2:11, 19; Ezek. 11:6; 26:11-12; Amos 5:16; Zech. 8:3-5; Ps. 144:13; Job 18:17). Since “streets” signify the truths of doctrine of the church, therefore: They taught in the streets (2 Sam. 1:20). And it was said: We have eaten before Thee and drunk before Thee, and Thou hast taught in our streets (Luke 13:26). And therefore: Hypocrites prayed in the corners of the streets (Matt. 6:2-5). And therefore: The householder commanded the servants to go into the streets and broad ways, and bring them in (Luke 14:21). For the same reason, also, what is false and falsified is called: Mire, dirt, and dung of the streets (Isa. 5:25; 10:6; Micah 7:10; Ps. 18:42). The prophets who prophesied what was false, should be cast out into the streets of Jerusalem, and there was none to bury them (Jer. 14:16).

502.Which spiritually is called Sodom and Egypt signifies the two infernal loves, which are the love of dominating from self-love, and the love of ruling from the pride of one’s own intelligence, which are in the church where one God is not acknowledged, and the Lord is not worshiped, and where they do not live according to the precepts of the Decalogue. By “Sodom,” in the spiritual sense, is signified the love of dominating from self-love, as will be seen presently; and by “Egypt,” in the spiritual sense, is signified the love of ruling from the pride of one’s own intelligence, which also will be spoken of presently; and because these two loves are signified, therefore it is spiritually called “Sodom and Egypt.” The reason why these loves prevail in the church where one God is not acknowledged, and the Lord is not worshiped, and where they do not live according to the precepts of the Decalogue, is, because man is born into those two loves, and comes into them as he grows up, and those loves cannot be removed but by God the Savior, and by a life according to His precepts; and they cannot be removed by God the Savior, unless He is approached; nor can a life according to His precepts be given, unless man is led by Him. It can indeed be given, but not a life in which there is anything of heaven and thence of the church. That life is given only by Him who is life. That the Lord is that life, may be seen (John 1:1, 4; 5:26; 6:33-35, and following verses; 11:25, 26; 14:6, 19; and in many other places). [2] That the love of dominating from self-love, and the love of ruling from the pride of one’s own intelligence, are the heads of all the loves of hell, and thus the heads of all the evils and thence of the falsities in the church, is unknown at this day; the delights of those loves, which exceed the delights of all the pleasures of the mind, are the causes of its not being known, when yet, “spiritually, they are Sodom and Egypt.” That “Sodom” is the love of dominating from self-love, may appear from the description of Sodom in Moses, that they wished to do violence to the angels who came into Lot’s house; and that fire and brimstone rained upon them out of heaven (Genesis 19:1, and following verses). By “fire and brimstone,” that love with its lusts is signified. I saw similar things happen when the cities and societies of such were overthrown in the day of the Last Judgment, and they were cast into hell. These loves and their evils are signified by “Sodom and Gomorrah” (in these places: Isaiah 1:10; 3:8-9; 13:19; Jeremiah 23:14; 49:18; 50:37, 40; Lamentations 4:6; Ezekiel 16:46-50; Amos 4:11; Zephaniah 2:9-10; Deuteronomy 29:23; 32:32; Matthew 10:14-15; 11:23; Mark 6:11; Luke 10:10-12; 17:28-29). [3] That this love is signified by “Sodom,” is not known in the world; but keep this in mind and remember it when you come into the world of spirits, as is done after death, and you will be fully convinced. But it is to be known, that there is a love of dominating from self-love, and a love of dominion from the love of uses; the latter love is celestial, but the former infernal. Therefore when one makes the head, the other makes the feet, that is, when the love of dominating from self-love makes the head, then the love of dominion from the love of uses, which is also the love of serving the neighbor from the Lord, at first makes the feet, afterwards the soles of the feet, and, lastly is trodden under foot. But when the love of dominion from the love of uses, which, as was said, is celestial love, makes the head, then the love of dominating from self-love, which, as was observed, is an infernal love, at first makes the feet, afterwards the soles of the feet, and, finally, is trodden under foot. These two loves, however, are with difficulty distinguished by man in the world, because their external forms are similar; yet they may be distinguished by this, that the celestial love is with those who approach the Lord, and live according to the precepts of the Decalogue; and that the infernal love is with those who do not approach the Lord, and who do not live according to the precepts of the Decalogue.

503.It shall now be said what is signified by “Egypt” in the Word. “Egypt” signifies the natural man in conjunction with the spiritual, and thus the affection of truth and thence science and intelligence; but, in the opposite sense, it signifies the natural man separated from the spiritual, and then the pride of one’s own intelligence, and thence insanity in spiritual things. “Egypt” signifies the natural man in conjunction with the spiritual, and then the affection of truth, and thence science and intelligence, in the following passages: In that day shall five cities in the land of Egypt swear to Jehovah of Hosts. In that day shall there be an altar to Jehovah in the midst of the land of Egypt; then shall Jehovah be known to Egypt, and the Egyptians shall know Jehovah in that day (Isa. 19:18-21). In that day shall there be a highway out of Egypt into Assyria, that Assyria may come into Egypt, and Egypt into Assyria, and the Egyptians may serve with Assyria. In that day shall Israel be the third with Egypt and Assyria, a blessing in the midst of the land; whom Jehovah of Hosts shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isa. 19:23-25). Egypt there is the natural, Assyria is the rational, and Israel is the spiritual; these three make the man of the church. Hence the king of Egypt was called “the son of the wise,” “the son of the kings of antiquity”; and Egypt was called “the cornerstone of the tribes” (Isaiah 19:11, 13); and it is said of Solomon that: His wisdom excelled the wisdom of the Egyptians (1 Kings 4:30). And that he took pharaoh’s daughter to wife, and brought her into the city of David (1 Kings 3:1). And that he built Pharaoh’s daughter a house near the porch (1 Kings 7:8). [2] For the same reason also: Joseph was carried into Egypt, and was there made the ruler over all the land (Gen. 41:37-57). Since “Egypt” signified the natural man as to the affection of truth and thence science and intelligence, therefore: Joseph, the husband of Mary, being warned of an angel, departed into Egypt with the infant Lord (Matt. 2:14, 15). According to the prediction: When Israel was a boy then I loved him, and called My son out of Egypt (Hos. 11:1). Thou hast caused a vine to come out of Egypt, Thou hast planted it, and didst cause it to take deep root (Ps. 80:8, 9). For man is born natural, becomes rational, and afterwards spiritual, thus the vine out of Egypt is planted and takes root. For the sake of this representation also: Abraham journeyed into Egypt (Gen. 12:10, and following verses). And Jacob was commanded to go with his sons into Egypt, and also abode there (Gen. 46 and following chapters). Thence, also, the land of Canaan, by which the church is signified, is described as to its extent: As far as the river of Egypt (Gen. 15:18; 1 Kings 4:21; Micah 7:12). And Egypt is compared: To the garden of Eden, the garden of God (Ezek. 31:2, 8; Gen. 13:10). And the sciences of the natural man are called: The desirable things of Egypt (Dan. 11:43). And fine linen in needlework from Egypt (Ezek. 27:7; besides other passages, where Egypt is favorably spoken of; as in Isa. 27:12-13; Ezek. 29:13-16; 31:1-18; Hos. 11:11; Zech. 10:10-11; 14:16-18; Ps. 68:31-32; Isa. 19:23-24). [3] But “Egypt” in the opposite sense signifies the natural man separated from the spiritual, and then the pride of his own intelligence, and thence insanity in spiritual things, in these passages: Because the heart of Pharaoh is lifted up in his height, and he hath put his top among the thick boughs, strangers shall cut him off, and cast him down. In the day that thou shalt go down into hell, I will cover the deep over him, and thou shalt lie in the midst of the uncircumcised (Ezek. 31:10, 18). The foundations of Egypt shall be overturned; the pride of his strength shall come down; and his cities shall be devastated in the midst of the desolate cities. I will give fire in Egypt, and I will disperse Egypt among the nations, and scatter them in the lands (Ezek. 30:1 to the end). Woe to them that go down into Egypt for help, and look not to the Holy One of Israel; for Egypt is man, and not God; and its horses are flesh and not spirit (Isa. 31:1, 3). Egypt ascendeth as a river; it saith, I will ascend, I will cover the earth, and I will destroy: come up, ye horses; rage, ye chariots; the sword shall devour you, and shall be made drunk with blood; there is no healing to thee (Jer. 46:2, 8-11). How say ye to Pharaoh, I am the son of the wise, and the son of the kings of antiquity? where now are thy wise men? let them know: the princes of Zoan have become foolish; they have seduced Egypt, the cornerstone of the tribes; there shall be no work for Egypt, that it may make the head and the tail (Isa. 19:1-17). Prophesy against Egypt: O great whale, that liest in the midst of thy rivers; because he hath said, The river is mine, and I have made it myself; therefore I will put hooks in thy jaws, and I will make the fish of thy rivers to stick to thy scales, and I will leave thee in the wilderness: and therefore shall the land of Egypt become a desert and a waste (Ezek. 29:1-12). Besides other places, as Isa. 30:2, 7; Jer. 2:17, 28, 36; 42:13-18; Ezek. 16:26, 28-29; 23:2-33; Hos. 7:11, 13, 16; 9:1, 3, 6; 11:5; 12:1; Joel 3:19; Lam. 5:2, 4, 6, 8; Deut. 17:16; 1 Kings 14:25, 26; 2 Kings 18:21. [4] Because the Egyptians had become such, therefore they were devastated as to all the goods and truths of the church. Their devastations are described by the miracles performed there, which were plagues, and signified so many lusts of the natural man separated from the spiritual, which acts solely from one’s own intelligence and the pride thereof. The plagues significative of his lusts were that: The waters in the river were turned into blood, insomuch that the fish died, and the river stank (Exod. 7:17-18). That from the rivers and pools frogs were produced over the land of Egypt; that the dust of the earth was turned into lice; that swarms of noxious flies were sent (Exod. 8:3-4, 17-18). That boils breaking forth with pustules were brought upon man and beast; that it rained hail mingled with fire (Exod. 9:8-10). That locusts were sent; that there was thick darkness in all the land of Egypt (Exod. 10:4-6, 13-15). That all the first-born in the land of Egypt died (Exod. 11:5; 12:29-30). And, finally, that the Egyptians were drowned in the Red Sea (Exod. 14:28). By these hell is signified. What these things specifically signify, may be seen in The Arcana Coelestia, where they are explained. Hence it is evident, what is meant by “the plagues and diseases of Egypt” (Deut. 7:15; 28:60); what by “being drowned by the river of Egypt” (Amos 8:8; 9:5); and whence it is that Egypt is called “the land of bondage” (Micah 6:4); “the land of Ham” (Ps. 106:22); also “the iron furnace” (Deut. 4:20; 1 Kings 8:51). [5] The reason why “Egypt” signifies not only intelligence but also insanity in spiritual things, is because the Ancient Church, which extended through many kingdoms of Asia, was also in Egypt, at which time the Egyptians excelled all others in cultivating the science of correspondences between spiritual things and natural, as appears from their hieroglyphics. But when that science was turned by them into magic, and became idolatrous, then their intelligence in things spiritual became insanity; for which reason, “Egypt,” in the opposite sense, signifies such insanity. From what has been said, it may now be seen, what is meant by “the great city which is spiritually called Sodom and Egypt.”

504.Where also our Lord was crucified, signifies non-acknowledgment of the Lord’s Divine Human, and thus a state of rejection. It is said in the church, that they “crucify the Lord” who blaspheme Him; as do those also who, like the Jews, deny Him to be the Son of God. The reason why they who deny the Lord’s Human to be Divine are like the Jews is because every man regards the Lord as a Man, and he who regards His Human as like the human of another man cannot then think of His Divine, howsoever he may call this the Son of God, born from eternity, and equal to the Divine of the Father. When it is spoken and read, it is heard indeed, but still it is not at the same time believed; when the Lord is thought of as a material man like any other man, and retaining the like properties of the flesh; and as His Divine is then removed and not regarded, therefore the same state is induced as if it were denied, for he denies that His Human is the Son of God, as did the Jews, for which reason they crucified Him. That the Lord’s Human is nevertheless the Son of God, is openly said (in Luke 1:32, 35; Matt. 3:16-17; and in other places). [2] From these things it appears, why the men of the church approach God the Father immediately, and many also the Holy Spirit immediately, but scarcely anyone approaches the Lord immediately. Since the Jews, from the denial that the Lord was the Messiah, the Son of God, crucified Him, therefore their Jerusalem is also called Sodom (Isa. 3:9; Jer. 23:14; Ezek. 16:46, 48). And the Lord says: On the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all; even thus shall it be in the day when the Son of man is revealed (Luke 17:29-30). What is meant by fire and brimstone may be seen above (n. 452, 494).

505.Verse 9. And they of the peoples, and tribes, and tongues, and nations, shall see their bodies three days and a half, signifies that when all they who, until the end of the present church and the beginning of the New Church, have been and will be in falsities of doctrine and thence in evils of life from faith alone, have heard and shall hear of these two essentials, which are the acknowledgment of the Lord and of works according to the Decalogue. By “peoples, and tribes, and tongues, and nations,” are meant all of the Reformed who have been and will be in falsities of doctrine, and thence in evils of life from faith alone; by “peoples” are signified those who are in falsities of doctrine (n. 483); by “tribes” falsities and evils of the church (n. 349); by “tongues,” confession and reception thereof (n. 483); and by “nations” those who are in evils of life (n. 483). Therefore, by these four are signified all and everyone who have been and who will be such, thus all they who have been “in that great city,” and they that are like unto them; who will thenceforth come there out of the world. By “their bodies,” or those “of the two witnesses,” are signified the two essentials of the New Church above mentioned (n. 501); by “they shall see” is signified when they have heard and shall hear of them, because “to see” is said of their bodies, and “to hear,” of these two essentials; by “three days and a half” is signified to the end and the beginning, that is, to the end of the present church and the beginning of the New. Now from these things collected into one sense, it is evident, that by these words, “They of the peoples, and tribes, and tongues, and nations, shall see their bodies three days and a half,” the things above mentioned are signified in the spiritual sense. The reason why “three days and a half” signify to the end and the beginning is because “day” signifies state; the number “three,” what is complete to the end; and “a half,” the beginning; for the same is signified by “three days and a half” as by “a week,” six days of which signify what is complete to the end, and the seventh day signifies what is holy; for the number “3 1/2” is half of the number “7,” which makes a week, and a double number, and the divided number of which it consists, have a similar signification. [2] That “three” signifies what is complete, thus to the end, may be seen from these passages in the Word, that: Isaiah walked naked and barefoot three years (Isa. 20:3). Jehovah called Samuel three times, and Samuel ran three times to Eli, and the third time Eli understood (1 Sam. 3:1-8). Elijah stretched himself three times over the widow’s son (1 Kings 17:21). Elijah commanded them to pour water upon the burnt-offering three times (1 Kings 18:34). Jesus said, The kingdom of the heavens is like unto leaven, which a woman took, and hid in three measures till the whole was leavened (Matt. 13:33). Jesus said unto Peter, that he would deny Him three times (Matt. 26:34). The Lord asked Peter three times, Lovest thou Me? (John 21:15-17). Jonah was in the belly of the whale three days and three nights (Jonah 1:17). Jesus said the temple would be destroyed, and He would build it up again in three days (Matt. 26:61). Jesus prayed three times in Gethsemane (Matt. 26:39-44). Jesus rose again on the third day (Matt. 28:1). Besides many others; as in Isa. 16:14; Hosea 6:2; Exod. 3:18; 10:22-23; 19:1, 11, 15-16, 18; Lev. 19:23-25; Num. 19:11, to the end; 31:19-25; Deut. 19:2-3; 26:12; Josh. 1:11; 3:2; 1 Sam. 20:5, 12, 19-20, 35-36, 41; 2 Sam. 24:11-13; Dan. 10:1-3; Mark 12:2, 4, 6; Luke 20:12-13:32-33. “Seven” as well as “three” signifies what is full and complete; but “seven” is said of things holy, and “three” of things not holy.

506.And shall not suffer their bodies to be put into monuments, signifies that they condemned and will condemn them. By “bodies” are here signified the two essentials of the New Church (of which, n. 505 and above); and by “not suffering them to be put into monuments,” is signified to reject them as condemned. This is signified, because by “being put into monuments,” or “buried,” is signified resurrection and continuation of life, for then those things are committed to the earth which are from the earth, thus which are earthly and thence unclean; therefore by “not being put into monuments,” or “not being buried,” is signified to continue in things earthly and unclean, and for that reason to be rejected as condemned. It was on this account that in the church with the sons of Israel, which was a representative church, it was instituted, that they who were considered as condemned, should be cast forth and not buried, as is evident from these things: Thus saith Jehovah concerning them, they shall die of grievous deaths, they shall not be lamented, neither shall they be buried; they shall be as dung upon the face of the earth; and their carcass shall be for food to the birds of the heavens, and for the beasts of the earth (Jer. 16:3-4). The prophets that prophesy a lie shall be cast out in the streets of Jerusalem, none burying (Jer. 14:16). In that day they shall bring out the bones of the kings of Judah, the bones of his princes, and the bones of the priests, and the bones of the prophets out of their sepulchers; they shall not be collected nor buried; they shall be for dung upon the face of the earth (Jer. 8:1-2). That the dogs devoured Jezebel in the field, none burying (2 Kings 9:10). Thou wast cast out of thy sepulchre like an abominable shoot; as a carcass trodden under feet (Isa. 14:19-20); besides other places; as in Jer. 25:32-33; 22:19; 7:32-33; 19:11-12; 2 Kings 23:16).

507.Verse 10. And they that dwell upon the earth shall rejoice over them and be glad, signifies the delight of the affection of the heart and the soul in the church on that account among those who were in faith alone, as to doctrine and life. By “them that dwell on the earth” are meant they who are in the church, in the present case, they who are in the church where faith alone prevails; the earth signifies the church in which they are (n. 285); “to rejoice and be glad” signifies to have the delight of the affection of the heart and soul; the delight of the affection of the heart is of the will, and the delight of the affection of the soul is of the understanding; for, in the Word, by “heart and soul” are meant man’s will and understanding; hence it is, that it is said “to rejoice and be glad,” although joy and gladness seem to be one thing; yet in these two expressions there is the marriage of the will and the understanding, which also is the marriage of good and truth, which exists in the whole and in every particular of the Word, as is shown in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 80-90). This is the reason why both these expressions, “to rejoice and be glad” and “joy and gladness,” frequently occur in other parts of the Word, as in these passages: Behold, joy and gladness, killing an ox (Isa. 22:13; 35:10; 51:11). Joy and gladness are cut off from the house of our God (Joel 1:16). The voice of joy and the voice of gladness shall cease (Jer. 7:34; 15:10). The fast of the tenth shall be for joy and gladness (Zech. 8:19). Rejoice ye in Jerusalem, be ye glad in her (Isa. 66:10). Rejoice and be glad, O daughter of Edom (Lam. 4:21). Let the heavens rejoice, and the earth be glad (Ps. 96:11; 68:3). Make me to hear joy and gladness (Ps. 51:8). Joy and gladness shall be found in Zion (Isa. 51:3). Thou shalt have gladness, many shall rejoice at his birth (Luke 1:14). Then will I cause to cease the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride (Jer. 7:34; 16:9; 25:10; 33:10-11). Let all that seek thee rejoice and be glad (Ps. 40:16; 70:4). But let the just be glad and rejoice in gladness (Ps. 68:3). Be glad in Jerusalem, rejoice for joy with her (Isa. 66:10).

508.And shall send gifts one to another, signifies consociation through love and friendship. “To send gifts” signifies to be consociated by love and friendship, because a gift consociates, for it produces love, and causes friendship; “one to another” signifies mutually.

509.Because these two prophets tormented them that dwell upon the earth, signifies that these two essentials, one concerning the Lord and concerning the Divine Human; and the other concerning a life according to the commandments of the Decalogue, are contrary to the two essentials received in the church of the Reformed, one of which relates to a Trinity of Persons, and the other to faith alone being saving without the works of the law, and that by reason of this contrariety, those two essentials of the New Church, which is the New Jerusalem, are held in contempt, dislike, and aversion. That this is what is signified, when by “the two prophets” or “witnesses” are meant the two essentials of the New Church, and when by “them that dwell upon the earth” are meant they who are in the two essentials of the church of the Reformed, follows as a necessary consequence; by “tormenting” is signified to be held in contempt, dislike, and aversion.

510.Verse 11. And after three days and a half the spirit of life from God entered into them, and they stood upon their feet, signifies that these two essentials of the New Church, at the end of the former, when the New Church is beginning and progressing, are vivified by the Lord with those who receive them. By “three days and a half” is signified to the end and the beginning (n. 505), thus from the end of the present church to the beginning of the New, in this case, with those among whom the New Church begins and progresses, because it is now said of “the witnesses,” that “the spirit of life entered into them, and they stood upon their feet.” By “the spirit of life from God” is signified spiritual life; and by “standing upon their feet” is signified natural life agreeing with spiritual life, and thus vivification from the Lord. The reason why this is signified, is, because by “the spirit of life” is meant the internal of man, which is called the internal man, which, considered in itself, is spiritual, for the spirit of man thinks and wills, and to think and will in itself is spiritual. By “standing upon their feet” is signified the external of man, which is called the external man, which is in itself natural; for the body speaks and acts what its spirit thinks and wills, and to speak and to act is natural; that feet signify things natural, may be seen (n. 49, 468). [2] What is specifically meant by this expression, shall be explained: Every man who is reformed, is first reformed as to the internal man, and afterwards as to the external. The internal man is not reformed by merely knowing and understanding the truths and goods by which man is saved, but by willing and loving them; but the external man, by speaking and doing the things which the internal man wills and loves, and, in proportion as this takes place, in the same proportion man is regenerated. The reason why he is not regenerated before, is, because his internal is not before in the effect, but only in the cause, and, unless the cause be in the effect, it is dissipated. It is like a house built upon ice, which sinks to the bottom when the ice is melted by the sun; in a word, it is like a man without feet to stand and walk upon. It is the same with the internal or spiritual man, if it is not founded on the external or natural man. Such then is the signification of “the two witnesses standing upon their feet after the spirit from God entered into them”; and also of similar expressions in Ezekiel: Jehovah said unto me, Prophesy unto the wind, and when I prophesied, the spirit entered into them, and they stood upon their feet (Ezek. 37:9-10). In the same: A voice speaking unto me, said, Son of man, stand upon thy feet; and the spirit entered into me and stood me upon my feet (Ezek. 2:1-2). And in the same: I fell on my face, then the spirit entered into me, and set me upon my feet (Ezek. 3:23-24). This is what is meant also by the Lord’s words to Peter: Peter said, Thou shalt not wash my feet only, but also my hands and my head. Jesus said to him, He that is washed needeth not save to wash his feet, and the whole is clean (John 13:9-10).

511.And great fear fell upon them that saw them, signifies commotion of mind and consternation at Divine truths. “Fear” has various significations according to the thing which causes it; here “great fear” signifies commotion of mind, and consternation at Divine truths; for Divine truths have these effects with the evil, for they terrify them when at the same time they hear of hell and eternal damnation; but that terror soon vanishes, together with the faith that there is any life after death.

512.Verse 12. And they heard a great voice out of heaven, saying unto them, Come up hither, signifies that these two essentials of the New Church were taken up by the Lord into heaven, whence they came, and where they are, and the protection of them. By “a great voice from heaven” is signified from the Lord, for a voice from heaven is from no other source; “come up hither,” signifies their being taken up into heaven, whence they came, and where they are, and their protection.

513.And they went up into heaven in a cloud, signifies the taking them up into heaven, and conjunction there with the Lord by the Divine truth of the Word in its literal sense. By “ascending up to heaven” is signified their being taken up by the Lord into heaven, as above (n. 512); in the present case, also, conjunction with the Lord there, because they ascended “in a cloud,” for by “a cloud” is signified the literal sense of the Word (n. 24), and by this there is conjunction with the Lord, and consociation with the angels, see The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 62-69).

514.And their enemies saw them, signifies that they who are in faith separated from charity heard them, but remained in their own falsities. By “seeing the two witnesses” is signified to hear these two essentials of the New Church, and also to see the confirming things from the Word; because they saw them “ascending in a cloud,” and by “a cloud” is signified the sense of the letter of the Word (n. 24, 513); that, nevertheless, they did not receive them, but remained in their own falsities, is evident from this, that no more is said than that “they saw,” and it follows that “there was a great earthquake,” in which they perished. By “enemies” are meant “they who were in the great city, which is spiritually called Sodom and Egypt,” who were those that are in faith separated from charity, as may be seen above (n. 501, 502, and following numbers).

515.Verse 13. And in that hour there was a great earthquake, and the tenth part of the city fell, signifies a remarkable change of state then took place with them, and they were torn away from heaven and sank down into hell. “In that hour” signifies at the time when they saw “the two witnesses” ascend into heaven, and nevertheless they remained in their falsities as above (n. 514); for “the two witnesses prophesied,” that is, taught them (verse 3), and afterwards were killed, and revived; they also saw them ascend up to heaven, and still did not recede from their falsities, then there became a great earthquake. That a similar thing happened with the Two Doctrines of the New Jerusalem, one concerning the Lord, and the other concerning the Life according to the Commandments of the Decalogue, may in some measure be seen from the Relations after each chapter. Those two doctrines are the two witnesses here treated of. By “an earthquake” is signified a change of state (n. 331), here their destruction, because in it “a tenth part of the city fell”; by “a tenth part” is signified all there, for “ten” signifies much and all (n. 101); in like manner, “the tenth part,” or “a tenth,” as “the fourth part,” or “a fourth,” signifies the same as “four” (n. 322); and “the third part” or “a third” the same as “three” (n. 400). By “falling” is signified to sink down into hell, which takes place when they are torn away from heaven; for the cities in the world of spirits which are in evils and falsities, after they that dwell therein are visited, informed, and warned, and still remain in their evils and falsities, are shaken with an earthquake, by which a gulf is opened, into which they sink down, and then their inhabitants appear to themselves to be at the bottom, as it were, in a desert, whence they are severally removed to their places in hell. That it was so done to this city, will be seen below (n. 531).

516.And in the earthquake were killed the names of men seven thousand, signifies that in that state all they who were in the confession of faith alone, and therefore made no account of works of charity, perished. By “being killed” is signified here, as before, to be killed spiritually, which is to perish as to the soul; by an “earthquake” is signified a change of state among them, and their destruction, as above; by “names of men seven thousand” are signified all who were in the confession of faith alone, and for that reason made no account of the works of charity, and therefore condemned those two holy essentials of the New Church; by “names” are signified they who are such, for “a name” signifies the quality of a man (n. 81, 122, 165); and by “seven thousand” are signified all who were such, for the same is signified by “seven thousand” as by “seven,” just as by “twelve thousand” is signified the same as by “twelve” (n. 348). That “seven” signifies all, and all things and is predicated of the holy things of heaven and the church, and, in the opposite sense, of the same when profaned may be seen (n. 10, 391).

517.And the rest were terrified, and gave glory to the God of heaven, signifies that they who had adjoined some goods of charity to faith, when they saw their destruction, acknowledged the Lord, and were separated. By “the rest” are here meant they who adjoined some goods of charity to faith; by “being terrified” is signified through fear, when they saw the destruction of the others; by “giving glory to the God of heaven” is signified to acknowledge the Lord as the God of heaven and earth; by “giving glory” is signified to acknowledge and worship; and by “the God of heaven and earth” is meant the Lord, because He is the God of heaven and earth (Matt. 28:18). These, because they acknowledged the Lord from fear, were separated, in order that they might be explored as to the origin from which they did good, whether from themselves or from the Lord. All they do good from themselves who do not shun evils as sins, that is, who do not live according to the commandments of the Decalogue; but they do good from the Lord, who so shun and live.

518.Verse 14. The second woe is past; behold, the third woe cometh quickly, signifies lamentation over the perverted state of the church, and then the last lamentation, to be treated of presently. That “woe” signifies lamentation over the perverted state of the church, may be seen above (n. 416); by “the third woe” is signified the last lamentation, when it is complete and there is an end; for “three” and “a third” have that signification (n. 505). “To come quickly” signifies hereafter, and “hereafter” means from chapter 12 to 17, and, lastly, chapter 20, where it treats of the Last Judgment upon them.

519.Verse 15. And the seventh angel sounded, signifies the exploration and manifestation of the state of the church after the consummation, when the coming of the Lord and of His kingdom takes place. By “sounding with a trumpet” is signified to explore and make manifest the state of the church after its consummation, when the coming of the Lord and of His kingdom takes place. The reason is, because this is signified by “the seventh angel sounding”; for by the six angels and their trumpets sounding, were signified explorations and manifestations of the state of the consummated church, as appears from the foregoing chapter, where its consummation only is treated of; but that now its state after consummation, which is the coming of the Lord and of His kingdom, is treated of, appears from what follows in this verse, and afterwards in this verse: 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, and He shall reign for ages of ages (Rev. 11:15). The reason why this manifestation is effected by “the sounding of the seventh angel,” is, because “seven” signifies the same as a week, and six days of the week are days of labor, and of what belongs to man, and the seventh is holy and the Lord’s. That by consummation is meant the devastation of the church when there is no longer any truth of doctrine and good of life therein, thus when its end has come, may be seen (n. 658, 750); and because then is the coming of the Lord and of His kingdom, therefore both “the consummation of the age” and “the coming of the Lord” are spoken of in Matt. 24:3, and they are both also foretold in that chapter.

520.And there were great voices in heaven, saying, The kingdoms of the world are become our Lord’s and His Christ’s and He shall reign for ages of ages, signifies celebrations by the angels, because heaven and the church are become the Lord’s, as they were from the beginning; and that now they have also become the kingdom of His Divine Human, thus that the Lord as to both will now reign over heaven and the church to eternity. “There were great voices” signifies celebrations by the angels; saying, “The kingdoms of the world are become our Lord’s and His Christ’s” signifies that heaven and the church are become the Lord’s, as they were from the beginning, and that now they are also the kingdom of His Divine Human; “and He shall reign for ages of ages” signifies that the Lord, both as to His Human and Divine, will reign over them. “Great voices in heaven” signify celebrations of the Lord, because He has now taken His great power, appears from verse 17 where “those great voices” are extant in a summary. By “the Lord” is here meant the Lord from eternity, who is Jehovah; and by “Christ” is meant His Divine Human, which is the Son of God (Luke 1:32, 35). [2] That the Lord as to His Divine Human also will reign, manifestly appears from these words: The Father hath given all things into the hand of the Son (John 3:35). The Father hath given the Son power over all flesh (John 17:2). Father, all Mine are Thine and Thine are Mine (John 17:10). All power is given unto Me in heaven and in earth (Matt. 28:18). Of His Divine Human he also said that: The Father and He are one. And that He is in the Father and the Father in Him (John 10:30, 38; 14:5-12). To this may be added, that unless the Lord’s Human is acknowledged to be Divine the church must perish, for in that case the Lord cannot be in man and man in the Lord, as He Himself teaches (John 14:20; 15:4-6; 17:23); and this conjunction makes the man of the church, and thus the church. [3] The reason why the Lord’s Divine Human is meant by “Christ” is because Christ is the Messiah, and the Messiah is the Son of God, who was expected to come into the world. That Christ is the Messiah appears from this: We have found the Messiah, which is, being interpreted, the Christ (John 1:41). The woman said, I know that the Messiah cometh, which is called Christ (John 4:25). For “Messiah,” in the Hebrew language, is the Anointed, as Christ is in the Greek language. That the Messiah is the son of God, appears from the following passages: The high priest asked Him, whether He was the Christ (Messiah) the Son of God (Matt. 26:63; Mark 14:61; Luke 22:67; John 20:31). Thou art the Christ the Son of God, which should come into the world (John 11:27). Peter said, We believe and acknowledge that Thou art the Christ the Son of the living God (John 6:69). That the Lord as to the Divine Human is the Son of God: The angel said to Mary, Thou shalt conceive in thy womb, and bring forth a Son; He shall be great, and shall be called the Son of the Highest. The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; therefore, that Holy One that shall be born of thee, shall be called the Son of God (Luke 1:31-32, 35; and many others). From these things it is plain what is signified by “their becoming the kingdoms of our Lord and of His Christ.”

521.Verse 16. And the four-and-twenty elders, who sit before God on their thrones, fell upon their faces and adored God, signifies the acknowledgment by all the angels of heaven, that the Lord is the God of heaven and earth, and the highest adoration. By “the four-and-twenty elders who sit on thrones” are signified all in heaven, specifically in the spiritual heaven (n. 233, 251); and by “falling upon their faces and adoring God” is signified the highest adoration, and acknowledgment that the Lord is the God of heaven and earth.

522.Verse 17. Saying, We give Thee thanks, O Lord God Almighty, who is, and who was, and who is to come, signifies the confession and glorification by the angels of heaven, that the Lord is He who is, who lives, and has power from Himself, and who rules all things, because He alone is eternal and infinite. By “giving thanks” is signified the acknowledgment and glorification of the Lord; that the Son of man, who is the Lord as to the Divine Human, is the Almighty, the Alpha and Omega, the Beginning and the End, the First and the Last, also who is, and who was, and who is to come, may be seen above in Revelation (chap. 1:8, 11, 17; 2:8; 4:8); and that thereby is signified that it is He who is, lives, and has power from Himself, who rules all things, and is alone eternal and infinite, and God, may be seen above (n. 13, 29-31, 38, 57, 92).

523.Because Thou hast taken Thy great power, and hast entered into Thy kingdom, signifies the New Heaven and the New Church, where they acknowledge Him to be the only God, as He is and was. “Because Thou hast taken to Thee Thy great power” signifies the Divine omnipotence, which is His, and was His from eternity. “That Thou hast entered into Thy kingdom” signifies that heaven and the church are now His, as before; by His “kingdom” is here meant the New Heaven and New Church, treated of in Revelation (chaps. 21, 22). Revelation from beginning to end treats only of the state of the former heaven and church, and of their abolition, and afterwards of the New Heaven and New Church, and of their establishment, in which one God will be acknowledged in whom there is a Trinity, and that that God is the Lord. This Revelation teaches from beginning to end; for it teaches that the Son of man, who is the Lord as to the Divine Human, is the Alpha and the Omega, the Beginning and the End, the First and the Last, He that is, was, and is to come, and the Almighty (n. 522); and, lastly, that the New Church, which is the New Jerusalem, will be the church of the Lamb, that is, of His Divine Human, thus at the same time of the Divine, from whence all things are, as is plain from the following passages: Let us rejoice and exult, for the time of the marriage of the Lamb is come, and His wife hath made herself ready (Rev. 19:7). And there came one of the seven angels, and said unto me, Come, I will show thee the bride, the Lamb’s wife; and he showed me the holy city Jerusalem (Rev. 21:9, 10). I Jesus am the Root and the Offspring of David, the bright and morning star; the Spirit and the Bride say, Come, and let him that heareth say, Come (Rev. 22:16, 17). There was given unto the Son of man, dominion and glory, and a kingdom; His dominion is the dominion of an age, and His kingdom shall not perish (Dan. 7:14).

524.Verse 18. And the nations were angry, signifies those who were in faith alone, and thence in evils of life, that they were enraged, and infested those who are against their faith. By “the nations” are meant those who are in evils of life, and abstractly, evils of life (n. 147, 483); but here they who are in faith alone, because these are here treated of, and these are in evils of life, because their religion is that the law does not condemn them, provided they have faith that Christ took away its condemnation. “Their being angry” signifies not only that they were enraged, but also that they infested those who are against that faith, as may appear from what follows concerning “the dragon” (chap. 12:17, and afterwards).

525.And Thy anger is come, and the time of judging the dead, signifies their destruction, and the Last Judgment upon those who have not any spiritual life. By “Thy anger” is signified the Last Judgment (n. 340), thus their destruction; the reason why this is signified by “the Lord’s anger,” is, because it seems to them as if the Lord cast them down into hell from anger, when nevertheless it is the wicked who cast themselves down. For it is like a malefactor who attributes his punishment to the law, or to the fire that burns, if he thrusts his hand in it, or like ascribing to a drawn sword in the hand of one defending himself, if he is thrust through, when he has run against its point. Thus it happens with everyone who is against the Lord, and, out of anger, rushes against those whom the Lord protects. By “the dead” who are to be judged, in the universal sense, are meant they who have died out of the world, but, in a proper sense, are meant they who have not any spiritual life; judgment being predicated of these (John 3:18; 5:24, 29). The reason is, because they are called “the living” who have spiritual life. Spiritual life is with those only who approach the Lord, and at the same time shun evils as sins. [2] They who have no spiritual life are meant in these passages: They joined themselves to Baalpeor and ate the sacrifices of the dead (Ps. 106:28). The enemy persecuteth my soul, he hath caused me to sit in darkness as the dead of the world (Ps. 143:3). To hear the groaning of the bound, and to open to the sons of death (Ps. 102:20). I know thy works, that thou hast a name, that thou livest, but art dead; be watchful and strengthen the remaining things which are ready to die (Rev. 3:1-2). The reason these are meant by “the dead,” is because spiritual death is meant; therefore also by “the slain” they are signified who are destroyed by that death (n. 321, 325), and in other places. But they who have died out of the world are meant by the dead in these passages: And the dead were judged from those things which were written in the books (Rev. 20:12). The rest of the dead lived not again (Rev. 20:5). The reason is, because, by “the first death” there is meant natural death, which is from the world; and by “the second death” is meant spiritual death, which is damnation.

526.And of giving reward to Thy servants the prophets, and to the saints, signifies the happiness of eternal life to those who are in truths of doctrine from the Word, and in a life according to them. By “reward” is signified the happiness of eternal life, as will be seen presently; by “prophets” are signified they who are in truths of doctrine from the Word (n. 8, 133); and by “saints” they who are in a life according to them (n. 173). By “reward” is here meant the happiness of eternal life, arising from the delight and pleasantness of the love and affection of good and truth; for every affection of love has its accompanying delight and pleasantness, and the affection of the love of good and truth has a delight and pleasantness such as the angels of heaven have; and all affection continues with man after death. The reason is, because affection is of the love, and love is the life of man, therefore the life of everyone after death is such as his ruling love had been in the world; and the ruling love of truth and good is with those who have loved the truths of the Word, and have lived according to them. Nothing else but the delight of good and the pleasantness of truth is meant by “reward” in the following passages: Behold the Lord Jehovah will come in strength; behold, His reward is with him (Isa. 40:10; 62:11). Behold, I come quickly, and My reward is with Me (Rev. 22:12). My judgment is with Jehovah, and the reward of my work is with my God (Isa. 49:4). For I Jehovah love judgment, I will give the reward of their work (Isa. 61:8). Do good hoping for nothing again; and your reward shall be great; and ye shall be the sons of the Highest (Luke 6:35). And in other places; as in Jer. 31:15-17; Matt. 2:18; 5:3-12; 10:41-42; Mark 9:41; Luke 6:22-23; 14:12-14; John 4:35-36.

527.And to them that fear Thy name, the small and the great, signifies who love the things which are of the Lord in a lesser and in a greater degree. By “fearing the name of the Lord” is signified to love the things which are of the Lord; “to fear” signifies to love, and “the name of the Lord” signifies all things by which He is worshiped (n. 81); by “the small and the great” are signified they who fear the Lord in a lesser and a greater degree. The reason why “to fear” here signifies to love is because everyone who loves also fears to do evil to him whom he loves. Genuine love is not given without that fear. Therefore he who loves the Lord fears to do evils, because evils are contrary to Him, being contrary to His Divine laws in the Word, which are from Him and thus are Himself; yea, they are contrary to His Divine essence, which is that He wills to save all, for He is the Savior, and cannot save man unless man lives according to His laws and commandments. And, what is more, he who loves evils also loves to do evil to the Lord, yea to crucify Him. This lies inmostly hid in all evil, even among those who confess Him with their lips in the world. That it is so is unknown to men, but it is well known to the angels. [2] That “to fear God” signifies to love the things which are of God, by doing them, and by not willing to do those which are against Him, appears from these passages: What doth Jehovah God require of thee, but to fear Jehovah thy God, to walk in all His ways, and to love Him (Deut. 10:12, 20). Ye shall walk after Jehovah your God, and fear Him, and keep His commandments (Deut. 13:4). Thou shalt fear Jehovah thy God, Him shall thou serve, and to Him shalt thou cleave (Deut. 10:20; 6:2, 13, 24; 8:6; 17:19; 28:58; 31:12). Who shall grant that there may be a heart in them, to fear Me, and to keep My commandments (Deut. 5:29). Teach me Thy way, O Jehovah, unite my heart to the fear of Thy name (Ps. 86:11). Happy is he that feareth Jehovah; that walketh in His ways (Ps. 128:1; 112:1; Jer. 44:10). If I am the Father, where is My honor? and if I am the Lord, where is My fear? (Mal. 1:6; 2:5; Isa. 11:2-3.) I will give them one heart and one way to fear Me, and I will put My fear in their heart, that they depart not from Me (Jer. 32:39-40). The fear of Jehovah is the beginning of wisdom (Ps. 111:10). Besides other places; as in Isa. 8:13; 25:3; 29:13; 50:10; Jer. 33:9; Ps. 22:23; 33:8, 18; 34:7, 9; 55:19; 115:11, 13; 147:11; Rev. 14:7; Luke 1:50. But the fear of God with the evil is not love, but the fear of hell.

528.And to destroy them that destroy the earth, signifies the casting of those into hell who have destroyed the church. The reason why by “destroying them that destroy the earth,” is signified the casting of those into hell who have destroyed the church, is, because by “the earth” the church is signified (n. 285), and because it follows after these things, “And the time of the dead is come that they should be judged,” by which is signified the Last Judgment upon those who have no spiritual life (n. 525); thus here, by “the time is come of destroying them that destroy the earth,” is signified the casting down into hell of those who have destroyed the church. The like is said of Lucifer, by whom Babylon is meant, in Isaiah: Because thou hast destroyed thy land and hast slain thy people (Isa. 14:20).

529.Verse 19. And the temple of God was opened in heaven, and there was seen in His temple the ark of His covenant, signifies the New Heaven, in which the Lord in His Divine Human is worshiped, and they live according to the commandments of His Decalogue, which are the two essentials of the New Church, by which is conjunction. By “the temple of God” is signified the Lord’s Divine Human, likewise heaven, where angels are, and also the church on earth; that these three are signified by “the temple of God,” and that they cannot be separated, may be seen (n. 191); but here, by “the temple of God,” is signified the Lord in His Divine Human in heaven where the angels are, because it is called “the temple of God in heaven.” By “the ark in the temple” is meant the Decalogue, for in the ark there were only the two tables on which the Decalogue was written. By the temple being “open” is signified that these two, the Divine Human and the Decalogue, which are the two essentials of the New Church, are now seen, and were seen after the evil were cast into hell (n. 528). The reason why it is said “the ark of His covenant was in His temple,” is, because a covenant signifies conjunction, as will be seen below. [2] But something shall first be said of the Decalogue. What nation is there in the whole world which does not know that it is evil to kill, to commit adultery, to steal, to testify falsely? If mankind did not know these things, and if laws were not made to guard against these crimes, they must perish; for a society, republic, and kingdom, would fall without such laws. Who can suppose that the Israelitish nation could have been so much more stupid than all others, as not to know that these things were evils? Therefore anyone may wonder why these laws, universally known throughout the whole world, should have been promulgated by Jehovah Himself from Mount Sinai with so great a miracle, and were written with His own finger. But hear: they were promulgated with so great a miracle by Jehovah Himself, and were written by His finger, to make known to them that those laws were not only civil and moral laws, but also spiritual laws, and that to act contrary to them, was not only to commit evil against a fellow citizen and against society, but that it was also to sin against God. Wherefore these laws, by being promulgated from Mount Sinai by Jehovah, were made laws of religion. For it is evident that whatsoever Jehovah God commands, He commands that it may be a thing of religion, and that it should be done for His sake, and for man’s sake, that he may be saved. [3] These laws, because they were the first fruits of the church about to be established by the Lord among the Israelitish nation, and because they were in a short summary the complex of all things of religion, whereby a conjunction of the Lord with man and of man with the Lord was given, therefore they were so holy, that nothing could be more holy. That they were most holy may appear from this that: Jehovah Himself, that is the Lord, descended in fire, and the mountain then smoked and quaked, and there were thunders, and lightnings, and a thick cloud, and the voice of a trumpet (Exod. 19:16, 18; Deut. 5:22-26). The people before the descent of Jehovah prepared and sanctified themselves three days (Exod. 19:10-11, 15). The mountain was hedged about lest anyone come near to the lowest part, lest he die (Exod. 19:12-13, 20-23; 24:1-2). This law was written upon two tables of stone, and that it was written with the finger of God (Exod. 31:18; 32:15-16; Deut. 9:10). The face of Moses shone, when he brought those tables a second time down from the mount (Exod. 34:29-35). Those tables were deposited in the ark (Exod. 25:16; 40:20; Deut. 10:5; 1 Kings 8:9). The place in the tabernacle, where the ark was, was called the Holy of Holies (Exod. 26:33; and in other places). The ark, from the law in it, was called Jehovah there (Num. 10:35-36; 2 Sam. 6:2; Ps. 132:8). Jehovah spoke with Moses over the ark (Exod. 25:22; Num. 7:89). On account of the holiness of that law, it was not permitted Aaron to enter within the veil, where the ark was, except with sacrifices and incense, lest he die (Lev. 16:2-14 seq.). From the Lord’s presence and power in the law which was in the ark, the waters of Jordan were divided, and so long as it rested in the midst, the people passed over on dry ground (Josh. 3:1-17; 4:5-20). By carrying the ark around Jericho, the walls fell down (Josh. 6:1-20). Dagon, the god of the Philistines, fell down to the earth before the ark, and afterwards lay upon the threshold of the temple with his head broken off (1 Sam. 5:3-4). The Ekronites and the Bethshemites were smitten on account of the ark to the number of several thousands (1 Sam. 5; 6). The ark was introduced by David into Zion with sacrifices and rejoicing (2 Sam. 6:1-19). Uzzah, because he then touched it, died (2 Sam. 6:6-7). The ark in the temple of Jerusalem was the inmost part (1 Kings 6:19 seq.; 8:3-9). The tables upon which the law was written, were called the tables of the covenant, and the ark, from them, was called the ark of the covenant, and the law itself the covenant (Num. 10:33; Deut. 4:13, 23; 5:2-3; 9:9; Josh. 3:11; 1 Kings 8:19, 21; and other places). [4] By that law called “a covenant,” conjunction is signified; the reason is, because covenants were entered into for the sake of love, of friendship, of consociation, and thus of conjunction. Therefore it is said of the Lord, that: He shall be for a covenant to the people (Isa. 42:6; 49:8). And He is called: The angel of the covenant (Mal. 3:1). And His blood: The blood of the covenant (Matt. 26:28; Zech. 9:11; Exod. 24:4-10). And therefore the Word is called the Old and the New Testament or Covenant.

530.And there were lightnings, and voices, and thunders, and an earthquake, and great hail, signifies that then below there were reasonings, commotions, and falsifications of good and truth. By “lightnings, voices, and thunders,” are signified reasonings (n. 396); by “earthquakes” are signified changes of the state of the church (n. 331), here commotions; by “great hail” are signified falsifications of truth and good (n. 399). These things took place in the parts below, where the evil still abode, before the Last Judgment was executed upon them; for it is said in the preceding verse (18), “And the time is come of judging the dead, and of destroying them which destroy the earth.” Such things exist in the world of spirits, from the presence and influx of heaven which is above them.

531.To the above I will add this Relation. I was once seized suddenly with a disease almost deadly. My whole head was weighed down. A pestilential smoke ascended from that Jerusalem which is called “Sodom and Egypt.” I was half dead with the severe pain. I expected the end. Thus I lay in my bed three days and a half. My spirit became such, and from it my body. And then I heard voices about me, saying, “Lo, he who preached repentance for the remission of sins, and the Man Christ alone, lies dead in the streets of our city.” And they asked some of the clergy whether he was worthy of burial. They said, “No; let him lie to be looked at.” And they passed to and fro, and mocked. All this befell me, of a truth, when I was explaining this chapter of Revelation. Then were heard harsh speeches of scoffers, especially these, “How can repentance be performed without faith? How can the man Christ be adored as God? Since we are saved of free grace without any merit of our own, what need we then but the faith alone, that God the Father sent the Son to take away the curse of the law, to impute His merit to us, and so to justify us in His sight, and absolve us from our sins by His herald the priest, and then give us the Holy Spirit to operate all good in us? Are not these things according to Scripture, and also according to reason?” These things the crowd standing by applauded. [2] I heard these things, nor could I reply, because I lay almost dead. But after three days and a half my spirit recovered, and, being in the spirit, I left the street and went into the city, and said again, “Do the work of repentance, and believe in Christ, and your sins will be remitted, and ye will be saved; but otherwise ye will perish. Did not the Lord Himself preach repentance for the remission of sins, and that they should believe in Him? Did not He command the disciples to preach the same? Does not a full security of life follow the dogma of your faith?” But they replied, “What idle talk! Has not the Son made satisfaction? And does not the Father impute it to us, and justify us who have believed in it? Thus are we led by the spirit of grace; what sin can then be with us? What power has death over us? Do you comprehend this Gospel, thou preacher of sin and repentance?” But then a voice came forth out of heaven, saying, “What is the faith of an impenitent man, but a dead faith? The end is come, the end is come upon you that are secure, blameless in your own eyes, justified in your own faith, devils.” And suddenly a deep gulf was opened in the midst of that city, which spread itself far and wide; and the houses fell one upon another, and were swallowed up; and presently water began to bubble up from the wide whirlpool, and overflowed the waste. [3] When they were thus submerged, and they seemed inundated, I desired to know their lot in the deep. And it was said to me from heaven, “Thou shalt see and hear.” And then the waters, in which they seemed to be inundated, disappeared before my eyes; for waters in the spiritual world are correspondences, and hence appear around those who are in falsities. Then they appeared to me in a sandy place, where heaps of stones were piled up; amongst which they were running, and lamenting that they were cast out of their great city. And they lifted up their voices, and cried, “Why has all this befallen us? Are we not, by our faith, clean, pure, just, and holy?” And others said, “Are we not, by our faith, cleansed, purified, justified, and sanctified?” And others said, “Are we not, by our faith, become such as to appear before God the Father, and to be seen and reputed clean, pure, just, and holy, and declared so before the angels? Are we not reconciled, propitiated, expiated, and thus absolved, washed, and cleansed from sins? And is not the condemnation of the law taken away by Christ? Why then are we cast down here as the condemned? We have heard from an audacious preacher of sin in our great city, ‘Believe in Christ and repent.’ But have we not believed in Christ whilst we believed in His merit? And have we not done the work of repentance while we confessed ourselves sinners? Why then has all this befallen us?” [4] But immediately a voice from one side said to them, “Do you know any sin in which you are? Have you ever examined yourselves? Have you, in consequence, shunned any evil as a sin against God? For he who does not shun sin, remains in it; and is not sin the devil? Ye are therefore of those of whom the Lord said: Then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets; but He shall say, I say to you, I know you not, whence ye are; depart from Me all ye workers of iniquity (Luke 13:26-27); and of whom in Matt. 7:22, 23. Depart ye, therefore, everyone to his own place. You see the openings into those caverns, enter, and there work shall be given each of you to do, and afterwards food in proportion to your work; if not, still hunger will compel you to enter.” [5] After this there came a voice from heaven to some on earth, who were without that great city, and who are described also (verse 13), crying aloud, “Take heed to yourselves, take heed how you associate with such persons; can you not understand that evils, which are called sins and iniquities, render man unclean and impure? How can man be cleansed and purified from them, but by actual repentance, and by faith in Jesus Christ? Actual repentance is to examine one’s self to know and acknowledge his sins, to hold himself guilty, to confess them before the Lord, to implore help and the power to resist them, and thus to desist from them, and lead a new life, doing all these things as of yourselves. Do this once or twice a year, when you approach the Holy Communion, and afterwards when the sins, of which you have found yourselves guilty, recur; then say to yourselves, We will not consent to them because they are sins against God. This is actual repentance. [6] “Who cannot understand that he who does not search out and see his sins, remains in them? For all evil is delightful from birth; for it is delightful to revenge, to commit whoredom, to defraud, to blaspheme, and especially to rule over others from self-love; is it not the delight that causes them not to be seen, and if perchance it is said they are sins, do you not from that delight excuse them? Yea, you persuade yourselves by falsities and confirm that they are not sins, and thus continue in them, and practice them afterwards more than before, even till you no longer know what sin is, or whether there be sin. It is otherwise with everyone who actually repents. His evils which he knows and acknowledges, he calls sins, and on that account begins to shun and turn away from them, and to feel their delight as undelightful. And in proportion as this is the case, he sees and loves goods, and at length feels delight in them, which is the delight of heaven. In a word, so far as anyone rejects the devil, so far he is adopted by the Lord, and by Him is taught, led, withheld from evils, and is held in goods. This and no other is the way from hell to heaven.” [7] It is wonderful, that the Reformed have a certain deep-rooted opposition and aversion to actual repentance, which is so great, that they cannot force themselves to examine themselves, neither can they see their sins, and confess them before God. It is as if a horror invades them when they think of it. I have inquired of many in the spiritual world concerning this, and they all said that it was beyond their power. When they heard that the Papists do it, that is, that they examine themselves and confess their sins openly before a monk, they have greatly wondered, more especially as the Reformed cannot do the same in private before God, although it is alike enjoined them before they approach the Holy Supper. Some have inquired into the cause of this, and it was discovered that faith alone induced such a state of impenitence, and such a heart. And then it was given them to see that those of the Papists who adore Christ, and do not invoke saints, nor adore His vicar, so-called, and any key-bearer of His, are saved. [8] After this, there was heard as it were thunder, and a voice speaking from heaven, saying, “We are astonished! say to the assembly of the Reformed, Believe in Christ, and do the work of repentance, and you will be saved.” And I said further, “Is not Baptism a sacrament of repentance, and thence an introduction into the church? What else do the sponsors promise for the person to be baptized, but that he will renounce the devil and his works? Is not the Holy Supper a sacrament of repentance, and hence an introduction into heaven? Is it not declared to the communicants, that they should by all means do the work of repentance before they approach? Does not the Catechism, which is the universal doctrine of the Christian church, teach repentance? Is it not said in the six commandments of the second table, Thou shalt not do this and that evil, and not, Thou shalt do this and that good? Hence you may know, that as far as anyone shuns evil, so far he loves good, and that before this he does not know what good is, nor even what evil is.”