Apocalypse Revealed · 13 of 22

Revelation 13

567.Revelation 13 1. And I saw a beast coming up out of the sea, having seven heads and ten horns, and upon his horns ten diadems, and upon his heads the name of blasphemy. 2. And the beast which I saw was like unto a leopard, and his feet like a bear’s, and his mouth as the mouth of a lion; and the dragon gave him his power, and his throne, and great authority. 3. And I saw one of his heads as if wounded to death; and the stroke of his death was healed; and the whole earth wondered after the beast. 4. And they adored the dragon, which gave authority to the beast; and they adored the beast, saying, Who is like unto the beast? Who is able to fight with him? 5. And there was given unto him a mouth speaking great things and blasphemies; and there was given unto him authority to work forty-two months. 6. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. 7. And it was given unto him to make war with the saints, and to overcome them; and there was given him authority over every tribe and tongue and nation. 8. And all that dwell on the earth shall adore Him whose names are not written in the book of life of the Lamb slain from the foundation of the world. 9. If anyone hath an ear let him hear. 10. If anyone shall lead into captivity he shall go into captivity, if anyone shall kill with the sword, he must be killed with the sword. Here is the patience and the faith of the saints. 11. And I saw another beast coming up out of the earth, and he had two horns like a lamb, and he spoke as a dragon. 12. And he exerciseth all the authority of the first beast before him, and he causeth the earth and them that dwell therein to adore the first beast, whose stroke of his death was healed. 13. And he doeth great signs, so that he also maketh fire to come down from heaven unto the earth before men. 14. And he seduceth them that dwell upon the earth, on account of the signs which were given for him to do before the beast; saying to them that dwell upon the earth, that they should make an image to the beast which hath the stroke of the sword and did live. 15. And it was given unto him to give breath to the image of the beast, that the image of the beast may both speak, and cause that as many as do not adore the image of the beast should be killed. 16. And he causeth all, the small and the great, and the rich and the poor, and the free and the bond, that he should give them a mark upon their right hand, and upon their foreheads. 17. And that no one could buy or sell, if he hath not the mark, or the name of the beast, or the number of his name. 18. Here is wisdom. He that hath intelligence let him count the number of the beast; for it is the number of a man; and his number is six hundred sixty-six. THE SPIRITUAL SENSE The contents of the whole chapter In this chapter the dragon continues to be treated of, and the doctrine and faith which is meant by it is described; what its quality is with the laity, and afterwards what its quality is with the clergy: by “the beast coming up out of the sea,” that doctrine and faith with the laity is described (verses 1-10); and by “the beast out of the earth,” the same with the clergy (verses 11-17): lastly, concerning the falsification of the truth of the Word by the latter (verse 18). The contents of each verse Verse 1. “And I saw a beast coming up out of the sea” signifies the laity in the churches of the Reformed, who are principled in the doctrine and faith of the dragon concerning God and salvation: “Having seven heads” signifies insanity arising from mere falsities: “And ten horns” signifies much power: “And upon his horns ten diadems” signifies the power of falsifying many truths of the Word: “And upon his heads the name of blasphemy” signifies denial of the Lord’s Divine Human, and doctrine of the church not drawn from the Word, but from self-derived intelligence. Verse 2. “And the beast which I saw was like unto a leopard” signifies a heresy destructive of the church because derived from truths of the Word falsified: “And his feet like a bear’s” signifies full of fallacies from the literal sense of the Word read but not understood: “And his mouth as the mouth of a lion” signifies reasonings from falsities as if from truths: “And the dragon gave him his power, and his throne, and great authority” signifies that this heresy prevails and reigns in consequence of its reception by the laity. Verse 3. “And I saw one of his heads as if wounded to death” signifies that the doctrine of faith alone does not accord with the Word, in which works are so often enjoined: “And the stroke of his death was healed” signifies the remedy applied on this account: “And the whole earth wondered after the beast” signifies that then this doctrine and faith was gladly received. Verse 4. “And they adored the dragon which gave authority to the beast” signifies the acknowledgment that it is such as is laid down by the leaders and teachers, who have established its authority on the reception they have procured for it among the community at large: “And they adored the beast” signifies the acknowledgment on the part of the community that it is holy truth: “Saying, who is like unto the beast? Who is able to fight with him?” signifies the excellence of that doctrine, because it cannot be contradicted by anyone. Verse 5. “And there was given unto him a mouth speaking great things and blasphemies” signifies that it teaches what is evil and false: “And there was given unto him authority to work forty-two months” signifies the liberty of teaching and doing the evils and falsities of that doctrine, even to the end of that church and the beginning of the new. Verse 6. “And he opened his mouth in blasphemy against God, to blaspheme His name” signifies their sayings, which are scandals against the essential Divinity and Divine Human of the Lord, and at the same time against everything relating to the church derived from the Word, whereby the Lord is worshiped: “And his tabernacle, and them that dwell in heaven” signifies scandals against the Lord’s celestial kingdom and against heaven. Verse 7. “And it was given unto him to make war with the saints and to overcome them,” signifies that they have impugned the Divine truths of the Word, and cast them down to the ground: “And there was given him authority over every tribe and tongue and nation” signifies consequent dominion over all things of the church, both as to its doctrine and as to its life. Verse 8. “And all that dwell on the earth shall adore him, whose names are not written in the book of life of the Lamb” signifies that all acknowledged that heretical doctrine as holy in the church, except those who believed in the Lord: “Slain from the foundation of the world” signifies the Lord’s Divine Human not acknowledged from the first establishment of the church. Verse 9. “If anyone hath an ear let him hear” signifies that they should attend to this who desire to attain wisdom. Verse 10. “If anyone shall lead into captivity he shall go into captivity” signifies that he who by means of this heretical doctrine misleads others from believing well and living well, will himself be drawn into hell by his own evils and falsities: “If anyone shall kill with the sword he must be killed with the sword” signifies that he who by means of falsities destroys the soul of another, is himself destroyed by falsities, and perishes: “Here is the patience and the faith of the saints” signifies that the man of the Lord’s New Church, by temptations from such things, is explored as to the quality of his life and faith. Verse 11. “And I saw another beast coming up out of the earth” signifies the clergy who are principled in the doctrine and faith of the dragon concerning God and salvation: “And he had two horns like a lamb, and he spoke as a dragon” signifies that what they say, teach, and write is from the Word, as though it were the Lord’s Divine truth, and yet it is truth falsified. Verse 12. “And he exerciseth all the authority of the first beast before him” signifies that they confirmed these tenets, which thence derive their authority: “And he causeth the earth and them that dwell therein to adore the first beast whose stroke of his death was healed” signifies that from their being received by the community at large, it is established and confirmed that they ought to be acknowledged and held sacred in the church. Verse 13. “And he doeth great signs” signifies testifications that the things they teach are true, although they are false: “So that he also maketh fire to come down from heaven unto the earth before men” signifies attestations that their falsities are truths. Verse 14. “And he seduceth them that dwell upon the earth, on account of the signs, which were given him to do before the beast” signifies that by their testifications and attestations they lead the men of the church into errors: “Saying to them that dwell upon the earth, that they should make an image to the beast, which hath the stroke of a sword and did live” signifies that they induce the men of the church to receive for doctrine, that faith is the only medium of salvation, for the reasons already mentioned. Verse 15. “And it was given unto him to give breath to the image of the beast, that the image of the beast may both speak” signifies that it was permitted them to confirm that doctrine by means of the Word, whereby it does as it were receive life when it is taught: “And cause that as many as do not adore the image of the beast should be killed” signifies that they denounce damnation against those who do not acknowledge their doctrine of faith to be the holy doctrine of the church. Verse 16. “And he causeth all, both the small and the great, and the rich and the poor, and the free and the bond” signifies all in that church, whatsoever may be their condition, learning, and intelligence: “That he should give them a mark in their right hand or in their foreheads” signifies that no one is acknowledged to be a Reformed Christian unless he receives that doctrine in faith and love. Verse 17. “And that no one could buy or sell, if he hath not the mark or the name of the beast, or the number of his name” signifies that it is not lawful for anyone to teach from the Word, unless he acknowledges it, and swears to the belief and love thereof, or to something which amounts to the same. Verse 18. “Here is wisdom” signifies that it is the part of a wise man, from what had been said and explained in this chapter, to see and understand the nature of the doctrine and faith of the clergy respecting God and salvation: “He that hath intelligence let him count the number of the beast” signifies that he who is in illumination from the Lord, may know the nature and quality of the proofs they produce from the Word in confirmation of that doctrine and faith: “For it is the number of a man” signifies the quality of the Word and thence of the church: “And his number is six hundred sixty-six” signifies this quality, that all the truth of the Word is falsified by them. THE EXPLANATION Verse 1. And I saw a beast coming up out of the sea, signifies the laity in the churches of the Reformed who are in the doctrine and faith of the dragon concerning God and salvation. What the faith of the dragon is, and its quality, may be seen (n. 537). The same faith continues to be treated of in this chapter; and by this “beast” which “was seen to come up out of the sea,” is meant that faith with the laity; but by “the beast out of the earth” (mentioned at verse 11), is meant that faith with the clergy. That the dragon continues to be treated of here is evident from these things in this chapter; that “the dragon gave the beast coming up out of the sea his power, and throne, and great authority” (verse 2); and that “they adored the dragon which gave authority to the beast” (verse 4); and of “the beast from the earth, that he spoke like the dragon” (verse 11); and that he exerciseth all the authority of the former beast before the dragon (verse 12). The reason why the laity are meant by “the beast out of the sea,” and the clergy by “the beast out of the earth,” is because by “the sea” is signified the external of the church, and by “the earth” its internal (n. 398, and in other places); and the laity are in the externals of the doctrine of the church, and the clergy are in its internals; on this account “the beast out of the earth” is also called, in what follows, “the false prophet.” That they who are in the churches of the Reformed are meant, is because the Reformed are treated of as far as chapter 16 inclusive, and the Roman Catholics in chapters 17 and 18, and afterwards the last judgment, and finally the new church. [2] They were seen as “beasts,” because a dragon is a beast, and because “a beast” in the Word signifies man as to his affections; harmless and useful beasts signify man as to good affections, and noxious and useless beasts signify man as to his evil affections; on which account the men of the church in general are called “sheep,” and a congregation of them, “a flock,” and their teacher is called “a pastor.” Hence also it is that the Word as to its power, affection, understanding, and wisdom, is described above, by “four animals,” which were “a lion, a calf, an eagle, and a man” (chapter 4); and that the understanding of the Word is described by “horses” (chapter 6). The reason is because the affections of a man, in the spiritual world, appear at a distance as beasts, as has been stated before; and beasts, considered in themselves, are nothing but forms of natural affections, but men are not only forms of natural, but of spiritual affections at the same time. [3] That men, as to their affections, are meant by “beasts,” may appear from these passages: Thou didst cause a bountiful rain to drop, thou didst confirm thy inheritance, when it was laboring; the beast of thy assembly shall dwell in it (Ps. 68:9-10). Every wild beast of the forest is mine, the beasts upon a thousand mountains. I know every bird of the mountains, the beasts of the fields are mine (Ps. 50:10). Assyria is a cedar in Lebanon, he has become of high stature, in his branches all the birds of the heavens made their nests, and under his branches all the beasts of the field have brought forth, and under his shadow have dwelt all great nations (Ezek. 31:3-6, 10, 13; Dan. 4:7-13). In that day I will make a covenant for them with the beast of the field, and with the bird of the heavens, and I will betroth thee unto me forever (Hos. 2:18-19). Rejoice and be glad, be not afraid, ye beasts of my fields, for the habitations of the wilderness have become herbaceous (Joel 2:21-22). In that day there shall be a great tumult, Judah shall fight against Jerusalem, and there shall be a plague of the horse, of the mule, of the camel, and of every beast; then shall everyone that is left go up to Jerusalem (Zech. 14:13-16). The birds shall abominate it, and every beast of the earth shall condemn it (Isa. 18:6). Thou, son of man, say to the bird of every wing, and to every beast of the field, Assemble yourselves to my sacrifice upon the mountains of Israel; so will I give my glory among the nations (Ezek. 39:17-21). Jehovah gathered the outcasts of Israel; all ye beasts of my fields, come ye (Isa. 56:8-9). Jehovah will destroy Assyria, every wild beast of the nation shall rest in the midst of her; both the spoonbill and the bittern in her pomegranates (Zeph. 2:13-14). The sheep are scattered without a shepherd, and are food for every wild beast of the field (Ezek. 34:5, 8). I will cast thee forth upon the faces of the field, and will make every bird of the heavens to dwell upon thee, and I will satisfy every wild beast of the earth from thee (Ezek. 32:4; also 5:17; 29:5; 33:27; 39:4; Jer. 15:3; 16:4; 19:7; 27:5-6). The enemy reproacheth Jehovah; O give not to the beast the soul of the turtledove (Ps. 74:18-19). I saw in vision four beasts coming up out of the sea, the first was like a lion, and had eagle’s wings, the second was like a bear, the third like a leopard, and the fourth was terrible (Dan. 7:2-7). The spirit impelling Jesus made Him go into the wilderness, and He was with the beasts, and the angels ministered unto him (Mark. 1:12-13). [4] He was not with beasts, but with devils, who are here meant by “beasts”; besides other passages where “beasts” and “wild beasts” are named (as in Isa. 35:9; 43:20; Jer. 12:4, 8-10; Ezek. 8:10; 34:23, 25, 28; 38:18-20; Hos. 4:2, 3; 13:8; Joel 1:16, 18, 20; Hab. 2:17; Dan. 2:37, 38; Ps. 8:6-8; 80:13; 104:10, 11, 14, 20, 25; 148:7, 10; Exod. 23:28-30; Lev. 26:6; Deut. 7:22; 32:24). In all these places by “beasts” are signified men as to their affections. [5] By “man and beast” together is signified man as to spiritual and natural affection (as in the following passages: Jer. 7:20; 21:6; 27:5; 31:27; 32:43; 33:10-12; 36:29; 50:3; Ezek. 14:13, 17, 19; 25:13; 32:13; 36:11; Zeph. 1:2-3; Zech. 2:4; 8:9-10; Jonah 3:7-8; Ps. 36:6; Num. 18:15). By all the beasts that were sacrificed were signified good affections; and likewise by the beasts which were eaten; but the contrary by the beasts which were not to be eaten (Lev. 20:25-26).

568.Having seven heads, signifies insanity from mere falsities, in like manner as by “the seven heads of the dragon” (n. 538).

569.And ten horns, signifies much power, in like manner as the horns of the dragon, which also were ten (n. 539).

570.And upon his horns ten diadems, signifies the power of falsifying many truths of the Word. By “a horn” is signified power (n. 539); by “ten” is signified much (n. 101); and by “diadems” are signified the truths of the Word falsified (n. 540); therefore by “upon his horns ten diadems,” is signified to have it in his power to falsify many truths of the Word. Of the dragon it is said that he had “seven diadems” on his heads, but of this beast that he had “ten diadems” on his horns; the reason is, because here it signifies the power of falsifying many truths of the Word, but there the falsification of all; for the laity are able, but do not; for they who are in falsities and in the belief of them, are opposed to truths, consequently, when they see truths in the Word, they falsify them.

571.And upon his heads the name of blasphemy, signifies the denial of the Lord’s Divine Human and the doctrine of the church derived not from the Word, but from one’s own intelligence. By “seven heads” is signified insanity from mere falsities, as above (n. 568); and this insanity speaks blasphemy, when it denies the Lord’s Divine in His Human; and also when it does not draw the doctrine of the church from the Word, but hatches it from its own intelligence. As to the first, that it is blasphemy to deny the Lord’s Divine in His Human, the reason is that he who denies it is opposed to the faith received throughout the whole Christian world, named from Athanasius, where it is expressly said, that in Jesus Christ, God and Man, that is, the Divine and the Human, are not two but one, and that they are one Person, united like soul and body. Therefore they who deny the Divine in His Human, are not far from the Socinians and Arians, especially when they think of the Lord’s Human alone as of that of another man, and nothing at all of His Divine from eternity. [2] As to the second, that it is blasphemy not to draw the doctrine of the church from the Word, but to hatch it out of one’s own intelligence, the reason is, because the church is from the Word, and its quality is according to the understanding of the Word, as may be seen in the Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 76-79). And the doctrine that faith alone, that is, faith without the works of the law, justifies and saves, is not from the Word, but from a single expression of Paul falsely understood (Rom. 3:28, see n. 417); and every falsity of doctrine is derived from no other source than from one’s own intelligence. For what is more universally taught in the Word, than to shun evil and do good? And what is more evident than that God and the neighbor ought to be loved? And who does not see, that no one can love the neighbor, unless he lives according to the works of the law, and he who does not love his neighbor does not love God? For in the love of the neighbor the Lord conjoins himself with man, and man conjoins himself with the Lord, that is, the Lord and man are together in that love. And what is it to love the neighbor but not to do him evil, according to the commandments of the Decalogue (Rom. 13:8-11)? And as far as man does not will to do evil to the neighbor, so far he is willing to do him good; hence it is evident that it is blasphemy to exclude the works of this law from salvation, as they do, who make faith alone saving, which is faith separated from good works. By “blasphemy” (Matt. 12:31-32; Rev. 17:3; Isa. 37:6-7, 23-24) is meant to deny the Lord’s Divine, as the Socinians do, and to deny the Word; for they who thus deny the Lord’s Divine cannot enter heaven, for the Lord’s Divine is the all in all in heaven, and he who denies the Word denies all things of religion.

572.Verse 2. And the beast which I saw was like unto a leopard, signifies a heresy destructive of the church, because it is from the truths of the Word falsified. By “beasts” in general are signified men as to affections (n. 567); and by “a leopard” is signified the affection or lust of falsifying the truths of the Word; and because it is a ferocious beast, and kills harmless animals, it signifies also a heresy destructive of the church. That “a leopard” signifies the truths of the Word falsified, is owing to its black and white spots, for by the black spots are signified falsities, and by the white among them is signified truth. Therefore because it is a fierce and savage beast, it signifies the truths of the Word falsified and thus destroyed. Similar is the signification of a “leopard” in the following passages: Can the Ethiopian change his skin, and the leopard his spots? Then may ye also do good that have been taught to do evil (Jer. 13:23). The lion out of the forest hath smitten the magnates, and a wolf of the fields shall devastate them, a leopard shall watch over their cities, everyone that goeth out shall be torn in pieces, because their backslidings are strong (Jer. 5:6). “The leopard watching against their cities,” means watching against the truths of doctrine. “A city” means doctrine (n. 194). As they have forgotten Me, therefore I have become unto them as a lion, as a leopard by the way will I observe them (Hos. 13:6-7). “A way” also signifies truth (n. 176). The wolf also shall dwell with the lamb, and the leopard with the kid (Isa. 11:6). Here the Lord’s kingdom which is to come is treated of; “a kid” signifies the genuine truths of the church, and “a leopard” the same falsified. The third beast which came up out of the sea was like a leopard which had upon the back of it four wings (Dan. 7:6). Concerning the four beasts seen by Daniel, see below (n. 574).

573.And his feet like a bear’s, signifies full of fallacies from the sense of the letter of the Word read but not understood. By “feet” is signified the natural, which is the ultimate, upon which that heresy, meant by “the leopard,” subsists, and as it were walks, and this is the sense of the letter of the Word, and by “a bear” are signified those who read the Word and do not understand it, whence they have fallacies. That these are signified by “bears” was clear to me from the bears seen in the spiritual world, and from some there who were clothed in bear skins, who had all read the Word, but had not seen any doctrinal truth therein; also who had confirmed the appearances of truth therein, whence they had fallacies. In that world there appear bears that are hurtful, and bears that are harmless, and some that are white; but they are distinguished by their heads; those which are harmless have heads like calves or sheep. “Bears” have such a signification in the following passages: He hath overturned my highways, as a bear lying in wait for me, as a lion in secret places, he hath turned aside my ways, he hath made me desolate (Lam. 3:9-11). I will meet them as a bear that is bereaved, and there will I devour them like an immense lion, the wild beast of the field shall tear them (Hos. 13:7-8). The calf and the young lion shall lie down together, and the cow and the bear shall feed (Isa. 11:6-7). The second beast coming up out of the sea was like a bear, and it had three ribs in its mouth between its teeth (Dan. 7:5). The lion and the bear, which David took by the beard and smote (1 Sam. 17:34-37) has a like signification and likewise 2 Sam. 17:8. [2] “The lion and the bear” are mentioned in those places, because by “a lion” is signified falsity destroying the truths of the Word, and by “a bear” are signified fallacies, which also destroy, but not in so great a degree; therefore it is said in Amos: The day of Jehovah is a day of darkness and not of light, as if one fleeth from a lion, and he falls upon a bear (Amos 5:18-19). We read in the second book of Kings, that: Elisha was mocked by boys, and they called him bald-head; and therefore forty-two boys were torn by the two bears out of the forest (2 Kings 2:23-24). This took place because Elisha represented the Lord as to the Word (n. 298); and because “baldness” signifies the Word without the sense of the letter, thus not anything (n. 47); and the number forty-two, blasphemy (n. 583); and “bears” signify the sense of the letter of the Word, read indeed, but not understood.

574.And his mouth as the mouth of a lion, signifies reasonings from falsities as if from truths. By “mouth” is signified doctrine, preaching and discourse (n. 452), here reasoning from falsities of doctrine, because by “the head,” in which is the mouth, is signified insanity from mere falsities (n. 568); by “a lion” is signified Divine Truth in power (n. 241, 471), but here falsity in power appearing like truth by reasonings (n. 573); hence by “his mouth being as the mouth of a lion,” are signified reasonings from falsities as if from truths. That “a leopard,” “a bear,” and “a lion,” signify such things, may appear from similar beasts that were seen by Daniel, of which it is thus written: Four great beasts came up out of the sea; the first was like a lion, and had eagle’s wings; I beheld till the wings thereof were plucked, and it was lifted up from the earth, and erected upon its feet like a man, and a man’s heart was given to it. The second beast was like a bear, and it raised up itself on one side; and it had three ribs in its mouth, between its teeth; and it was said, Arise, devour much flesh. The third beast was like a leopard, which had upon its back four wings as of birds; the beast had also four heads, and dominion was given to it. The fourth beast was terrible and dreadful, and exceedingly strong, and it had great iron teeth; it devoured and broke in pieces, and trampled the residue with its feet (Dan. 7:3-7). [2] By these four “beasts” are described the successive states of the church, from its first to its last, even to its utter devastation as to every good and truth of the Word; after which is the Lord’s advent. By “the lion” is signified the Divine Truth of the Word in its first state, and the establishment of the church thereby, which is meant by “being lifted up from the earth, and erected upon the feet like man, and a man’s heart being given to it.” By “the bear” is described the second state of the church, when the Word is read indeed, but not understood; by “the three ribs between the teeth” are signified appearances and fallacies, and by “much flesh” is signified the sense of the letter of the Word as a whole. The third state of the church is described by “the leopard,” by which is signified the Word falsified as to its truths; by “the four wings, as of birds, on his back,” are signified confirmations of what is false. The fourth or last state of the church is described by “the beast terrible and dreadful,” by which is signified the destruction of all truth and good, for which reason it is said that “it crushed in pieces and devoured, and trampled the residue with its feet;” lastly, the Lord’s advent is described, and then the destruction of that church, and the establishment of a new one (from Verse 9 to the end). [3] These four beasts were seen by Daniel to come up out of the sea successively, but by John the first three beasts were seen united in one body, and also coming out of the sea; the reason is, because in Daniel the successive states of the church are described by them, but here in Revelation its last state is described, in which all the former states exist together; but as to the body this beast appeared like a leopard, and as to its feet like a bear, and as to its mouth like a lion; “the leopard” and “the bear” have everywhere a like signification; but by “a mouth like that of a lion” are signified reasonings from falsities, because it follows that “The beast out of its mouth spoke blasphemies” (verses 5-6), and by “his heads” insanity from mere falsities is signified.

575.And the dragon gave him his power, and his throne, and great authority, signifies that this heresy prevails and reigns in consequence of its reception by the laity. By “the dragon” is signified that heretical doctrine (concerning which see n. 537); by “this beast” the laity are signified (n. 567), who do not speak from themselves, but from their teachers; and as they are the people themselves, it is manifest that from reception by them that heresy prevails and reigns. This therefore it is, which is signified by “the power, throne, and great authority,” which the dragon gave to this beast, and by these words following, “And they adored the dragon who gave authority to the beast” (verse 4). The dragon prevails and reigns through them, especially through this dogma of their religion: That the understanding is to be kept under obedience to faith; and that it is a faith which is not understood; and that, in spiritual things, faith in a thing which is understood is intellectual faith, which is not justifying. When these prevail with the laity, the clergy have authority, veneration, and a species of adoration, on account of the divine things which they believe they know, and which are to be received from their mouths. By “power” is signified prevalence; by “throne,” government; and by “great authority,” dominion.

576.Verse 3. And I saw one of his heads as it were wounded unto death, signifies that this point of doctrine, which is the head of the rest, that man is justified and saved by faith alone without the works of the law, does not agree with the Word, where works are so often commanded. By “one of the heads” is signified the chief and fundamental article of the whole doctrine of the church of the Reformed. For the beast had seven heads, by which is signified insanity from mere falsities (n. 568); thus also all falsities in the aggregate: for by “seven” in the Word is signified all (n. 10, 391). And as all the falsities of their doctrine concerning salvation depend on this one, that man is justified and saved by faith alone without the works of the law, it is this which is signified by “one of the heads of the beast.” By its being “as it were wounded unto death,” is signified that it does not agree with the Word, where works are so often commanded. For everything of the doctrine of the church, which does not agree with the Word, is not sound, but is sick with a deadly disease; for the doctrine of the church must be from the Word, and from no other source.

577.And the stroke of his death was healed, signifies the healing of that head of the doctrine by this reasoning, that no one can do a good work of himself, and fulfil the law, and that there is on that account provided another means of salvation instead, which is faith in the justice and merit of Christ, who suffered for man, and thereby took away the condemnation of the law. That this is the healing for “the wounded head,” and is also applied, is known, when by the wounded head is meant that which precedes (n. 576); and therefore there is no need to explain it further.

578.And the whole earth wondered after the beast, signifies that then that faith was received with joy, and became the doctrine of the whole church, because they thus would not be servants under the law, but free under faith. And “it wondered,” signifies astonishment that the stroke of death was healed, and thence reception with joy. By “the whole earth” is signified the whole church of the Reformed, for the earth is the church (n. 285); therefore by “the whole earth wondered after the beast” is signified that this faith was received with joy, and became the doctrine of the whole church. It is received with joy because they thus are not bondmen under the law, but free under faith; not knowing that the very reverse is true, namely, that they who believe themselves to be free under faith, or from that faith, or through that faith, are slaves under sin, that is, under the devil, for sin and the devil are one and the same; for thus they believe that the law does not condemn, and therefore that to sin without the condemnation of the law is freedom, provided they have faith; when nevertheless this is slavery itself; but man when he shuns sin, that is, the devil, from being a slave becomes free. [2] Here I will add this Relation: I spoke in the world of spirits with some doctors of the church, about what they meant by “works of the law,” and what by “the law” under whose yoke, servitude, and condemnation, they say they are not. They said they meant the works of the law of the Decalogue. And I then said, “What are the things decreed in the Decalogue? Are they not these: `Thou shalt not kill;’ `thou shalt not commit whoredom;’ `thou shalt not steal;’ `thou shalt not bear false witness’? Are these the works of the law, which you separate from faith, saying, that `faith alone, without the works of the law, justifies and saves,’ and are these what Christ made satisfaction for?” And they replied, “They are.” And then there was heard a voice from heaven, saying, “Who can be so insane?” And immediately their faces were turned towards some diabolical spirits, among whom was Machiavelli, and several from the order of Jesuits, who permit all these things provided they guard themselves from the laws of the world; and they would have associated themselves with these, had not a society interposed which separated them. It is said that “all the earth wondered after the beast;” that “after” the beast means to follow and obey it, appears from these passages: David hath kept My commandments, and hath walked after Me with the whole heart (1 Kings 14:8). The sons of Jesse went after Saul to the war (1 Sam. 17:13). Thou shalt not go after many to do evil. Thou shalt not answer in a cause after many, to pervert (Exod. 23:2). Go not after other gods, whom ye know not (Jer. 7:9). They went after other gods to serve them (Jer. 11:10; Deut. 8:19). The men that went after Baalpeor Jehovah will destroy (Deut. 4:3).

579.Verse 4. And they adored the dragon, which gave authority to the beast, signifies the acknowledgment of the doctrine of justification by faith, without the works of the law, by the leaders and teachers, who have caused it to prevail through reception by the common people. By “adoring” is signified to acknowledge it as holy in the church; by “the dragon” is signified the doctrine of justification and salvation by faith alone, without the works of the law (n. 537); by this “beast” is signified the common people because it is the laity (n. 567); by “giving power” is signified to cause it to prevail by its reception among the laity (n. 575).

580.And they adored the beast, signifies the acknowledgment by the common people that it is holy truth, that no one can do good works from himself, nor fulfill the law. “To adore” signifies to acknowledge it as holy in the church, as above (n. 579), here, to acknowledge it as holy truth, that no one can do good works of himself, and fulfil the law; and these two being regarded as holy truths, it follows, that the works of the law are to be removed from faith, as not saving. But that these truths, and many others, are falsified, may be seen above (n. 566). By “the beast” is here signified the same as by “the dragon,” on account of the reception and acknowledgment; therefore it is said that they “adored the dragon,” and “adored the beast.”

581.Saying, Who is like unto the beast? Who is able to fight with him? signifies the excellence of that doctrine above all others, because it cannot be contradicted by anyone. “Who is like unto the beast,” signifies the opinion of the excellence of that church above all others on account of its doctrine; by “the beast” is signified the common people, thus the church, and abstractly its doctrine. “Who is able to fight with him,” signifies, who can contradict that man is not able to do any spiritual good from himself, besides other things, as above (n. 566); and as this cannot be contradicted, “are we not therefore saved by faith without the works of the law?” But that this conclusion is absurd, yea, insanity itself, may be seen by everyone who knows anything and is wise from the Word. “Who is able to fight with him,” also signifies that this doctrine has been so ingeniously and subtly confirmed, and so fortified by its leaders, and the teachers after them, that it cannot be impugned.

582.Verse 5. And there was given unto him a mouth speaking great things and blasphemies, signifies that it teaches evils and falsities. By “a mouth speaking” is signified doctrine, preaching, and discourse (n. 452); by “speaking great things and blasphemies,” is signified to teach evils and falsities; for “great” is predicated of good, and in the opposite sense of evil (n. 656, 663, 896, 898), and by “blasphemies” are signified the truths of the Word falsified thus falsities; what is here signified by “blasphemies” in particular, may be seen above (n. 571). The reason why it teaches evils is because it removes the works of the law, thus the things which ought to be done, from salvation, and he who does this, is in spiritual evils, which are sins.

583.And there was given unto him authority to work forty-two months, signifies the ability of teaching and doing the evils and falsities of that doctrine, even to the end of that church, and the beginning of the New. By “authority was given him of working” is signified the authority of speaking great things and blasphemies, that is, of teaching and doing the evils and falsities mentioned above (n. 582); “forty-two months” signify even to the end of the former church and beginning of the New, as above (n. 489); the same as is signified by “three days and a half” (n. 505); and by “a time and times and half a time” (n. 562); and also by “a thousand two hundred and sixty” (n. 491), because forty-two months make three years and a half.

584.Verse 6. And he opened his mouth in blasphemy against God, and His name, signifies their sayings, which are scandals, against the Divine Itself and the Divine Human of the Lord, and at the same time against everything of the church from the Word, by which the Lord is worshiped. “He opened his mouth in blasphemy,” signifies the things uttered, which are false; by “a mouth” is signified doctrine, preaching, and discourse (n. 452), thus by “opening the mouth,” is signified to utter them; and “blasphemies” signify falsifications of the Word, and other things, as above (n. 571, 582), and in the present case, scandals, because it follows, against God and His name; by “God” is signified the Lord’s Divine, as also in many other parts of Revelation; and by “his name” is signified everything by which the Lord is worshiped, likewise the Word, because worship is according to it (n. 81). That by “the name” of Jehovah, or of God, is signified the Lord’s Divine Human, and at the same time the Word, likewise everything by which He is worshiped, may further appear from the following passages: Jesus said, Father, glorify Thy name; then came a voice from heaven, saying, I have both glorified it, and will glorify it again (John 12:28). Jesus said, I have manifested Thy name to men, and I have made known to them Thy name (John 17:6, 26). Whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son; if ye shall ask anything in My name, I will do it (John 14:13-14). In the beginning was the Word, and the Word was with God, and God was the Word. But as many as received, to them gave He power to become the sons of God, even to them that believe on His name; and the Word was made flesh (John 1:1, 12, 14). Jesus said, He that believeth not in Him is condemned already, because He hath not believed in the name of the only-begotten Son of God (John 3:18). By “the name of Jehovah God,” which is not to be profaned, in the second commandment of the Decalogue; and by “the name of the Father,” which is to be hallowed, in the Lord’s prayer, nothing else is meant.

585.And His tabernacle, and them that dwell in heaven, signifies scandals against the Lord’s celestial church and against heaven. By “a tabernacle” nearly the same is signified as by “a temple,” namely, in the supreme sense, the Lord’s Divine Human, and, in a relative sense, heaven and the church (n. 191, 529). But by “a tabernacle,” in this latter sense, is signified the celestial church, which is in the good of love from the Lord to the Lord; and by “a temple,” the spiritual church, which is in the truths of wisdom from the Lord; by “them that dwell in heaven” is signified heaven. “The tabernacle” signifies the celestial church, because the Most Ancient Church, which was celestial, because in love to the Lord, held holy worship in tabernacles; and the Ancient Church, which was a spiritual church, held holy worship in temples. Tabernacles were of wood, and temples of stone, and “wood” signifies good, and “stone” truth. [2] That by “a tabernacle” is signified the Lord’s Divine Human as to the Divine Love, likewise heaven and the church, which are in love to the Lord, may appear from the following passages: Jehovah, who shall abide in Thy tabernacle; who shall dwell in the mountain of Thy holiness? He that walketh uprightly and doeth justice, and speaketh the truth (Ps. 15:1-2). Jehovah shall hide me in His tent, in the secret of His tabernacle shall He hide me, He shall exalt me (Ps. 27:5). I will abide in Thy tabernacle forever (Ps. 61:4). Look upon Zion; thine eyes shall see Jerusalem, a quiet habitation, a tabernacle that shall not be dissipated (Isa. 33:20). Jehovah that spreadeth out the heavens as a tabernacle to dwell in (Isa. 40:22). Thou hast made Jehovah the Most High thy habitation, neither shall any plague come nigh thy tabernacle (Ps. 91:9-10). Jehovah hath set His tabernacle in their midst, and will walk in their midst (Lev. 26:11-12). Jehovah forsook the tent of Shiloh, the tabernacle in which He dwelt among men (Ps. 78:60). I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and He will dwell with them (Rev. 21:3). My tabernacle is devastated (Jer. 4:20; 10:20). He shall pluck thee out of the tabernacle, and root thee out of the land of the living (Ps. 52:5; besides other places, as Isa. 16:5; 54:2; Jer. 30:18; Lam. 2:4; Hos. 9:6; 12:9; Zech. 12:7). [3] Since the Most Ancient Church, which was a celestial church, because in love to the Lord, and thence in conjunction with Him, held holy worship in tabernacles, therefore: The Lord commanded Moses to erect a tabernacle, in which all things of heaven and the church were represented; which was so holy, that it was not lawful for anyone to go into it, except Moses, Aaron, and his sons; and if anyone of the people entered he would die (Num. 17:12-13; 18:1, 22-23; 19:14-19). In the inmost part of it was the ark, in which were the two tables of the Decalogue, over which was the mercy-seat and the cherubim; and outside the veil was the table on which was the bread of faces, the altar of incense, and the lampstand with seven lamps; all which were representatives of heaven and the church. It is described (Exod. 26:7-16; 36:8-37); and we read that: The pattern thereof was shown to Moses on Mount Sinai (Exod. 25:9; 26:30). And whatsoever is given to be seen from heaven, the same is representative of heaven, and thence of the church. In memory of the holy worship of the Lord in tabernacles by the most ancient people, and of their conjunction with Him by love, “the feast of tabernacles” was instituted, as mentioned in Lev. 23:39-44; Deut. 16:13, 14; Zech. 14:16, 18, 19.

586.Verse 7. And it was given unto him to make war with the saints, and to overcome them, signifies that they have assailed the Divine truths of the Word, and have overthrown them. By “war” is signified spiritual war, which is that of falsity against truth, and of truth against falsity (n. 500); hence “to make war” is to assail; by “saints” are meant they who are in Divine truths from the Lord through the Word, and thence, abstractly from persons, Divine truths (n. 173); therefore, by “overcoming them” is signified to cause that truths should not prevail, thus to overthrow them. The like is signified by these words in Daniel: The fourth beast that came up out of the sea, which had a mouth speaking great things, made war with the saints and prevailed (Dan. 7:20-21). Also by these: The he-goat ran at the ram, and cast him to the earth, and stamped upon him; and lifted himself up against the prince of the host, and the habitation of his sanctuary was cast down; and he cast down the truth to the earth (Dan. 8:5-7, 11-12). That by the “he-goat” is meant faith separated from charity, may be seen in The Doctrine of the New Jerusalem concerning Faith (n. 61-68). In like manner by these words: A king shall arise hard of faces, understanding subtle things; he shall destroy the mighty, and the holy people, and he shall rise up against the Prince of princes; and fraud shall succeed and shall prosper in his hand (Dan. 8:23-25). That this “king” is the “he-goat,” is said there (verse 21). The like is also signified by: The beast that came up out of the abyss, and made war with the two witnesses, and overcame and killed them (Rev. 11:7). (See n. 500.) They overcame, because the laity do not discern their subtleties, which they call mysteries, for they conceal them under appearances and fallacies; therefore they said, “Who is like unto the beast? Who is able to fight with him?” (verse 4), (n. 579, 581). [2] That by “saints” are meant those who are in truths from the Lord through the Word, may appear from the passages adduced above (n. 173), and also from the following: Jesus said, Father, sanctify them in Thy truth, Thy Word is truth. I sanctify Myself, that they may be sanctified in the truth; I in them, and Thou in Me (John 17:17, 19, 23). Jehovah came from Sinai, He came from the myriads of holiness, from His right hand went the fire of the law to them, all His saints are in Thy hand; he shall receive of thy words (Deut. 33:2-3). From this it is plain, that they are called “saints” who are in Divine truths from the Lord through the Word: also, that they who live according to the commandments, that is, according to the truths of the Word, were the “saints of Jehovah” (Lev. 19:2; Deut. 26:18-19). And if they would keep the covenant, they would be a “holy nation” (Exod. 19:5-6). The Decalogue is the covenant which they were to do (n. 529). Thence the place in the tabernacle, where the ark was, in which was the Decalogue, was called the holy of holies (Exod. 26:33-34). [3] They are called “saints” who live according to the truths of the Word; not that they are holy, but the truths in them are holy, and they are holy when they are in them from the Lord; and the Lord is in them when the truths of His Word are in them (John 15:7). By virtue of truths from the Lord the angels are called “holy” (Matt. 25:31; Luke 9:26); and in like manner the prophets (Luke 1:70; Rev. 18:20; 22:6); and the apostles (Rev. 18:20). It is for this reason that the temple is called “the temple of holiness” (Ps. 5:7; 65:4) and Zion, “the mountain of holiness” (Isa. 65:11; Jer. 31:23; Ezek. 20:40; Ps. 2:6; 3:4; 15:1). And Jerusalem is called “the holy city” (Isa. 48:2; 64:10; Rev. 21:2, 10; Matt 27:53). And the church is called “the people of saints” (Isa. 62:12; 63:18; Ps. 149:1); and also the “kingdom of saints” (Dan. 7:18, 22, 27). The reason why they were called holy, is because “angels,” in an abstract sense, signify Divine truths from the Lord; “prophets,” truths of doctrine; “apostles,” truths of the church; “the temple,” heaven and the church as to Divine truth; and, in like manner, “Zion,” “Jerusalem,” “the people” and “the kingdom of God.” That no one is holy from himself, not even the angels, may be seen in Job 15:14, 15, but from the Lord, because “the Lord alone is holy” (Rev. 15:4). (See n. 173.)

587.And there was given to him authority over every tribe and tongue and nation, signifies thus dominion over all things of the church, both as to its doctrine and as to its life. By “authority” is signified dominion as above (n. 575); by “tribe” is signified the church as to its truths and goods, and, in an opposite sense, as to its falsities and evils (n. 27, 349); by “tongue” is signified its doctrine (n. 282, 483) and by “nation” is signified a life according to it (n. 483).

588.Verse 8. And all that dwell on the earth shall adore him, whose names are not written in the Lamb’s book of life, signifies that all of the church of the Reformed acknowledged that heretical doctrine, which is meant by the “dragon” and the “beast,” as holy in the church, except those who believed in the Lord. “To adore” signifies to acknowledge as a holy thing of the church, as above (n. 579-580); by “all that dwell on the earth,” are signified all of the church of the Reformed (as in n. 558); by “names not written in the Lamb’s book of life,” is signified, except those who believe in the Lord; by “names,” they are signified as to their quality (n. 81, 122, 165); by “the book of life” is signified the Word of the Lord, and all doctrine respecting Him (n. 256, 257, 259, 469); and as all the doctrine of the church from the Word refers to this point, that they should believe in the Lord, therefore this is here meant by “name written in the Lamb’s book of life.” Concerning faith in the Lord, see above (n. 67 and 533).

589.Slain from the foundation of the world, signifies the Lord’s Divine Human not acknowledged from the establishment of the church. By “the Lamb slain” is signified that the Lord’s Divine Human is not acknowledged, may be seen above (n. 59, 269), where these words are explained: I am the First and the Last, and am He that liveth, and was dead, and behold I am alive for ages of ages (Rev. 1:17-18). And the following: And I saw, and behold, in the midst of the throne, a Lamb standing as it were slain; and they sang a new song, saying, Thou art worthy to take the book, for Thou wast slain, and hast redeemed us to God (Rev. 5:6, 9). “From the foundation of the world,” signifies from the establishment of the church, both the Jewish and the Christian. That the Jews did not acknowledge the Lord’s Divine Human, is known. That the Roman Catholics do not, is also known. And that the Reformed do not, may be seen above (n. 294). By “the foundation of the world” is not here meant the creation of the world, but the establishment of the church; for by “the world,” in the most extensive sense, is meant the whole world, and the good as well as the evil therein, and sometimes the evil only; but in a less extensive sense, by “the world” is meant the same as by “the globe” and “the earth,” thus the church. That by “the globe” is signified the church, may be seen (n. 551), and the same by “the earth” (n. 285). That by “laying the foundation of the globe and the earth” is signified to establish the church, and that by “the founding” and “foundation” thereof, its establishment is signified, may appear from Isa. 24:18; 40:21; 48:12-13; 51:16-17; 58:12; Jer. 31:37; Micah 6:1-2; Zech. 12:1; Ps. 18:7, 15; 24:2; 82:5; 89:11. That “the world” also signifies the church, may be seen in Matt. 13:37-39; Joel 1:9-10; and that the Lord from faith in Him is called “the Savior of the world” (John 3:16-19; 4:42; 6:33, 51; 8:12; 9:4-5; 12:46-47). That “the world” also means the people of the church (John 12:19; 18:20). From this it may be seen what is signified by “the foundation of the world” (also in Matt. 25:34; Luke 11:50; John 17:24; Rev. 17:8).

590.Verse 9. If anyone hath an ear, let him hear, signifies that they should attend to this, who desire to attain wisdom. That by “having an ear to hear” is signified to perceive and obey, and also to attend, may be seen above (n. 87); that it also means those who desire to be wise, follows. Here it is said, “If anyone hath an ear let him hear,” in order that they may attend to what goes before, and that otherwise they are not wise.

591.Verse 10. If anyone shall lead into captivity he shall go into captivity, signifies that he who by means of this heretical doctrine leads others away from believing well and living well, will himself be led away into hell by his own falsities and evils. By “leading into captivity” is signified to persuade and draw over to his own party, that they may consent and adhere to that heresy, which is meant by “the dragon” and “the beast,” and so to lead away from believing well and from living well. By “going into captivity” is signified to be led away into hell by his own falsities and evils. By “captivity” is here meant spiritual captivity, which is to be seduced, and thus led away from truths and goods, and led into falsities and evils. That by “captivity” in the Word is meant this spiritual captivity, may appear from the following passages: Hear all ye people, and see my sorrow; my virgins and my young men have gone into captivity (Lam. 1:18). God forsook His habitation and tent where He dwelt among men, and gave his strength into captivity (Ps. 78:60-61). The wind shall feed all thy pastors, and thy lovers shall go away into captivity; then shalt thou be ashamed for all thy wickedness (Jer. 22:22). I will make Mine arrows drunk with the blood of the pierced and of the captivity (Deut. 32:42). They bend down and bow down, and their soul will go into captivity (Isa. 46:1-2). Jehovah hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, to the bound, to the blind (Isa. 61:1; Luke 4:18-19). I have raised him up in justice; and he shall let go my captivity, not for price nor reward (Isa. 45:13). Thou hast ascended on high, Thou hast led captivity captive (Ps. 68:18). Shall the just captive be delivered? Even the captivity of the mighty shall be taken away, and the prey of the violent shall be delivered (Isa. 49:24-25). Shake thyself from the dust, sit down, O Jerusalem, open the bands of thy neck, O captive daughter of Zion (Isa. 52:2); besides other passages (Jer. 48:46, 47; 50:33, 34; Ezek. 6:1-10; 12:1-12; Obad. 1:11; Ps. 14:7; Jer. 50:33-34; Ps. 53:6). By the captivities of the sons of Israel by their enemies, spoken of in the book of Judges, and 2 Kings 25, and in the prophets, were represented, and thence signified, spiritual captivities, of which elsewhere; similar things are signified by “the bound,” as by “captives,” in the following passages: By the blood of thy covenant I have sent forth the bound out of the pit (Zech. 9:11). Let the sighing of the bound come to thee (Ps. 79:11). The bound shall be gathered in the pit, and shall be shut up in the prison (Isa. 24:22). That made the world as a wilderness, he opened not the house to his bound (Isa. 14:17). The King said, I was in prison, and ye came not unto me (Matt. 25:36, 43). Jesus said, Ought not this daughter of Abraham, whom Satan hath bound, be loosed from this bond on the Sabbath day? (Luke 13:16.)

592.If anyone shall kill with the sword, he must be killed with the sword, signifies that he who by falsities destroys the soul of another, is himself destroyed by falsities, and perishes. By “a sword,” “a sabre,” and “a long sword,” is signified truths, and in the opposite sense, falsity, both combating (n. 52, 836); therefore by “killing” and “being killed” is signified to destroy and be destroyed, or to destroy and perish, which is effected by falsities.

593.Here is the patience and the faith of the saints, signifies that the man of the Lord’s New Church, by temptations from them, is explored as to the quality of his life and faith. By “patience” is here signified patience in temptations, and then exploration of man’s quality as to life according to the Lord’s commandments, and as to faith in the Lord; therefore it is said, “here is the patience and the faith;” by “saints” are signified they who are of the Lord’s New Church, specifically they who are in Divine truths therein (n. 586). Patience is predicated of temptations, whereby man is explored as to what he really is; also elsewhere in Revelation (as in chapters 1:9; 2:3, 19; 3:10). That it is as to life according to the Lord’s commandments, and as to faith in Him, is evident from these words: They have no rest day nor night who adore the beast and his image, here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus (Rev. 14:11-12).

594.Verse 11. And I saw another beast coming up out of the earth, signifies the clergy in the churches of the Reformed who are in the doctrine and faith of the dragon concerning God and salvation. What the faith of the dragon is and its quality, may be seen above (n. 537). That it is the laity that are meant by “the beast which came up out of the sea,” and the clergy by “the beast which came up out of the earth,” because by “the sea” is signified the external of the church, and by “the earth” its internal (n. 398, 567); and the laity are in the externals of the doctrine of the church, and the clergy are in its internals. That the clergy are now described, appears from all the particulars which follow, when understood in the spiritual sense; and manifestly from this, that this beast is also called “the false prophet” (Rev. 16:13; 19:20; 20:10); and especially from the following passage: And the beast was taken, and with him the false prophet that did signs before him, by which he seduced them that had received the mark of the beast, and them that adored his image (Rev. 19:20). That this beast did signs before the other, by which he seduced them, is said in this chapter in these words: And he doeth great signs, and he seduceth them that dwell on the earth, on account of the signs which it was given him to do before the beast, saying to them to make an image to the beast, and adore it (Rev. 13:13-15).

595.And he had two horns like a lamb, and he spoke like the dragon, signifies that they speak, teach, and write from the Word, as if it were from the Lord’s Divine truth, and yet it is truth falsified. By “horns” is signified power (n. 270, 443), here the power of speaking, teaching, and writing, thus of reasoning and arguing. That the horns were seen “like a lamb,” signifies that they propagate these their notions as though they were the Lord’s Divine truths, because they are from the Word; for by “a lamb” is meant the Lord as to the Divine Human, and also as to the Word, which is the Divine truth from the Divine good; hence it is that upon this beast, which is also the false prophet (n. 594), there appeared two horns like a lamb; but that they were Divine truths falsified, is signified by “he spoke like a dragon.” That all the truths of the Word are falsified by those who are in the faith of the dragon concerning God and salvation, may be seen above (n. 566). [2] That these two things are signified by “this beast had two horns like a lamb and he spoke like a dragon,” appears evidently from these words of the Lord in Matthew: If anyone shall say unto you, Lo, here is Christ, or there, believe it not; for there shall arise false Christs and false prophets, and shall give great signs and wonders, insomuch that if it were possible, they shall lead into error the elect; behold I have told you before (Matt. 24:23-25). By “Christ” is signified the same as here by “lamb”; namely the Lord as to the Divine truth of the Word; therefore their saying, “Lo, here is Christ,” signifies that they would say that this is the Divine truth of the Word; but that it is that falsified is signified by these words: “If anyone shall say unto you, here is Christ, or there, believe it not, for there shall arise false Christs and false prophets.” That these are they concerning whom the Lord prophesied, is plain from this, that it is said they would give great signs and wonders, and would if possible lead into error the elect; the same as is said of the beast, which is the false prophet (in verses 13, 14, of this chapter). The things which the Lord foretold in that chapter of Matthew relate to the last time or state of the church, which is there meant by “the consummation of the age.”

596.Verse 12. And he exerciseth all the authority of the first beast before him, signifies that they have confirmed the dogmas which are signified by “the dragon,” and are received by the laity, and that through it they prevail. That this is signified, may be seen from the explanation above concerning the authority given by the dragon to the beast coming up out of the sea (n. 575, 579); and because this beast, which is the false prophet, exercised that authority before the dragon, nothing else is signified than that they caused them to prevail by confirmations.

597.And He causeth the earth and them that dwell therein to adore the first beast the stroke of whose death was healed, signifies that thus by confirmations they have established this, that it is to be acknowledged as a holy thing of the church, that because no one can do a good work from himself and fulfill the law, the only means of salvation is faith in the justice and merit of Christ, who suffered for man, and thereby took away the condemnation of the law. It is unnecessary to explain this any further, because it follows from the explanations given above (n. 566, 577-582). By “the earth and them that dwell therein,” are signified the churches of the Reformed as above; “to adore” signifies to acknowledge as a holy thing of the church, as appears also above; here this is meant by “the beast coming up out of the sea, after the stroke of his death was healed;” and this has been explained already.

598.Verse 13. And he doeth great signs, signifies testifications that the things they teach are true, although they are false. By “signs” are signified testifications that things are true, because formerly signs were wrought to bear testimony to the truth. But after signs and miracles ceased, their signification still remains, which is a testification of the truth. But here by “signs” are signified testifications from the beast or false prophet, that his falsities were truths, by reason that after they are confirmed they do not appear otherwise. That the testifications that it is the truth are signified by signs, may appear from the following passages: In the consummation of the age there shall arise false Christs and false prophets, and shall give great signs and portents, and, if it were possible, they shall lead into error the very elect (Matt. 24:24; Mark 13:22). There shall also be dreadful signs from heaven; and there shall be signs in the sun, the moon, and the stars, the sea and the waves roaring (Luke 21:11, 25). Jehovah maketh void the signs of the liars. He maketh the diviners mad, rejecting the wise men backward and maketh their science foolish (Isa. 44:25). Learn not the way of the nations, and be not dismayed by the signs of the heavens (Jer. 10:2). They are the spirits of demons working signs to gather them to the battle of that great day (Rev. 16:14). The beast was taken, and with him the false prophet that did signs before him, and seduced (Rev. 19:20). [2] That “signs” were testifications that it was truth, appears further from the following passages: The disciples said to Jesus, What sign doest Thou, that we may believe Thee? What dost Thou work? (John 6:30-33.) The Jews, Scribes, and Pharisees sought a sign of the Lord, that they might know that He was the Christ (Matt. 12:38-40; 16:1-4; Mark 8:11, 12; Luke 11:16, 29-30; John 2:16, 18-19). The disciples said to Jesus, What is the sign of Thy coming and of the consummation of the age? (Matt. 24:3; Mark 13:4.) If they will not believe thee, nor hear the voice of the first sign, yet they will believe the voice of the latter sign (Exod. 4:8). “The voice of a sign” is testification. They showed among them the words of His signs (Ps. 105:27). He said unto Ahaz, Ask thee a sign from Jehovah (Isa. 7:11, 14). This shall be a sign from Jehovah unto thee, behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz (Isa. 38:7-8). Hezekiah had said, What is the sign that I shall go up to the house of Jehovah? (Isa. 38:22.) This shall be a sign unto you, that I will visit upon you in this place, that ye may know that my words shall stand (Jer. 44:29-30). O Jehovah, make me a sign for good, that they which hate me may see and be ashamed (Ps. 86:17). Let them announce to you what shall happen, that we may set our heart; show a sign of what is to come, that we may know that ye are gods (Isa. 41:22-23). Thine enemies roar in the midst of thy festival, they have set up their signs for signs (Ps. 74:3-4, 9; besides other places; as Isa. 45:11, 13; Jer. 32:20-21; Ezek. 4:3; Ps. 65:6-8; 78:42-43; Exod. 7:3; Num. 14:11, 22; Deut. 4:34; 13:1-3; Judges 6:17, 21; 1 Sam. 2:34; 14:10; Mark 16:17-18, 20; Luke 2:11-12, 16). The like is signified by “the sign of the covenant” (Gen. 9:13; 17:11; Ezek. 20:12, 20). [3] Hence it may clearly be seen, that by “the great signs,” which this beast of the dragon works, are not meant signs, but the testifications by them that what they teach are truths; for every heretic who has confirmed himself in falsities, after confirmation strives to prove that his falsities are truths; for then he no longer sees truths, inasmuch as the confirmation of falsity is the denial of truth, and a truth denied loses its light; and so far as falsities shine from the light of confirmation, which is a fatuous light, so far the light of truth becomes darkness, as may be seen above (n. 566).

599.So that he also maketh fire to come down from heaven upon earth before men, signifies attestations that their falsities are truths of heaven, and that they who receive them are saved, and that they who do not receive them perish. The reason why this is signified by these words, is, because the greatest signs were made by fire from heaven; whence it was a common expression among the ancients in confirmation of anything, when the attestation of truth was spoken of, that “they could bring down fire from heaven and testify it;” by which was signified that they could testify even to that extent. That the truth was also attested by “fire from heaven,” appears from the following passages: That the burnt-offering which was offered by Aaron was consumed by fire from heaven (Lev. 9:24). In like manner the burnt-offering offered by Elijah (1 Kings 18:38). [2] “Fire from heaven,” in the opposite sense, was a sign testifying that they were in evils and thence in falsities and that they would perish; but this fire was a consuming fire; as: The fire from heaven that consumed the two sons of Aaron (Lev. 10:1-6). That which consumed two hundred and fifty men (Num. 26:10). That which consumed the uttermost parts of the camp (Num. 11:1-4). That which twice consumed fifty men sent by the king to Elijah (2 Kings 1:10, 12). The fire and brimstone from heaven upon Sodom (Gen. 19:24-25). The fire from heaven which consumed those who compassed the camp of the saints and the beloved city (concerning which see Rev. 20:9). The disciples being angry with the impenitent, said to Jesus, Lord, wilt Thou that we call fire to come down from heaven and consume them? (Luke 9:54.) These passages are adduced to show that “fire from heaven” signifies a testification, yea, an attestation, that truth is truth, and, in the opposite sense, that falsity is truth, as here. “Fire” also signifies celestial love, and thus zeal for the truth, and in the opposite sense, infernal love, and thence zeal for falsity (n. 468, 494).

600.Verse 14. And he seduceth them that dwell on the earth, on account of the signs which were given him to do before the beast, signifies that by their testifications and attestations they lead the men of the church into errors. “To seduce” signifies to lead into errors; by “them that dwell on the earth” are signified the men of the churches of the Reformed, as above (n. 578-588, 597); by “the signs” which it was given him to do before the beast, are signified testifications, and attestations (n. 598-599); by “the beast out of the sea,” before which the signs were done, is signified the faith of the dragon among the laity (n. 567); and by “the beast coming up out of the earth,” which did signs, and which in other places is called the false prophet, is signified the faith of the dragon among the clergy (n. 594). The like is said by the Lord in Matthew (24:24-26).

551-1 The Hebrew has “his.”

565-1 English Bible, 13:1.

598-1 The Hebrew has “us.”

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

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

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

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

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

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

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

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

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

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

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