Apocalypse Revealed · 15 of 22

Revelation 15

656.Revelation 15 1. And I saw another sign in heaven great and marvelous, seven angels having the seven last plagues; for in them is consummated the anger of God. 2. And I saw as it were a sea of glass mingled with fire, and them that had the victory over the beast, and over his image, and over his mark, and over the number of his name, standing by the sea of glass, having the harps of God. 3. And they were singing the song of Moses the servant of God, and the song of the Lamb; saying, Great and marvelous are Thy works, O Lord God Almighty; just and true are Thy ways, O King of saints. 4. Who shall not fear Thee, O Lord; and glorify Thy name, for Thou alone art Holy: therefore all the nations shall come, and shall adore before Thee; because Thy judgments are made manifest. 5. And after these things I saw, and behold, the temple of the tabernacle of the testimony in heaven was opened. 6. And the seven angels that had the seven plagues went out of the temple, clothed in linen clean and bright, and girded about the breasts with golden girdles. 7. And one of the four animals gave unto the seven angels seven golden vials, full of the anger of God who liveth for ages of ages. 8. And the temple was filled with smoke from the glory of God, and from His power: and no one could enter into the temple, until the seven plagues of the seven angels were consummated. THE SPIRITUAL SENSE The contents of the whole chapter The preparation for disclosing the last state of the church, and for laying open the evils and falsities in which they are (verses 1, 5-8); from whom those are separated who have confessed the Lord, and have lived according to His precepts (verses 2-4). The contents of each verse Verse 1. “And I saw another sign in heaven, great and marvelous,” signifies revelation by the Lord concerning the state of the church on earth, what it is as to love and faith (n. 656). “Seven angels having the seven last plagues,” signifies the evils and falsities in the church, such as they are in its last state, disclosed universally by the Lord (n. 657). “For in them is consummated the anger of God,” signifies the devastation of the church, and then its end (n. 658). Verse 2. “And I saw as it were a sea of glass mingled with fire,” signifies the farthest boundary of the spiritual world, where those were gathered together who had religion, and worship from it, but not the good of life (n. 659). “And them that had the victory over the beast, and over his image, and over his mark, and over the number of his name,” signifies those who have rejected faith alone and the doctrine of it, and so have not acknowledged and imbued its falsities, nor falsified the Word (n. 660). “Standing by the sea of glass, having the harps of God,” signifies the Christian heaven in the boundaries, and the faith of charity with those who were there (n. 661). Verse 3. “And they were singing the song of Moses the servant of God, and the song of the Lamb,” signifies confession from charity, and thus from a life according to the precepts of the law, which is the Decalogue, and from faith in the Divinity of the Lord’s Human (n. 662). “Saying, Great and marvelous are Thy works, O Lord God Almighty,” signifies that all things of the world, of heaven, and of the church were created and made by the Lord from Divine love by Divine wisdom (n. 663). “For just and true are Thy ways, O King of saints,” signifies that all things which proceed from Him are just and true, because He is Divine good itself and Divine truth itself in heaven and in the church (n. 664). Verse 4. “Who shall not fear Thee, O Lord, and glorify Thy name,” signifies that He alone is to be loved and worshiped (n. 665). “For Thou alone art Holy,” signifies that He is the Word, the Truth, and Enlightenment (n. 666).” Wherefore all nations shall come and adore before Thee,” signifies that all who are in the good of love and charity acknowledge the Lord alone as God (n. 667). “Because Thy judgments are made manifest,” signifies that the truths of the Word openly testify this (n. 668). Verse 5. “After these things, I saw, and behold, the temple of the tabernacle of the testimony in heaven was opened,” signifies that the inmost of heaven was seen, where the Lord is in His holiness in the Word, and in the Law, which is the Decalogue (n. 669). Verse 6. “And the seven angels that had the seven plagues went out of the temple,” signifies preparation by the Lord for influx from the inmost of heaven into the church, that its evils and falsities might be disclosed, and thus the evil be separated from the good (n. 670). “Clothed in linen clean and bright, and girded about the breasts with golden girdles,” signifies that this was from the pure and genuine truths and goods of the Word (n. 671). Verse 7. “And one of the four animals gave unto the seven angels seven golden vials,” signifies those truths and goods, by which the evils and falsities of the church are disclosed, taken from the sense of the letter of the Word (n. 672). “Full of the anger of God that liveth for ages of ages,” signifies the evils and falsities that would appear and would be exposed by the pure and genuine truths and goods of the Word (n. 673). Verse 8. “And the temple was filled with smoke from the glory of God and from His power,” signifies the inmost of heaven full of the Lord’s spiritual and celestial Divine Truth (n. 674a). “And no one could enter into the temple, until the seven plagues of the seven angels were consummated,” signifies to such a degree there, that more could not be endured, and this until after devastation the end of that church was seen (n. 674b). THE EXPLANATION Verse 1. And I saw another sign in heaven, great and marvelous, signifies revelation from the Lord concerning the state of the church upon earth, what it is as to love and faith. These are what this chapter and the following treat of; therefore they are signified by “a sign in heaven, great and marvelous.” That “a sign in heaven” signifies revelation from the Lord concerning heaven and the church and of their state, see above (n. 532, 536); it is concerning love and faith, because it is called “great and marvelous”; and “great,” in the Word, is said of such things as are of affection and love, and “marvelous,” of such things as are of thought and of faith.

657.Seven angels having the seven last plagues, signifies the evils and falsities in the church, such as are in its last state, universally disclosed by the Lord. By “seven angels” the entire heaven is signified; but as heaven is not heaven from anything proper to the angels, but from the Lord, therefore by “seven angels” the Lord is signified, nor can any other disclose the evils and falsities which are in the church. That by “angels” is signified heaven, and, in the highest sense, the Lord, may be seen above (n. 5, 258, 344, 465, 644, 647, 648). By “plagues” are signified evils and falsities, evils of love and falsities of faith. For they are those which are described in the next chapter, and are signified by “evil and noxious sores,” by “the blood as it were of one dead, whereby every living soul died,” and by “the blood into which the waters of the rivers and fountains were turned,” by “the scorching of fire which afflicted men,” by “the unclean spirits like frogs, which were demons,” and by “great hail”; the evils and falsities which are signified by all these things, are here meant by “plagues”; by “the last plagues” are signified the same in the last state of the church; by “seven” are signified all (n. 10, 390); but because these evils, which are signified by “the plagues” in the next chapter, are not all in particular, but are all in general, by “seven” are here signified all universally, for the universal embraces all the particulars. From these things it appears, that by “I saw seven angels having the seven last plagues,” is signified that the evils and falsities in the church, such as they are in its last state, were disclosed universally by the Lord. [2] That “plagues” signify spiritual plagues, which affect men as to their souls, and destroy them, which are evils and falsities, may appear from the following passages: From the sole of the foot even to the head there is no soundness, a fresh plague not pressed out, nor bound up, nor mollified (Isa. 1:6). Jehovah smiteth the people in anger with an incurable plague (Isa. 14:6). O Jehovah, remove Thy plague from me, I am consumed by the blow of Thy hand (Ps. 39:10). Thy breaking is without hope, with the plague of an enemy have I smitten thee for the multitude of thine iniquity, thy sins have become very many; but I will heal thee of thy plagues (Jer. 30:12, 14, 17). If thou wilt not observe to do all the words of the law, Jehovah will make thy plagues wonderful, plagues great and lasting, and every plague which is not written in the book of this law, even until thou art destroyed (Deut. 28:58, 59, 61). There shall no evil befall thee, and neither shall any plague come nigh thy tent (Ps. 91:10). Edom shall be a desolation, everyone that passeth by shall hiss at all her plagues (Jer. 49:17). It shall be a devastation; everyone that passeth by Babylon shall be astonished, and shall hiss at all her plagues (Jer. 50:13). In one day shall plagues come upon Babylon (Rev. 18:8). The two witnesses shall smite the earth with every plague (Rev. 11:6). By “the plagues of Egypt,” which were in part similar to the plagues described in the following chapter, nothing else was signified but evils and falsities; which plagues you may see enumerated above (n. 503) they are also called “plagues” (Exod. 9:14; 11:1). From this it is manifest, that by “plagues” nothing else is signified but spiritual plagues, which affect men as to their souls, and destroy them; as also Isa. 30:26; Zech. 14:12, 15; Ps. 38:5, 11; Rev. 9:20; 16:21; Exod. 12:13; 30:12; Num. 11:33; Luke 7:21; and elsewhere.

658.For in them is consummated the anger of God, signifies the devastation of the church and then its end. By “consummation” is signified the devastation of the church and then its end, as will be seen presently; by “the anger of God” is signified evil with men, which, because it is against God, is called the anger of God; not that God is angry with man, but because man, from his evil, is angry with God, and because it appears to man, when he is punished and tormented for it, as is the case after death in hell, as if it were from God, therefore, in the Word, anger and wrath, yea evil, is attributed to God. But this in the sense of the letter only, because this sense is written according to appearances and correspondences, but not in the spiritual sense, for in this latter there is no appearance and correspondence, but truth in its light; concerning that wrath, see above (n. 525, 635). It is said that in those plagues “the anger of God is consummated,” and that thereby is signified the devastation of the church and then its end; the reason shall be explained. Every church, in process of time, decreases, by receding from the good of love and the truths of faith, until there is nothing of them left; and this takes place by the successive increase of evil and falsity; and when there is no longer any good of love and faith, then there is nothing but evil and falsity; and when this is the case, there is an end of the church. In this end, man knows no other than that evil is good and falsity truth, for he loves them from the delight he feels in them, and therefore confirms them. [2] This is the end which is signified by “consummation,” and is called “devastation,” in the following passages: I have heard a consummation and decision from Jehovah upon the whole earth (Isa. 28:22). The consummation being decreed, justice has overflowed, for the Lord Jehovih of Hosts maketh a consummation and decision in the whole earth (Isa. 10:22-23). In the fire of the zeal of Jehovah shall the whole earth be eaten up, for He shall make a speedy consummation with all the inhabitants of the earth (Zeph. 1:18). At length upon the bird of abominations there shall be desolation, and even to a consummation and decision shall it drop upon the devastation (Dan. 9:27). The whole earth shall be a waste, yet will I not make a consummation (Jer. 4:27). Jehovah said, I will go down, and will see whether they have made a consummation according to the cry which is to come unto me (Gen. 18:21). This is concerning Sodom. The iniquity of the Amorites is not yet consummated (Gen. 15:16). The end of the church is also meant by “the consummation of the age” spoken of by the Lord in these passages: The disciples asked Jesus, What shall be the sign of Thy coming and of the consummation of the age? (Matt. 24:3). At the time of the harvest I will say to the reapers, Gather ye together first the tares to burn; gather the wheat into the barn; so shall it be in the consummation of the age (Matt. 13:30, 40). In the consummation of the age, the angels shall go forth, and shall separate the evil from among the just (Matt. 13:49). Jesus said to the disciples, Behold, I am with you until the consummation of the age (Matt. 28:20). “Until the consummation of the age” is until the end of the church, when there is the New Church, with which the Lord will then be.

659.Verse 2. And I saw as it were a sea of glass mingled with fire, signifies the ultimate boundary of the spiritual world, where are collected those who had religion and thence worship, but not the good of life. By “a sea of glass” (chap. 4:6) is signified the New Heaven from Christians, who were in general truths from the sense of the letter of the Word (n. 238). They who are in general truths, are also in the borders of heaven, therefore, at a distance, they appear to be in the sea (n. 398, 403, 405). But here by “the sea of glass” is signified the ultimate boundary of the spiritual world, where those were collected who have religion and thence worship, but not the good of life. Because a collection of these is signified, therefore it is said, “as it were a sea of glass,” and further, it appeared “mingled with fire,” and by “fire” there is signified the love of evil, and thence the evil of life (n. 452, 468, 494, 766, 767, 787); thus not the good of life, for where good is not, there evil is. That a collection of these is here meant by “as it were a sea of glass mingled with fire,” appears also from what next follows, as that “they who had gotten the victory over the beast and over his image stood beside this sea,” by whom are signified those who, in consequence of the rejection of faith separated from charity, were in the good of life and thence in heaven (n. 660). This sea is also meant in chap. 21:1 by “the sea which was no more” (n. 878). What the nature and quality of this sea is and of those who were in it, has also been granted me to see. They were those who had religion, frequented churches, listened to preachings, received the Holy Supper, but never thought any further about God, salvation, and eternal life, not knowing what sin is. Therefore they were men as to the face; and many of them as to civil and moral life, but not at all as to spiritual life, by virtue of which nevertheless man is man.

660.And them that had the victory over the beast, and over his image, and over his mark, and over the number of his name, signifies those who have rejected faith alone and its doctrine, and thus have not acknowledged and imbued its falsities, nor falsified the Word. By “the beast” is signified the faith of the dragon with the laity (treated of in chap. 13:1-10). Because its image was made (verse 14); by “its image” is signified doctrine (n. 602, 634, 637). By “mark” is signified the acknowledgment of that faith (n. 605, 606, 634, 637, 679). By “the number of his name” is signified the falsification of the Word (n. 610). Hence it appears, that by these words they are signified who have rejected faith alone and its doctrine, and thus have not acknowledged and imbued its falsities, nor falsified the Word.

661.Standing by the sea of glass, having the harps of God, signifies the Christian heaven in its boundaries, and the faith of charity with those who are there. Since “by the sea of glass” is signified a collection of those who have indeed some religion and worship, but not the good of life (n. 659). Therefore, by those who were seen “standing by that sea,” is signified the Christian heaven in its boundaries, with whom there were religion, worship, and the good of life, because “they had the victory over the beast and over his image.” The higher Christian heaven is treated of in the foregoing chapter; they who composed that heaven are meant by “the hundred forty-four thousand,” who were seen standing with the Lamb on mount Zion (n. 612-625). By “harps” is signified the confession of the Lord from spiritual truths (n. 276, 616). [2] Spiritual truths are of faith from charity. Their being seen to have harps, and heard to sing the song afterwards mentioned, was a representative of confession springing from the faith of charity. The affections of the thoughts and thence the sound of the discourse of the angels of heaven, are variously heard below in the spiritual world, either as the sound of waters, or of thunder, as above, chap. 14:2, or as the sound of trumpets, as above, chap. 4:1, or, as here, like the sound of harps, as also above, chap. 5:8; 14:2; but yet they are not waters which make the sound, nor thunders which thunder, nor trumpets and harps which sound, nor, indeed, are they songs; but the discourses of the angels and their confessions according to their affections and thence their thoughts, are thus heard below, from which the quality of their love and wisdom is perceived. That such things are heard is from the correspondence of affection with sound, and of thought with speech.

662.Verse 3. And they were singing the song of Moses, the servant of God, and the song of the Lamb, signifies confession from charity, thus from the life according to the commandments of the Law, which is the Decalogue, and from faith in the Divinity of the Lord’s Human. That “to sing a new song” is to confess, from joy of heart and from affection, that the Lord alone is the Savior, the Redeemer, and the God of heaven and earth, may be seen above (n. 279, 617). Here, however, it is not called “a new song,” but “the song of Moses, the servant of God, and the song of the Lamb,” and by “the song of Moses” is signified confession from life according to the commandments of the Law, which is the Decalogue, thus from charity, and by “the song of the Lamb,” confession from faith concerning the Divinity of the Lord’s Human; for by “the Lamb” is meant the Lord as to the Divine Human (269, 291, 595), and by “Moses” is meant, in a wide sense, all the Law written in his five books, and in a restricted sense, the Law which is called the Decalogue. And because this serves man for life, it is called “the song of Moses, the servant of God,” for by “a servant,” in the Word, is meant one who serves and that which serves (n. 380), here for life. [2] The reason why by “Moses,” in a wide sense, is meant the Law, is because his five books are called “the Law.” That all the commandments, judgments, and statutes given by him in his five books are called “the Law,” may be seen above (n. 417). That everything written in those books is called “the Law of Moses,” and also “Moses,” may appear from the following passages: Philip said, We have found Jesus, of whom Moses in the Law, and the Prophets, did write (John 1:45). In the Law Moses commanded that such should be stoned (John 8:5). The days of their purification, according to the Law of Moses, were fulfilled (Luke 2:22). All things must be fulfilled which are written in the Law of Moses and in the Prophets concerning Me (Luke 24:27, 44). Did not Moses give you the Law? Moses gave circumcision; that the Law of Moses should not be broken (John 7:19, 22-23). Abraham said to the rich man in hell, They have Moses and the Prophets, let them hear them; if they hear not Moses and the Prophets, neither will they be persuaded if one rose from the dead (Luke 16:29, 31). The curse is poured upon us and the oath that is written in the Law of Moses the servant of God; as it is written in the Law of Moses, all this evil hath come upon us (Dan. 9:11, 13). Remember the Law of Moses the servant of God, which I commanded him (Mal. 4:4). Jehovah said unto Moses, Behold, I will come unto thee in the mist of a cloud, that the people may hear when I shall speak unto thee, and may also believe in thee forever (Exod. 19:9). [3] It may be evident from these passages, that by “Moses” in the wide sense is meant the Word that was written by him, which is called the Law. It follows from this, that the Law which is the Decalogue is meant by “Moses”; and the more so, because Moses hewed out the tables after he had broken the former ones (Exod. 34:1, 4); and when he carried them down, his face was radiant (Exod. 34:29-35); on which account Moses is represented in pictures holding these tables in his hand. It is also said in Mark: Moses said, Honor thy father and thy mother (Mark 7:10). And Joshua wrote a copy of the Law of Moses upon the stones of the altar (Josh. 8:32). That Law was the Decalogue. From these things it may be seen, that nothing else is here meant by “the song of Moses the servant of God,” but confession from charity, and thus from life according to the commandments of the Law, which are the Decalogue.

663.Saying, Great and marvelous are Thy works, O Lord God Almighty, signifies that all things of the world, of heaven, and of the church, were created and made by the Lord from His Divine love by His Divine wisdom. By “the works of the Lord” are signified all thing which were created and made by Him, these being in general all things of the world, all things of heaven, and all things of the church, which it is not possible to enumerate particularly. They are called “great and marvelous,” because “great” is said of love, and “marvelous” of wisdom, as above (n. 656). The Lord is also in the Word called “Lord” from the Divine good of the Divine love, and “God” from the Divine truth of the Divine wisdom. That the Lord is called “Almighty” because He is, lives, and does all things from Himself, and also rules all things from Himself, may be seen above (n. 31). Hence it is, that by “great and marvelous are Thy works, O Lord God Almighty,” in the universal sense, is signified that all things of the world, of heaven, and of the church, were created and made by the Lord from His Divine love by His Divine wisdom.

664.Because just and true are Thy ways, O King of saints, signifies that all things which proceed from Him are just and true, because He is the Divine good and the Divine truth itself in heaven and in the church. By “ways” are signified truths leading to good (n. 176), and by “King,” when speaking of the Lord, is signified the Divine truth, and by “King of saints,” the Divine truth in heaven and in the church from Him; for by “saints” are signified they who are in Divine truths from the Lord (n. 173, 586). Hence by “just and true are Thy ways, O King of saints,” is signified that all things which proceed from the Lord are just and true, because He is the Divine truth itself in heaven and in the church. The Lord is called “King” in His Divine Human, because this is the Messiah, the Anointed the Christ, the Son of God; that “Messiah” in the Hebrew language is “Christ” in the Greek, and that “the Messiah” or “Christ” is the Son of God, may be seen above (n. 520); that “Messiah” signifies both King and Anointed in the Hebrew language, is known. The reason why the Lord, as King, is the Divine truth, is because this is signified by “a king” (n. 20, 483). Hence it is that by “kings” are signified they who are in Divine truths from the Lord (Rev. 1:6; 5:10). It is on this account that heaven and the church are called His “kingdom.” Then His coming into the world is called the gospel of the kingdom. Heaven and the church are called “His kingdom” (Dan. 2:44; 7:13, 14, 27; Matt. 12:28; 16:28; Mark 1:14, 15; 9:1; 15:43; Luke 1:33; 4:43; 8:1, 10; 9:2, 11, 27; 10:11; 16:16; 19:11; 21:31; 22:18; 23:51). And His coming is called “the gospel of the kingdom” (Matt. 4:23; 9:35; 24:14). But more may be seen on this subject in Doctrine of the Lord. [2] That the Lord is called King is evident from the following passages: They shall make war with the Lamb, but the Lamb shall overcome them, because He is Lord of lords and King of kings (Rev. 17:14). He that sitteth upon the white horse is called the Word, and His name is Lord of lords and King of kings (Rev. 19:13, 16; Dan. 2:47). Nathanael said, Thou art the Son of God, Thou art the King of Israel (John 1:49). When the Son of man shall come in His glory, He shall sit upon the throne of His glory, and the King shall say to them that are on His right hand and on His left (Matt. 25:31, 34, 41). They cried, Hosanna, blessed is He that cometh in the name of the Lord, the King of Israel (John 12:13). Pilate asked Jesus whether He was a king. Jesus answered, I am a king; for this I was born, and for this I came into the world (John 18:37). Thine eyes shall see the King in His beauty; Jehovah is our King, He will save us (Isa. 33:17, 22). I Jehovah am your Holy One, the Creator of Israel, your King (Isa. 43:15). Thus said Jehovah the King of Israel, and His Redeemer Jehovah of Hosts, I am the First and the Last, and besides Me there is no God (Isa. 44:6). Jehovah shall be King over the whole earth (Zech. 14:9; Ps. 47:2, 6-8). Lift up your heads, O ye gates, that the King of glory may come in; Jehovah of Hosts, He is the King of glory (Ps. 24:7-10). I will raise up unto David a just branch, who shall reign King, and shall do judgment and justice in the earth (Jer. 23:5; 33:15; besides other places, as Isa. 6:5; 52:7; Jer. 10:7, 10; 46:18; Ezek. 37:22, 24; Zeph. 3:15; Ps. 20:9; 45:11, 13, 15; 68:24; 74:12).

665.Verse 4. Who shall not fear Thee, O Lord, and glorify Thy name? signifies that He alone is to be loved and worshiped. “To fear God” signifies to love Him; and “to glorify His name” signifies to worship Him. That He alone is to be loved and worshiped is meant by “who shall not,” and by “because Thou alone art holy.” That to fear God is to love Him, by fearing to do what is contrary to Him, and that such fear is in all love, see above (n. 527, 628). That “to glorify His name” is to worship Him is because by “the name” of Jehovah is signified everything by which He is worshiped (n. 81), and “to glorify” signifies to acknowledge and confess.

666.For thou alone art holy, signifies that He is the Word, the truth, and enlightenment. That the Lord alone is holy, see above (n. 173); and that it is the Divine truth which is called holy (n. 173, 580); and as the Word is the Divine truth, and the Lord is that, and as the Divine truth spiritually enlightens, for it is light in heaven, but from the Lord, therefore by, “because He alone is holy,” is signified that the Lord is the Word, the truth, and enlightenment. Since the Word is the Divine truth, and the Divine truth spiritually enlightens, therefore it is said that the Word was dictated by Jehovah through the Holy Spirit, and that the Holy Spirit enlightens and teaches man; but who does not know that God is omnipresent, and that what is holy proceeds from Him, and that where He is received He enlightens? Who may not thence conclude, that the Holy Spirit is not a God by itself, distinct from Jehovah, or the Lord, as one Person from another, but that it is Jehovah, or the Lord Himself? He who acknowledges the Divine omnipresence, will also acknowledge this. That by “the Holy Spirit,” in the Word, is meant the Divine life of the Lord, thus Himself, and in particular the life of His wisdom, which is called the Divine truth, may be seen in the Doctrine of the New Jerusalem concerning the Lord (n. 50-53), where it is shown from the Word. That the Lord is the Word, may be seen (John 1:1, 14). That He is the truth (John 14:6): that He is the Light, and consequently enlightenment (John 12:34-36).

667.Therefore all the nations shall come and adore before Thee, signifies that all who are in the good of love and charity, will acknowledge the Lord alone as God. By “all nations” are signified they who are in the good of love and charity; that these are meant by “nations,” in a good sense, may be seen above (n. 483). “To come and adore before Him,” signifies to acknowledge the Lord as God, and as there is one God in whom there is the Trinity, and that the Lord is He, it signifies to acknowledge Him alone as God.

668.Because Thy judgments are made manifest, signifies that the truths of the Word, when opened, testify it. By “judgments” are signified Divine truths, according to which man should live, from which his quality is known, and according to which he will be judged; and because those Divine truths are in the Word, and the Word is now opened, and this testifies that the Lord alone is the God of heaven and earth, therefore by “because Thy judgments are made manifest” is signified because the truths of the Word testify it. That the Word is now opened, and that it testifies that the Lord alone is the God of heaven and earth, and that one ought to live according to His commandments, and that the faith of the present day should be removed, may appear from the four doctrines just published, Doctrine of the Lord, Doctrine of the Sacred Scripture, Doctrine of Life, and Doctrine of Faith; these are meant by “because Thy judgments are made manifest.” [2] Since the Lord is the Divine good and the Divine truth, and since by “judgment” is signified the Divine truth, and by “justice” the Divine good, therefore, in many passages where the Lord is spoken of, “justice and judgment” are mentioned, as in the following: Zion shall be redeemed in justice, and her restored one in judgment (Isa. 1:27). He shall sit upon the throne of David and upon His kingdom to establish it in judgment and justice (Isa. 9:7). Jehovah shall be exalted, for He dwelleth on high, and hath filled the earth with judgment and justice (Isa. 33:5). Let him that glorieth glory in this, that Jehovah doeth judgment and justice in the earth (Jer. 9:24). I will raise up unto David a just branch, who shall reign King and do judgment and justice in the earth (Jer. 23:5; 33:15). I will betroth me to Thee in justice and in judgment (Hos. 2:19). Judgment shall flow as water, and justice as a mighty torrent (Amos 5:24). O Jehovah, Thy justice is like the mountains of God, Thy judgments a great abyss (Ps. 36:6). Jehovah shall bring forth Thy justice as the light, and Thy judgment as the noonday (Ps. 37:6). Jehovah will judge thy people in justice, and thy poor in judgment (Ps. 72:2). Justice and judgment are the support of His throne (Ps. 89:14). When I shall have learned the judgments of Thy justice; seven times in a day do I praise Thee, because of the judgments of Thy justice (Ps. 119:7, 164). And in other places, that men ought to do justice and judgment, as Isa. 1:21; 5:16; 56:1; 58:2; Jer. 4:2; 22:3, 13, 15; Ezek. 18:5; 33:14, 16, 19; Amos 6:12; Micah 7:9; Deut. 33:21; John 16:8, 10. There “justice” is said of the good of truth, and “judgment” of the truth of good. [3] Since judgment is said of truth, and justice of good, therefore we read in some places of “truth and justice” (Isa. 11:5; Ps. 85:11); and in David: The judgments of Jehovah are truth, they are just altogether; more to be desired than gold, and sweeter than honey (Ps. 19:9-10). That the Lord’s government in the celestial kingdom is called justice, and in the spiritual kingdom judgment, may be seen in the work on Heaven and Hell published at London (n. 214-216).

669.Verse 5. After these things I saw, and, behold, the temple of the tabernacle of the testimony in heaven was opened, signifies that the inmost of heaven was seen, where the Lord is in His holiness in the Word, and in the Law, which is the Decalogue. By “the temple” is signified, in the highest sense, the Lord as to His Divine Human, and heaven and the church thence (n. 191, 529), here the Christian heaven. By “the tabernacle of the testimony” is signified the inmost of that heaven, where the Lord is, in His holiness in the Word, and in the Law, which is the Decalogue, because “the tabernacle” likewise signifies heaven (n. 585), and the inmost of the tabernacle was where the ark was, in which were the two tables, upon which the ten words were written with the finger of God, which are the ten commandments of the Decalogue, which are meant by “the testimony,” and also are called “the testimony”; from which it is evident, that by “I saw, and, behold, the temple of the tabernacle of the testimony in heaven was opened,” is signified that the inmost of heaven was seen, where the Lord is in His holiness in the Law which is the Decalogue. “The tabernacle of the testimony” also signifies where the Word is, because “the testimony” is mentioned not only in relation to the Law, which is the Decalogue, but also to the Word, and to the Lord as the Word, because the Word testifies of Him (n. 490, 555). [2] That the Word is in heaven, and is deposited in the inmost part thereof, which is called the sacred repository, and that the light there is flaming and bright, exceeding every degree of light that shines without in the other parts of heaven, may be seen in the Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 70-75), and concerning that sacred repository (n. 73 of the same work). Respecting the holiness of the Law, which is the Decalogue, see the Doctrine of Life for the New Jerusalem from the Commandments of the Decalogue (n. 53-60). That the ark, in which were contained the two tables of the Decalogue, constituted the sanctuary or inmost part of the temple in Jerusalem, and consequently of the tabernacle there, see 1 Kings 6:19-28; 8:3-9. That the law which is the Decalogue was called the testimony, is evident from these passages: Moses came down, and the two tables of the testimony were in his hand; the tables were the work of God; the writing was the writing of God, graven upon the tables (Exod. 32:15-16). The two tables of the testimony, tables of stone, written by the finger of God (Exod. 31:18). Jehovah said, Thou shalt put into the ark the testimony which I will give thee (Exod. 25:16, 21-22). And Moses took and put the testimony into the ark (Exod. 40:20). That the cloud of incense may cover the mercy-seat which is upon the testimony (Lev. 16:13). Jehovah said unto Moses, Leave the rods before the testimony, and afterwards Aaron’s rod before the testimony (Num. 17:4, 10). And Moses left the rods before Jehovah (Num. 17:7). The ark is called the ark of the testimony (Exod. 31:7). And the tabernacle is called the habitation of the testimony (Exod. 38:21).

670.Verse 6. And the seven angels that had the seven plagues came out of the temple, signifies the preparation by the Lord for influx from the inmost of heaven into the church, that its evils and falsities may be universally disclosed, and thus the evil be separated from the good. That by “the seven angels” the Lord is meant, see above (n. 657); that by “the seven plagues” are signified all evils and falsities understood universally, see also above (n. 657). By “the temple” is meant the inmost of heaven, where the Word and the Decalogue are, as above (n. 669). That by “their going out from the temple” is signified preparation for influx is because they went out that afterward they might receive the vials, and cast the plagues in the vials into the earth, the sea, the rivers, and fountains, the sun, upon the throne of the beast, and into the air; by which is signified influx into the church, that its evils and falsities might be disclosed. That this was done for the sake of separating them from the good, will be seen in the next chapter.

671.Clothed in linen, clean and bright, and girded about the breasts with golden girdles, signifies this from the pure and genuine truths and goods of the Word. By “linen clean and bright” is signified truth pure and genuine, as will be seen presently. By “the golden girdle about the breast” is signified the proceeding and at the same time conjoining Divine, which is the Divine good, as above (n. 46). By “being clothed and girded” is signified to appear and be presented in them; for garments signify truths clothing good (n. 166); and zones or girdles signify containing truths and goods in their order and connection (n. 46). From these things it is evident, that by “angels clothed in linen, clean and bright, and having their breasts girded about with golden girdles,” are signified truths and goods pure and genuine, which because they are from no other source than the Word, signify the truths and goods of the Word. [2] That “linen” signifies Divine truth, may appear from the following passages, as that: Aaron had breeches of linen, when he entered into the tent, and drew near to the altar (Exod. 28:42-43). When Aaron entered into the holy-place, he put on the linen coat of holiness, breeches of linen were upon his flesh; with a linen belt he girdled himself, and put upon himself the linen miter; these were the garments of holiness, and he put on the same garments, when he made atonement for the people (Lev. 16:4, 32). In like manner that: The priests, the Levites, when they entered at the gates of the inner court, put on linen garments, linen miters upon their head, and linen beeches upon their loins (Ezek. 44:17-18). The priests wore linen ephods (1 Sam. 2:18). Samuel, when he ministered while a boy before Jehovah, was clothed with a linen ephod (1 Sam. 2:18). David, when the ark was transferred into his city, was girded with a linen ephod (2 Sam. 6:14). From these things it may be evident why: The Lord, when He washed the disciples’ feet, girded Himself with a linen cloth, and wiped their feet with the linen cloth (John 13:4-5). That angels appeared clothed with linen (Dan. 10:5; Ezek. 9:2-4, 11; 10:2-7). Also the angels seen in the Lord’s sepulcher appeared clothed with bright and shining white (Matt. 28:3). The angel that measured the new temple had a linen line in his hand (Ezek. 40:3). Jeremiah, that he might represent the state of the church as to truth: Was commanded to buy a linen girdle, and hide it in a hole of a rock by the Euphrates, and afterwards found it spoiled (Jer. 13:1-7). It is also said in Isaiah: A bruised reed shall He not break, and the smoking flax shall He not quench, He shall bring forth judgment unto truth (Isa. 42:3). By linen in these places nothing else is meant than truth.

672.Verse 7. And one of the four animals gave to the seven angels seven golden vials, signifies those truths and goods by which the evils and falsities of the church are disclosed, taken from the sense of the letter of the Word. That “the four animals,” which are cherubim, signify the Word in ultimates, and guards lest its genuine truths and goods should be violated, may be seen above (n. 239); and because the interior truths and goods of the Word are guarded by the sense of its letter, that sense of the Word is therefore signified by “one of the four animals.” The same is signified by “the seven vials” as by “the seven plagues,” for they are that which contains; and that which contains in the Word signifies the same as the things which are contained; as by “a cup” the same as by “wine,” and by “a platter” the same as by “food.” That by “cups,” “goblets,” “vials,” and “plates,” similar things are signified as by their contents, will be seen in what now follows. What is signified by “the seven angels” has been said above. That “vials were given to them,” is because the subject treated of is the influx of truth and good into the church, that evils and falsities may be disclosed; and naked goods and truths cannot flow in, for these are not received; but truths clothed, such as are in the sense of the letter of the Word. And besides, the Lord always operates from inmosts through ultimates, or in fullness. This is the reason that “vials were given to the angels,” by which is signified, containing truths and goods such as those are of the sense of the letter of the Word, by which falsities and evils are detected. That the sense of the letter of the Word is a container may be seen in Doctrine of the Sacred Scripture (n. 27-36, 37-49). [2] That by “vials,” “plates,” “cups,” and “goblets,” and by “bottles” those things are signified which are contained in them; may be evident from the following passages: Jehovah said, Take the cup of anger from My hand, and make all the nations to drink; when they refuse to take the cup, thou shalt say, Ye shall certainly drink (Jer. 25:15-16, 28). Babylon is a golden cup in the hand of Jehovah, that maketh the whole earth drunken (Jer. 51:7). I will give the cup of thy sister into thy hand; thou shalt be filled with drunkenness and sadness, with the cup of devastation, with the cup of thy sister Samaria (Ezek. 23:31-34). The cup of Jehovah shall go around to thee, that there may be vomit upon thy glory (Hab. 2:16). Even unto thee, O daughter of Edom, shall the cup pass over; thou shalt be made drunken and shalt make thyself bare (Lam. 4:21). Jehovah shall rain upon the wicked winds of storms; the portion of their cup (Ps. 11:6). In the hand of Jehovah there is a cup, and He hath mixed the wine, He hath filled it with the mixture and hath poured out; all the wicked of the earth shall drink (Ps. 75:8). They who adore the beast shall drink of the wine of the anger of God, mixed with unmixed wine in the cup of His wrath (Rev. 14:10). Awake, rise up, O Jerusalem, who hast drunk from the hand of Jehovah the cup of His anger; thou hast drunk the dregs of the cup of trembling (Isa. 51:17). The woman having a golden cup in her hand full of abominations and the uncleanness of whoredom (Rev. 17:4). Double unto her double; in the cup which she hath mingled, mingle to her double (Rev. 18:6). I make Jerusalem a cup of trembling unto all people (Zech. 12:2). Thou blind Pharisee, cleanse first the inside5 of the cup, that the outside may be clean also (Matt. 23:25-26; Luke 11:39). Jesus said to the sons of Zebedee, Can ye drink of the cup that I shall drink of? (Matt. 20:22-23; Mark 10:38-39.) Jesus said to Peter, The cup which My Father hath given Me, shall I not drink it? (John 18:11.) Jesus said in Gethsemane, If possible, let this cup pass from Me (Matt. 26:39, 42, 44). Jesus taking the cup said, Drink all ye of it; this is My blood, of the New Testament (Matt. 26:27-28; Mark 14:23-24; Luke 22:17). Jehovah is my cup, thou maintainest my lot (Ps. 16:5). Thou preparest a table before me, my cup shall abound (Ps. 23:5). What shall I render unto Jehovah? I will take the cup of salvation (Ps. 116:12-13). To drink of the cup of consolation (Jer. 16:7). The same as by “a goblet” and “a cup” is also signified by a “vial,” likewise by “a bottle” (Matt. 9:17; Luke 5:37, 38; Jer. 13:12; 48:12; Hab. 2:15). By “vials,” “censers,” and “incense-boxes,” containing incense, the same is signified as by “incense”: in general, by vessels of every kind the same is signified as by the things in them.

673.Full of the anger of God that liveth for ages of ages, signifies the evils and falsities that are to appear and are to be exposed by the pure and genuine truths and goods of the Word. It is said that the vials were “full of the anger of God,” because they were full of the plagues; by which are signified the evils and falsities of the church (n. 657); but still they were not full of these, but full of pure and genuine truths and goods from the Word, by which the evils and falsities of the church would be disclosed; but still they were not vials, with truths and goods in them; but by them the influx from heaven into the church was signified. It is according to the style of the Word in the sense of its letter, that they are said to be “full of the anger of the living God”; as may be evident from the passages adduced above, in which “anger” and “wrath” are ascribed to Jehovah; when yet Jehovah has no anger and wrath, but man has it against Him. The reason that it is so said in the sense of the letter, may be seen above (n. 525, 635, 658). From this it is manifest that by “the vials full of the anger of God that liveth for ages of ages,” are signified the direful evils and falsities of the church that are to appear and be exposed by the goods and truths of the Word. Evils and falsities are exposed in no other way than by truths and goods; for these are in the light of heaven, but falsities and evils are in the darkness of hell; and in darkness nothing is exposed, because nothing but evil and falsity appears there. But by light from heaven all things are exposed, because in that all things appear; for the light of heaven is the Divine truth of the Lord’s Divine wisdom.

674.Verse 8. And the temple was filled with smoke from the glory of God and from His power, signifies the inmost of heaven full of spiritual and celestial Divine truth from the Lord. By “the temple,” the inmost of heaven is signified, as shown above (n. 669). By “smoke” is signified the Divine in the ultimates, as will be seen presently. By “glory” is signified spiritual Divine truth (n. 249, 629); and by “power” celestial Divine truth is signified (n. 373). Hence by “the temple being filled with the smoke from the glory of God and from His power,” is signified the inmost heaven full of Divine truth spiritual and celestial. “Smoke” signifies the Divine truth in ultimates, because “fire,” from which is smoke, signifies love; “the fire of the altar of burnt-offering,” celestial love (n. 395, 494); and “the fire of the altar of incense,” spiritual love (n. 277, 392, 394). That “smoke” signifies these things may be evident from these passages: Jehovah will create upon every habitation of mount Zion a cloud by day, and smoke and the brightness of fire by night; for upon all the glory shall be a covering (Isa. 4:5). The posts of the threshold were moved at the voice of the seraphim that cried, and the house was filled with smoke (Isa. 6:4). The smoke of the incense went up with the prayers of the angels out of the hand of the angel before God (Rev. 8:4). The smoking flax shall He not quench, He shall bring forth judgment into truth (Isa. 42:3). That “smoke” in the opposite sense signifies the falsities of lusts, may be seen above (n. 422); and falsities originating from the pride of one’s own intelligence (n. 452). Also “smoke” in many places signifies the same as “a cloud.”

And no one could enter into the temple until the seven plagues of the seven angels were consummated, signifies to such a degree there that more could not be endured, and this until, after devastation, the end of that church was seen. By “no one could enter into the temple,” is signified that the inmost of heaven was full of spiritual and celestial Divine truth to such a degree that more could not be endured. By “the temple,” here as above, the inmost of heaven is signified. By “until the seven plagues of the seven angels were consummated,” is signified that this would continue until the end of the church after devastation (n. 658). And by “the seven plagues of the seven angels,” the evils and falsities which devastate the church and make an end of it are signified (n. 657).

675.To this I will add this Relation. There was seen a certain paper sent down from the Lord through heaven to a society of the English, but that society was one of the smallest of them, where also there were two bishops. The paper contained an exhortation that they should acknowledge the Lord as the God of heaven and earth, as He taught (Matt. 28:18); and that they should recede from the doctrine of justifying faith without the works of the law, because it is erroneous. This paper was read and copied by many; and respecting the things that were in it they thought and spoke soundly from interior judgment, and were enlightened by the Lord; and the enlightenment was received in the light, which is implanted with the English more than with others. Yet after they had received those things, they said among themselves, “Let us hear the bishops.” And they were heard; but they contradicted and disapproved. For those bishops who were there, were of those who had become in the world hard of heart as to the spiritual things of faith and charity, from the love of dominion over the holy things of the church, and of super-eminence by means of them even in political affairs. Wherefore, after a short consultation among themselves, they sent the paper back to heaven, whence it came. This being done, after some murmuring, most of the laity receded from their former assent; and then their light in spiritual things, which before shone brightly, was suddenly extinguished; and they were afterwards admonished again, but in vain. I saw that society sinking down, but how deeply I did not see, thus it was withdrawn from the sight of the angels, who worship the Lord alone, and are averse to faith alone. [2] But after some days, I saw as many as a hundred of them ascending from the lower earth, whither that small society sank down; who approached me, and a wise man from among them spoke and said, “Hear a wonder: when we sank down, the place at first appeared to us like a lake, but soon like dry land; and afterwards like a small city, in which everyone had his house, but a poor one. After a day we consulted among ourselves what was to be done. Many said that we must go to the two bishops, and mildly argue with them, because they sent back the paper into heaven, whence it was let down; on account of which this had happened to us. They chose some, who went to the bishops,” and he that was speaking with me said that he was one of them. “And then a certain one among us who excelled in wisdom, addressed the bishops thus. ‘Hear, ye fathers; we believed that with us above others was the church which deserved to be called the first in the Christian world, and a religion which deserves to be called the greatest. But there has been given to us enlightenment from heaven, and in the enlightenment a perception that at this day there is no longer any church in the Christian world, nor any religion.’ [3] The bishops said ‘What are you saying? Is not the church where the Word is, where Christ the Savior is known, and where are the sacraments?’ To this our spokesman replied, ‘Those things are the church, and they make the church; but they do not make it outside of man, but within man.’ And he said further, ‘As to the church: can the church be where three gods are worshiped? Can the church be where the whole of its doctrine is founded upon a single saying of Paul falsely understood, and hence not upon the Word? Can the church be where the Savior of the world is not approached, and where He is divided into two? As to religion: who can deny that religion is to shun evil and to do good? Is there any religion where it is taught that faith alone saves, and not charity? Is there religion where it is taught that charity proceeding from a man is nothing but moral and civil charity? Who does not see that in that charity there is not anything of religion? Is there in faith alone anything of deed or of work? And yet religion consists in doing. Is there given in the entire world a nation with any religion, which excludes everything saving from the goods of charity, which are good works, when yet the all of religion consists in good, and the all of the church in doctrine, which must teach truths, and good by truth? See, fathers, what glory we should have, if the church, which is not, and religion, which is not, should begin and arise with us.’ [4] Then those bishops replied, ‘You speak too loftily. Is not faith in act, which is faith fully justifying and saving, the church? And is not faith in state, which is faith proceeding and perfecting religion? Apprehend this, O sons.’ But the wise Englishman then said, ‘Hear, O fathers; does not a man conceive faith in act like a stock? Is the church, according to your idea, in a stock that is then vivified? Is not faith in state the continuation and progression of faith in act? And since according to your idea everything saving is in faith, and not anything in the good of charity from man, where then is religion?’ The bishops then said, ‘Friend, you speak thus, because you do not know the mysteries of justification by faith alone; and he who does not know them, does not know the way of salvation from within. Your way is an external and plebeian way. Go that way if you will; but know only that all good is from God, and nothing from man; and that thus in spiritual things a man can do nothing at all of himself. How then can a man do good, which is spiritual good, from himself?’ [5] The Englishman that was speaking with them, being indignant at this, said, ‘I know your mysteries of justification better than you do yourselves; and I tell you plainly, that in these interior mysteries of yours I have seen nothing but specters. Is not religion to acknowledge and love God, and to shun and hate the devil? Is not God good itself, and the devil evil itself? Who in the whole world, who has any religion, does not know this? Is not acknowledging and loving God the doing of good because this is of God and from God? And is not shunning and hating the devil, to do no evil, because it is of the devil and from the devil? Your faith in act, which you called faith fully justifying and saving, or, what is the same, your act of justification by faith alone, does it teach the doing of any good which is of God and from God? And does it teach the shunning of any evil which is of the devil and from the devil? Nothing at all, because you have decided that there is nothing of salvation in either. What is your faith in state, which you have called faith proceeding and perfecting, but the same with faith in act? How can this be perfected, when you exclude all good done by man as of himself? saying: “How can a man be saved by any good from himself, when salvation is gratuitous?” Also, “What good is from man but meritorious good? And yet Christ’s merit is all; and therefore to do good for the sake of salvation would be to attribute to oneself what is Christ’s alone; and thus it would be also to will to justify and save oneself.” Also, “How can anyone operate good, when the Holy Spirit operates all things without any help from man? What need is there then of any accessory good from man, when all the good from man is in itself not good?” and more besides. [6] ‘Are not these your mysteries? But in my eyes they are mere subtleties and artifices contrived for the end that you may remove good works, which are the goods of charity, to establish your faith alone. And because you do this, you regard man as to these things, and in general as to all spiritual things which are of the church and religion, as a stock, or as a lifeless image, and not as a man created in the image of God, to whom was given, and is continually given, the faculty of understanding and willing, of believing and loving, and of speaking and doing, altogether as of himself; especially in spiritual things, because man is man from them. If man did not think and operate as of himself in spiritual things, what then would faith be? and charity? and worship? Yea, what then would the church and religion be? You know that charity is to do good to the neighbor from love. Yet you do not know what charity is; when yet charity is the soul, the life, and the essence of faith. And because charity is all that, what then is faith when charity is removed, but dead faith? And dead faith is nothing but a specter. I call it a specter, because the apostle James calls faith without good works not only dead, but also diabolical.’ [7] Then one of those two bishops, when he heard his faith called dead, diabolical, and a specter, became so enraged, that he snatched the miter from his head, and threw it upon a table, saying, ‘I will not resume it until I have been avenged on the enemies of the faith of our church.’ And he shook his head, murmuring and saying, ‘That James, that James!’ Upon the miter was a plate, on which was engraved ‘Faith Alone.’ And then there suddenly appeared a monster rising out of the earth with seven heads, whose feet were like a bear’s, and his mouth like a lion’s, altogether like the beast which is described (Rev. 13:1-2); whose image was made and adored (Rev. 13:14-15). This specter took the miter from the table, and stretched it out beneath, and put it upon his seven heads; after which, the earth opened under his feet, and he sank down into hell. Seeing this, that bishop cried out, ‘Violence, violence!’ We then departed from them; and behold, there were steps before our eyes, by which we ascended, and returned upon the earth, and into the sight of heaven, where we were before.” These things the wise Englishman related to me.