Apocalypse Revealed · 5 of 22

Revelation 5

256.Revelation 5 1. And I saw in the right hand of Him that sat on the throne, a book written within and on the back, sealed with seven seals. 2. And I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals thereof? 3. And no one in heaven, nor on earth, neither under the earth, was able to open the book, neither to look thereon. 4. And I wept much because no one was found worthy to open and to read the book, neither to look thereon. 5. And one of the elders saith unto me, Weep not; behold, the Lion which is of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. 6. And I saw, and, behold, in the midst of the throne and of the four animals, and in the midst of the elders, a Lamb standing as if slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth. 7. And He came and took the book out of the right hand of Him that sat upon the throne. 8. And when He had taken the book, the four animals, and the twenty-four elders, fell down before the Lamb, having everyone of them harps, and golden vials full of incense, which are the prayers of the saints. 9. And they sang a new song, saying, Thou art worthy to take the book, and to open the seals thereof; because Thou wast slain, and hast redeemed us to God in Thy blood, out of every tribe, and tongue, and people, and nation. 10. And Thou hast made us unto our God kings and priests, and we shall reign on the earth. 11. And I saw, and I heard the voice of many angels round about the throne, and the animals, and the elders; and the number of them was myriads of myriads, and thousands of thousands; 12. Saying with a great voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and honor, and glory, and blessing. 13. And every created thing which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb, for ages of ages. 14. And the four animals said, Amen. And the twenty-four elders fell down, and adored Him that liveth for ages of ages. THE SPIRITUAL SENSE The contents of the whole chapter That the Lord in the Divine Human will execute judgment from the Word and according to it, because He Himself is the Word; and that this is acknowledged by all in the three heavens. The contents of the whole chapter Verse 1. “And I saw in the right hand of Him that sat on the throne, a book written within and on the back,” signifies the Lord as to His Divine itself from eternity, who is omnipotent and omniscient, and who is the Word (n. 256). “Sealed with seven seals,” signifies that it is altogether hidden from angel and man (n. 257). Verse 2. “And I saw a strong angel proclaiming with a great voice,” signifies the Divine truth from the Lord inflowing interiorly with angels and men (n. 258). “Who is worthy to open the book, and to loose the seals thereof?” signifies, Who has power to know the states of life of all in the heavens and on the earths, and to judge everyone according thereto? (n. 259). Verse 3. “And no one in heaven, nor on earth neither under the earth, was able,” signifies that no one in the higher heavens or in the lower heavens, was able (n. 260); “to open the book,” signifies to know the states of the life of all, and to judge everyone according to his state (n. 261); “Neither to look thereon,” signifies not in the least (n. 262). Verse 4. “And I wept much because no one was found worthy to open and to read the book, neither to look thereon,” signifies grief of heart, because if no one could do it, all must perish (n. 263). Verse 5. “And one of the elders saith unto me, Weep not,” signifies consolation (n. 264); “Behold, the lion which is of the tribe of Judah, the Root of David hath prevailed,” signifies the Lord, who by His own power subjugated the hells and reduced all things to order when He was in the world by the Divine good united to the Divine truth in His Human (n. 265, 266): “To open the book and to loose the seven seals thereof,” signifies here as before (n. 267). Verse 6. “And I saw, and behold, in the midst of the throne, and of the four animals, and in the midst of the elders,” signifies from the inmost and thence in all things of heaven, the Word, and the church (n. 268). “A Lamb standing as if slain,” signifies the Lord as to His Human, not acknowledged in the church to be Divine (n. 269). “Having seven horns,” signifies His omnipotence (n. 270). “And seven eyes” signifies His omniscience and Divine wisdom (n. 271). “Which are the seven spirits of God sent forth into all the earth,” signifies that from the Divine wisdom is derived the Divine truth throughout the whole world, wheresoever there is any religion (n. 272). Verse 7. “And He came and took the book out of the right hand of Him that sat upon the throne,” signifies that the Lord as to His Divine Human is the Word, and this from His Divine in Himself and that therefore He will execute judgment from His Divine Human (n. 273). Verse 8. “And when He had taken the book,” signifies when the Lord determined to execute the judgment, and thereby to reduce all things in the heavens and upon the earth to order (n. 274). “The four animals and the twenty-four elders fell down before the Lamb,” signifies humiliation and adoration of the Lord from the higher heavens (n. 275). “Having everyone of them harps” signifies confession of the Lord’s Divine Human from spiritual truths (n. 276). “And golden vials full of incense,” signifies confession of the Lord’s Divine Human from spiritual goods (n. 277). “Which are the prayers of the saints,” signifies thoughts which are of faith from affections which are of charity with those who worship the Lord from spiritual goods and truths (n. 278). Verse 9. “And they sang a new song,” signifies the acknowledgment and glorification of the Lord, that He alone is the Judge, Redeemer, and Savior, thus the God of heaven and earth (n. 279). “Saying, Thou art worthy to take the book and to open the seals thereof,” signifies here as before (n. 280). “Because Thou wast slain, and hast redeemed us to God in Thy blood,” signifies deliverance from hell and salvation by conjunction with Him (n. 281). “Out of every tribe, and tongue, and people, and nation,” signifies that they in the church, or in any religion, who are in truths as to doctrine, and in goods as to life are redeemed by the Lord (n. 282). Verse 10. “And hast made us unto our God kings and priests,” signifies that from the Lord they are in wisdom from Divine truths and in love from Divine goods (n. 283). “And we shall reign on the earth,” signifies, and will be in His kingdom, He in them and they in Him (n. 284,285). Verse 11. “And I saw, and I heard the voice of many angels round about the throne, and the animals, and the elders,” signifies confession and glorification of the Lord by the angels of the lower heavens (n. 286). Verse 12. “Saying with a great voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and honor, and glory,” signifies confession from the heart, that to the Lord as to His Divine Human is omnipotence, omniscience, Divine good, and Divine truth (n. 288). “And blessing,” signifies all these in Him, and from Him in them (n. 289). Verse 13. “And every created thing which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying,” signifies confession and glorification of the Lord by the angels of the lowest heavens (n. 290). “Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ages of ages,” signifies that in the Lord from eternity, and thence in His Divine Human, is the All of heaven and the church, Divine good, and Divine truth, and Divine power, and from Him in them (n. 291). Verse 14. “And the four animals said, Amen,” signifies Divine confirmation from the Word (n. 292). “And the twenty-four elders fell down and adored Him that liveth for ages of ages,” signifies humiliation before the Lord, and from humiliation, adoration of Him by all in the heavens, from whom and in whom is life eternal (n. 293). THE EXPLANATION Verse 1. And I saw in the right hand of Him that sat on the throne a book, written within and on the back, signifies the Lord as to His Divine Itself from eternity, who has omnipotence and omniscience, and who is the Word; who also knows from Himself the state of the life of all in the heavens and on the earths, in every particular and in general. By “Him that sat on the throne” is meant the Lord as to His Divine, from which is His Human, for it follows that “the Lamb took the book out of the right hand of Him that sat on the throne” (verse 7), and by “the Lamb” is meant the Lord as to the Divine Human. By “the book written within and on the back” is meant the Word in every particular and in every general; by “within,” in every particular, and by “on the back” in every general. By “within and on the back” is also meant the interior sense of the Word, which is spiritual, and its exterior sense, which is natural; by “right hand” is meant Himself as to omnipotence and omniscience, because the exploration of all in the heavens and on the earths, upon whom the Last Judgment is to be executed, and their separation, is treated of. The Lord, as the Word, knows the states of life of all in the heavens and on the earths from Himself, because He is the Divine truth itself, and the Divine truth itself knows all things from itself; but this is an arcanum, which is revealed in Angelic Wisdom concerning Divine Love and Wisdom. That the Lord as to His Divine from eternity was the Word, that is, the Divine truth, is evident from these words in John: In the beginning was the Word, and the Word was with God, and God was the Word (John 1:1). And that the Lord as to His Human also was made “the Word,” in the same: And the Word became flesh (John 1:14). Hence it may appear what it means that the book was in the right hand of Him that sat on the throne, and that the Lamb took the book thence (Rev. 5:7). [2] Since the Lord is the Word, and the Word is the Divine truth, which in general makes heaven and the church, and in particular each angel, that heaven may be in Him, and man that the church may be in Him; and because the Word is here meant by “the book,” from which and according to which all are to be judged, therefore in many places occur the expressions, “to be written in the book,” “to be judged from the book,” “to be blotted out of the book,” where the state of eternal life of anyone is treated of, as in these passages: The Ancient of days did sit in judgment, and the books were opened (Dan. 7:10). Every people shall be delivered that shall be found written in the book (Dan. 12:1). My bone was not hid from Thee, in Thy book all my days were written, not one of them is wanting (Ps. 139:15, 16). Moses said, blot me, I pray thee, out of the book which Thou hast written. And Jehovah said, Whosoever hath sinned against Me will I blot out of the book (Exod. 32:32, 33). Let them be blotted out of the book of life, and not be written with the just (Ps. 69:28). I saw that the books were opened, and another book was opened, which is the book of life, and the dead were judged according to those things which were written in the book according to their works, and whosoever was not found written in the book of life, was cast into the lake of fire (Rev. 20:12, 15). None shall enter into the New Jerusalem, but them that are written in the Lamb’s book of life (Rev. 21:27). All shall adore the beast whose names are not written in the Lamb’s book of life (Rev. 13:8; 17:8). That by “the book” is meant the Word, in David: In the volume of the book it is written of me (Ps. 40:7). And in Ezekiel: I saw, and behold a hand sent forth unto me, and in it the volume of a book, written before and behind (Ezek. 2:9, 10). The book of the words of Isaiah (Luke 3:4). The book of Psalms (Luke 20:42.)

257.Sealed with seven seals, signifies that it is altogether hidden from angel and man. That “to be sealed with a seal” signifies to be hidden is evident, hence “to be sealed with seven seals” signifies to be altogether hidden, for “seven” signifies all (n. 10), and therefore altogether; that it was altogether hidden from angel and man, is presently said in these words: And no one in heaven, nor on earth, neither under the earth, was able to open and read the book, neither to look thereon (Rev. 5:3). Such is the Word to all to whom the Lamb, that is, the Lord, does not open it. Here, because the exploration of all before the Last Judgment is treated of, it is the states of life of all in general and in particular, which are altogether hidden.

258.Verse 2. And I saw a strong angel proclaiming with a great voice, signifies the Divine truth from the Lord flowing in deeply into the thought of angels and men, and investigation. By “an angel” proclaiming, is meant in the spiritual sense, the Lord, because an angel does not proclaim and teach from himself but from the Lord, but still as from himself. It is said “a strong angel,” because with power, and that which is proclaimed with power flows in deeply into the thought. “A great voice” signifies the Divine truth from the Lord in power or virtue. It also signifies investigation, because he asks, “Who is worthy to open the book?” as now follows.

259.Who is worthy to open the book and to loose the seals thereof? signifies who has power to know the states of life of all in the heavens and on the earth, and to judge everyone according to his state? “Who is worthy?” signifies who is able, or who has the power? “to open the book and to loose the seals thereof,” signifies here to know the states of life of all in the heavens and on the earth, and also to judge everyone according to his state; for when “the book is opened,” there is an examination into their quality, and then sentence or judgment, comparatively as a judge does with a book of the law and acts from it. That by “opening the book,” is signified investigation into the quality of the states of life in all and everyone, is evident from the following chapter, where is described what was seen, when the Lamb opened the seven seals in their order.

260.Verse 3. And no one in heaven, nor on earth, neither under the earth, was able, signifies that no one in the higher heavens or the lower heavens was able. “In heaven, on earth, and under the earth,” mean in the higher and in the lower heavens, in like manner as in the 13th verse, where it is said: And every created thing which is in heaven, on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying (Rev. 5:13). Since he heard the latter and the former saying, it is evident that they were angels and spirits who spoke; for John was in the spirit, as he himself says in the preceding chapter (4:2), in which state no other earth appeared to him than the earth of the spiritual world; for there are earths there as well as in the natural world, as may appear from the description of that world in the work concerning Heaven and Hell; as also in The Continuation concerning the Spiritual World (n. 32-38). The higher heavens appear there upon mountains and hills, the lower heavens in the earth beneath, and the ultimate heavens as it were under the earth. For the heavens are expanses one above another, and each expanse is like the earth under the feet of those who are there. The highest expanse is like the top of a mountain, the next expanse is under it, but extending itself more widely on all sides round about, and the lowest expanse more widely still; and since this last is under the other, they who are there are “under the earth.” The three heavens also appear thus to the angels who are in the higher heavens, because to them there appear two heavens beneath them; therefore in like manner they appeared to John, because he was with them, for he had ascended to them, as is evident from chap. 4:1, where it is said: Come up hither, and I will show thee things which must be hereafter (Rev. 4:1). He who does not know anything of the spiritual world and the earths there, can by no means know what is meant by “under the earth,” nor by “the lower parts of the earth,” in the Word, as in Isaiah: Sing, O heavens, shout, ye lower parts of the earth, resound with singing, ye mountains, for Jehovah hath redeemed Jacob (Isa. 44:23; and in other places). Who does not see that the earths of the spiritual world are here meant? for no man lives under the earth in the natural world.

261.To open the book, signifies to know the states of life of all, and to judge everyone according to his state, as appears from the explanation above (n. 259).

262.Neither to look thereon, signifies not in the least. Since by “opening the book,” is signified to know the states of life of all, by “looking on it” is signified to see what the state of life of this or that person is, therefore by “no one being able to open the book nor to look thereon,” is signified that they were not able in the least. For the Lord alone sees the state of everyone from inmosts to outmosts, as also what a man has been from infancy to old age, and what he will be to eternity, and likewise what place will be allotted to him either in heaven or in hell; and this the Lord sees in an instant, and from Himself, because He is the Divine truth itself or the Word; but angels and man do not see this in the least, because they are finite, and the finite see only a few things, and those only external, and not these indeed from themselves, but from the Lord.

263.Verse 4. And I wept much because no one was found to open and to read the book, neither to look thereon, signifies grief of heart, because if no one could do it, all must perish. That “to weep much” is to grieve at heart, is evident; the reason why he grieved at heart, was, because otherwise all would have perished; for if all things in the heavens and on the earth were not reduced to order by the Last Judgment, it could not be otherwise; for Revelation treats of the last state of the church, when it comes to its end, the nature of which state is described by the Lord in these words: There shall be great affliction, such as was not from the beginning of the world to this time, nor shall be; therefore except those days should be shortened, no flesh would be saved (Matt. 24:21, 22). These are concerning the last time of the church, when judgment takes place. [2] That such is the state of the church at this day, may be known solely from these considerations, that the greatest part of the Christian world is occupied by those who have transferred to themselves the Divine power of the Lord, and wish to be worshiped as gods, and who invoke dead men, and scarce any of them the Lord; and that the rest of the church make God three, and the Lord two, and place salvation, not in amendment of life, but in certain words uttered with a devout tone; thus not in repentance, but in confidence that they are justified and sanctified, provided they do but fold their hands and look upwards, and pray in the customary form.

264.Verse 5. And one of the elders saith unto me, Weep not; that this signifies consolation, is evident.

265.Behold, the Lion hath prevailed, signifies the Lord, that from His own power He had subjugated the hells, and reduced all things to order when He was in the world. That “a lion” signifies the Divine truth of the Word as to its power, may be seen above (n. 241); and because the Lord is the Divine truth itself, or the Word, He is called “a Lion.” That the Lord, when He was in the world, subjugated the hells and reduced all things in the heavens to order, and likewise glorified His Human, may be seen above (n. 67); and how He did this, may be seen in The Doctrine of the New Jerusalem concerning the Lord (n. 12-14). Hence it is evident, what is meant by “the Lion hath prevailed.”

266.Which is of the tribe of Judah, the Root of David, signifies by the Divine good united to the Divine truth in His Human. By “Judah,” in the Word, is meant the church which is in the good of love to the Lord, and in the highest sense the Lord as to the Divine good of the Divine love; and by “David” is meant the Lord as to the Divine truth of the Divine wisdom. That this is meant by “David,” may be seen in The Doctrine of the New Jerusalem concerning the Lord (n. 43, 44); and that the former is meant by “ Judah,” may be seen (n. 96, 266, 350). Hence it appears that by “Behold the Lion which is of the tribe of Judah, the Root of David hath prevailed,” is signified that the Lord overcame the hells and reduced all things to order by the Divine good united to the Divine truth in His Human. That this is the sense of these words, cannot be seen in the sense of the letter, but only that it is He Himself who was born in the world of the tribe of Judah and of the stock of David. Still, however, these words contain in them a spiritual sense, in which by the names of persons are meant things, as has frequently been observed above, thus by “Judah” is not meant Judah, nor by “David,” David; but by “Judah,” the Lord as to the Divine good, and by “David,” the Lord as to the Divine truth. Hence it is that this sense results therefrom. The reason why this sense is here explained is because Revelation as to its spiritual sense is now opened.

267.To open the book, and loose the seven seals thereof, signifies to know the states of life of all in the heavens and on the earth, and to judge everyone according to his state, as above (n. 258, 259).

268.Verse 6. And I saw, and behold, in the midst of the throne, and of the four animals, and in the midst of the elders, signifies from inmosts, and thence in all things of heaven, the Word, and the church. “In the midst” signifies in the inmosts, and thence in all things (n. 44); “a throne” signifies heaven (n. 14); “the four animals” or cherubs signify the Word (n. 239) and the “twenty-four elders” signify the church as to all things belonging thereto (n. 233, 251). From these things it follows, that, “in the midst of the throne, and of the four animals, and in the midst of the elders,” signifies from inmosts in all things of heaven, the Word, and the church.

269.A Lamb standing as if slain, signifies the Lord as to His Human, not acknowledged in the church as Divine. By “Lamb,” in Revelation, is meant the Lord as to the Divine Human, and by “a Lamb slain,” that His Human is not acknowledged in the church as Divine; in like manner as in chapter 1:18, where it is said: I was made dead, and behold I am alive for ages of ages (Rev. 1:18). By which is meant that the Lord is neglected in the church, and His Human not acknowledged as Divine (n. 59); that this is the case may be seen below (n. 294). Since, therefore, the Lord as to the Divine Human is meant by “the Lamb,” and it is said of Him, that “He took the book out of the right hand of Him that sat upon the throne,” and afterwards that “He opened it, and loosed the seven seals thereof,” and since no mortal could do this, but God alone, it follows, that by “the Lamb” is meant the Lord as to the Divine Human, and by “slain,” that He is not acknowledged as God as to His Human.

270.Having seven horns, signifies His omnipotence. “A horn” is frequently mentioned in the Word, and by it is everywhere signified power; therefore when “a horn” is predicated of the Lord, it signifies omnipotence. The reason why “seven horns” are mentioned, is, because “seven” signifies all (n. 10), thus omnipotence. That “a horn” signifies power, and when applied to the Lord, omnipotence, may appear from the following passages: They who rejoice at a thing of naught, who say, have we not taken us horns by our own strength? (Amos 6:13). I said unto the wicked, Lift not up the horn, lift not up your horn on high; All the horns of the wicked I will cut off; but the horns of the just shall be exalted (Ps. 75:4, 5, 10). Jehovah hath exalted the horn of thine enemies (Lam. 2:17). The horn of Moab is cut off, and his arm is broken (Jer. 48:25). Ye thrust with side and shoulder, and strike all the feeble sheep with your horns (Ezek. 34:21). Jehovah hath exalted the horn of his people (Ps. 148:14). Jehovah God of hosts, the glory of our strength, hath exalted our horn (Ps. 89:17). The brightness of Jehovah God shall be as the light, He had horns out of His hand, and there was the hiding of His power (Hab. 3:4). My arm shall strengthen David, and in My name shall his horn be exalted (Ps. 89:21, 24). Jehovah is my strength, my rock, my horn (Ps. 18:2-3; 2 Sam. 22:3). Arise, O daughter of Zion, for I will make thy horn iron, and thou shalt beat in pieces many people (Micah 4:13). Jehovah hath destroyed in His wrath the stronghold of the daughter of Judah, and hath cut off all the horn of Israel (Lam. 2:2-3). Powers are also signified by: The horns of the dragon (Rev. 12:3). By the horns of the beast which came up out of the sea (Rev. 13:1). By the horns of the scarlet beast upon which the woman sat (Rev. 17:3, 7, 12). By the horns of the ram and the he-goat (Dan. 8:3, 4-5, 7-12, 21, 25). By the horns of the beast which came up out of the sea (Dan. 7:3, 7-8, 20-21, 23-24). By the four horns which scattered Judah and Israel (Zech. 1:18-21). By the horns of the altar of burnt-offerings, and the altar of incense (Exod. 27:2; 30:2-3, 10). By these last was signified the power of Divine truth in the church; and, on the other hand, that power would perish is signified by “the horns of the altars in Bethel,” in Amos: I will visit upon the transgressions of Israel, I will visit upon the altars of Bethel, that the horns of the altar may be cut off, and fall to the earth (Amos 3:14).

271.And seven eyes, signifies His omniscience and Divine wisdom. That “eyes,” when spoken of the Lord, signify His Divine wisdom, may be seen above (n. 48, 125), thus also omniscience; and that “seven” signifies all, and is predicated of anything holy (n. 10); hence by “the seven eyes of the Lamb,” is signified the Divine wisdom of the Lord, which is also omniscience.

272.Which are the seven spirits of God sent forth into all the earth, signifies that from the Divine wisdom is derived Divine truth into the whole world, where there is religion. “The seven spirits of God” are the Divine truth proceeding from the Lord as above (n. 14, 155). “To be sent forth into all the earth,” is into the whole world where there is religion, is evident; for where there is religion, it is taught that there is a God, and that there is a devil, and that God is good itself, and that all good is from Him, and that the devil is evil itself, and that all evil is from him; and, as they are opposites, so evil, because it is from the devil, is to be shunned, and good, because it is from God, is to be done; consequently, in proportion as anyone does evil, so far he loves the devil, and acts against God. Such Divine truth is in the whole world where there is any religion; so that it is only necessary to know what evil is, and this also is known by all who have any religion; for the precepts of all religions are similar to those contained in the Decalogue, that one must not kill, nor commit whoredom, nor steal, nor bear false witness. These are in general Divine truths from the Lord “sent forth into all the earth,” see The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 101-118). Therefore he who lives according to them because they are Divine truths, or the commandments of God, and thence of religion, is saved. But he who only lives according to them because they are civil and moral truths, is not saved, for he that denies God may also so live, but not he that confesses God.

273.Verse 7. And He came and took the book out of the right hand of Him that sat upon the throne, signifies that the Lord as to His Divine Human is the Word, and this is from His Divine in Himself and that therefore He will execute judgment from His Divine Human. Here it manifestly appears, that “He that sat upon the throne” and “the Lamb” are one Person, and that by “Him that sat upon the throne” is meant His Divine from which all things are, and by “the Lamb,” His Divine Human; for it is said in the preceding verse, that “he saw a Lamb standing in the midst of the throne,” and in this, that “He took the book from Him that sat upon the throne.” That the Lord will execute judgment from His Divine Human, because He is the Word, is evident from these passages: And then shall appear the sign of the Son of man; and they shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:30). When the Son of man shall sit on His throne He will judge the twelve tribes of Israel (Matt. 19:28). The Son of man shall come in the glory of His Father, and then shall He render to everyone according to his deeds (Matt. 16:27). Watch always, that ye may be accounted worthy to stand before the Son of man (Luke 21:36). In such an hour as ye think not, the Son of man cometh (Matt. 24:44). For the Father judgeth no one, but hath given all judgment unto the Son, because He is the Son of man (John 5:22, 27). “The Son of man” is the Lord as to the Divine Human, and this is the Word, which was God, and became flesh (John 1:1, 14).

274.Verse 8. And when He had taken the book, signifies when the Lord decided to execute the judgment, and thereby to reduce all things in the heavens and in the earths to order. By “taking the book” and opening it, is signified to explore the states of life of all, and to judge everyone according to his state, as above. Therefore here by “His taking the book,” is signified His decision to execute the Last Judgment; and as the Last Judgment is executed for the purpose of reducing all things to order in the heavens, and through the heavens, in the earths, this also is signified.

275.The four animals and the twenty-four elders fell down before the Lamb, signifies humiliation, and from humiliation, adoration of the Lord from the higher heavens. Now follows the glorification of the Lord on the above account, for, as was observed above (n. 263), unless the Lord should now execute the Last Judgment, and thereby reduce all things in the heavens and in the earths to order, all would perish. The glorification of the Lord, which now follows, takes place first in the higher heavens, afterwards in the lower heavens, and lastly in the lowest heavens; the glorification by the higher heavens (verses 8-10); by the lower heavens (verses 11, 12); and by the lowest heavens (verse 13); and lastly confirmation and adoration by the higher heavens (verse 14). Therefore the higher heavens are signified by the “four animals” and “the twenty-four elders;” for by “the cherubim,” which are the four animals “in the midst of the throne,” is signified the Lord as to the Word; but by “the cherubim,” or four animals “round about the throne,” is signified heaven as to the Word; for it is said: That in the midst of the throne, and round about the throne, were seen four animals, full of eyes before and behind (Rev. 4:6). For the heavens are heavens from the reception of the Divine truth through the Word from the Lord. By “the twenty-four elders” are also signified the angels in the higher heavens, because those elders were nearest around the throne (4:4). That “to fall down before the Lamb” is humiliation, and from humiliation, adoration, is evident.

276.Having everyone of them harps, signifies confession of the Lord’s Divine Human from spiritual truths. It is known that confessions of Jehovah were made in the temple at Jerusalem by singing, and at the same time by instruments of music which corresponded; the instruments were principally trumpets and timbrels, and psalteries and harps; the trumpets and timbrels corresponded to celestial goods and truths, and the psalteries and harps to spiritual goods and truths; the correspondences were with their sounds. What celestial good and truth is, and what spiritual good and truth, may be seen in the work concerning Heaven and Hell (n. 13-19, and 20-28). That “harps” signify confessions of the Lord from spiritual truths, may appear from these passages: Confess to Jehovah with the harp, sing unto Him with the psaltery of ten strings (Ps. 33:2). I will confess to Thee on the harp, O God, my God (Ps. 43:4). I will confess to Thee on the instrument of the psaltery, I will sing unto Thee with the harp, O Thou Holy One of Israel (Ps. 71:22). Arouse me psaltery and harp, I will confess Thee among the nations, O Lord (Ps. 57:8, 9; 108:2-4). Answer to Jehovah by confession, play on the harp to our God (Ps. 147:7). It is good to confess to Jehovah upon the psaltery, and upon higgaion on the harp (Ps. 92:2-4). Make a joyful noise unto Jehovah all the earth, sing unto Jehovah with the harp, with the harp and the voice of singing (Ps. 98:4-6; and in many other places; as Ps. 43:4; 137:2; Job 30:31; Isa. 24:7-9; 30:31, 32; Rev. 14:2; 18:22). Because “the harp” corresponded to confession of the Lord, and evil spirits could not endure it, therefore David by the harp caused the evil spirit to depart from Saul (1 Samuel 16:14-16, 23). That they were not harps, but that confessions of the Lord were heard by John as harps, may be seen below (n. 661).

277.And golden vials full of incense, signifies confession of the Lord’s Divine Human from spiritual good. The reason why “incense” signifies worship from spiritual goods, but in this instance confession from such goods, is because the principal worship in the Jewish and Israelitish church consisted in sacrifices and incense; wherefore there were two altars, one for sacrifices and the other for incense; the latter altar was within the tabernacle, and was called the golden altar, but the former was without the tabernacle, and was called the altar of burnt-offering; the reason was, because there are two kinds of goods, from which all worship exists, celestial good and spiritual good: celestial good is the good of love to the Lord, and spiritual good is the good of love towards the neighbor. Worship by sacrifices was worship from celestial good, and worship by incense was worship from spiritual good. Whether you call it worship or confession, it is the same thing, for all worship is confession. What is signified by “incense,” is also signified by “the vials” in which the incense is contained, because the thing containing and the thing contained, like the instrumental and principal, act as one cause. [2] Worship from spiritual good is signified by “incense” in the following passages: For from the rising of the sun even unto the going down of the same, My name shall be great among the Gentiles, and in every place incense shall be offered unto My name (Mal. 1:11). They shall teach Jacob Thy judgments, they shall put incense in Thy nostril and a burnt-offering upon Thine altar (Deut. 33:10). I will offer unto Thee burnt-offerings of fatlings, with incense (Ps. 66:13, 15). And they shall come from the circuit of Judah, offering a burnt-offering, and a sacrifice, a meal-offering and incense (Jer. 17:26). They shall come from Sheba; they shall bring gold and incense, and they shall declare the praises of Jehovah (Isa. 60:6). By “frankincense” the same is signified as by “incense,” because frankincense was the principal aromatic from which incense was made. Likewise in Matthew: The wise men from the east opened their treasures, and offered to the Lord recently born, gold, frankincense, and myrrh (Matt. 2:11). The reason why they offered these three was, because “gold” signified celestial good, “frankincense” spiritual good, and “myrrh” natural good, and from those three goods all worship is made.

278.Which are the prayers of saints, signifies thoughts which are of faith, from affections which are of charity, with those who worship the Lord from spiritual goods and truths. By “prayers” are meant the things which are of faith, and at the same time things which are of charity, with those who pour forth prayers, because prayers without them are not prayers, but empty sounds. That “saints” mean those who are in spiritual goods and truths, may be seen above (n. 173). The reason why incense is called “the prayers of saints” is because fragrant odors correspond to the affections of good and truth; hence it is, that “a grateful odor” and “an odor of rest to Jehovah,” so often occur in the Word (as in Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 2:2, 9, 12; 3:5; 4:31; 6:15, 21; 8:28; 23:13, 18; 26:31; Numbers 15:3, 7; 28:6, 8, 13; 29:2, 6, 8, 13, 36; Ezekiel 20:41; Hosea 14:7). “Prayers” which are called “incense” have a similar signification in the following passages in Revelation: An angel stood at the altar having a golden vial, and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar; And the smoke of the incense with the prayers of the saints, ascended up before God out of the angel’s hand (Rev. 8:3-5). And in David: Give ear unto my voice; my prayers have been accepted before Thee as incense (Ps. 141:1-2).

279.Verse 9. And they sung a new song, signifies acknowledgment and glorification of the Lord, that He alone is the Judge, Redeemer, and Savior, thus the God of heaven and earth. These things are contained in the song which they sung, and the things which are contained are also signified; as an acknowledgment that the Lord is the Judge, in these things which now follow: Thou art worthy to take the book, and to open the seals thereof (Rev. 5:9). That He is the Redeemer, in this: Because Thou wast slain, and hast redeemed us in Thy blood (Rev. 5:9). That He is the Saviour, in this: Thou hast made us unto our God kings and priests, and we shall reign upon the earth (Rev. 5:10). That He is the God of heaven and earth, in this: They fell down and adored Him that liveth for ages of ages (Rev. 5:14). Since the acknowledgment that the Lord alone is the God of heaven and earth, and that His Human is Divine, and that in no other way could He be called the Redeemer and Saviour, was not before in the church, it is therefore called a “new song.” [2] The reason why “a song” also signifies glorification, which is confession from joy of heart, is because singing exalts, and causes affection to break out from the heart into sound, and show itself intensely in its life. Nor are the Psalms of David any other than songs; for they were played and sung, and therefore were also called songs in many passages (as Ps. 18:1; 33:1; 45:1; 46:1; 48:1; 65:1; 66:1; 67:1; 68:1; 75:1; 76:1; 87:1; 88:1; 92:1; 96:1; 98:1; 108:1; 120:1; 121:1; 122:1; 123:1; 124:1; 125:1; 126:1; 127:1; 128:1; 129:1; 130:1; 132:1; 133:1; 134:1). [3] That songs were for the sake of exalting the life of love, and the joy derived from it, is evident from the following passages: O sing unto Jehovah a new song, make a joyful noise unto Jehovah all the earth, resound, shout (Ps. 98:1, 4-8). Sing unto Jehovah a new song, let Israel rejoice in His Maker, sing psalms to Him (Ps. 149:1-3). Sing unto Jehovah a new song, lift up the voice (Isa. 42:10, 12). Sing, O ye heavens, shout ye lower parts of the earth, resound with singing, ye mountains (Isa. 44:23; 49:13). Shout unto God our strength, cry out to the God of Jacob; lift up a song (Ps. 81:1-3). Gladness and joy shall be found in Zion, confession and the voice of singing (Isa. 51:3; 52:8, 9). Sing unto Jehovah, cry out and shout, O daughter of Zion, for great is the Holy One of Israel in the midst of thee (Isa. 12:1-6). My heart is fixed, I will sing and sing psalms. Arouse thee, my glory, I will confess Thee, O Lord, among the nations, I will sing psalms unto Thee among the peoples (Ps. 57:7-9; and in many other places).

280.Saying, Thou art worthy to take the book, and to open the seals thereof, signifies that He alone can know the states of life of all, and judge every man according to his own state, as above (n. 256, 259, 261, 267, 273).

281.For thou wast slain, and hast redeemed us to God in Thy blood, signifies deliverance from hell, and salvation by conjunction with Him. It is not necessary to explain by the spiritual sense what is specifically signified by all the particulars here mentioned, as what by “being slain,” by “redeeming us to God,” and what by “His blood,” for they are arcana which do not appear in the sense of the letter; suffice it to know that it is redemption which is thus described; and since it is redemption it is deliverance from hell, and salvation by conjunction with the Lord, which are signified. Here it shall only be confirmed from the Word that Jehovah Himself came into the world, was born a Man, and became the Redeemer and Savior of all, who by a life of charity and its faith are conjoined with His Divine Human, and that Jehovah is the Lord from eternity, consequently that the Divine Human of the Lord, with which there must be conjunction, is the Divine Human of Jehovah Himself. [2] Here therefore some passages shall be adduced, which prove that Jehovah and the Lord are one; and since they are one and not two, that the Lord from eternity, who is Jehovah Himself, by the assumption of the Human, is the Redeemer and Savior: this is evident from the following passages: Thou, O Jehovah, art our Father, our Redeemer; Thy name is from everlasting (Isa. 63:16). Thus saith 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). Thus saith Jehovah thy Redeemer, and thy Former; I am Jehovah that maketh all things, alone by Myself (Isa. 44:24). Thus saith Jehovah thy Redeemer, the Holy One of Israel, I am Jehovah thy God (Isa. 48:17). Jehovah my Rock and my Redeemer (Ps. 19:14). Their Redeemer is strong, Jehovah of Hosts is His name (Jer. 50:34). Jehovah of Hosts is His name, and thy Redeemer the Holy One of Israel, the God of the whole earth shall He be called (Isa. 54:5). And all flesh shall know that I Jehovah am thy Savior and thy Redeemer, the Mighty One of Jacob (Isa. 49:26; 60:16). As for our Redeemer, Jehovah of Hosts is His name (Isa. 47:4). With everlasting mercy will I have mercy on thee, saith Jehovah thy Redeemer (Isa. 54:8). Thus saith Jehovah your Redeemer, the Holy One of Israel (Isa. 43:14). Thus saith Jehovah the Holy One of Israel, your Redeemer (Isa. 49:7). Thou hast redeemed me, Jehovah of truth (Ps. 31:5). Let Israel hope in Jehovah, for with Him there is plenteous redemption, and He shall redeem Israel from all his iniquities (Ps. 130:7, 8). Arise, O Lord, for our help, and redeem us for Thy mercy’s sake (Ps. 44:26). Thus saith Jehovah God, I will redeem them from the hand of hell, I will redeem them from death (Hos. 13:4, 14). O Jehovah, hear my voice, He shall redeem my soul (Ps. 55:17, 18). Also in Ps. 49:15; 69:18; 71:23; 103:1, 4; 107:2; Jer. 15:20, 21. [3] That the Lord as to His Human is the Redeemer, is not denied in the church, because it is according to Scripture, and the following passages: Who is this that cometh from Edom, going in the multitude of His strength? the year of His redeemed is come. He redeemed them (Isa. 63:1, 4, 9). Say ye to the daughter of Zion, Behold, thy salvation cometh, behold, His reward is with Him, and they shall call them, The people of holiness, the redeemed of Jehovah (Isa. 62:11-12). Blessed be the Lord God of Israel, for He hath visited and hath made redemption for His people (Luke 1:68; besides other places). Many other passages, proving that the Lord from eternity, who is Jehovah Himself, came into the world, and took upon Him the Human, to redeem men, may be seen in The Doctrine of the New Jerusalem concerning the Lord (n. 37-46). Jehovah is also called the Savior in many places, which cannot be adduced by reason of their abundance.

282.Out of every tribe, and tongue, and people, and nation, signifies that they in the church or in any religion, who are in truths as to doctrine, and in goods as to life, are redeemed by the Lord. By “tribe” is signified the church as to religion; by “tongue” is signified its doctrine, of which we shall speak presently; by “people” are signified they who are in truths of doctrine, and, abstractly, truths of doctrine (n. 483); and by “nation” are signified they who are in the goods of life, and, abstractly, the goods of life (n. 483); from hence it appears that by these words, “Out of every tribe, and tongue, and people, and nation,” such things are signified as were said above (see also n. 627). [2] It shall now be proved that “tongue,” in the spiritual sense, signifies the doctrine of the church, or of any religion; this is evident from the following passages: My tongue also shall meditate of Thy justice, all the day Thy praise (Ps. 35:28; 71:24). Then shall the lame leap as a stag, and the tongue of the dumb shall sing, for in the wilderness shall waters break out (Isa. 35:6). The tongue of the stammerers shall be swift to speak (Isa. 32:4). It appears as if in these instances, by “tongue” was meant speech, but in the spiritual sense that which is spoken is meant, which is truth of doctrine, which they will have from the Lord. In like manner: I have sworn that unto Me every knee shall bow and every tongue shall swear (Isa. 45:23). The time shall come to gather all nations and tongues, that they may come and see My glory (Isa. 66:18). In those days ten men out of all the tongues of the nations, shall take hold of the skirt of a man that is a Jew, saying, We will go with you, for we have heard that God is with you (Zech. 8:23). This is also concerning the conversion of the Gentiles by the Lord to the truth of doctrine. [3] But by “tongues,” in the opposite sense, are signified false doctrines in the following passages: A man of tongue shall not subsist on the earth (Ps. 140:11). Thou shalt hide them in Thy tabernacle from the strife of tongues (Ps. 31:20). I will bring a nation upon you, whose tongue thou knowest not (Jer. 5:15). To be sent to people of heavy tongue (Ezek. 3:5, 6). To people of barbarous tongue (Isa. 33:19). It is to be known that “tongue,” as an organ, signifies doctrine, but, as speech, it also signifies religion. [4] He who knows that “tongue” signifies doctrine, may understand what is meant by the words of the rich man in hell to Abraham: That he would send Lazarus that he might dip the tip of his finger in water, and cool his tongue, that he should not be tormented in the flame (Luke 16:24). “Water” signifies truth, and “tongue” doctrine; by the falsities of which he was tormented, and not by the flame; for no one in hell is in flames, but flames there are appearances of the love of falsity; and fire is the appearance of the love of evil.

283.Verse 10. And hast made us unto our God kings and priests, signifies that from the Lord they are in wisdom from Divine truths and in love from Divine goods, and thus images of His Divine wisdom, and of His Divine love; as above (n. 21).

284.And we shall reign upon the earth, signifies, and will be in His kingdom, He in them and they in Him. By “reigning upon the earth,” nothing else is meant, than being in the Lord’s kingdom, and there one with Him, according to these words of the Lord: That all who believe in Me, may be one; and may be one as Thou Father art in Me and I in Thee, that they also may be one in us; And the glory which thou gavest Me I have given them, that they may be one even as we are one, I in them and Thou in Me, that where I am, they also may be with Me (John 17:20-24). As, therefore, they are thus one with the Lord, and, together with the Lord, constitute a kingdom, which is called the kingdom of God, it is evident that nothing else is signified by “reigning.” It is said “to reign” because it was before said, “Thou hast made us kings and priests;” and by “kings” are signified they who are in wisdom from Divine truths from the Lord; and by “priests,” they who are in love from Divine good from Him (n. 20); hence it is that the kingdom of the Lord is also called “the kingdom of the saints” (Dan. 7:18, 27); and it is said of the apostles, that: With the Lord they should judge the twelve tribes of Israel (Matt. 19:28). Nevertheless the Lord alone judges and reigns; for He judges and reigns from Divine good by Divine truth, which is also from Him in them; but he who believes, that what is in them from the Lord is their own, is cast out of the kingdom, that is, out of heaven. The signification of “reigning” is the same in the following passages in Revelation: They shall be priests of God and Christ, and shall reign with Him a thousand years (Rev. 20:4, 6). And concerning those who are to enter into the New Jerusalem: The Lamb shall enlighten them, and they shall reign for ages of ages (Rev. 22:5).

285.It is said, “They shall reign on the earth,” because by “earth” here and elsewhere is meant the Lord’s church in the heavens and on the earth. The church, wherever it may be, is the Lord’s kingdom. Lest, therefore, anyone should believe that all who are redeemed by the Lord become kings and priests, and that they will reign on the earth, it is important that it be shown from the Word that the earth signifies the church. This may be seen from the following passages: Behold, Jehovah maketh the earth void, and maketh the earth empty, and turneth over the face of it; the earth shall be made utterly void; the habitable earth shall mourn and be confounded; the earth shall be profaned under its inhabitants; therefore the curse shall devour the earth, and the inhabitants of the earth shall be burnt up, and few men shall be left; there shall be in the midst of the earth as the plucking of an olive tree. The cataracts from on high are opened, and the foundations of the earth are shaken; the earth is utterly broken in pieces; the earth is altogether burst asunder; the earth is thoroughly shaken; the earth staggereth like a drunkard (Isa. 24:1-23). [2] The lion hath come up from the thicket to lay waste thy land; I saw the earth, when, behold, it was void and empty; Jehovah said, The whole earth shall be waste, therefore the earth shall mourn (Jer. 4:7, 23-28). How long shall the earth mourn; the whole earth is desolate, because there is not a man that layeth it to heart (Jer. 12:4, 11-13). The earth mourneth and languisheth, Lebanon is ashamed and is withered away (Isa. 33:9). The earth shall become burning pitch, and be laid waste (Isa. 34:9-10). I have heard a consummation and decree from the Lord upon the whole earth (Isa. 28:2, 22). Behold, the day of Jehovah cometh to lay the earth waste, and the earth shall be shaken out of its place (Isa. 13:9, 13). The earth was shaken and trembled, and the foundations of the mountains quaked (Ps. 18:7). We will not fear when the earth is changed; when He uttereth his voice, the earth shall melt (Ps. 46:2-3, 6, 8). Have ye not understood from the foundations of the earth? (Isa. 40:21, 23). O God, Thou hast deserted us, Thou hast made the earth to tremble; heal its breaches, because it is shaken (Ps. 60:1-2). [3] The earth and all its inhabitants shall melt; I will make firm its pillars (Ps. 75:3). Woe to the land shadowed with wings; go, ye ambassadors, to a nation trodden down, whose land the rivers have spoiled (Isa. 18:1-2). Through the wrath of Jehovah Zebaoth is the earth darkened (Isa. 9:19). Ye shall be a land of good pleasure (Mal. 3:12). I have given thee for a covenant of the people, to restore the earth; sing, O heavens; and exult, O earth (Isa. 49:8, 13). Thou shalt not see Jah in the land of the living (Isa. 38:11). Who gave terror in the land of the living (Ezek. 32:23-27). Unless I believed to see good in the land of life (Ps. 27:13). Blessed are the meek, for they shall receive the earth as an inheritance (Matt. 5:5). I am Jehovah that maketh all things, that spreadeth out the heavens alone, that stretcheth out the earth by Myself (Isa. 44:23, 24; Zech. 12:1; Jer. 10:11-13; 51:15; Ps. 136:6). Let the earth open itself, let it bring forth salvation; thus said Jehovah, that createth the heavens, that formeth the earth (Isa. 45:8, 12, 18, 19). Behold, I create new heavens and a new earth (Isa. 65:17; 66:22). Besides many other places, which, if they were adduced, would fill pages. [4] The reason why the church is signified by “the earth” is because by “earth” the land of Canaan is often meant, in which was the church; “the heavenly Canaan” is no other; as, also, because when “the earth” is named, the angels, who are spiritual, do not think of the earth, but of the human race that is upon it and of its spiritual state, and its spiritual state is the state of the church. “The earth” has also an opposite sense, and in that it signifies damnation, because when there is no church with man, there is damnation; in this sense the earth is mentioned in Isaiah 14:12; 21:9; 26:19, 21; 29:4; 47:1; 63:6; Lamentations 2:10; Ezekiel 26:20; 32:24; Numbers 16:29-33; 26:10; and in other places.

286.Verse 11. And I saw, and I heard the voice of many angels round about the throne, and the animals and the elders, signifies confession and glorification of the Lord by the angels of the lower heavens. That there was confession and glorification of the Lord by the angels of the three heavens, may be seen above (n. 275); and by the angels of the higher heavens, (from verses 8 to 10); and therefore now by the angels of the lower heavens (verses 11, 12); wherefore by “the voice of the angels round about the throne,” is meant the confession and glorification of the Lord by the angels of the lower heavens. That he then saw also the animals and elders together with them, because by “the animals” and “elders” are signified the angels of the higher heavens (n. 275), and the lower heavens never act separately from the higher heavens, but in conjunction with them; for the Lord inflows into all the heavens immediately from Himself; thus also into the lower heavens; and at the same time mediately through the higher heavens into the lower. This is the reason, therefore, why “he saw and heard the animals and elders” first by themselves, and afterwards in conjunction with the others.

287.And the number of them was myriads of myriads, and thousands of thousands, signifies all in truths and in goods. By “number,” in the natural sense, is meant that which has relation to measure or weight, but by “number,” in the spiritual sense, that which has relation to quality; and here their quality is described by their being “myriads of myriads, and thousands of thousands,” for “a myriad” is predicated of truths, and “a thousand” of goods. The reason why “a myriad” is predicated of truths, and “a thousand” of goods, is because a myriad is the greater number, and a thousand a less, and truths are manifold, but goods are simple; also because where truths are treated of in the Word, goods are treated of also, on account of the marriage of good and truth existing in every particular, otherwise it would have been sufficient to have said “myriads of myriads.” Since these two numbers have such a signification, they are mentioned also in other places, as in the following: The chariots of God are two myriads, thousands of angels of peace, the Lord is in them, Sinai in the sanctuary (Ps. 68:17). I saw, when the Ancient of Days did sit, a thousand thousands ministered unto Him, and myriads of myriads stood before Him (Dan. 7:9-10). Moses said of Joseph: His horns are the horns of a unicorn; with them he shall push the people together to the ends of the earth; and they are the myriads of Ephraim, and the thousands of Manasseh (Deut. 33:17). Thou shalt not be afraid for the pestilence that creepeth in thick darkness, nor for the death that wasteth at noonday, a thousand shall fall at thy side, and a myriad at thy right hand (Ps. 91:5-7). Our flocks are thousands, myriads in our streets (Ps. 144:13). Is Jehovah delighted with thousands of rams, or with myriads of rivers of oil? (Micah 6:7). When the ark rested, Moses said: Return, Jehovah, unto the myriads of the thousands of Israel (Num. 10:36). In all these places “myriads” are spoken of truths, and “thousands” of goods.

288.Verse 12. Saying with a great voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and honor, and glory, signifies confession from the heart, that the Lord as to the Divine Human has omnipotence, omniscience, Divine good, and Divine truth. “To say with a great voice,” signifies confession from the heart; “Thou art worthy,” signifies that in Him are the things which follow; “The Lamb” signifies the Lord as to the Divine Human; “power” signifies the Divine power, which is omnipotence; “riches and wisdom,” signify Divine knowledge and wisdom, which are omniscience; “honor and glory,” signify the Divine good and the Divine truth. That “riches” signify the knowledges of good and truth, and thus science, may be seen above (n. 206); therefore, when said of the Lord, they signify omniscience; and that “honor and glory,” when spoken of the Lord, signify the Divine good and the Divine truth, see above (n. 249).

289.And blessing, signifies all these things in Him, and from Him in them. By “blessing” is meant every good which man receives from the Lord, as power and opulence, and all that is implied by them; but especially every spiritual good, as love and wisdom, charity and faith, and the joy and felicity thence, which are of eternal life; and because all these are from the Lord, it follows that they are in Him, for unless they were in Him, they could not be in others from Him. Hence it is, that, in the Word, the Lord is called “Blessed,” and also “Blessing,” that is, Blessing Itself. That Jehovah, that is the Lord, is called “Blessed,” is evident from these passages: The high priest asked Jesus, Art thou the Christ, the Son of the Blessed? (Mark 14:61). Jesus said, Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord (Matt. 23:39; Luke 13:35). Melchizedek blessed Abram, and said, Blessed be God Most High who hath given thine enemies into thy hand (Gen. 14:18-20). Blessed be Jehovah the God of Shem (Gen. 9:26). Blessed be Jehovah, who hath heard my voice (Ps. 28:6). Blessed be Jehovah, for He hath made marvelous His kindness (Ps. 31:21). Blessed be Jehovah, from everlasting to everlasting (Ps. 41:13). In like manner Ps. 66:20; 68:19, 35; 72:18, 19; 89:52; 119:12; 124:6; 135:21; 144:1; Luke 1:68). This is the reason why “blessing” is here mentioned, as also verse 12, and 7:12; and likewise in David: Glory and honor dost Thou lay upon Him, for Thou makest Him a blessing for ever (Ps. 21:5, 6). [2] These are concerning the Lord. Hence it may be seen what is meant in the Word by “blessing God,” namely, to ascribe to Him all blessing; also to pray that He would bless, and to give thanks for having blessed; as may appear from the following passages: The mouth of Zacharias was opened, and he spoke, blessing God (Luke 1:64, 68). Simeon took up the infant Jesus in his arms, and blessed God (Luke 2:28, 30-31). Bless ye Jehovah, who hath counselled for me (Ps. 16:7). Bless the name of Jehovah, evangelize His salvation from day to day (Ps. 96:1-3). Blessed be the Lord from day to day, bless ye God in the congregations, even the Lord from the fountain of Israel (Ps. 68:19, 26).

290.Verse 13. And every created thing which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, signifies confession and glorification of the Lord by the angels of the lowest heavens. That this is a confession and glorification of the Lord by the angels of the lowest heavens is evident from the series, because the confessions and glorifications of the Lord which precede were made by the angels of the higher and lower heavens (n. 275, and following numbers, n. 286, and following numbers); for there are three heavens, and innumerable societies in each, and each of them is called a heaven. That by “every created thing which is in heaven, and on the earth, and under the earth, and in the sea,” are meant angels, is evident, for it says, “heard I saying,” and they said, “Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne and unto the Lamb for ages of ages.” [2] Their being called “created thing” is according to the style of the Word, in which, by all created things, as well those which belong to the animal kingdom as those which belong to the vegetable kingdom, are signified various things with man, in general such things as belong to his will or affection, and such as pertain to his understanding or thought; for they signify such things, because they correspond to them. And since the Word is written by mere correspondences, similar things are said of the angels of heaven and the men of the church; in proof of which a few passages only shall be adduced, which are as follows: Jesus said to His disciples, Go ye into all the world, and preach the gospel to every creature (Mark 16:15). Ask now the beasts, and they shall teach thee; and the birds of heaven and they shall tell thee; or the shrub of the earth, and it shall teach thee, and the fishes of the sea shall declare unto thee; who knoweth not from all these, that the hand of Jehovah hath done this? (Job 12:7-9). Let the heaven and earth praise Jehovah, the seas, and all that creepeth therein, for God will save Zion (Ps. 69:34-35). Praise Jehovah from the earth, ye whales and all deeps (Ps. 148:7). I will utterly consume all things from upon the face of the earth, I will consume man and beast, I will consume the birds of the heavens, and the fishes of the sea (Zeph. 1:2-3; likewise in Isa. 50:2-3; Ezek. 38:19-20; Hos. 4:2-3; Rev. 8:7-9). The heavens shall be glad, and the earth shall rejoice; the sea shall be moved, and the fullness thereof; the field shall exult, and all that is therein; then shall all the trees of the wood sing before Jehovah, for He cometh; for He cometh to judge the earth (Ps. 96:11-13; and in many other places). [3] It is said “every created thing,” by which is meant every reformed thing, or all the reformed, for “to create” signifies to reform and regenerate (n. 254). What is meant by “in heaven, upon the earth, and under the earth,” may be seen above (n. 260); and what by the “sea” (n. 238); hence it is evident what is signified by “such things as are in the sea, and all that are in them”; these things are meant in the Word by “the fishes of the sea,” which are the sensual affections, these being the lowest of the natural man, for in the spiritual world such affections appear at a distance like “fishes,” and as if they were “in the sea,” because the atmosphere in which they are, appears watery, and therefore to those who are in the heavens and on the earth there, it seems like “a sea,” as may be seen above (n. 238), and concerning fishes (n. 405).

291.Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne and unto the Lamb for ages of ages, signifies that in the Lord from eternity, and thence in His Divine Human, is the all of heaven and the church, the Divine good, and the Divine truth, and the Divine power, and from Him in those who are in heaven and in the church. That the Lord from eternity is Jehovah, who took upon Him the Human in time, that He might redeem and save men, may be seen above (n. 281); therefore by “Him that sitteth upon the throne,” is meant the Lord from eternity, who is called the Father, and by “the Lamb,” the Lord as to the Divine Human, which is the Son; and because the Father is in the Son, and the Son in the Father, and they are one, it is evident that by both, or by “Him that sitteth upon the throne and the Lamb,” the Lord is meant; and because they are one, it is also said that “the Lamb was in the midst of the throne” (verse 6; also 7:17). That “blessing,” when spoken of the Lord, is the all of heaven and of the church in Him and from Him, in those who are in heaven and in the church, may be seen above (n. 289). That “honor and glory,” are the Divine good and the Divine truth, may also be seen above (n. 249); and that “power” when spoken of the Lord, is the Divine power, is evident. That all these are the Lord’s, may appear from what is said in Daniel: Behold, with the clouds of the heavens one like the Son of man came and even to the Ancient of Days; and there was given Him dominion, and glory, and the kingdom, and all peoples, nations, and languages, shall worship Him; His dominion is the dominion of an age, which shall not pass away, and His kingdom that which shall not perish (Dan. 7:13-14). That “the Ancient of Days” is the Lord from eternity, appears from these words in Micah: But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, out of thee shall come forth unto Me, He who shall be ruler in Israel; and whose goings forth have been from of old, from the days of eternity (Micah 5:2). Also from these in Isaiah: Unto us a Boy is born, unto us a Son is given, and the government shall be upon His shoulder: and His name shall be called Counsellor, God, Hero, Father of Eternity, the Prince of Peace (Isa. 9:6).

292.Verse 14. And the four animals said, Amen, signifies Divine confirmation from the Word. That “the four animals” or cherubs signify the Word, may be seen above (n. 239); and that “amen” signifies Divine confirmation from truth itself (n. 23, 28, 61), thus from the Word.

293.And the twenty-four elders fell down and adored Him that liveth forever and ever signifies humiliation before the Lord, and from humiliation, adoration of Him by all in the heavens, in Whom and from Whom is eternal life, as above (n. 251, and n. 58, 60).

294.To the above I will add this Relation. In the natural world the speech of man is twofold, because his thought is twofold, exterior and interior; for a man can speak from interior thought and at the same time from exterior thought, and he can speak from exterior thought and not from interior, yea, contrary to interior thought, whence come dissimulations, flatteries, and hypocrisies. But in the spiritual world man’s speech is not twofold, but single. He there speaks as he thinks, otherwise the sound is harsh and offends the ear; but yet he may be silent, and so not publish the thoughts of his mind. Therefore, a hypocrite, when he comes among the wise, either goes away, or retires to a corner of the room and withdraws himself from observation, and sits silent. [2] On one occasion there were many gathered together in the world of spirits, who were discoursing on this subject, and saying, that not to be able to speak except as one thinks, must be a hard thing for those who might be in company with the good, but yet who have not thought justly concerning God and the Lord. In the midst of the assembly were those of the Reformed, and many of the clergy, and next to them were papists and monks; and they all at first said it was not a hard thing. “What need is there to speak otherwise than one thinks, and if one should happen not to think justly, can he not close his lips and keep silence?” And one of the clergy said, “Who does not think justly of God and the Lord?” But some of the company said, “Let us, however, try.” And to those who had confirmed themselves in the idea of a Trinity of Persons in God, especially from these words in the Athanasian doctrine, “There is one Person of the Father, another of the Son, and another of the Holy Spirit, and as the Father is God, so the Son is God, and the Holy Spirit is God,” it was said that they should say, “one God”; but they could not; they distorted and folded their lips in many ways, but could not articulate a sound in any other words than such as were consonant with the ideas of their thought, which were ideas of three Persons, and thence of three gods. [3] They who had confirmed themselves in faith separate from charity, were then asked to name “Jesus”; but they could not; yet they could all say Christ, and also God the Father. This they wondered at, and inquired into the cause, which they found to be this, that they had prayed to God the Father for the Son’s sake, and had not prayed to the Savior Himself; for “Jesus” signifies Savior. [4] They were then requested that from thinking of the Lord’s Divine Human, they should say, “Divine Human”; but none of the clergy that were present could do so, though some of the laity could, wherefore the matter was taken into serious discussion; and then: 1. The following passages from the Evangelists were read to them: The Father hath given all things into the Son’s hand (John 3:35). The Father hath given the Son power over all flesh (John 17:2). All things are delivered unto Me by the Father (Matt. 11:27). All power is given unto Me in heaven and in earth (Matt. 28:18). And they were directed to keep in the thought, that Christ, both as to His Divine and as to His Human, is the God of heaven and earth, and thus to pronounce “Divine Human.” But still they could not; and they said that they indeed retained from those passages something of the thought of it from their understanding concerning it, but not acknowledgment, and that on its account they were not able. [5] 2. Afterwards was read to them out of Luke (1:32, 34, 35), that the Lord as to the Human was the Son of Jehovah God, and that everywhere in the Word He is called, as to the Human, “the Son of God,” and also “the Only-begotten,” and they were asked to hold this in the thought; and likewise that the Only-begotten Son of God born in the world cannot but be God, as the Father is God, and to utter the words, “Divine Human.” But they said, “We cannot, by reason that our spiritual thought, which is interior, does not admit into the thought which is next to the speech any other than similar ideas;” and that thence they could perceive, that it is not permitted them to divide their thoughts, as it was in the natural world. [6] 3. Then were read to them these words of the Lord to Philip: Philip said, Lord, show us the Father, and the Lord said, he who seeth Me seeth the Father; believest thou not that I am in the Father, and the Father in Me? (John 14:8-11). And in another place: The Father and He are one (John 10:30, and elsewhere). And it was enjoined them to hold this in the thought and say, “Divine Human.” But as their thought was not rooted in the acknowledgment that the Lord was God as to His Human also, therefore they could not; they twisted and folded their lips even to indignation, and would have forced their mouth to utter and force it out, but they were not able. The reason was, because the ideas of thought, which flow from acknowledgment, make one with words uttered by the tongue, with those who are in the spiritual world; and where such ideas do not exist, there are no words, for the ideas become words in speaking. [7] 4. Moreover there was read to them from the doctrine of the church received throughout the whole world, the following passage, taken from the Athanasian Creed: “That the Divine and Human in the Lord are not two but one, yea, one Person, united altogether like soul and body;” and it was said to them, “From this you may possibly have an idea from the acknowledgment that the Lord’s Human is Divine, because His soul is Divine, for it is from the doctrine of your church, acknowledged by you when in the world. Moreover the soul is the essence itself, and the body is its form, and the essence and form make one, like being and existing, and like the efficient cause of the effect, and the effect itself.” They retained that idea, and wished to utter “Divine Human”; but they could not; for their interior idea concerning the Lord’s Human exterminated and expunged this new supplemental idea, as they called it. [8] 5. Again there was read to them this passage from John: The Word was with God, and God was the Word; and the Word became flesh (John. 1:1, 14). And the following from Paul: In Jesus Christ dwelleth all the fullness of the Divinity bodily (Col. 2:9). And they were told to think firmly that God, who was the Word, was made flesh, and that all the Divine dwells in Him bodily, and perhaps then they might be able to pronounce “Divine Human.” But still they could not, saying openly that they could not have the idea of the Divine Human, because God is God, and man is man, and God is spirit, and of a spirit we have never thought any otherwise than as of wind or ether. [9] 6. At length it was said to them: you know that the Lord said: Abide in me, and I in you, he who abideth in Me, and I in him, the same beareth much fruit, for without Me ye can do nothing (John 15:4-5). And as some of the English clergy were present, there was read to them this passage out of one of their exhortations before the holy communion, “For when we spiritually eat the flesh of Christ, and drink the blood, then we dwell in Christ, and Christ in us.” “If now you will but think that this cannot take place, except the Lord’s Human be Divine, you may pronounce ‘Divine Human,’ from an acknowledgment in thought.” But still they could not; so deeply was the idea impressed upon them that the Lord’s Divine was one thing and His Human another, and that His Divine was like the Divine of the Father, and His Human like the human of another man. But it was said to them, “How can you think thus? Is it possible for a rational mind ever to think that God is three, and the Lord two?” [10] 7. Afterwards they turned to the Lutherans, saying that the Augustan confession and Luther taught that the Son of God and the Son of man in Christ are one Person, and that He even as to the Human nature, is the true, omnipotent, and eternal God, and that as to this nature also, being present at the right hand of God Almighty, He governs all things in the heavens and on earth, fills all things, is with us, and dwells and operates in us; and that there is no distinction of adoration, because by the nature which is seen, the Divinity which is not seen is adored, thus that in Christ God is Man and Man is God. On hearing this, they said, “Is it so?” And they looked round, and presently they said, “This is what we did not know before; therefore we are not able.” But one and another said, “We have read it and written it, but yet when we thought of it in ourselves from ourselves, they were only words of which we had no interior idea.” [11] 8. At length, turning to the papists, they said, “Possibly you can name the ‘Divine Human,’ because you believe that in your Eucharist, in the bread and wine and in every part, there is the whole of Christ, and also you adore Him as God, when you show and carry about the host; and likewise because you call Mary the bringer forth of God, consequently you acknowledge that she brought forth God, that is, the Divine Human.” They then wished to pronounce it from those ideas, of the thought concerning the Lord, but could not, by reason of their entertaining a material idea of His body and blood; and by reason of the assertion that the Human and not the Divine power is transferred by Him to the Pope. Then a certain monk rose up and said that he could think of the Divine Human, concerning the most holy virgin Mary, the God-bearer, and also of the saint of his monastery. And another monk came, and said, “From my idea of thought, I could rather call his holiness, the Pope, the Divine Human, than Christ;” but then some other monks pulled him back, and said, “Shame on you.” [12] After this heaven was seen open, and there were seen tongues, as little flames, descending and flowing in with some; and they then celebrated the Divine Human of the Lord, saying, “Remove the idea of three Gods, and believe that in the Lord dwells all the fullness of Divinity bodily, and that the Father and He are one, as the soul and body are one, and that God is not wind, or ether, but that He is Man, and then you will be conjoined with heaven, and thereby have power from the Lord to pronounce the name of ‘Jesus,’ and say ‘Divine Human.’”