And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.
2 And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.
3 And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.
4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.
5 And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man.
6 And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.
7 And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men.
8 And they had hair as the hair of women, and their teeth were as the teeth of lions.
9 And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle.
10 And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months.
11 And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
12 One woe is past; and, behold, there come two woes more hereafter.
13 And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God,
14 Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.
15 And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.
16 And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them.
17 And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone.
18 By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.
19 For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt.
20 And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:
21 Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.
Apocalypse Revealed, by Emanuel Swedenborg, [1766], tr. by John Whitehead [1912], at sacred-texts.com
419
Revelation 9 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth, and to him was given the key of the pit of the abyss. 2. And he opened the pit of the abyss; and there went up a smoke out of the pit of the abyss, as the smoke of a great furnace: and the sun and the air were darkened from the smoke of the pit. 3. And out of the smoke there went forth locusts upon the earth; and unto them was given power, as the scorpions of the earth have power. 4. And it was said to them that they should not hurt the grass of the earth, nor any green thing, nor any tree; but only the men who had not the seal of God in their foreheads. 5. And it was given to them that they should not kill them, but that they should torment them five months: and their torment was as the torment of a scorpion when it striketh a man. 6. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. 7. And the likenesses of the locusts were like unto horses prepared for war; and upon their heads as it were crowns like gold, and their faces were as the faces of men. 8. And they had hair as the hair of women, and their teeth were as those of lions. 9. And they had breastplates, as breastplates of iron; and the voice of their wings was as the voice of chariots of many horses running to war. 10. And they had tails like unto scorpions; and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, the angel of the abyss, whose name in the Hebrew is Abaddon, and in the Greek he hath the name Apollyon. 12. One woe is past; behold, there come two woes more hereafter. 13. And the sixth angel sounded, and I heard a voice from the four horns of the golden altar that is before God. 14. Saying to the sixth angel who had the trumpet, Loose the four angels that are bound at the great river Euphrates. 15. And the four angels were loosed; who were prepared for an hour, and a day, and a month, and a year, to kill a third part of men. 16. And the number of the armies of horsemen was two myriads of myriads: and I heard the number of them. 17. And thus I saw the horses in the vision, and them that sat upon them, having breastplates of fire, and jacinth, and brimstone; and the heads of the horses were as the heads of lions; and out of their mouths issued fire, and smoke, and brimstone. 18. By these three was a third part of men killed, by the fire, and by the smoke, and by the brimstone, that issued out of their mouths. 19. And their power was in their mouth; for their tails were like unto serpents, having heads, and with them they hurt. 20. And the rest of the men who were not killed by these plagues, yet repented not of the works of their hands, that they should not adore demons, and idols of gold, and silver, and brass, and stone, and wood; which neither can see, nor hear, nor walk: 21. Neither repented they of their murders, nor of their enchantments, nor of their whoredoms, nor of their thefts.
THE SPIRITUAL SENSE
The contents of the whole chapter
Of the exploration and manifestation of the states of life of those in the church of the Reformed,
[The
Churches which separated themselves at the Reformation from the Roman
Catholic Church are composed of those who call themselves Evangelicals
and Reformed, likewise Protestants or, from their leaders, Lutherans and
Calvinists. Among these the Church of England holds a middle place. -Brief Exposition of Doctrine #18]
who are called learned and wise from the confirmation of faith separated from charity, and of justification and salvation by it alone (these are treated of from verses 1-12). Of the exploration and manifestation of those therein, who are not so learned and wise, and are in faith alone, and who live as they please (from verses 13-19). Lastly, of those therein, who know nothing but that faith is the all by which man is saved, and not anything besides (verses 20-21).
The contents of each verse
Verse 1. "The fifth angel sounded," signifies the exploration and manifestation of the states of life of those in the church of the Reformed, who are called learned and wise from the confirmation of faith separated from charity, and of justification and salvation by it alone (n. 419). "And I saw a star fall from heaven unto the earth," signifies spiritual Divine truth flowing from heaven into the church with them and exploring and manifesting (n. 420). "And to him was given the key of the pit of the abyss," signifies the opening of their hell (n. 421).
Verse 2. "And he opened the pit of the abyss, and there went up a smoke out of the pit, as the smoke of a great furnace," signifies the falsities of the concupiscences [strong sexual desire; lust] of the natural man springing forth from their evil loves (n. 422). "And the sun and the air were darkened from the smoke of the pit," signifies that thence the light of truth became thick darkness (n. 423).
Verse 3. "And there went forth out of the smoke locusts upon the earth," signifies that from them were falsities [or false spiritual beliefs] to the lowest things, such as are with those who... see and judge of all things from the senses and their fallacies (n. 424). "And unto them was given power, as the scorpions of the earth have power," signifies the power of persuading that their falsities are truths (n. 425).
Verse 4. "And it was said to them that they should not hurt the grass of the earth, nor any green thing, nor any tree; but only the men who had not the seal of God in their foreheads," signifies the Divine providence of the Lord, that they should not be able to take away any truth and good of faith, nor any affection and perception of them, from any others than such as are not in charity and thence not in faith (n. 426).
Verse 5. "And it was given to them that they should not kill them, but that they should torment them five months," signifies that neither from these should they be able to take away the faculty of understanding and willing truth and good, but that they should only be able to bring on stupor for a short time (n. 427). "And their torment was as the torment of a scorpion when it striketh a man," signifies that this is from their persuasive power (n. 428).
Verse 6. "And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them," signifies that they wish that in matters of faith the understanding should be shut up and the will closed, by which means spiritual light and life are extinguished, and that yet this cannot be done (n. 429).
Verse 7. "And the likenesses of the locusts," signifies the appearances and images of those who have confirmed in themselves faith separated from charity (n. 430). "Were like unto horses prepared for war," signifies that because they can reason, they appear to themselves as if they were combating from the understanding of truth from the Word (n. 431). "And upon their heads as it were crowns like gold," signifies that they appeared to themselves as if they were conquerors (n. 432). "And their faces were as the faces of men," signifies that they appeared to themselves as if they were wise (n. 433).
Verse 8. "And they had hair as the hair of women," signifies that they appeared to themselves as if they were in the affection of truth (n. 434). "And their teeth were as the teeth of lions," signifies that sensual [sense based] things, which are the [outer lowest] ultimates of the life of the natural man, appeared with them to have power over all things (n. 435).
Verse 9. "And they had breastplates, as it were breastplates of iron," signifies that arguments from fallacies, [or false spiritual beliefs] by which they fight and prevail, appeared to them so powerful that they could not be refuted (n. 436). "And the voice of their wings was as the voice of chariots of many horses running to war," signifies their reasonings as if they were from the truths of doctrine from the Word fully understood, for which they must ardently fight (n. 437).
Verse 10. "And they had tails like unto scorpions," signifies the truths of the Word falsified, by which they induce stupor [daze] (n. 438). "And there were stings in their tails, and their power was to hurt men five months," signifies subtle falsifications of the Word, by which for a short time they darken and fascinate the understanding, and thus deceive and captivate (n. 439).
Verse 11. "And they had a king over them, the angel of the abyss, whose name in the Hebrew is Abaddon, and in the Greek he hath the name Apollyon," signifies that they are in the satanic hell who are in falsities from lusts, and by the total falsification of the Word they have destroyed the church (n. 440).
Verse 12. "One woe is past; behold, there come two woes more hereafter," signifies still further lamentations over the state of the church (n. 441).
Verse 13. "And the sixth angel sounded," signifies the exploration and manifestation of their state of life in the church of the Reformed who are not so wise, and yet place the all of religion in faith, and think of it alone, and live as they please (n. 442). "And I heard a voice from the four horns of the golden altar that is before God, saying to the sixth angel who had the trumpet" signifies a command from the Lord out of the spiritual heaven to those who were to explore and make manifest (n. 443).
Verse 14. "Loose the four angels that are bound at the great river Euphrates," signifies that external bonds should be taken away from them, that the interiors of their minds might appear (n. 444).
Verse 15. "And the four angels were loosed," signifies that when external bonds were taken away, the interiors of their minds appeared (n. 445). "Who were prepared for an hour, and a day, and a month, and a year, to kill a third part of men," signifies that they were perpetually in the effort to take away spiritual light and life from the men of the church (n. 446).
Verse 16. "And the number of the armies of horsemen was two myriads of myriads," signifies reasoning concerning faith alone, with which the interiors of their minds were filled up, from the great abundance of the mere falsities of evil (n. 447). "And I heard the number of them," signifies that the quality of them was perceived (n. 448).
Verse 17. "And thus I saw the horses in the vision, and them that sat on them," signifies that it was then discovered that the reasonings of the interiors of their minds concerning faith alone were imaginary and visionary, and that they themselves were insane with them (n. 449). "Having breastplates of fire, and jacinth, and brimstone," signifies their imaginary and visionary arguments from infernal [hellish] love and their own intelligence, and from the lusts thence (n. 450). "And the heads of the horses were as the heads of lions," signifies fantasies concerning faith alone as if it were in power (n. 451). "And out of their mouths issued fire, and smoke, and brimstone," signifies that in their thoughts and discourses, viewed interiorly, there is nothing, and from them there proceeds nothing, but the love of self and of the world, and the pride of their own intelligence, and the lusts of evil and falsity from these two (n. 452).
Verse 18. "By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths," signifies that from these it is that the men of the church perish (n. 453).
Verse 19. "And their power was in their mouth," signifies that they prevail only by their discourse in confirmation of faith (n. 454). "For their tails were like unto serpents, having heads, and with them they do hurt," signifies the reason, because they are sensual and inverted, speaking truths with their lips, but falsifying them by the principle which constitutes the head of their religion, and thus they deceive (n. 455).
Verse 20. "And the rest of the men who were not killed by these plagues," signifies those in the church of the Reformed who are not so spiritually dead from visionary reasonings, and from the love of self, the pride of their own intelligence, and from lusts, thence as those before mentioned, and yet make faith alone the head of their religion (n. 456). "Yet repented not of the works of their hands," signifies that neither did they shun the things that are of their proprium, [personality] which are evils of every kind, as sins (n. 457). "That they should not adore demons," signifies that thus they are in the evils of their concupiscences, [strong sexual desire; lust] and make one with their like in hell (n. 458). "And idols of gold, and silver, and brass, and stone, and wood," signifies that thus they are in worship from mere falsities (n. 459). "Which neither can see, nor hear, nor walk," signifies, in which there is nothing of spiritual and truly rational life (n. 460).
Verse 21. "Neither repented they of their murders, nor of their enchantments, nor of their whoredoms, nor of their thefts," signifies that the heresy of faith alone induces on their hearts stupidity, tergiversation, [desertion of a faith] and hardness, so that they do not think anything of the precepts of the Decalogue, [Ten Commandments] nor indeed of any sin that it ought to be shunned because it is in favor of the devil and against God.
THE EXPLANATION
Verse 1. And the fifth angel sounded, signifies the exploration and manifestation of the states of life of those in the church of the Reformed,
[The Churches which separated themselves at the Reformation from the Roman Catholic Church are composed of those who call themselves Evangelicals and Reformed, likewise Protestants or, from their leaders, Lutherans and Calvinists. Among these the Church of England holds a middle place. -Brief Exposition of Doctrine #18]
who are called learned and wise from their confirmation of faith separated from charity, and of justification and salvation by it alone. That these are treated of in what now follows as far as verse 12, is evident from the particulars, understood in the spiritual sense. That by "sounding" is signified to explore and make manifest the state of the church, and thence the state of life with those whose religion is faith alone, may be seen above (n. 397).
420
And I saw a star fall from heaven unto the earth, signifies spiritual Divine truth flowing from heaven into the church as existing with them, and exploring and manifesting. By "a star" is here signified spiritual Divine truth, because it fell from the spiritual heaven, concerning which, above (n. 387, 388); and by "the earth" is here signified the church with those who are in its internals, as above (n. 398). By spiritual Divine truth is meant intelligence from spiritual love, which is love towards the neighbor; and as that intelligence at this date is called faith, and that love, charity, it is faith from charity, or rather it is the truth of faith from the good of charity, which is here signified by "a star." The same is signified by "a star" in the singular number (Revelation 2:28; 22:16); for by "stars," in the plural number, are signified the knowledges of good and truth (n. 51), and by these there is intelligence. That it is the Divine truth exploring and manifesting, is evident from what follows.
421
And to him was given the key of the abyss, signifies the opening of their hell. By "a key" is signified the power of opening, and also the act of opening (n. 62, 174, 840). And by "the abyss" is signified the hell where they are who have confirmed themselves in justification and salvation by faith alone, who are all from the church of the Reformed; but in the present case, they who in their own eyes, and thence in the eyes of many others, appear as learned and erudite, [having or showing knowledge that is gained by studying] when yet in the sight of the angels in heaven they appear destitute of understanding as to those things which pertain to heaven and the church; since they who confirm that faith even to its interiors, close the higher things of their understanding, till at length they are unable to see any spiritual truth in light. The reason is, because the confirmation of falsity is the denial of truth; therefore when they hear any spiritual truth, which is a truth of the Word serviceable to those who are of the church for doctrine and life, they keep their minds fixed in the falsities which they have confirmed, and then they either veil over the truth they have heard with falsities, or reject them as a mere sound, or yawn at it and avert themselves; and this in the degree in which they are in the pride of their own erudition; for pride glues falsities together, so that at last they cohere like the hardened foam of the sea. [2] Therefore the Word is hidden from them as a book sealed with seven seals. What their quality is, and what their hell, shall also be told, because it has been granted me to see it, and to discourse with those who are therein, and also to see "the locusts" that went forth from it. That pit, which is like the aperture of a furnace, appears in the southern quarter, and the abyss beneath is of large extent towards the east; there is light in it, but if light from heaven be admitted into it, it becomes darkness, wherefore the pit is closed above. Huts, arched as it were with brick, appear therein, divided into various little cells, in each of which there is a table, with paper and some books lying upon it. Everyone sits at his own table, who in the world had confirmed justification and salvation by faith alone, making charity a merely natural-moral act, and its works only works of civil life, whereby men may gain rewards in the world; but if they are done for the sake of salvation, they condemn them, and this severely, because human reason and will are in them. All who are in this abyss were learned and erudite in the world; and among them there are some metaphysicians and scholastics, who are esteemed there above the rest. When it was granted me to speak with them, I recognized some of them. [3] But this is their lot: When they are first admitted, they sit in the foremost cells; but as they confirm faith by excluding works of charity; they leave their first habitations, and enter into cells nearer to the east, and so on successively till towards the end, where those are who confirm these dogmas from the Word; and as they then cannot but falsify the Word, their huts disappear, and they see themselves in a desert, whereupon what is described above (n. 153) happens to them. There is also an abyss beneath the one just mentioned, where they are who in like manner have confirmed justification and salvation by faith alone, but who by themselves in their spirit have denied God, and in their hearts have laughed at the holy things of the church. There they do nothing but quarrel, tear their garments, climb upon the tables, kick, and fight with each other with vituperations; [sustained and bitter railing and condemnation] and because no one is there permitted to do mischief to the body of another, they menace with their faces and fists. It is unclean and squalid there...
422
Verse 2. And he opened the pit of the abyss, and there went up a smoke out of the pit as the smoke of a great furnace, signifies the falsities of the lusts of the natural man springing from their evil loves. By "the pit of the abyss" is signified the hell above described (n. 421); by "the smoke" from thence, are signified the falsities from lusts; and because it is said "the smoke as of a great furnace," the falsities of lusts springing from evil loves are meant, for "fire" signifies love (n. 468); and "the fire of hell," evil love (n. 494). "A great furnace" has a like signification, because it smokes from fire. Infernal [hellish] spirits are not in any material fire, but in spiritual fire, which is their love; therefore they do not feel any other fire; on which subject see in the work on Heaven and Hell, published at London in 1758 (n. 134, 566-575). Every love in the spiritual world, when it is excited, appears at a distance as fire, within the hells as a glowing fire, and without, as the smoke of a fire or as the smoke of a furnace. The falsities of the lusts springing from evil loves, are also described by "smoke from a fire" and "from a furnace," in other parts of the Word, as in these passages: ...They shall cast the evil into a furnace of fire, there shall be wailing and gnashing of teeth (Matt. 13:41-42, 49-50, and in other places).
423.
And the sun and the air were darkened from the smoke of the pit, signifies that thereby the light of truth became thick darkness. By "the sun" and "the air" is here signified the light of truth, for by "the sun" is signified love, and by "the light" thence the Divine truth; wherefore when it is said that "the sun is darkened," and at the same time "the air," it signifies that the Divine truth had become thick darkness; that this was from the falsities of lusts is signified by its being from "the smoke of the pit."
424.
Verse 3. And out of the smoke there went forth locusts upon the earth, signifies that from them were falsities in the outermost parts, such as prevail with those who have become sensual, and see and judge of all things from the senses and their fallacies. They are called falsities in the outermost parts, which occupy the outermost things of man's life, and are called sensual, concerning which we shall speak presently; these are signified by "locusts," in the Word: but it is to be known that they did not appear like the locusts of the field, which leap about and lay waste the meadows and the crops, but like pygmies or dwarfs, which is evident also from their description, in that "they had crowns on their heads, faces like men, hair like women, teeth like lions, breastplates of iron, and a king over them, the angel of the abyss." ...
425.
And unto them was given power, as the scorpions of the earth have power, signifies the power of persuading that their falsities are truths. By "a scorpion" is signified a deadly persuasive power; and, by "a scorpion of the earth," persuasive power in things relating to the church, "the earth" signifying the church (n. 285); for a scorpion, when he stings a man, induces a stupor upon the limbs, and if it is not cured, death; their persuasion produces a corresponding effect upon the understanding. Such is also the signification of "scorpion" in these passages: Fear not thou on account of them and their words, they are thorny; thou dwellest among scorpions, they are hard of face and obstinate in heart (Ezek. 2:4, 6). Jesus said unto the seventy whom he had sent forth, Behold, I give unto you power to tread upon serpents and scorpions, and on all the power of the enemy; and nothing shall by any means hurt you (Luke 10:19).
426.
Verse 4. And it was said to them that they should not hurt the grass of the earth, nor any green thing; nor any tree; but only the men who had not the seal of God in their foreheads, signifies the Divine providence of the Lord, that they should not be able to take away any truth and good of faith, nor affection and perception of them, from any others than such as are not in charity and thence not in faith. By "it was said to them," is signified the Lord's Divine providence, because it was said from heaven; by "not hurting the grass of the earth nor any green thing," is signified not to be able to take away any truth and good of faith; for by "grass" is signified the truth of faith, which is what first springs up in man (n. 401); and, by "green thing," is signified the living principle of faith, which is from good (n. 401); by "not hurting any tree," is signified not to be able to take away the affection and perception of truth and good; for by "a tree" is signified man as to these (n. 400); by "those who had not the seal of God in their foreheads" are signified those who are not in charity, and thence in faith; for "the forehead" signifies love and charity (n. 347); and "to have the seal," signifies to know and distinguish them from others (n. 345). [2] The reason why they who have confirmed faith alone, ...cannot take away any truth and good of faith, nor the affection and perception of them, from any but those who are not in the faith of charity, is, because they are scarcely comprehended by anyone but the prelate [a bishop or other high ecclesiastical dignitary] who teaches and preaches them. The layman hears them, but they enter in at one ear and go out at the other... What then must be the case with a layman, who simply thinks of faith from charity, when he hears these mysteries? From what has been said, it may be seen that faith alone justifying is the faith of the clergy, and not of the laity, [ordinary people] except of those who live
unconcernedly, who imbibe no more from their arcana [secrets or mysteries] than that faith
alone saves; that they cannot do good from themselves, nor fulfil the
law, that Christ suffered for them; besides some other universals of a
similar nature.
427.
Verse 5. And it was given to them that they should not kill them, but that they should be tormented five months, signifies that from the Divine providence of the Lord, they are not able to take away from those who are not in the faith of charity the faculty of understanding and willing what is true and good, but that they should only be able to induce stupor [daze] for a short time. By "its being given them," is signified that it is from the Divine providence of the Lord, as above; "not to be able to kill them," signifies not to be able to take away from those who are not in the faith of charity the faculty of understanding and willing what is true and good, for when this faculty is taken away, man is spiritually killed. By "tormenting them five months," is signified to induce stupor for a short time; "five" signifies a little, or a short time, and "to torment" signifies to induce stupor, because this is what is signified by "a scorpion" (n. 425); and by "the torment like that of a scorpion," as follows (n. 428). That the faculty of understanding truth and of willing it, or rationality and liberty, cannot be taken away from man, is amply shown in the Angelic Wisdom concerning the Divine Providence (n. 73, 74, 82-86, 92-99, 138-149, 322). [2] That "five months" signify a little, and a short time, is because that is signified by "five;" for times, whether they be hours, days, weeks, months, or years, do not signify time but state; and the numbers determine its quality (n. 4, 10, 348, 947). That "five" signifies something, and also a little, may appear from these passages: ...Jesus said, The kingdom of the heavens is like unto ten virgins, of whom five were prudent and five were foolish (Matt. 25:1-2). By "ten virgins" are signified all in the church; by "five" are signified a certain part or some of them. The like is signified by "ten" and "five" in the parable: There were given unto the servants talents that they should trade, and one with his talent gained ten talents, and another five (Luke 19:13-20). "Ten talents" signify much, and "five talents" a little. Besides other places (as in Isaiah 17:6; 19:18-19; Matthew 14:15-22).
428.
And their torment was as the torment of a scorpion when it striketh a man, signifies that this is from their persuasive power. This follows from what was said (n. 427); for by "torment" is signified the stupor, which their persuasive power induces upon the understanding, as the scorpion does upon the body when he stings it. "The scorpion" signifies that persuasive power (n. 425). In the spiritual world there exists a persuasive power which takes away the understanding of truth, and induces stupor and thus distress upon the mind; but this persuasive power is unknown in the natural world.
429.
Verse 6. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them, signifies that it is the desire of those who are in the doctrine of faith separated, that in matters of faith the understanding should be shut up and the will closed, and thus that they should not have any spiritual light and life; but that it is nevertheless provided by the Lord that the understanding should not be shut up, nor the will closed, lest spiritual light and life with man should be extinguished. "In those days," signifies the last state of the church, when the doctrine of faith alone is universally received. "Men shall seek death," signifies that they will that, in matters of faith, the understanding should be shut up; "and shall not find it," signifies that it is provided of the Lord, that this should not be done; "and shall desire to die," signifies that they also wish to have the will closed in them; "and death shall flee from them," signifies that it is provided that neither should take place; for thus spiritual light and life would be extinguished, and man would spiritually die. "To seek," is predicated of the understanding; and "to desire," of the will; and "death," of both. That this is the signification of these words, is evident; otherwise, what meaning could there be in that "men should seek death in those days and not find it, and should desire to die and death should flee from them?" For by "death," no other death is meant but spiritual death, which is induced when the understanding is removed from the things that are to be believed; for in this case man does not know whether he thinks and does what is true, or what is false, thus whether he thinks and acts with the angels of heaven, or with the devils of hell.
430.
Verse 7. And the likenesses of the locusts, signifies the appearances and images of those who have confirmed in themselves faith separated from charity. By "likenesses," is signified their appearances in a representative image; by "locusts," are signified falsities in outermost things (n. 424); and as falsities make one with those who are in falsities, they also are signified by "locusts." That they who have confirmed themselves in faith alone, or their falsities, are meant by "locusts," appeared evident to me from this circumstance, that the presbyters [an elder or minister of the Christian Church or in Presbyterian Churches an elder] who were in that faith, embraced the locusts that were seen, and kissed them, and were desirous of introducing them into their houses. For the images, which are forms representative of the affections and thoughts of angels and spirits in the spiritual world, appear as if they were alive, in like manner as the animals, birds, and fishes, mentioned above.
Were like unto horses prepared for war, signifies that because they can reason, they appear to themselves as if combating from the understanding of truth from the Word. By "a horse" is signified the understanding of the Word (n. 298); by "war" is signified spiritual war, which consists in reasonings and arguments (n. 500, 586); by "like," or similitudes, are signified appearances, as above (n. 430).
And upon their heads as it were crowns like gold, signifies that they appeared to themselves as conquerors. By "crowns on their heads like gold," are signified tokens of victory, because formerly kings wore crowns of gold in battle (n. 300); for it is said that they were seen "like horses," that is, on horses prepared for war (n. 431), for they had the faces of men, as follows; and they are in the persuasion that they cannot be conquered.
433.
And their faces were as the faces of men, signifies that they appeared to themselves to be wise. By "man," in the Word, is signified one wise and intelligent (n. 243); and by his "face," wisdom and intelligence; hence it is, that by "their faces as the faces of men," is signified that they appeared to themselves to be wise. They are also called wise, learned, and erudite, [having or showing great knowledge or learning] although they are among the foolish virgins, who had no oil in their lamps (Matthew 25:1-2). "Oil" signifies love and charity; and among the foolish means among those who hear the Lord, that is, read the Word, and do not do it (Matthew 7:26).
434.
Verse 8. And they had hair as the hair of women, signifies that they appeared to themselves to be in the affection of truth. By "man" in the Word, is signified the understanding of truth; and "woman," the affection of truth, because the man is born understanding, and the woman affection; on which subject, see in The Angelic Wisdom Concerning Marriage. By "hair" in the Word, is signified the ultimate [outer] of man's life, which is the sensual [or senses] (see n. 424). This is what gives them the appearance of being in the affection of truth, when yet they are in the affection of falsity; for this they believe to be truth. That a "woman" signifies the affection of truth, may appear from many passages in the Word; hence it is, that the church is called "a wife," "a woman," "a daughter," and "a virgin," and the church is a church from the love or affection of truth; for from this comes the understanding of truth. [2] The church is called "a woman" in these passages: ...By "the woman clothed with the sun, whom the dragon persecuted" (Revelation 12:1,13), is signified the New Church, which is the New Jerusalem. By "women" are signified the affections of truth, from which the church is a church, in many passages...
435
And their teeth were as those of lions, signifies that sensual things, which are the [outer lower] ultimates of the life of the natural man, appeared with them to have power over all things. "Teeth" signify the ultimates of the life of the natural man, which are called sensual things; concerning which above (n. 424). Sensual things are of two kinds, one which is of the will, and the other of the understanding; the sensual things of the will are signified by "the hair of women," of which above (n. 434); and the sensual things of the understanding are signified by "teeth;" the latter, or what is the same, sensual men who are in falsities from confirmation, seem to themselves to be in power over all things, so that they cannot be conquered; wherefore the "teeth of the locusts," by which such sensual things are signified, "were as the teeth of lions," for by "a lion" is signified power (n. 241). That "teeth" signify the ultimates of man's life, which are called sensual things, and which, when separated from the interiors of the mind, are in mere falsities, and do violence to truths even to destroying them, may appear from the following passages: ...Since sensual men do not see any truth in its own light, but ratiocinate [reason] and dispute about everything, whether it is so; and since these disputes in the hells are heard without [outside] as the gnashing of teeth, being in themselves the collisions of falsity and truth, it is evident what is signified by "the gnashing of teeth" (Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28); and in a measure what by "gnashing with the teeth" (Job 16:9; Ps. 35:15-16; 37:12; 112:10; Micah 3:5; Lam. 2:16).
436.
Verse 9. And they had breastplates, as breastplates of iron, signifies arguments from fallacies, by which they fight and prevail, which appeared to them so powerful that they could not be refuted. By "breastplates" are signified defenses, because they protect the breast; here, defenses of falsities, which are effected by arguments from fallacies, by which a false principle is defended. For from a false principle nothing but falsities can flow. If truths are advanced, they are only viewed outwardly or superficially, thus also sensually, and are consequently falsified, and, with such persons, become fallacies. The reason why "breastplates" have this signification, is because "wars," in the Word, signify spiritual wars, and thence the "arms of war" signify the various things relating to such wars...
437.
And the voice of their wings was as the voice of chariots of many horses running to war, signifies their reasonings as if they were from truths of doctrine from the Word fully understood, for which they must ardently fight. "The voice of wings" signifies reasonings, because "to fly" signifies to perceive and instruct (n. 245, 415); "chariots" signify doctrinals, as will be seen presently; "horses" signify the understanding of the Word (n. 298); and "many horses," what is plenary; that "running to war" signifies ardor for fighting, is evident...
438.
Verse 10. And they had tails like unto scorpions, signifies the truths of the Word falsified, by means of which they induce stupor. [or darken and fascinate the understanding.] By "the tail" is signified the [outer] ultimate of the head, because the brain is continued through the backbone into the tail, therefore the head and tail make one; as the first and last; when, therefore, by "the head," faith alone justifying and saving is signified, by "the tail" is signified all the confirmations thereof in a summary, which are from the Word, thus which are the truths of the Word falsified. Everyone, who from his own intelligence assumes a principle of religion, and establishes it as the head, also takes confirmations from the Word, and makes them the tail; thus he induces a stupor upon others, and so hurts them. Therefore it is said, that "they had tails like unto scorpions"; and presently after, "that there were stings in their tails, and that their power was to hurt men"; for by "a scorpion" is signified the power of persuasion inducing stupor upon the understanding (n. 425). That "the tail" is a continuation of the brain through the backbone to its ultimate, any anatomist will tell you; or merely observe a dog or any other wild beast with a tail, and encourage and coax him, and you will see that the ridge of his back will become smooth, and his tail move correspondingly; but that, on the contrary, he will set his back up if you provoke him. [2] The primary tenet of the understanding which is assumed as a principle, is signified by "the head," and the ultimate thereof by "the tail," in these passages also: ...Nothing else is signified by: The seven heads of the dragon, and by his tail, with which he drew a third part of the stars of heaven, and cast them to the earth (Rev. 12:4); Also by: The tails like serpents, having heads with which they do hurt (Rev. 9:10)...
439.
And there were stings in their tails, and their power was to hurt men five months, signifies subtle falsifications of the Word, by which, for a short time, they darken and fascinate the understanding, and thus deceive and captivate. By "stings in their tails" are signified subtle falsifications of the Word; by "stings," subtlety; and by "tails," the truths of the Word falsified (n. 438). By "the power to hurt," is signified that by means of these they can induce stupor, that is, they can darken and fascinate the understanding, and thus deceive and captivate; "for their tails were like scorpions," and by "scorpions" such things are signified (n. 425). By "five months" is signified for a short time, as above (n. 427). This takes place when they quote and apply anything from the Word; for the Word is written according to correspondences, and correspondences are in part appearances of truth, containing within them genuine truths. If these truths are not known in the church, many things may be taken from the Word, which at first appear as if in agreement with heresy [opinion or doctrine at variance with the orthodox or accepted doctrine, especially of a church or religious system.;] but when genuine truths are known in the church, then the appearances of truth are rendered manifest, and genuine truths come to view. But before this is done, a heretic, by various things drawn from the Word, may obscure and fascinate the understanding, and thus deceive and captivate. ...[This] is done by those who assert that man's sins are remitted, or, in other words, that he is justified by an act of faith... even at the last hour of death...
440
Verse 11. And they had a king over them, the angel of the abyss; whose name in the Hebrew is Abaddon, and in the Greek he hath the name Apollyon, signifies that they are in the satanic hell who are in falsities from lusts, and, by the total falsification of the Word, have destroyed the church. By "the king, the angel of the abyss," is not signified any angel who is a king there, but the falsity reigning therein; for by "a king," in the genuine sense, is signified one who is in truths from the affection of good, and, abstractly, that truth itself (n. 20); and thence, in the opposite sense, by "a king" is signified one who is in falsities from the lusts of evil, and, abstractly, that falsity itself. By the "abyss" is signified the satanic hell, where they are (n. 387, 421); by "name" is signified the quality of the state (n. 81, 122, 165); "Abaddon," in the Hebrew tongue, is he that destroys and a destroyer; so "Apollyon," in the Greek tongue; and this is falsity in outermost things, which, by the total falsification of the Word, has destroyed the church...
441.
Verse 12. One woe is past; behold, there come two woes more hereafter, signifies further lamentations over the devastation of the church. That "woe" signifies lamentation over calamity, unhappiness, and damnation, see n. 416; here, then, by "two woes to come," are signified further lamentations over the state of the church.
442.
Verse 13. And the sixth angel sounded, signifies the exploration and manifestation of their state of life in the [Protestant] church of the Reformed who are not so wise, and yet place the all of religion in faith, and think of it alone and of nothing except it, and the customary worship, and so live as they please. That these are treated of to the end of this chapter, will appear from the explanation of what follows. That "to sound" signifies to explore and make manifest the state of the church, and thence of the life of those whose religion consists in faith alone, may be seen above (n. 397). [2] These who are now treated of, are altogether distinct from those referred to thus far in this chapter, the falsities of whose faith were seen in the form of locusts. They are distinct in this: those already described are studious in exploring the arcana [secrets] of justification by faith, and also in giving the signs of it, and its testimonies, which, with them, are the goods of moral and civil life... [3] But they who are treated of in what follows to the end of the chapter, do not study those arcana, but only make mere faith the all of religion, and nothing besides it and the customary worship, and so live as they please. I have been permitted to see and converse with these also; they live in the northern quarter, in huts that are scattered about, and constructed of reeds and rushes plastered over with lime, in which the ground is the floor. The more ingenious, who, by means of natural light, know how to establish that faith by reasonings, and confirm that it has nothing in common with life, dwell in front, the more simple behind them, and the more stupid toward the western part of that region; the multitude of them is so great that it is incredible. They are instructed by angelic spirits, but they who do not receive the truths of faith, and live according to them, are let down into the hell which is under them, and imprisoned. 443.
And I heard a voice from the four horns of the golden altar which is before God (verse 14), saying to the sixth angel which had the trumpet, signifies a command from the Lord out of the spiritual heaven to those who were to explore and make manifest. By "a voice" is signified a Divine command; by "the golden altar," or altar of incense, is signified the spiritual heaven (n. 277, 392); by "the four horns" of that altar is signified its power (n. 270); here, the power of loosing the four angels bound at the river Euphrates, as follows: by "the sixth angel" who had the trumpet, is signified to those to whom the office of exploring and making manifest these things was enjoined (n. 442).
444.
Loose the four angels that are bound at the great river Euphrates, signifies that external bonds should be removed from them, that the interiors of their minds might appear. That this is the signification of these words, no one can know, and scarcely can suspect, unless he knows what is meant by "the great river Euphrates," and what by "the four angels bound there." By "Euphrates," in the Word, are signified the interiors of man's mind, which are called things rational, which, with those who are in truths from good, are full of wisdom, but in those who are in falsities from evil, are full of insanity. The reason why these are signified in the Word by "the river Euphrates," is, because that river divided the land of Canaan from Assyria; and by "the land of Canaan" was signified the church; and by "Assyria," its rational; and thence by the river which bounded it, are signified the interiors of the mind which are called rational, in both senses. For there are three things which constitute the man of the church, the spiritual, the rational or intellectual, and the natural... The spiritual of the church was signified by "the land of Canaan" and its rivers; the rational or intellectual of the church, by "Ashur" or "Assyria" and its "river Euphrates;" and the natural... by "Egypt" and its "river" the Nile; but concerning these more may be seen below (n. 503). By "the four angels bound at the river Euphrates," are signified those interiors with the men of the church which are said "to be bound," because they are not openly avowed; for they are infernal [hellish] spirits, who are meant by these four angels, since it is said of them, in what follows (n. 446), that "they were prepared to kill the third part of men," and the interiors of men make one with spirits, either infernal or celestial, because they cohabit: by "loosing them" is signified to remove external bonds, that the interiors of their minds may appear. Such is the signification of these words...
445.
Verse 15. And the four angels were loosed, signifies that when the external bonds were taken away, the interiors of their minds appeared. This follows from what is said above.
446.
Prepared for an hour and a day and a month and a year, to kill a third part of men, signifies that they were in the perpetual effort to take away from the men of the church spiritual light and life. By "prepared" is signified that they were in the effort; by "an hour, a day, a month, and a year," is signified continually and perpetually, the same as by "all time;" by "to kill" is signified to take away spiritual light and life from the men of the church (n. 325); and the third part signifies all (n. 400).
447.
Verse 16. And the number of the armies of horsemen was two myriads of myriads, signifies reasonings concerning faith alone, with which the interiors of their minds were filled, from the abundance of mere falsities of evil. By "armies" are signified goods and truths; and, in the opposite sense, evils and falsities; here, the falsities of evil... By "horsemen" are signified reasonings concerning faith alone; because by "a horse" is signified the understanding of the Word (n. 298); and also the understanding of the Word destroyed (n. 305, 313, 320); therefore by "horsemen" are signified reasonings from the understanding of the Word destroyed; here, concerning faith alone; because they who are principled therein are treated of. By "two myriads of myriads" are not meant so many in number, but a great abundance; "two" are mentioned, because two are predicated of good, and, in the opposite sense, of evil (n. 322); and "myriads" are predicated of truths, and, in the opposite sense, of falsities (n. 287). Hence it may be seen that by "the number of the armies of horsemen, two myriads of myriads," are signified reasonings concerning faith alone, with which the interiors of their minds were filled, from the abundance of mere falsities of evil...
448.
And I heard the number of them, signifies their quality perceived, that it was as follows: By "hearing" is signified to perceive: by "number" the quality and state of a thing is signified (n. 10, 348, 364). It is the quality of their state as now follows, because it is described in the following; on which account it is said, "and thus I saw."
449.
Verse 17. And thus I saw the horses in the vision, and them that sat upon them, signifies that then it was discovered that the reasonings of the interiors of their minds concerning faith alone were imaginary and visionary, and that they themselves were insane from them. "To see" signifies to discover their quality; by "horses" are signified the reasonings of the interiors of their minds concerning faith alone; in the present case, imaginary and visionary reasonings, because it is said, that he saw them "in vision." By "those sitting upon horses" are signified such as are intelligent from the Word understood, but here, such as are insane from imaginary and visionary things which are contrary to the Word...
450.
Having breastplates of fire, and jacinth, and brimstone, signifies their imaginary and visionary arguments from infernal [hellish] love and their own intelligence, and from the lusts thence. By "breastplates" are signified arguments from which they fight for faith alone (n. 436); by "fire" is signified celestial love, and in the opposite sense, infernal love (n. 452, 468, 494); by "jacinth" is signified intelligence from spiritual love, and, in the opposite sense, intelligence from infernal love, which is one's own intelligence...; and by "brimstone" is signified lusts from that love through one's own intelligence (n. 452). Hence it follows, that by "breastplates of fire, jacinth, and brimstone," such things are signified. [2] The reason why their arguments in favor of faith alone are thus described, is because all they who believe themselves justified, that is, absolved from sins by faith alone, never think of repentance; and an impenitent man is in mere sins, and all sins are derived from, and thence draw their nature from infernal love, one's own intelligence, and from the lusts thence; and they who are in these things, not only act from them, but also speak, yea, think and will, and consequently reason and argue from them; these constitute, indeed, the very man, because they are his very life; but a man devil, and his life which is an infernal life. They who live a moral life, only for the sake of themselves and the world, do not know this; the reason is, because their interiors are infernal whilst their exteriors are similar to the exteriors of those who live a Christian life: let them know, however, that everyone, when he dies, comes into his interiors, because he becomes a spirit, this being the internal man; and then the interiors accommodate the exteriors to themselves, and they become alike; wherefore the morality of their life in the world then becomes as the scales of fishes which are wiped away. The case is quite different with those who hold the precepts of moral life to be Divine, and then also civil, because they are of love towards the neighbor. [3] "A jacinth" signifies intelligence from the affection of spiritual love, because that color partakes of the redness of fire and the whiteness of light; and by "fire" is signified love; and by "light," intelligence...
451
And the heads of the horses were as the heads of lions, signifies fantasies concerning faith alone, as if it were in power. By "heads" are signified the imaginary and visionary things with them about faith alone, which are here treated of, and which in one word are called fantasies. By "horses" are signified the reasonings of the interiors of their minds, which are such (n. 449); by "lions" are signified power (n. 241); but it is power from fallacies, [false beliefs] because they are sensual, [or physical sense based] and the sensual reason from fallacies, by which they persuade and captivate (n. 424)... [3] ...charity in works is the containant and foundation of faith; it is its ground and earth, also its essence and life; in a word, faith from charity is the man; but faith, without charity, is a specter, [a ghost] and a creature of the imagination, like a bubble of water floating in the air...
452
And out of their mouths issued fire, and smoke, and brimstone, signifies that in their thoughts and discourses, viewed interiorly, there is nothing, and from them there proceeds nothing but the love of self and of the world, ...and the lusts of evil and falsity... "Out of their mouths" means out of their thoughts and discourses; by "fire" is signified the love of self and of the world...; by "smoke" is signified the pride of one's own intelligence...; and by "brimstone" is signified the lusts of evil and falsity... These things, however, do not appear from their discourses before men in the world, but manifestly before the angels in heaven; therefore it is said, that, when viewed interiorly, they are such. "Fire" signifies infernal [hellish] love, and "brimstone," the lusts flowing from that love through the pride of one's own intelligence, in the following passages: ...In the day that Lot went out of Sodom it rained fire and brimstone from heaven: so shall it be in the day when the Son of man shall be revealed (Luke 17:29-30; Gen. 19:24). He that adoreth the beast and his image shall be tormented with fire and brimstone (Rev. 14:9-10). The beast, the false prophet, and the devil were cast into the lake of fire and brimstone (Rev. 19:20; 20:10; 21:8)...
453
Verse 18. By these three was a third part of men killed, by the fire, and by the smoke, and by the brimstone, that issued out of their mouths, signifies that it is from these that the men of the church perish. "A third part of men being killed," signifies that the men of the church perish by the three things just now mentioned (n. 452); for by "being killed" is signified to be killed spiritually, which is to perish as to the soul; and by "a third part" is signified all who are in those falsities, which have been frequently enumerated above; what is signified by "fire," "smoke," and "brimstone," and what by "issuing out of their mouths," may be seen above (n. 452). It is from these falsities, that in the whole Christian world it is not known that "fire" here spoken of is the love of self and of the world, and that this love is the Devil; also that "the smoke" from this fire is the pride of one's own intelligence, and that this pride is Satan; as also that "brimstone" kindled by this fire, by means of that pride, is the lusts of evil and falsity; and that these lusts are the crew of the Devil and Satan, of which hell consists; and when these things are not known, it cannot be known what sin is, for sin derives all its delight and pleasantness from them.
454
Verse 19. For their power was in their mouth, signifies that they only prevail by their discourse in confirmation of faith. By "power in their mouth" is signified power in discourse confirming doctrine; for neatness and elegance of language, pretended zeal, ingenious confirmation of what is false, especially from the appearances of truth in the Word, authority, closure of the understanding, and the like, effect all things, whilst truth and the Word effect nothing; for truth shines only before those who are in charity and thence in faith, nor does the Word teach any others.
455
For their tails were like unto serpents having heads, and with them they hurt, signifies the reason, [or their reasoning] because they are sensual and inverted, speaking truths with their lips, but falsifying them by the principle which constitutes the head of the doctrine of their religion, and thus they deceive. The like is here signified as above by the locusts (n. 438-439); but it is there said, that they had "tails like scorpions," whereas here, like "serpents," for they who are described by the locusts, speak and persuade from the Word, the sciences, and from erudition; [or learning] but these only from arguments which are appearances of truth and fallacies; and they who use such arguments ingeniously, and as it were wisely, do indeed deceive, but not in so great a degree. [2] By "serpent" in the Word, are signified sensual things, which are the [lowest outer] ultimates of man's life, as above (n. 424); the reason is, because all animals signify the affections of man, wherefore also the affections of angels and spirits, in the spiritual world, appear at a distance as animals, and affections merely sensual, as "serpents"; and this because serpents creep on the ground and lick the dust, and sensual things are the lowest of the understanding and will, being in close contact with the world, and nourished by its objects and delights, which only affect the material senses of the body. Noxious serpents, which are of many kinds, signify the sensual things that depend on the evil affections which constitute the interiors of the mind with those who are insane from the falsities of evil; and harmless serpents signify the sensual things that are dependent on the good affections, which constitute the interiors of the mind with those who are wise from the truths of good...
456
Verse 20. And the rest of the men who were not killed by these plagues, signifies those in the church of the Reformed, [or the Protestant church] who are not so spiritually dead from... reasonings and from self-love, the pride of their own intelligence, and from the lusts thence, as the former, [Roman Catholic church] and yet have made faith alone the head of their religion. By "the rest of the men" are meant they who are not as the former, but yet make faith alone the head of their religion; by "those who were not killed," are signified those who are not so spiritually dead; by "these plagues" in which they are, self-love, the pride of their own intelligence, and the lusts of evil and falsity from them are meant; these three being signified by "fire," "smoke," and "brimstone," concerning which above (n. 452, 453). That such is the signification of "plagues," will be seen below. [2] But something must first be said respecting this class of persons, whom also it has been granted me to see and to converse with. They dwell in the northern quarter towards the west, where some of them have cottages with roofs, and some without roofs. Their beds are of bulrushes, their garments of goat's hair. In the light flowing in from heaven their faces appear livid and also stupid. The reason is, because they know nothing more about religion than that there is a God, that there are three Persons, that Christ suffered for them on the cross, and that it is faith alone by which they are saved; and likewise by worship in temples, and by prayers at stated times. As to the rest of the things relating to religion and its doctrine, they pay no attention; for the worldly... things, with which their minds are filled and overcharged, close up their ears against them. There are many of the presbyters [an elder or minister of the Christian Church] among them, whom I asked, "What do you think, when you read in the Word of works, of love and charity, of fruits, of the precepts of life, of repentance, in brief of things to be done?" They replied, that they did indeed read them, and thus saw them; but still they did not see them, because they held their minds in faith alone, and therefore thought that all these were faith, and did not think that they were effects of faith. That such ignorance and stupidity prevails with those who have embraced faith alone, and made it the all of their religion, is scarcely credible; nevertheless it has been granted me to know it by much experience. [3] That by plagues are meant spiritual plagues, by means of which man dies as to his spirit or soul, is evident from these passages: ...In one day shall the plagues come upon Babylon, death and lamentation (Rev. 18:8). I saw the seven angels that had the seven last plagues, by which the anger of God is to be consummated (Rev. 15:1, 6)...
457
Yet repented not of the work of their hands, signifies that neither did they shun their own things, which are evils of every kind, as sins. By "the works of a man's hands" are signified man's own things, which are evils and falsities thence, because by "hand" are signified those things... which proceed from man; for the powers of the mind, and thence of its body, are determined to the hands and there terminate; wherefore by "hands," in the Word, is signified power: consequently, by "the works of a man's hands," his own things are signified, which are evils and falsities of every kind; his own things in the will are evils, and his own things in the understanding are falsities thence. It is said of those who are here treated of, that they repented not; the reason is, because they who make faith alone the all of religion, say in themselves, "What need is there of repentance, when by faith alone sins are remitted, and we are saved? ...Thus he has no thought at all about sins, even so that at length he does not know that there are sins; wherefore he is continually borne along within them and into them, by the delight and pleasantness which flow from them, in like manner as a ship is carried by the wind and tide toward the rocks, whilst the pilot and mariners are asleep. [2] By "the works of men's hands," in the Word, in its natural sense, are meant graven images, molten images, and idols; but in the spiritual sense, by them are signified evils and falsities of every kind, which are man's own things...
458.
That they should not adore demons, signifies that thus they are in the evils of their lusts, and make one with their like in hell. By "demons" are signified the lusts of evil springing from the love of the world; the reason is, because in hell they are called demons who are in those lusts; and men also, who are in the same, become demons after death. There is also a conjunction between them and such men; for every man is conjoined with spirits as to his affections, even so that they make a one; from which it is evident, that to "adore" demons, is to sacrifice to those lusts from the love of them. Therefore he who invokes faith alone, as the head of his religion, or as his idol, remains in evil, by reason of his not searching out any evil in himself which he calls a sin, and consequently is not desirous of removing it by repentance; and as every evil is composed of lusts, being nothing but a bundle of lusts, it follows, that he who does not search out any evil in himself, and shun it as a sin against God, which can only be done by repentance, becomes a demon after death. [2] Nothing but such lusts are signified by "demons" in the following passages: ...Babylon is become the habitation of demons, and the hold of every unclean spirit (Rev. 18:2). The demons, which the Lord cast out, were such lusts, when they lived in the world (concerning which see Matthew 8:16, 28; 9:32, 33; 10:8; 12:22; 15:22; Mark 1:32, 34; Luke 4:33-37, 41; 8:2, 26-40; 9:1, 37-42, 49; 13:32).
459.
And idols of gold, and silver, and brass, and stone, and wood, signifies that thus they are in worship from mere falsities. By "idols" in the Word, are signified the falsities of worship, and therefore to adore them signifies worship from falsities; and by "adoring idols of gold, silver, brass, stone, and wood," is signified worship from falsities of all kinds, and, taken collectively, worship from mere falsities. Moreover, the material of which idols were made, their forms, and their garments, among the ancients, represented the falsities of religion, from which was their worship: "idols of gold" signified falsities concerning Divine things; "idols of silver," falsities concerning spiritual things; "idols of brass," falsities concerning charity; "idols of stone," falsities concerning faith; and "idols of wood," falsities concerning good works. All these falsities exist in those who do not do the work of repentance, that is, shun evils as sins against God...
460.
Which neither can see, nor hear, nor walk, signifies in which there is nothing of spiritual and truly rational life. The reason why this is said, is, because idolaters believe that their idols see and hear, for they make them gods; but still this is not what is meant by these words; but, that in the falsities of worship there is nothing of spiritual nor truly rational life, for by "seeing" and "hearing" is signified to understand and perceive (n. 7, 25, 87); and by "walking" is signified to live (n. 167)... By these like things are signified, because by "idols" are signified the falsities of worship, and in falsities of worship there is nothing of life which is really life.
461
Verse 21. Neither repented they of their murders, nor of their enchantments, nor of their whoredoms, nor of their thefts, signifies that the heresy of faith alone induces on their hearts stupidity, tergiversation, [desertion of a faith] and hardness, so that they do not think anything concerning the precepts of the Decalogue, [the Ten Commandments] nor indeed concerning any sin, that it ought to be shunned because it is with the devil and against God. What murders, whoredoms, and thefts, signify in every sense, may be seen in The Doctrine of Life for the New Jerusalem from the Precepts of the Decalogue, where it is shown; therefore it is unnecessary to repeat the explanation here; but what is signified by enchantments shall be explained in the following article. Faith alone induces stupidity, tergiversation, and hardness in the hearts of those who are in the [Protestant] churches of the Reformed, because the good of life is not the religion where faith alone prevails... That the good of life is not the religion where faith alone prevails, will be clearly shown in what follows.
462
Since at this day it is not known what is meant by "enchantments," it shall briefly be explained. "Enchantments" are mentioned in the above passage, in place of the eighth precept of the Decalogue, "Thou shalt not bear false witness," for the three other evils, which are "murder," "whoredom," and "thefts," are there named. "To bear false witness" signifies, in the natural sense, to act the part of a false witness, to lie and defame; and in the spiritual sense, to confirm and persuade that falsity is truth, and that evil is good; from which it is evident, that by "to enchant" is signified to persuade to what is false, and thus to destroy truth... [4] That in ancient times many magical arts prevailed, and among these enchantments, is evident from Moses: When thou shalt come into the land, thou shalt not learn to do according to the abominations of those nations; there shall not be found in thee one that passeth his son or his daughter through the fire; a diviner by divination, a magician and a soothsayer, a sorcerer, and an enchanter of enchantment, and one that interrogateth a python, and an augur, and one that inquireth of the dead; for all these are an abomination to Jehovah (Deut. 18:9-11). The persuasion of falsity, and thus the destruction of truth, are signified by "enchantments" in these passages: ...All nations were seduced by the enchantment of Babylon (Rev. 18:23). Without shall stand dogs, enchanters, whoremongers, murderers (Rev. 22:15)...
463.
To this I will add this... in the spiritual world... [2] ...they then spoke with me out of heaven, and said, "...[10] "Now if you are willing to hear it, these same things are also according to the Sacred Scripture. Does not the Lord say: Abide in me, and I in you; I am the Vine, and ye are the branches; he that abideth in Me, and I in him, the same beareth much fruit; for without Me ye cannot do anything (John 15:4-5)? Is not the fruit the good works which the Lord does through the man, and which the man does as of himself? Does not the Lord also say that: He stands at the door and knocks; and that to him who opens He will enter in, and will sup with him, and he with Him (Rev. 3:20)? Does not the Lord: Give the pounds and the talents, that man may trade with them, and get gain; and as he gains, give him eternal life (Matt. 25:14-30; Luke 19:13-26)? Also that: He gives reward to everyone according to his labor in His vineyard (Matt. 20:1-17). These are but a few passages. Pages might be filled from the Word concerning this, that man ought to produce fruit as a tree; he should do the commandments, love God and the neighbor, and other like things..."
