A door was opened in heaven by Tim Green
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4 After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.
2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.3 And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.
4 And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.
5 And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.
6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.
7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.
8 And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.
9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,
10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,
11 Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created. -Revelation 4:1-11 Bible, King James Version
Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com
258.
EXPOSITION. It was pointed out above (n. 5) that this prophetical book does not treat of the successive states of the Christian Church from its beginning to its end, as has been believed heretofore, but of the state of the church and of heaven in the last times, when there is to be a new heaven and a new earth, that is, when there is to be a new church in the heavens and on the earth, thus when there is to be a judgment. It is said a new church in the heavens, because the church is there as well as on the earth (see in the work on Heaven and Hell, n. 221-227). As this is the subject of this book, the first chapter treats of the Lord who is the Judge; and the second and third chapters treat of those who are of the church and of those who are not of the church, thus of those in the former heaven which was to be done away with, and of those in the new heaven which was to be formed. That the seven churches treated of in the second and third chapters mean all who are in the church, and also all things of the church, see above (n. 256, 257). This fourth chapter now treats of the arrangement of all things, especially in the heavens, before the judgment; therefore a throne was now seen in heaven, and round about four and twenty thrones upon which were four and twenty elders; so also four animals were near the throne, which were cherubim. That these things described the arrangement of all things before the judgment and for judgment will be seen by the examination of this chapter. Be it known, that before any change takes place all things must be prearranged and prepared for the coming event; for all things are foreseen by the Lord, and disposed and provided for according to what is foreseen. A "throne," therefore, in the midst of heaven means judgment, and "He that sat upon it," the Lord; the "four and twenty thrones upon which were four and twenty elders," mean all truths in the complex, by which and according to which is judgment; "the four animals," which are the cherubim, mean the Lord's Divine Providence that the former heavens should not suffer injury through the notable change about to take place, and that all things should then be done according to order; that is, that those interiorly evil should be separated from those interiorly good, and the latter be raised up into heaven, but the former cast down into hell.
259. Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com
258.
EXPOSITION. It was pointed out above (n. 5) that this prophetical book does not treat of the successive states of the Christian Church from its beginning to its end, as has been believed heretofore, but of the state of the church and of heaven in the last times, when there is to be a new heaven and a new earth, that is, when there is to be a new church in the heavens and on the earth, thus when there is to be a judgment. It is said a new church in the heavens, because the church is there as well as on the earth (see in the work on Heaven and Hell, n. 221-227). As this is the subject of this book, the first chapter treats of the Lord who is the Judge; and the second and third chapters treat of those who are of the church and of those who are not of the church, thus of those in the former heaven which was to be done away with, and of those in the new heaven which was to be formed. That the seven churches treated of in the second and third chapters mean all who are in the church, and also all things of the church, see above (n. 256, 257). This fourth chapter now treats of the arrangement of all things, especially in the heavens, before the judgment; therefore a throne was now seen in heaven, and round about four and twenty thrones upon which were four and twenty elders; so also four animals were near the throne, which were cherubim. That these things described the arrangement of all things before the judgment and for judgment will be seen by the examination of this chapter. Be it known, that before any change takes place all things must be prearranged and prepared for the coming event; for all things are foreseen by the Lord, and disposed and provided for according to what is foreseen. A "throne," therefore, in the midst of heaven means judgment, and "He that sat upon it," the Lord; the "four and twenty thrones upon which were four and twenty elders," mean all truths in the complex, by which and according to which is judgment; "the four animals," which are the cherubim, mean the Lord's Divine Providence that the former heavens should not suffer injury through the notable change about to take place, and that all things should then be done according to order; that is, that those interiorly evil should be separated from those interiorly good, and the latter be raised up into heaven, but the former cast down into hell.
Verse 1. After these things I saw, and behold a door opened in heaven; and the first voice that I heard, as of a trumpet speaking with me, said, Come up hither, and I will show thee things that must come to pass hereafter. 1. ..."and behold a door opened in heaven," signifies the arcana [or secrets] of heaven revealed (n. 260); "and the first voice that I heard," signifies revelation now of things to come (n. 261); "as of a trumpet speaking with me," signifies clear and manifest (n. 262); "said, Come up hither" signifies elevation of mind and attention (n. 263); "and I will show thee things that must come to pass hereafter," signifies instruction about the things that will occur in the last time of the church (n. 264).
Verse 1. ...And behold a door opened in heaven, signifies the arcana of heaven revealed. This is evident from the signification of "door," as meaning admission (of which above, n. 208), here, a looking into, which is admission of the sight; moreover, the sight is admitted into heaven where the sight of the bodily eyes is dimmed, and at the same time the sight of the spirit's eyes is enlightened. By this sight all things seen by the prophets were seen. A "door opened in heaven" here signifies the arcana of heaven revealed, because at such a time things that are in the heavens appear; and before the prophets the things that are arcana of the church appear; here arcana respecting the things that were to take place upon the time of the Last Judgment, none of which have been revealed as yet, and which could not be revealed until the judgment was accomplished, and then only through some one in the world to whom it was granted by the Lord to see them, and to whom was revealed at the same time the spiritual sense of the Word. For all things written in this prophetic book were written respecting the Last Judgment, but by means of representatives and correspondences; for whatever is said by the Lord and is perceived by angels, in coming down is changed into representatives, and is so made to appear before the eyes of angels in the ultimate [or lowest] heavens and before prophetic men when the eyes of their spirit have been opened. From this it can be seen what is meant by "a door opened in heaven."
As of a trumpet speaking with me, signifies clear and manifest. This is evident from the signification of "trumpet," as being Divine truth manifested and revealed out of heaven (of which above, n. 55). A voice that is heard out of heaven with those who are in the spirit is heard usually as a human voice; but it was heard "as a trumpet speaking" because it was clearly and manifestly perceived by the angels, and what is clearly and manifestly perceived by them falls loudly into the hearing of the spirit; and this was done with John that his attention might be awakened, and thence his sight, lest anything should be obscure to him. This is meant by "the voice of a trumpet" in other places also (Matt. 24:31; Zech. 9:14; Ps. 47:5; Rev. 8:2, 7-8, 13; 9:1, 13-14; 10:7; 18:22; and elsewhere).
Said, come up hither, signifies elevation of mind and attention. This is evident from the signification of "coming up," when said of hearing from the Divine, as being elevation of mind (see Arcana Coelestia, n. 3084, 4539, 4969, 5406, 5817, 6007). It also means attention, because when the mind is elevated, attention is awakened. For in respect to thought and will, man has interiors and exteriors: the interiors pertain to the internal man, the exteriors to the external man. The interiors, which pertain to the internal man, are in the spiritual world, consequently the things there are spiritual; but the exteriors, which pertain to the external man, are in the natural world, and the things there are natural. As the latter things are exterior and the former interior, therefore "coming up" signifies elevation towards the interiors, or elevation of mind. (But of this elevation, see what is shown in the work on Heaven and Hell, n. 33, 34, 38, 92, 499, 501; and in The Doctrine of the New Jerusalem, n. 36-53.)
And I will show thee things that must come to pass hereafter, signifies instruction about the things that will occur in the last time of the church... This is the signification because in what now follows the state of heaven and the church just before the Last Judgment is treated of, and afterwards the judgment itself: and because the judgment was to take place at the end of the church, therefore these things signify what was to take place at the last time of the church. (That the Last Judgment takes place at the end of the church, and that it has taken place, see in the small work on The Last Judgment, n. 33-39, 45-52.) "I will show thee" signifies vivid instruction about these things, because all the things shown contain these, for they lie hidden in the representatives described in Revelation; but they are manifest before the angels, and also before such men as know the spiritual sense of the Word.
Verses 2-6. And immediately I was in the spirit; and behold, a throne was set in heaven, and upon the throne One sitting. And He that sat was in aspect like to a jasper stone and a sardius; and a rainbow was round about the throne in aspect like an emerald. And around the throne were four and twenty thrones, and upon the thrones I saw four and twenty elders sitting, arrayed in white garments, and they had on their heads golden crowns. And out of the throne proceeded lightnings and thunders and voices; and there were seven lamps of fire burning before the throne, which are the seven spirits of God; and in sight of the throne a glassy sea like crystal.
2. "And immediately I was in the spirit," signifies a spiritual state when there is revelation (n. 266); "and behold, a throne was set in heaven," and upon the throne One sitting," signifies the Lord in respect to the Last Judgment (n. 267).
3. "And He that sat was in aspect like to a jasper stone and a sardius" signifies the Lord's appearance in respect to Divine truth pellucid [or translucently clear] by virtue of the Divine good of the Divine love (n. 268); "and a rainbow was round about the throne in aspect like an emerald," signifies the appearance of Divine truth in the heavens about the Lord (n. 269).
4. "And around the throne were four and twenty thrones, and upon the thrones four and twenty elders sitting," signifies all truths from good in the higher heavens, arranged by the Lord before judgment (n. 270); "arrayed in white garments," signifies all truths from good in the lower heavens (n. 271); "and they had on their heads golden crowns," signifies all truths arranged into order by Divine good, thus also all the former heavens (n. 272).
5. "And out of the throne proceeded lightnings and thunders and voices," signifies illustration, understanding, and perception of Divine truth in the heavens (n. 273); "and there were seven lamps of fire burning before the throne, which are the seven spirits of God," signifies Divine truth itself united to Divine good, proceeding from the Lord's Divine love (n. 274).
6. "And in sight of the throne a glassy sea like crystal," signifies the appearance of Divine truth in [outer] ultimates where its generals are, pellucid [or translucently clear] by virtue of the influx of Divine truth united to Divine good in firsts (n. 275).
Verse 2. And immediately I was in the spirit, signifies a spiritual state when there is revelation, as is evident from what was said and shown above (n. 53), where it is similarly stated "I was in the spirit." [ 53. ...I was in the spirit, signifies a spiritual state when there is revelation. This is evident from the signification of "to be in the spirit," as being to be brought into the state in which spirits and angels are, which state is a spiritual state. Into this state a man is brought when he is let into the state of his spirit, for every man is a spirit as regards his interiors (see in the work on Heaven and Hell, n. 432-444). When a man is in that state, the things that are in the spiritual world appear to him as clearly as objects appear in the natural world; but the things that appear, because they are of spiritual origin, are in themselves spiritual, and such things as are of heavenly wisdom are presented as it were in a natural image. In this way Divine things are presented before the eyes of spirits and angels in visible forms. From this it is that all things that are seen in heaven are representative and significative, as were also the things seen by John, as described in Revelation. (The character of such things can be further learned from what is said and shown concerning Representatives and Appearances in Heaven, in the work on Heaven and Hell, n. 170-176.) [2] While man is in the body he does not see such things as are in heaven, unless the sight of his spirit is opened; when this is opened, then he sees. In this way John saw the things described in Revelation; and in like manner the prophets saw; and they were therefore called Seers, and were said to have their eyes opened. In this way also angels were seen in ancient times, and the Lord also was thus seen by the disciples after His resurrection. This sight is the sight of the spiritual man; and because in this state all things appear representatively, John was in it. He who knows nothing about this sight, believes that angels, when seen by men, have taken on a human form, and that when they vanished from their sight they laid it aside; but this is not so; angels then appeared in their own form, which is the human form, not before the sight of men's bodily eyes, but before the sight of their spirit, which sight was then opened. This is evident from the Lord's being seen by the disciples [after His resurrection], when He Himself showed to them that He was a man in a complete human form (Luke 24:39; John 20:20-28); and yet He became invisible. When they saw Him the eyes of their spirit were opened, but when He became invisible those eyes were closed. That man has such a sight is clear to me from much experience, for all things I have seen in the heavens have been seen by that sight. At such times I was in the same state of wakefulness as when they were not seen. But at the present time that sight is seldom opened to anyone by the Lord, and for many reasons.]
And behold, a throne was set in heaven, and upon the throne One sitting, signifies the Lord in respect to the Last Judgment. This is evident from the signification of "throne," which in general means heaven, in particular the spiritual heaven, and abstractly Divine truth proceeding from the Lord; it also signifies judgment, because all are judged by Divine truth; and also all who are in heaven (of which see above, n. 253). "That the One sitting upon the throne" is the Lord is clear; and that judgment belongs to the Lord alone He teaches in Matthew: When the Son of man shall come in His glory, and all the holy angels with Him, He shall sit on the throne of His glory; and before Him shall be gathered all the nations; and He shall separate them one from another, as the shepherd separateth the sheep from the goats (Matt. 25:31-32). And in John: The Father judgeth no one, but hath given all judgment unto the Son; He hath given Him authority to execute judgment, because He is the Son of man (John 5:22, 23). ...Here "throne" signifies judgment because the arrangement of all things for judgment is treated of in this chapter (see above, n. 258).
Verse 3. And He that sat was in aspect like to a jasper stone and a sardius, signifies the Lord's appearance in respect to Divine truth pellucid by virtue of the Divine good of the Divine love. This is evident from the signification of "One sitting upon the throne," as being the Lord in respect to the Last Judgment (of which just above, n. 267); and from the signification of "in aspect like," as being appearance; from the signification of "jasper stone," as being the spiritual love of truth (of which in what follows); and from the signification of a "sardius stone" as being the celestial love of good; thus "a jasper stone and a sardius," which the Lord appeared like, signify Divine truth pellucid, by virtue of the Divine good of the Divine love. [2] That a "jasper" signifies the Divine love of truth, or Divine truth proceeding, is evident from passages in the Word where it is mentioned, as... in Revelation: The light of the holy Jerusalem was like unto a stone most precious, as it were a jasper stone, shining like crystal (Rev. 21:11); "the light of the holy Jerusalem" signifies the Divine truth of the church shining, "the light" truth itself shining, and "Jerusalem" the church in respect to doctrine; this is likened to "a jasper stone," because "jasper" has a like signification. Again: The building of the wall [of the holy Jerusalem] was of jasper, and the city was pure gold, like unto pure glass (Rev. 21:18). The "wall" of the holy Jerusalem is said to be "of jasper," because "wall" signifies Divine truth guarding; and because of this signification of "wall," the first stone of its foundation is said to be jasper (verse 19), "foundation" signifying the truth upon which the church is founded. [3] The "sardius" is mentioned because that stone signifies good, here Divine good, because the Lord is described. This is the stone that is called "pyropus" [firestone], and since it shines as by fire, both names signify the translucency of truth from good. (That all precious stones signify the truths from good of heaven and of the church, see Arcana Coelestia, n. 114, 9863, 9865, 9868, 9873; for this reason twelve precious stones were set in the breastplate of Aaron, which is called the Urim and Thummim, and by them responses were given, and this by their shining forth, and at the same time by a perception as to the thing interrogated or by a living voice, n. 9905.)
And a rainbow was round about the throne in aspect like an emerald, signifies the appearance of Divine truth in the heavens about the Lord. This is evident from the signification of "a rainbow in aspect like an emerald," as denoting the appearance of Divine truth in its circumference; for "a rainbow round about the throne" signifies Divine truth round about; "in aspect like" signifies appearance. The appearance was like an emerald, because it had reference to the Last Judgment; for the color of this stone is green, and "green" signifies truth obscured. Divine truth in its brightness appears either of the color of heaven, or in various colors in beautiful order like a rainbow; but when obscured it appears of the color of an emerald. The heaven that was obscured was the heaven called "the former heaven," on which judgment was to be executed, and which was about to perish (see Rev. 21:1). On this account "a rainbow round about like an emerald" is mentioned. "Rainbow" signifies Divine truth in the heavens in its order and consequently in its beauty, because there are infinite varieties of truth from good in the heavens, and when these are represented by colors, they present the aspect of a most beautiful rainbow. For this reason "a rainbow" was made the sign of the covenant after the flood (Gen. 9:12-17). (That there are infinite varieties in the heavens see in the work on Heaven and Hell, n. 56, 405, 418, 486; and in The small work on The Last Judgment, n. 13; and in Arcana Coelestia, n. 684, 690, 3744, 5598, 7236, 7833, 7836, 9002; that colors in heaven appear from the light there, and that they are modifications and variegations of the light, n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922; and that the colors appear various according to the varieties of the states of truth from good, and thence of intelligence and wisdom, n. 4530, 4677, 4922, 9466; that rainbows are seen in heaven, and whence and what they are, n. 1042, 1043, 1623-1625.)
Verse 4. And around the throne were four and twenty thrones, and upon the thrones I saw four and twenty elders sitting, signifies all truths from good in the higher heavens, arranged by the Lord before judgment. This is evident from the signification of "throne" on which was "One sitting," as being the Lord in respect to the Last Judgment (on which see just above, n. 267; and that "throne" signifies judgment, see n. 253). Also from the signification of "the four and twenty thrones around it, and four and twenty elders on them," as being all the truths of heaven in the complex, arranged before judgment. "Four and twenty" signifies all, "thrones" judgment, and "elders" those who are in truths from good, and abstractly truths from good. The higher heavens are here meant, because all who are in them are in truths from the good of love, and because the lower heavens are treated of in what immediately follows. ("Twenty-four" signifies all, because that number signifies the like with the number "twelve," and "twelve" signifies all, and is predicated of truths, see Arcana Coelestia, n. 577, 2089, 2129, 2130, 3272, 3858, 3913. The number "twenty-four" signifies the like with the number "twelve," because it is the double thereof, and the double of a number signifies something similar as the number from which it arises by multiplication, as may be seen, n. 5291, 5335, 5708, 7973.) [2] The like is signified by "the thrones upon which the twelve apostles were to sit," of which in Matthew: Ye who have followed Me in the regeneration, when the Son of man shall sit on the throne of His glory, ye also shall sit upon thrones, judging the twelve tribes of Israel (Matt. 19:28; Luke 22:30); the "twelve apostles" signifying all truths in the complex. Likewise in the following words in Revelation: I saw thrones, and they sat upon them, and judgment was given unto them (Rev. 20:4). "Judgment was given to those who sat upon thrones" signifies that judgment belongs to the Lord alone, for "elders" in the Word signify all who are in truths from good, and abstractly, truths from good by which is judgment. He who supposes that "elders" and "apostles" in the Word mean elders and apostles is much mistaken; in the spiritual sense of the Word no persons are perceived, but things abstractly from persons, for what is spiritual has nothing in common with persons. It is otherwise in the sense of the letter of the Word, which is natural; in that sense not only are persons mentioned, but the idea of person is implied in many expressions, in order that the Word in its [outer] ultimates may be natural, and thus be a basis for the spiritual sense. It is the same with the signification of "elders" as with that of "infants," "children," "young men," "old men," "virgins," "women," and many words of that kind; in the natural sense these are all thought of simply as persons; but in the spiritual sense "infants" mean innocence, "children" charity, "young men" intelligence, "old men" wisdom, "virgins" the affection of truth and good, and "women" the goods of the church; and so in other cases. The same is true of the natural and spiritual senses of "neighbor;" in the natural sense "neighbor" means any man whatever; but in the spiritual sense the good, truth, sincerity, and justice itself that are in the person. Everyone who reflects can see that this is the neighbor in the spiritual sense; for who loves a person for any other reason? For good and truth make the man, and cause him to be loved, and not the countenance and body... [6] ...That the God of Israel was seen: Under His feet as a work of sapphire, by Moses, Aaron, Nadab, and Abihu, and seventy elders, and not by the rest (Exod. 24:1, 9-12); signified that the Lord is seen solely by those who are in good and in truths from good (see the explanation of the passage in The Arcana Coelestia, n. 9403-9411). This is what the seventy elders of Israel represented, and what the "four and twenty elders" sitting upon as many thrones signified; this also is what the "twelve apostles" signify, of whom it is said that "they are to sit upon thrones, judging the twelve tribes of Israel." (That the "twelve apostles" signify all truths from good, Arcana Coelestia, n. 2129, 3354, 3488, 3858, 6397; that the "twelve tribes of Israel" have a like signification, n. 3858, 3926, 4060, 6335; likewise the "elders of Israel," n. 6524, 6525, 6890, 7912, 8578, 8585, 9376, 9404.)
Arrayed in white garments, signifies all truths from good in the lower heavens. This is evident from the signification of "white garments," as being truths... which specifically are true knowledges and cognitions (see above, n. 195, 196, 198); and because the lower heavens are in these truths, they are meant. That "white garments" signify the lower heavens may seem strange to those who know nothing about appearances and representatives in heaven. All in the heavens are clothed according to truths, and lower truths correspond to garments, and because the lower heavens are in these truths, therefore the garments of the angels in the higher heavens also correspond to these. (But this arcanum [or secret] may be more clearly understood from what is said and shown respecting the Garments in which the Angels are Clothed, in the work on Heaven and Hell, n. 177-182; likewise from what was represented and signified by the garments of Aaron and his sons, explained in Arcana Coelestia, n. 9814, 10068; as also by the garments of the Lord when He was transfigured, n. 9212, 9216.)
272.
And they had on their heads golden crowns, signifies all truths arranged into order by Divine good, thus also all the former heavens. This is evident from the signification of "four and twenty elders sitting upon four and twenty thrones, arrayed in white garments," as being all truths of the heavens, thus all the heavens both higher and lower (of which just above, n. 270, 271); also from the signification of a "golden crown," as being Divine good, from which are truths (of which in what follows). All the truths of heaven and of the church are from Divine good; truths that are not therefrom are not truths. Truths that are not from good are like shells without a kernel, and like a house in which no man dwells, but a wild beast; such are the truths that are called truths of faith apart from the good of charity; the good of charity is good from the Lord, thus Divine good. Now as "the elders upon thrones" signify the truths of the heavens, and "golden crowns" the good from which these are, therefore the elders were seen with crowns... [2] That "crowns" signify good and wisdom therefrom, and that truths are what are crowned, can be seen from the following passages... [9] in Revelation: I saw, and behold a white horse; and He that sat on him had a bow, and there was given unto Him a crown; and He went forth conquering and to conquer (Rev. 6:2). "The white horse and He that sat on him" is the Lord in respect to the Word; "the bow" is the doctrine of truth by which the combat is waged; from which it is clear that "crown," since it is attributed to the Lord, is the Divine good that He put on even in respect to the human, as a reward of victory. [10] Again: Afterwards I saw, and behold a white cloud; and on the cloud One sat like unto the Son of man, having on His head a golden crown, and in His hand a sharp sickle (Rev. 14:14); a "white cloud" standing for the literal sense of the Word (Arcana Coelestia, n. 4060, 4391, 5922, 6343, 6752, 8281, 8781); "the Son of man" meaning the Lord in respect to Divine truth; "the golden crown," the Divine good from which is Divine truth; and "the sharp sickle," the dispersion of evil and falsity...
273.
Verse 5. And out of the throne proceeded lightnings and thunders and voices, signifies illustration, understanding, and the perception of the Divine truth in the heavens from the Lord. This is evident from the signification of "lightnings, thunders, and voices," as predicated of Divine truth; "lightnings" referring to its illustration, "thunders" to its understanding, and "voices" to the perception of it... All things that appear before the eyes of men in the visible heaven, as the sun, the moon, the stars, the air, the ether, light, heat, clouds, mists, showers, and many more, are correspondences; they are correspondences for the reason that all things in the natural world correspond to those in the spiritual world. These are also correspondences in heaven where the angels are, because like things are seen by them but there they are not natural but spiritual (as can be seen from what is shown respecting them in the work on Heaven and Hell, On the Sun and Moon in Heaven, n 116-125; On Light and Heat in Heaven, n. 126-140; and in general, On the Correspondence of Heaven with all Things of the Earth, n. 103-115; and on Appearances in Heaven, n. 170-176), Therefore "lightnings" and "thunders" also are correspondences... Their significance in general is Divine truth received and uttered by the highest angels; which, when it descends to the lower angels sometimes appears as lightning, and is heard as thunder with voices. From this it is that "lightning" signifies Divine truth in respect to illustration; "thunder" Divine truth in respect to understanding; and "voices" Divine truth in respect to perception. It is said in respect to the understanding and in respect to the perception, since what enters into the mind through the hearing is both seen and perceived; seen in the understanding, and perceived through communication with the will. (What perception is, strictly, such as the angels in heaven have, may be seen in The Doctrine of the New Jerusalem, n. 140.) [2] From this then it is that "lightnings" and "thunders" in the Word signify Divine truth in respect to illustration and in respect to the understanding, as can be seen from the following passages... In Revelation: I heard one of the four animals saying, as with a voice of thunder, Come and see (Rev. 6:1). Again: And the angel took the censer and filled it from the fire of the altar, and cast it into the earth; and there followed thunders and voices and lightnings (Rev. 8:5). Again: The angel cried with a great voice, as a lion, and when he cried the seven thunders uttered their voices (Rev. 10:3-4). Again: The temple of God was opened in heaven, and there was seen in the temple the ark of the covenant; and there followed lightnings and voices and thunders (Rev. 11:19). Again: I heard a voice from heaven, as the voice of many waters, and as the voice of great thunder (Rev. 14:2). And again: I heard the voice of a great multitude, and as the voice of many waters, as the voice of vehement thunders, saying, Alleluia; for the Lord our God, the Almighty, hath received the kingdom (Rev. 19:6). Moreover, since "thunders" and "lightnings" signify Divine truths, when Jehovah came down upon Mount Sinai to promulgate these truths: There were voices and lightnings, and also the voice of a trumpet (Exod. 19:16). That "the voice of a trumpet" signifies Divine truth in respect to revelation, see above (n. 55, 262); A voice out of heaven to the Lord was heard as thunder (John 12:28-29). That James and John were called Boanerges, sons of thunder (Mark 3:14, 17).
274.
And there were seven lamps of fire burning before the throne, which are the seven spirits of God, signifies Divine truth itself united to Divine good, proceeding from the Lord's Divine love. This is evident from the signification of "seven" as being all things in the complex; also from the signification of "lamps burning with fire before the throne," as being Divine truth united to Divine good proceeding from the Lord's Divine love; for "lamps" signify truths; therefore "seven lamps" signify all truth in the complex, which is the Divine truth; and "fire" signifies the good of love; and since the lamps were seen "burning before the throne" upon which the Lord was, it is signified that truth is from the Lord. As "the seven spirits of God" signify all truths of heaven and the church from the Lord (see above, n. 183), therefore it is said, "which are the seven spirits of God." (That "seven" signifies all, see above, n. 256; that "fire" signifies the good of love, see Arcana Coelestia, n. 934, 4906, 5215, 6314, 6832, 10055.) [2] That "lamps" signify truths, which are called the truths of faith, can be seen from the following passages in the Word... [3] In Matthew: The lamp of the body is the eye; if the eye be good the whole body is light, if the eye be evil the whole body is darkness. If, therefore, the light be darkness, how great is the darkness (Matt. 6:22-23). The eye is here called "lucerna," that is, a lighted lamp, because the "eye" signifies the understanding of truth, and therefore the truth of faith; and as the understanding derives its all from the will (for such as the will is, such is the understanding), so the truth of faith derives its all from the good of love; consequently when the understanding of truth is from the good of the will the whole man is spiritual, which is signified by the words, "if the eye be good the whole body is light;" but the contrary is true when the understanding is formed out of the evil of the will; that it is then in mere falsities is signified by the words, "If thine eye be evil the whole body is darkened. If, therefore, the light be darkness, how great is the darkness." (That "the eye" signifies the understanding, see above, n. 152; and that "darkness" signifies falsities, Arcana Coelestia, n. 1839, 1860, 3340, 4418, 4531, 7688, 7711, 7712.) He who does not know that "eye" signifies the understanding does not apprehend at all the meaning of those words. [4] ...Likewise in Revelation: And the light of a lamp shall shine no more in Babylon; and the voice of the bridegroom and of the bride shall be heard no more there (Rev. 18:23). In Isaiah: Her salvation as a lamp that burneth (Isa. 62:1); signifying that the truth of faith should be from the good of love. In Matthew: The kingdom of heaven is like ten virgins, who took their lamps and went forth to meet the bridegroom. The five foolish took their lamps, but no oil; but the five prudent took oil also. When, therefore, the bridegroom came, the prudent went in to the wedding, but the foolish were not admitted (Matt. 25:1-12). "Lamps" here signify the truths of faith, and "oil" the good of love. What the rest of this parable signifies may be seen above (n. 252), where the particulars are explained.
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Verse 6. And in sight of the throne a glassy sea like crystal, signifies the appearance of [Divine] truth in [outer] ultimates... This is evident from the signification of "in sight of the throne," as being appearance; also from the signification of "glassy," as being pellucid [or translucently clear.] It is also said "like crystal," that pellucidity from the influx of Divine truth united to Divine good in firsts may be described; this is signified by "the seven lamps of fire burning before the throne" (as shown just above, n. 274). In this and what precedes, the state of the whole heaven arranged in order for judgment is described, and its [outer]ultimate is meant by "the glassy sea like crystal." The truth of the ultimate heaven is signified by "a glassy sea" because "sea" signifies the generals of truth, such truth as exists in the ultimates of heaven, and with man in the natural man, which truth is called knowledge [scientificum]. The "sea" signifies such truths because in the sea is the gathering together of waters, and "waters" signify truths (see above, n. 71). [2] That this is the signification of "sea" is evident from many passages in the Word, a number of which I will cite here... [20] In Zechariah: In that day living waters shall go out from Jerusalem; part of them to the eastern sea, and part of them to the hinder sea (Zech. 14:8). "Living waters from Jerusalem" signify truths from a spiritual origin in the church, which are the truths that are received by man when he is illustrated by the Lord while he is reading the Word. "Jerusalem" is the church in respect to doctrine, the "sea" signifies the natural man, into which those things that are in the spiritual man descend; the "eastern sea" signifies the natural man in respect to good; and the "hinder sea" the natural man in respect to truth; and as the natural man is in the generals of truth, "sea" also signifies the general of truth. [21] He who knows nothing about the spiritual man, and the truths and goods that are therein, may suppose that the truths that are in the natural man, and are called cognitions and knowledges [scientifica] are not merely the generals of truth, but are all there is of truth with man. But let him know that the truths in the spiritual man, from which those are that are in the natural, are incomparably more numerous; but these truths in the spiritual man do not come to the perception of the natural man until he enters the spiritual world, which is after death; for then man puts off the natural and puts on the spiritual. That this is so can be seen from this fact alone, that angels are in intelligence and wisdom ineffable [too great or extreme to be expressed or described in words] as compared with man, and yet they are from the human race. (That angels are from the human race, see in The small work on The Last Judgment, n. 14-22 and 23-27.) [22] As the "sea" signifies the generals of truth, therefore the great vessel, which was for general washing, was called "the brazen sea" (1 Kings 7:23-26); for the "washings" represented purifications from falsities and evils, and "waters" signify truths, by which purifications are effected; and as all truths are from good, the containing vessel was made of brass, and was therefore called "the barren sea," for brass signifies good. Spiritual purification, which is called purification from falsities and evils, is there fully described by the measurements of that vessel, and by the bases thereof, understood in a spiritual sense. From what has been brought forward it can be seen that "sea" signifies the generals of truth or the knowledges of truth together and collectively. But what further is signified by "sea" will be shown in the explanation of what follows, for "sea" is used in various senses (as in Rev. 5:13; 7:1-3; 8:8,9; 10:2, 8; 12:12; 13:1; 14:7; 15:2; 16:3; 18:17, 19, 21; 20:13; 21:1).
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Verses 6b, 7, 8. And in the midst of the throne and around the throne were four animals, full of eyes before and behind. And the first animal was like a lion, and the second animal like a calf, and the third animal had a face like a man, and the fourth animal was like a flying eagle. And the four animals, each by itself had six wings round about, and they were full of eyes within, and they had no rest day and night, saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come. "And in the midst of the throne and around the throne were four animals, full of eyes before and behind," signifies the Lord's guard and providence that the interior heavens be not approached except by the good of love and charity, that lower things depending thereon may be in order (n. 277) 7. "And the first animal was like a lion," signifies the appearance, in [outer] ultimates of Divine truth proceeding from the Lord in respect to power and efficiency (n. 278); "and the second animal like a calf," signifies the appearance, in ultimates, of Divine good in respect to protection (n. 279); "and the third animal had a face like a man," signifies the appearance, in ultimates, of the Divine guard and providence in respect to wisdom (n. 280); "and the fourth animal was like a flying eagle," signifies the appearance, in ultimates, of the Divine guard and providence in respect to intelligence and as to circumspection [or the quality of being wary and unwilling to take risks] on every side (n. 281-282.) 8. "And the four animals, each by itself, had six wings round about," signifies the appearance of the spiritual Divine on all sides about the celestial Divine (n. 283); "and full of eyes within," signifies the Divine Providence and guard (n. 284); "and they had no rest day and night, saying, Holy, holy, holy," signifies that which is most holy proceeding from the Lord (n. 285); "Lord God Almighty, who was, and who is, and who is to come," signifies the infinite and eternal (n. 286).
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And in the midst of the throne and around the throne were four animals, full of eyes before and behind, signifies the Lord's guard and providence that the interior heavens be not approached except by the good of love and charity, that lower things depending thereon may be in the order. This is evident from the signification of "out of the midst of the throne," as being from the Lord, for the "One sitting upon the throne" was the Lord (see above, n. 268); also from the signification of "around the throne," as being the interior or higher heavens, for these are most nearly around the Lord; also from the signification of "four animals," which were cherubim, as being the Divine guard and providence that the interior or higher heavens be not approached except from the good of love and charity (of which in what follows); also from the signification of "eyes," of which they were full before and behind, as being the Lord's Divine Providence... And since "eyes" here signify the Lord's Divine Providence that the higher heavens be not approached except from the good of love and of charity, therefore these cherubim were seen "full of eyes before and behind." On this providence of the Lord, lower things, which are the lower heavens and also the church on earth, depend, that they may be in order, because the influx of the Lord is both immediate from Himself, and also mediate through the higher heavens into the lower heavens and into the church; consequently unless the higher heavens were in order the lower could not be in order. (On this influx see The Doctrine of the New Jerusalem, n. 277-278.) ...[3] It shall now be shown merely that "cherubim" in the Word signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity, that lower things may be in order. This is plainly seen by the cherubim placed before the garden of Eden, when man was driven from it, which are thus described in Moses: When Jehovah God had driven out the man, He made to dwell on the east of Eden the cherubim, and the flame of a sword turning hither and thither, to guard the way of the tree of life (Gen. 3:24). What is meant by the "man" and "his wife" in these chapters may be seen explained in The Arcana Coelestia, namely, that "man" here means the Most Ancient Church, which was a celestial church; and the celestial is distinguished from the spiritual church in this, that the celestial church is in the good of love to the Lord, but the spiritual in the good of charity towards the neighbor (see in the work on Heaven and Hell, n. 20-28). Of the men who constitute these two churches on the earth the two higher heavens are formed. When, therefore, the celestial church, which was the most ancient and primary church on this earth, declined and began to recede from the good of love, it is said that "cherubim were made to dwell on the east of Eden, and the flame of a sword turning hither and thither, to guard the way of the tree of life." The "east of Eden" signifies where the good of celestial love enters; "the flame of a sword turning hither and thither" signifies truth from that good, protecting; and "the tree of life" signifies the Divine that is from the Lord in the higher heavens, which is the good of love and charity and heavenly joy therefrom. From this it is clear that "cherubim" signify guards that these heavens be not approached except through the good of love and charity; for this reason they are also said "to guard the way of the tree of life." (That the "east" signifies the good of love, see Arcana Coelestia, n. 1250, 3708; that "Eden" signifies wisdom therefrom, n. 99, 100; that "sword" signifies truth combating against falsity and dispersing it, thus truth protecting, above, n. 73, 131; that "flame" signifies truth from celestial good, Arcana Coelestia, n. 3222, 6832, 9570; that "the tree of life" signifies the good of love from the Lord and the heavenly joy therefrom, see above, n. 109, 110.) [4] Because of this signification of "cherubim," two cherubim of solid gold were placed upon the mercy-seat which was upon the ark, thus described in Moses: Thou shalt make cherubim, of solid gold thou shalt make them, from the two ends of the mercy-seat; out of the mercy-seat thou shalt make the cherubim. And the cherubim shall spread out their wings upwards, covering the mercy-seat with their wings; towards the mercy-seat shall be the faces of the cherubim. And thou shalt put the mercy-seat upon the ark. And there I will meet with thee, and I will speak with thee between the two cherubim (Exod. 25:18-22; 37:7-9). The "ark" and the "tent" represented the higher heavens; the "ark," in which was the testimony or law, represented the inmost or third heaven; the "tabernacle," which was without the veil, the middle or second heaven; the "mercy-seat" the hearing and reception of all things of worship which are from the good of love and charity; the "cherubim" guards; and the "gold," of which they were made the good of love. From this it is also clear that the "two cherubim" represented guards that the higher heavens be not approached except through the good of love and charity. (That the "tabernacle" in general represented heaven where the Lord is, see Arcana Coelestia, n. 9457, 9481, 10545; the "ark" the inmost or third heaven, n. 3478, 9485; the "testimony or law in the ark," the Lord in respect to the Word, n. 3382, 6752, 7463; the "habitation," that was without the veil, the middle or second heaven, n. 3478, 9457, 9481, 9485, 9594, 9596, 9632; the "mercy-seat," the hearing and reception of all things of worship that are from the good of love and charity from the Lord, n. 9506; and "gold" the good of love, n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881.) [5] Because "cherubim" signified those guards: There were cherubim also upon the curtains of the tabernacle and upon the veil (Exod. 26:1, 31). And for the same reason Solomon made in the oracle of the temple cherubim of olive wood, and set them in the midst of the interior house, and overlaid them with gold, and also carved all the walls of the house round about with carved figures of cherubim, and also the doors (1 Kings 6:23-29, 32-35). The "temple" also signified heaven and the church, and its "oracle" the inmost of heaven and the church. The "olive wood," of which the cherubim were made, signifies the good of love; likewise the "gold" with which they were overlaid. The "walls" on which the cherubim were engraved, signify the [outer] ultimates of heaven and of the church, and the "cherubim" thereon signify guards. The "doors," on which also there were cherubim, signify entrance into heaven and the church. From this it is clear that "cherubim" signified guards that heaven be not approached except through the good of love and charity. And as "cherubim" signified such guards they also signify the Lord's Divine Providence, for these guards are from the Lord, and are His Divine Providence. (That the "temple" and the "house of God" signify heaven and the church, see above, n. 220; the "oracle" therefore signifies the inmost of these. That "olive wood" signifies the good of love, see Arcana Coelestia, n. 886, 3728, 4582, 9780, 9954, 10261; likewise "gold," see above, n. 242. That "doors" signify approach and admission, see also above, n. 248.) [6] The new temple is likewise described as ornamented with cherubim, of which in Ezekiel: There were made cherubim and palm-trees, so that a palm-tree was between a cherub and a cherub; thus it was made for all the house round about, from the ground unto above the door were cherubim and palm-trees made; and the wall of the temple (Ezek. 41:18-20). "Palm tree" signifies spiritual good which is the good of charity (see Arcana Coelestia, n. 8369) ...[8] Since the higher heavens cannot be approached except through the good of love and charity, that is, cannot be approached through worship and through prayers, except such as proceed from that good, therefore the Lord spoke with Moses and Aaron when they entered the habitation between the two cherubim that were upon the ark (Exod. 25:22). This also is made evident in Moses: When Moses went into the tent of meeting, he heard the Voice speaking unto him from above the mercy-seat that was upon the ark of the Testimony, from between the two cherubim (Num. 7:89). Because it is the Divine proceeding from the Lord that provides and guards, therefore it is said of the Lord that: He sitteth upon the cherubim (Isa. 37:16; Ps. 18:9-10; 80:1; 99:1; 1 Sam. 4:4; 2 Sam. 6:2). [9] Since the arrangement of all things for judgment is treated of in this chapter, the cherubim also are here treated of, that is, the Lord's guard and providence that the higher heavens be not approached except through the good of love and charity; for unless this had been done before the judgment, the veriest [or higher order of] heavens, in which the true angels are, would have been endangered, because those heavens that were about to perish (see Rev. 21:1) were not in the good of love and charity, but only in some truths. For there were there from the Christian world those who were in the doctrine of faith alone, which some had confirmed by a number of passages from the Word, and thus obtained some conjunction with the ultimate [lowest] heaven; but this conjunction was broken when the heaven called the former heaven (Rev. 21:1) was dissipated; and it was then ordered by the Lord that hereafter no one shall be conjoined with the heavens unless he be in the good of love to the Lord and in charity towards the neighbor. This is what is specifically meant by the things that now follow in this chapter. Whoever, therefore, believes that the heavens can hereafter be approached through the worship and prayers of those who are in faith alone, and not at the same time in the good of charity, is much mistaken. The worship of such is no longer received, nor are their prayers heard, but attention is directed only to their life's love. Those, therefore, in whom the love of self and the world rules, no matter in what external worship they may have been, are conjoined to the hells, and are also taken there after death, and not previously to any heaven that is to perish, as was the case hitherto.
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Verse 7. And the first animal was like a lion, signifies the appearance, in [outer] ultimates, of Divine truth proceeding from the Lord in respect to power and effect... It means appearance in [the outer] ultimates, because the cherubim [or angels] were seen as animals, and this first one like a lion. It is said in ultimates, because that appearance was before John when he was in the spirit, and he saw all things, in which Divine celestial and Divine spiritual things are variously represented, now by gardens and paradises, now by palaces and temples, now by rivers and waters, now by living creatures of various kinds, such as lions, camels, horses, oxen, bullocks, sheep, lambs, doves, eagles, and many others. Like things were seen by the prophets through whom the Word was written, in order that the Word in its ultimates, which are the things contained in the sense of the letter, might consist of such things as exist in the world, which might be representations and correspondences of celestial and spiritual things, and thus might serve as a basis and foundation to the spiritual sense. For this reason also the cherubim (which signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity) were seen by John and also by Ezekiel, in respect to their faces, as animals. Since it is the Lord who guards and provides, and this through Divine truth and Divine good, thus through His Divine wisdom and intelligence, four animals were seen, which were like a lion, a calf, a man, and an eagle; for thus by "lion" Divine truth in respect to power was represented, by "calf" Divine good in respect to protection, by "man" the Divine wisdom, and by "eagle" the Divine intelligence; which four things are included in the Lord's Divine Providence in its guarding the higher heavens, that they be not approached except from the good of love and charity. [2] That a "lion" signifies Divine truth proceeding from the Lord in respect to power is evident from the passages in the Word in which "lion" is mentioned; as from the following... [6] In Isaiah: The Lord said, Go set a watchman, who may look and announce. And he saw a chariot, a pair of horsemen, an ass chariot, a camel chariot; and he harkened a hearkening; a lion upon a watch-tower called out, O lord, I stand continually in the daytime, and I am set upon my watch all the nights: Babylon is fallen, is fallen (Isa. 21:6-9). This treats of the coming of the Lord and a new church at that time. "A lion upon a watch-tower" signifies the Lord's guard and providence; therefore it is said, "I stand continually in the daytime, and I am set upon my watch all the nights." A "chariot" and a "pair of horsemen" signify the doctrine of truth from the Word; "harkening a harkening" signifies a life according to that doctrine. (That "chariot" signifies the doctrine of truth, see Arcana Coelestia, n. 2761, 2762, 5321, 8029, 8215; that "horseman" signifies the Word in respect to the understanding, see n. 2761, 6401, 6534, 7024, 8146, 8148.) [7] In the same: Like as the lion and the young lion roareth over what he hath torn which 278-1 a multitude of shepherds meeteth, so shall Jehovah come down to fight upon Mount Zion and upon the hill thereof (Isa. 31:4). Here Jehovah is compared to "a roaring lion," because a "lion" signifies power to lead forth from hell or from evils, and to "roar" signifies defense against evils and falsities; therefore it is said, "so shall Jehovah Zebaoth come down to fight upon Mount Zion and upon the hill thereof," "Mount Zion and the hill thereof" meaning the celestial church and the spiritual church; and "that which is torn over which the lion and the young lion roar" signifying deliverance from evils, which are from hell. [8] ...In Revelation: The angel cried with a great voice, as a lion roared (Rev. 10:3). In David: The lions roaring after their prey and seeking their food from God. The sun ariseth, they gather themselves together and lie down in their abodes (Ps. 104:21-22). These words in David describe the state of the angels of heaven when they are not in a state of intense love and of wisdom therefrom, and when they return into that state; the former state is described by "lions roaring after their prey, and seeking their food from God;" the latter state by "the sun ariseth, they gather themselves together and lie down in their abodes." By the "lions" the angels of heaven are meant; their "roaring," means desire; "prey" and "food" mean the good which is of love and the truth which is of wisdom; "the sun arising" means the Lord in respect to love and wisdom therefrom; "gathering themselves together" means returning into a celestial state; and "lying down in their abodes," a state of tranquility and peace. (Of these two states of the angels in heaven see in the work on Heaven and Hell, n. 154-161.) [9] Because Jehovah is compared to a lion from Divine truth in respect to power, therefore the Lord is called a "lion" in Revelation: Behold the lion that is of the tribe of Judah, the root of David, hath overcome (Rev. 5:5) ...All power is from Divine truth, see in the work on Heaven and Hell, in the chapter on The Power of the Angels in Heaven, n. 228-233. ...[11] Because "the kings of Judah and Israel" represented the Lord in respect to Divine truth, and because a "throne" represented the judgment, which is effected according to Divine truth, and because "lions" represented power, guard, and protection against falsities and evils, therefore near the two stays of the throne built by Solomon there were two lions, and twelve lions on the six steps on the one side and on the other (1 Kings 10:18-20). From this it can be seen what "lions" in the Word signify when the Lord, heaven, and the church are treated of. "Lions" in the Word signify also the power of falsity from evil by which the church is destroyed and devastated...
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And the second animal like a calf, signifies the appearance in [outer] ultimates of Divine good in respect to protection. This is evident from the signification of a "calf," or "bullock," as being the good of the natural man, and specifically his good of innocence and charity; and because it is the good of the natural man it also is the good of the lowest heaven, for this heaven is spiritual natural (see in the work on Heaven and Hell, n. 29-31); and as this good is there, there is a guard or protection that the higher heavens be not approached except through the good of love and charity; this is why one cherub [or angel] was like a calf. That this appearance was in ultimates, see just above (n. 278). A "calf" or "bullock" signifies the good of the natural man, because animals from the herd signified the affections of good and truth in the external or natural man; and those from the flock signified the affections of good and truth in the internal or spiritual man. Those from the flock were lambs, she-goats, sheep, rams, and he-goats; those from the herd were oxen, bullocks, and calves. [2] That "bullocks" and "calves" signify the good of the natural man is evident from the passages of the Word where they are mentioned. First from the description of the feet of the cherubim in Ezekiel: Their foot was straight and the sole of their feet like the sole of a calf's foot, and they sparkled like the appearance of burnished brass (Ezek. 1:7). Their foot thus appeared "straight" because the cherubim represented the Divine guard of the Lord, and the feet and the soles of the feet represented the same in ultimates or in the spiritual natural [or lowest] heaven and the natural world; for "feet" in general signify the natural; a "straight foot" the natural in respect to good; "the sole of the foot" the ultimate of the natural; "burnished brass" also signifies good in the natural. From this it is clear that good in the natural is signified by a "calf," and that in this is the ultimate good that guards and protects lest the heavens be approached except through the good of love and charity. (That "feet" signify the natural, see Arcana Coelestia, n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; that that which is to the right signifies good from which is truth, n. 9604, 9736, 10061; therefore a "straight foot" signifies the natural in respect to good. That "palms," "soles," and "hoofs," signify the ultimates in the natural, see n. 4938, 7729; and that "burnished brass" signifies natural good, see above, n. 70.) ...[4] In Amos: Ye cause the habitation of violence to draw near; they lie upon beds of ivory, and eat the lambs out of the flock, and the calves out of the midst of the stall (Amos 5:3, 4). Here those who have an abundance of the knowledges of good and truth and yet lead an evil life are treated of; "to eat the lambs out of the flock" signifies to imbibe the knowledges of internal good or of the spiritual man; and "to eat the calves out of the midst of the stall" signifies to imbibe the knowledges of external good or of the natural man; and "to cause the habitation of violence to draw near" is to live a life contrary to charity. [5] In Malachi: Unto you that fear My name shall the Sun of righteousness arise and healing in His wings; that ye may go forth, and grow up as fatted calves (Mal. 4:2). The "Sun of righteousness that shall arise to them that fear the name of Jehovah" signifies the good of love; and "healing in His wings" signifies the truth of faith; therefore "to go forth, and grow up as fatted calves," signifies the increase of all good, "fatted" and "fat" also signifying good. [6] In Luke: The father said of the prodigal son who returned penitent in heart, Bring forth the first robe and put it on him, and put a ring on his hand, and shoes on his feet; and bring hither the fatted calf and kill it, that we may eat and be glad (Luke 15:22, 23). He who is acquainted only with the sense of the letter believes that no deeper meaning is contained in this than appears in that sense, when yet every particular involves heavenly things; as that they should "put on him the first robe," that they should "put a ring on his hand, and shoes on his feet," that they should "bring forth the fatted calf, that they might eat and be merry." By "the prodigal son" those who are prodigal of spiritual riches, which are the knowledges of truth and good, are meant; "his returning to his father, and his confession that he was not worthy to be called his son," signifies penitence of heart and humiliation; "the first robe with which he was clothed," signifies general and primary truths; "the ring on the hand" signifies the conjunction of truth and good in the internal or spiritual man; "the shoes on the feet" signify the same in the external or natural man, and both signify regeneration; "the fatted calf" signifies the good of love and charity; and "to eat and be glad" signifies consociation [close association or fellowship] and heavenly joy...
280.
And the third animal had a face like a man, signifies the appearance in [outer] ultimates of the Divine guard and providence in respect to wisdom. This is evident from the signification of "the face of a man," as being the affection of truth, "face" signifying affection, and "man" the recipient of Divine truth; and because man's rational is from this, "man" signifies wisdom; for man was created that he might be rational and wise; by this he is distinguished from the brute animals; for this reason "man" in the Word signifies wisdom. "Man" signifies both the affection of truth and wisdom, because the affection of truth and wisdom act as one; for he who is in the spiritual affection of truth, that is, who is affected by truth, or who loves truth because it is truth, is conjoined to the Lord, since the Lord is in His own truths, and is His truth with man; from this man has wisdom, and from this it is that man is a man. Some suppose that man is a man by reason of his face and body, and that by these he is distinguished from beasts, but they are in an error; man is a man by reason of his wisdom, consequently so far as anyone is wise so far is he a man. Those, therefore, who are wise, appear in heaven and in the light of heaven as men, with a brightness and beauty according to their wisdom; while those who are not wise -which is true of those who are in no spiritual affection, but merely in natural affection, in which man is when he loves truth not because it is truth but because he thence receives glory, honor, and gain -these in the light of heaven appear not as men but as monsters in various forms (see in the work on Heaven and Hell, n. 70, 72, 73-77, 80; and what wisdom is, and what non-wisdom is, n. 346-356). [2] That "man" in the Word signifies the affection of truth and wisdom therefrom, is evident from the following passages...[4] ...The inhabitants of the earth shall be burnt up, and few men shall be left (Isa. 24:6). The "inhabitants of the earth" signify the goods of the church, and these are said "to be burnt up" when the loves of self and of the world begin to rule; that the spiritual affection of truth and wisdom therefrom will then be at an end is signified by "few men will be left." ...[13] In Revelation: He measured the wall of the holy Jerusalem, a hundred and forty-four cubits, the measure of a man, which is that of an angel (Rev. 21:17). That this signifies, that "the wall of the holy Jerusalem was a hundred and forty-four cubits, and that this was the measure of a man, which is that of an angel," no one can understand unless he knows what is signified by "the holy Jerusalem," by its "wall," by the number "one hundred and forty-four," likewise by "man," and by "angel." "The holy Jerusalem" signifies the church in respect to doctrine; "wall" signifies truth protecting; the number "one hundred and forty-four" signifies all truths from good in the complex; "man" signifies the reception of these from affection, and "angel" signifies the same; it is therefore said, "the measure of a man, which is that of an angel;" "measure" signifying quality. From this it is clear how these words are to be spiritually understood. (These things may be seen more clearly explained in The Doctrine of the New Jerusalem, n. 1.) [14] Because "man" signifies the spiritual affection of truth and wisdom therefrom, "man" also signifies the church, because the church with man is a church from the spiritual affection of truth and wisdom therefrom. This makes clear what is meant by "Man" in the first chapters of Genesis, namely, the church that was the first of this earth and the most ancient; this is what is meant by "Adam," or "Man." The establishment of this church is described in the first chapter by the creation of heaven and earth; its intelligence and wisdom by paradise; and its fall by the eating of the tree of knowledge. [15] But in the highest sense, by "man" is meant the Lord Himself, since from Him are heaven and the church, and the spiritual affection of truth and wisdom with each one of those who constitute heaven and the church; therefore in the highest sense the Lord alone is man; and men in both worlds, spiritual and natural, are men so far as they receive from the Lord truth and good, thus so far as they love truth and live according to it. And from this also it is that the whole angelic heaven appears as one man, and also each society there; and moreover, that the angels appear in a perfect human form. (See further on this in the work on Heaven and Hell, n. 59-67, 68-72, 73-77, 87-102.) [16] It was on this account that the four cherubim, which signify the guard and providence of the Lord that the higher heavens be not approached except through the good of love, were seen as men, although they each had four faces; and that the Lord was seen above them as a Man. That the four cherubim were seen as men is evident in Ezekiel: This was the appearance of the four animals; they had the likeness of a man, but each one had four faces (Ezek. 1:5-6). Likewise the two cherubim upon the mercy-seat were in face like men. That the Lord was seen above the four cherubim as a man is also stated in the same prophet: Above the expanse which was over the head of the cherubim was as it were the appearance of a sapphire stone, the likeness of a throne, and upon the likeness of the throne a likeness as the appearance of a man upon it above (Ezek. 1:26).
281.
And the fourth animal was like a flying eagle, signifies the appearance in [outer] ultimates of the Divine guard and providence in respect to intelligence and as to circumspection [the quality of being wary and unwilling to take risks; prudence] on every side. This is evident from the signification of "eagle," as being intelligence; here Divine intelligence which is that of the Lord's guard and providence [the protective care of God.] "Eagle" means intelligence because intelligence is in the light of heaven, and the eagle flies high that he may be there and may look about on every side; this is why this face of the cherub appeared "like a flying eagle;" for "to fly" signifies presence and clear vision or every side, and in reference to the Divine it signifies omnipresence. "Eagle" signifies intelligence for this reason also, that the "birds of heaven" signify in a good sense things intellectual and rational, and the eagle especially, because it not only flies high but also has keen vision. (That "the birds of heaven" signify things intellectual and rational, in both senses, see Arcana Coelestia, n. 745, 776, 866, 988, 991, 3219, 5149, 7441.) [2] That "eagle" signifies intelligence is evident from the following passages in the Word... [9] From this it can be seen what is signified by the Lord's words when the disciples asked Him where the Last Judgment would be, in Luke: The disciples said, Where, Lord? He said unto them, Where the body is, there will the eagles be gathered together (Luke 17:37). The "body" here means the spiritual world, where all men are together, both the evil and the good; and "eagles" signify those who are in truths, and also those who are in falsities, thus those who are in true intelligence and those who are in false intelligence. False intelligence is from what is man's own, but true intelligence is from the Lord through the Word...
282.
Inasmuch as this cherub was like an eagle, and the eagle appeared as flying, it shall he told also what "flying" signifies in the Word. "Flying" signifies circumspection [the quality of being wary and unwilling to take risks; prudence] and presence, because a bird when it flies looks all about from on high, and thus by its sight is present everywhere and round about. But when "flying" in the Word is attributed to Jehovah, it signifies omnipresence, because omnipresence is infinite circumspection and infinite presence. This then is why this cherub [or angel] appeared "like an eagle flying;" for "cherubim" signify in general the Lord's Providence [the protective care of God] that the higher heavens be not approached except from the good of love and of charity; and this cherub signifies Divine intelligence (as was shown just above). [2] That "flying" in the Word, in reference to the Lord signifies omnipresence, and in reference to men circumspection and presence, can be seen from the following passages. In David: God rode upon a cherub, He did fly, and was borne upon the wings of the wind (Ps. 18:10; 2 Sam. 22:11). "He rode upon a cherub" signifies the Divine Providence; "He did fly" signifies omnipresence in the spiritual world; "and was borne upon the wings of the wind" signifies omnipresence in the natural world. These words from David no one can understand except from the spiritual sense... [4] In Revelation: I saw and I heard one angel flying, through midheaven, saying with a great voice, Woe, woe to the inhabitants of the earth (Rev. 8:13). In the same: I saw another angel flying through midheaven, having the eternal gospel to proclaim unto the inhabitants of the earth (Rev. 14:6). The former angel signifies the damnation of all who are in evils; and the other angel signifies the salvation of all who are in good; "flying" signifies circumspection on every side where they are... [9] From this it can now be seen what is signified by this cherub's appearing "like a flying eagle" as also what is signified in Isaiah by: The seraphim, which [282-1 For "which" the Hebrew has "each of which" as found in AE 285] had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly (Isa. 6:2); namely that the "wings with which be covered his face" signify the affection of spiritual truth; the "wings with which he covered his feet" the affection of natural truth therefrom; and the "wings with which he did fly" circumspection and presence, here omnipresence, because "seraphim" have a like signification as "cherubim," namely, Divine Providence in respect to guarding. [10] "To fly" in reference to man signifies circumspection and at the same time presence, because sight is present with the object that it sees; its appearing far away or at a distance is because of the intermediate objects that appear at the same time, and can be measured in respect to space. This can be fully confirmed by the things that exist in the spiritual world. In that world spaces themselves are appearances, arising from the diversity of affections and of thought therefrom; consequently, when any persons or things appear far away, and an angel or spirit desires from intense affection to be with such, or to examine the things that are at a distance, he is at once present there. The like is true of thought, which is man's internal or spiritual sight. Things previously seen thought sees within itself irrespective of space, thus altogether as present. This is why "flying" is predicated of the understanding and of its intelligence, and why it signifies circumspection and presence.
283.
Verse 8. And the four animals, each by itself, had six wings round about, signifies the appearance of the spiritual Divine on all sides about the celestial Divine. This is evident from the signification of the four animals, which were the cherubim, as being the Lord's Divine guard and providence that the higher heavens be not approached except from the good of love and of charity; and as this is the significance of the four animals as regards their bodies, they signify also the celestial Divine (of which presently). It is evident also from the signification of "six wings round about," as meaning the spiritual Divine round about the celestial Divine (of which also presently). The "cherubim" in respect to their bodies signify the celestial Divine, and in respect to their wings the spiritual Divine... [2] But let it be told first what the celestial Divine is, and what the spiritual Divine is. The heavens are divided into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom. They differ in this, that those in the celestial kingdom are in the good of love to the Lord, and those in the spiritual kingdom are in the good of charity towards the neighbor. Therefore the celestial Divine is the good of love to the Lord, and the spiritual Divine is the good of charity towards the neighbor. Moreover, according to these goods the heavens are arranged; the highest or third heaven consists of those who are in celestial good, or in the good of love to the Lord; and the heaven that succeeds this, and is called the middle or second heaven, consists of those who are in spiritual good, or in the good of charity towards the neighbor; and as celestial good is good in the highest place, and spiritual good is good in the second place, therefore the latter is round about the former; for that which is above is also within, and that which is below is also without, and what is without is round about. This is why in the Word higher things, and things in the midst, signify things interior; and lower things, and things round about, signify things exterior. Now as each good, the celestial and the spiritual, guards, and as the "animals," that is, the cherubim, in respect to their bodies signify the celestial Divine, and in respect to their wings the spiritual Divine, it is clear that by "the four animals, each by itself, were seen to have six wings round about," the appearance of the spiritual Divine on all sides round about the celestial Divine is signified. (But a fuller idea of these things can be had from what is said and shown in the work on Heaven and Hell; first, from the chapter where it is shown that The Divine of the Lord makes Heaven, n. 7-12; then from the chapter, The Divine of the Lord in Heaven is Love to Him, and Charity towards the Neighbor, n. 13-19; and lastly, in the chapter, Heaven is divided into two Kingdoms, a Celestial Kingdom and a Spiritual Kingdom, n. 20-28.) [3] The cherubim [or angels] were seen as animals because heavenly things are represented in ultimates in various ways, as can be seen from many passages in the Word; as: That the Holy Spirit appeared as a dove over Jesus when He was baptized (Matt. 3:16-17). And that the Divine of the Lord appeared as a lamb (Rev. 5:6, 8, 13). And from this the Lord was also called a Lamb (Rev. 6:1, 16; 7:9-10, 14, 17; 12:11; 13:8; 14:1, 4; 17:14; 19:7, 9; 21:22-23, 27). There were "four cherubim," and "each had six wings," because "four" signifies celestial good, and "six" spiritual good; for "four" signifies conjunction, and inmost conjunction with the Lord is through love to Him; but "six" signifies communication, and communication with the Lord is by means of charity towards the neighbor. [4] That "wings" signify the spiritual Divine, which in its essence is truth from good, can be seen from the following passages... [5] In the same: God rode upon a cherub, He did fly, and was borne upon the wings of the wind (Ps. 18:10). "God rode upon a cherub" signifies the Lord's Divine Providence; "He did fly" signifies omnipresence in the spiritual world; "He was borne upon the wings of the wind" signifies omnipresence in the natural world; "wings of the wind" are things spiritual, from which are things natural... [9] In Malachi: Unto you that fear My name shall the Sun of righteousness arise, and healing in His wings (Mal. 4:2). "The Sun of righteousness" signifies the good of love, which is the celestial Divine; and the "wings of Jehovah, in which there is healing," signify truth from that good, which is the spiritual Divine; "healing" is reformation thereby... [11] In Isaiah: They that wait upon Jehovah renew their strength, they mount up with a wing like eagles (Isa. 40:31). "To mount up with a wing like eagles" is to ascend into the light of heaven, which is Divine truth or the spiritual Divine from which is intelligence... [13] As also in Ezekiel: Each cherub had four faces: and each had four wings, their wings were erect one toward the other, each had two wings covering their bodies. I heard the sound of the wings like the sound of great waters, as the voice of Shaddai; when they went, the voice of a tumult like the voice of a camp; when they stood they let down their wings. I heard the voice of their wings kissing each the other, and the voice of wheels beside them; the voice of the wings of the cherubim was heard even unto the court without, as the voice of God Shaddai. The likeness of hands was under their wings (Ezek. 1:4, 6, 23-24; 3:12-13; 10:5, 21). That "wings" here signify the spiritual Divine, which is the Lord's Divine truth in His celestial kingdom, is evident from the particulars of the description here; that there were "four wings" signifies the spiritual Divine in that kingdom; that "their wings were erect one toward the other," and "kissed each other" signifies consociation and conjunction from the Lord of all in that kingdom; that "the wings covered their bodies" signifies the spiritual Divine there encompassing the celestial Divine; that "the sound of their wings was heard as the sound of great waters," and "as the voice of wheels," and "as the voice of Shaddai," and that "the voice of the wings was heard even unto the court without" signifies the quality of the spiritual Divine, that is, of Divine truths in the [outer] ultimate heaven; for "voice" is predicated of truth; "waters" signify truths and the perception of truths; "wheels" the truths of doctrinals, because a "chariot" signifies doctrine; and "God Shaddai" means truth rebuking in temptations, and afterwards consoling; the "court without" is the ultimate heaven; the "likeness of hands under the wings" signifies the power of Divine truth. [14] From this also can be seen what the "wings" of the cherubim, that were over the mercy-seat which was upon the ark, signified, which are thus described in Moses: Make one cherub from the one end, and the other cherub from the other end; out of the mercy-seat shall ye make the cherubim on the two ends thereof. And the cherubim shall spread out the wings upwards, covering over the mercy-seat with the wings, and their faces shall be a man to his brother; towards the mercy-seat shall be the faces of the cherubim. And thou shalt put the mercy-seat above the ark; and to the ark thou shalt commit the testimony that I shall give thee (Exod. 25:18-21). Here, too, "cherubim" in like manner signify the Lord's Providence in respect to guarding, that the highest heaven or the celestial kingdom be not approached except through the good of love from the Lord and to the Lord. The "testimony" or the "law," in the ark, signifies the Lord Himself; the "ark" the inmost or the highest heaven; the "mercy-seat" the hearing and reception of all things of worship which are from the good of love, and then expiation; the "wings of the cherubim" signify the spiritual Divine in that heaven or in that kingdom; that "the wings were spread out upwards," and that "they covered the mercy-seat," and that "their faces were toward the mercy-seat" signify the reception itself and hearing. (But all this can be seen more fully explained in Arcana Coelestia, n. 9506-9546.) And as the "wings of the cherubim" and their direction signify Divine truth heard and received by the Lord, therefore it follows in Moses: And there I will meet with thee, and I will speak with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, all things which I will command unto the sons of Israel (Exod. 25:22, and Num. 7:89). [15] As most expressions in the Word have a contrary sense also, so do "wings," in which sense they signify falsities and reasonings from them; as in Revelation: Out of the smoke [of the pit of the abyss] went forth locusts. And the voice of their wings was as the voice of chariots of many horses running to war (Rev. 9:2-3, 9). "Locusts" signify falsities in extremes, and "horses" reasonings from them, and "war" signifies the combat of falsity against truth; it is therefore said, "the voice of the wings of the locusts was as the voice of chariots of many horses running to war."...
284.
And they were full of eyes within, signifies Divine Providence and guard. This is evident from the signification of "eyes," as being, in reference to the Lord, His Divine Providence (see above, n. 68, 152). It signifies also guard, because that also is what is signified by "cherubim."
285.
And they had no rest day and night, saying, Holy, holy, holy, signifies that which is most holy proceeding from the Lord. This is evident from the signification of "had no rest day and night;" this, when it is said of the Lord's Divine Providence and guard, which is signified by "the four cherubim" that appeared as four animals, is universally and perpetually, since the Lord's Divine Providence and guard rest not and cease not to eternity. This is evident also from the signification of "Holy, holy, holy," as being that which is most holy proceeding from the Lord, for "holy" thrice named signifies most holy, for this reason, that "three" in the Word signifies what is full, complete, and continuous (see Arcana Coelestia, n. 2788, 4495, 7715). [2] The like is signified by this in Isaiah: I saw the Lord sitting upon a throne, high and lifted up, and His skirts filled the temple. Above it stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, Holy, holy, holy, Jehovah of Hosts; the fullness of all the earth is His glory (Isa. 6:1-3). The "seraphim" here have a like signification with the "cherubim;" and the throne high and lifted up" signifies the Divine proceeding from which is heaven; "the skirts that filled the temple" signify the Divine truth proceeding from the Lord in the ultimates of [the outer] heaven and in the church; "the wings with which the seraphim covered their faces and their feet, and with which they did fly," signify the spiritual Divine in firsts and in lasts and the extension thereof on every side, thus omnipresence; "Holy, holy, holy," signifies what is most holy; that this is the Divine truth that fills all things is signified by "the fullness of all the earth is His glory. (That "glory" is the Divine truth, see above, n. 33; and that the Lord only is holy, and that "holy" is predicated of the Divine truth that proceeds from Him, see above, n. 204.)
286.
Lord God Almighty, who was, and who is, and who is to come, signifies the infinite and eternal. This is evident from the signification of "Almighty" as being that He is the infinite (of which presently), and from the signification of "who was, who is, and who is to come," as being that He is the eternal (see above, n. 23). There are two things that can be predicated only of Jehovah, that is, the Lord, namely, infinity and eternity; infinity of His esse [or essence,] which is the Divine good of His Divine love; eternity of His existere from that esse, which is the Divine truth of His Divine wisdom. These two are Divine in themselves. Out of these the universe was created; consequently all things in the universe are referable to good and to truth, and good everywhere is the esse of a thing, and truth is the existere therefrom; but these two in all things of the universe are finite. It is therefore here said "Lord God," for "Lord" signifies the Divine good of the Divine love, and "God" the Divine truth of the Divine wisdom. (That Jehovah in the Word is called "Lord" from Divine good, see Arcana Coelestia, n. 4973, 9167, 9194; and that He is called "God" from Divine truth, n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167.) From this it is clear that "Almighty" signifies the infinite, and that "Who was, who is, and who is to come," signifies the eternal.
287.
Verses 9-11. And when the animals gave glory and honor and thanksgiving to Him that sitteth upon the throne, that liveth unto ages of ages, the four and twenty elders fell down before Him that sitteth upon the throne, and worshipped Him that liveth unto ages of ages, and cast off their crowns before the throne, saying, Thou art worthy, O Lord, to receive the glory and the honor and the power, for Thou hast created all things, and by Thy will they are, and they were created. 9. "And when the animals gave glory and honor and thanksgiving," signifies Divine truth and Divine good and glorification (n. 288); "to Him that sitteth upon the throne, that liveth unto ages of ages," signifies from whom are all things of heaven and of the church and eternal life (n. 289). 10, 11. "The four and twenty elders fell down before Him that sitteth upon the throne," signifies humiliation, and then acknowledgment by those who are in truth from good, that all things of heaven and the church are from the Lord (n. 290); "and worshiped Him that liveth unto ages of ages," signifies humiliation and then acknowledgment that from the Lord is eternal life (n. 291); "and cast off their crowns before the throne," signifies humiliation and then acknowledgment in heart that there is nothing of good from themselves but that everything is from the Lord (n. 292); "saying, Thou art worthy, O Lord, to receive the glory, and the honor, and the power," signifies merit and righteousness belonging to the Lord's Divine Human, that from it is all Divine truth and Divine good and salvation (n. 293); "for Thou hast created all things," signifies that from Him are all existence and life, and heaven also for those who receive (n. 294); "and by Thy will they are, and they were created," signifies that through Divine good they have being, and through Divine truth they have existence (n. 295).
288.
Verse 9. And when the animals gave glory and honor and thanksgiving, signifies Divine truth and Divine good and glorification. This is evident from the signification of "glory and honor," as being, in reference to the Lord, Divine truth and Divine good; "glory" being Divine truth, and "honor" Divine good (of which presently); and from the signification of "thanksgiving," as being glorification. Let it first be told what is here meant by glorification. Glorification, when it is from the Lord, is a perpetual influx with angels and men of Divine good with Divine truth; and glorification of the Lord among angels and men is reception and acknowledgment in heart that all good and all truth are from the Lord, and thence all intelligence, wisdom, and blessedness; this in the spiritual sense is what "giving thanks" signifies...
289.
To Him that sitteth upon the throne, that liveth unto ages of ages, signifies from whom are all things of heaven and of the church and eternal life. This is evident from the signification of "throne," as being, in reference to the Lord, in general the whole heaven, in particular the spiritual heaven, and abstractly Divine truth proceeding; and as through this the heavens have existence, therefore "throne" here signifies all things of heaven and of the church (see above n. 253); that "He that sitteth upon the throne" is the Lord, see also above (n. 267, 268). This is also evident from the signification of "living unto ages of ages," as being that eternal life is from Him (see above, n. 84) ..."Unto ages of ages" signifies eternity because in the world it signifies time throughout its whole extent; but in heaven, where there is not time like that in the world, it signifies eternity; for the sense of the letter of the Word is made up of such things as are in the world, but its spiritual sense is made up of such things as are in heaven...
290.
Verse 10. The four and twenty elders fell down before Him that sitteth upon the throne, signifies humiliation, and then acknowledgment by those who are in truth from good, that all things of heaven and the church are from the Lord. This is evident from the signification of "falling down," as being humiliation, and then acknowledgment in heart; also from the signification of "four and twenty elders" as being those who are in truths from good (see above, n. 270); also from the signification of "He that sat upon the throne," as being the Lord from whom are all things of heaven and of the church (see just above, n. 289). This and the following verses of this chapter treat of the reception of Divine truth and Divine good by the angels of heaven, and by the men of the church... [2] It is to be known that the reception of Divine truth and Divine good, and the acknowledgment in heart that all things of heaven and the church and eternal life are from the Lord, are only with those who are in truth from good; and for the reason that such only are in love and faith; and it is those who are in love and faith that are conjoined to the Lord in soul and heart; into the soul and heart the Lord flows, and not into those things that are merely of the memory and of the speech therefrom; for the memory is merely the entrance to man, and like a court by which entrance is made... Those things are in the man that are in his will and in his understanding therefrom, or what is the same, that are in his faith therefrom. Whether it is said that man is in good and truth: or that he is in love and faith, it is the same, since all good is of love, and all truth is of faith.
291.
And worshiped Him that liveth unto ages of ages, signifies humiliation, and then acknowledgment that from the Lord is eternal life... (see just above, n. 289)...
292.
And cast off their crowns before the throne, signifies humiliation, and then acknowledgment in heart that there is nothing of good from themselves, but that everything is from the Lord. This is evident from the signification of "crown," as being good and wisdom therefrom (see above, n. 272); also from the signification of "to cast off before the throne," that is to lay down there, as being to acknowledge from humiliation that this is not from oneself but from the Lord alone; for "to cast off" is to renounce from oneself, and "to lay down before the throne" is to acknowledge that it is from the Lord alone. The good here signified by "crowns" is the good of love and of charity; this good flows in from the Lord alone, and is received by the angels of heaven and by the men of the church in the truths that are from the Word. Truths from the Word with angels and men are in their memory; from it the Lord calls them out and conjoins them with good so far as the angel or man is in the spiritual affection of truth, and this affection he has when he lives according to the truths from the Word. Conjunction is effected in the interior or spiritual man, and from that in the exterior or natural man. This conjunction makes the church with man while he lives on the earth, and afterwards makes heaven with him; from which it is clear that without such conjunction no one can be saved; also that there is no conjunction of good and truth unless the man is living the life of love; to live the life of love is to do the Lord's commandments, for to love is to do, since what man loves that he wills and that he does, but what he does not love that he does not will and therefore does not do.
293.
Verse 11. Saying, Thou art worthy, O Lord, to receive the glory, and the honor, and the power, signifies merit and righteousness belonging to the Lord's Divine Human, that from it is all Divine truth and Divine good and salvation. This is evident from the signification of "Thou art worthy, O Lord," as being merit and righteousness belonging to the Lord's Divine Human (of which presently); also from the signification of "glory and honor," as being in reference to the Lord's Divine truth and Divine good which are from Him (see above, n. 288), also from the signification of "power," as being salvation. "Power" here signifies salvation because all Divine power looks to salvation as an end; for by Divine power man is reformed, and afterwards introduced into heaven, and there withheld from evil and falsity and held in good and truth; and this the Lord only can effect...
294.
For Thou hast created all things, signifies that from Him are all existence and life, and heaven also for those who receive. This is evident from the signification of "to create," as being not only that all things came into existence from the Lord, but also that all life is from Him; and as the spiritual sense of the Word treats only of heaven and the church, therefore "to create" signifies primarily here to reform, thus to give heaven to those who receive, for this is to reform. That the existence of all things is from the Lord, see in the work on Heaven and Hell (n. 7-12, and n. 137); and that all life is from the Lord (n. 9; and in The Doctrine of the New Jerusalem, n. 278). But here "to create" does not signify natural existence and life, but spiritual existence and life; and this is what is everywhere signified in the Word by "creating;" ...[2] That "to create" signifies to reform and regenerate men, and thus to establish the church, can be seen from the passages in the Word where this term occurs, as in the following... [4] In David: Create for me a clean heart, O God, and renew a firm spirit in the midst of me (Ps. 51:10). "To create a clean heart" signifies to reform in respect to the good of love; "to renew a firm spirit in the midst of me" signifies to reform in respect to the truth of faith; for "heart" signifies the good of love, and "spirit" a life according to the Divine truth, which is the faith of truth...[9] In Ezekiel: Thou hast been in Eden, the garden of God; every precious stone was thy covering; in the day that thou wast created they were prepared. Thou wast perfect in thy ways in the day that thou wast created, until perversity was found in thee (Ezek. 28:13, 15). This is said of the king of Tyre, by whom those who are in truths and through truths are in good are signified; of such it is said that they "have been in the garden of God, and that every precious stone was their covering;" "garden of God" signifies intelligence, and the "precious stones" here named signify the knowledges of truth and good; these are called a "covering" because they are in the natural man, and the natural man covers the spiritual; these are said to have "been prepared in the day that they were created," that is, in the day that they were reformed. This makes clear what is signified by "thou wast perfect in thy ways from the day thou wast created." [10] In Isaiah: Jehovah will create over every dwelling place of Mount Zion, and over her assemblies, a cloud by day, and the brightness of a flame of fire by night; for over all the glory shall be a covering (Isa. 4:5). "Zion" signifies the church in respect to the Word; the internal or spiritual sense of the Word in respect to good is meant by its "dwelling place;" the external or literal sense in respect to truths is meant by "the cloud by day," and in respect to good by "the brightness of the flame of fire by night." Because this sense covers and hides the spiritual sense it is called "a covering over all the glory," "glory" meaning the spiritual sense; these are said to be "created" because they are the truths of heaven and the church...
295.
And by Thy will they are, and they were created, signifies that through Divine good they have being, and through Divine truth they have existence... "To be created" signifies to have existence, because only those who have been reformed are said to have existence; for in them is life, and they have intelligence and wisdom; while those who are not reformed have no life in them, but spiritual death, neither have they intelligence and wisdom, but insanity and folly, therefore they are not said to have existence. Everything indeed, that appears to any of the senses is said to have existence, but this cannot be said of man spiritually unless he is in good and truth; for man is created that he may be living, intelligent, and wise; consequently when he is dead, insane, and foolish, to that extent he does not exist as a man. There are two things that cause man to be a man, namely, good and truth, both from the Lord; good is the esse [essence] of his life, but truth is the existere [existence] of life therefrom; for all truth has existence from good, since it is the form and therefore the quality of good; and since good is the esse of life, and truth is the existere of life therefrom, and "to be created" signifies to have existence, it is said, "by Thy will they are, and they were created." This, then, is the spiritual in these words. [2] "Will" in reference to the Lord means Divine love; because the Divine Itself, from which are all things, is the Divine love. The Lord, therefore, appears before the angels as a Sun, fiery and flaming, and this for the reason that in the spiritual world love appears as fire, consequently in reference to the Lord, heaven, and the church, "fire" in the Word signifies love. From that sun in the heavens heat and light proceed; and heat there is Divine good proceeding, and light is Divine truth proceeding. (This is more fully shown in the work on Heaven and Hell, On the Sun of Heaven, n. 116-125; and On Heat and Light in Heaven, n. 126-140.) And since the Divine Itself from which are all things is the Divine love, so "will" in reference to the Lord is Divine love, for what love itself wills, that is the good of love... The understanding is the medium by which the will may be reformed, and by which afterwards the will may appear in form, such as it is by means of the understanding. From this it is clear that the will is the esse of man's life, and the understanding is the existere of life therefrom. (But this is also more fully shown in The Doctrine of the New Jerusalem, where the Will and Understanding are treated of, n. 28-35.) [3] Because man's will is his love, and God's will is the Divine love, it can be seen what is meant in the spiritual sense by "doing the will of God" and "the will of the Father," namely, that it is to love God above all things, and the neighbor as oneself. And as to love is to will, so it is also to do; for what a man loves, that he wills, and what he wills he also does. Therefore "doing the will of God" or "of the Father" means doing His commandments, or living according to them from the affection of love or charity. This is what is meant by "the will of God" and "of the Father" in the following passages. In John: God heareth not sinners; but if anyone worship God and do His will, him He heareth (John 9:31). In Matthew (that the one who does the will of the Father who is in the heavens shall enter into the kingdom of the heavens): Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens, but He that doeth the will of My Father that is in the heavens (Matt. 7:21). In the same: Thy kingdom come; Thy will be done, as in heaven so upon the earth (Matt. 6:10). In the same: It is not the will of the Father that one of these little ones should perish (Matt. 18:14). "It is not His will that one of these little ones should perish" means evidently love. It is said "the will of the Father," because "Father" means Divine good. In John: If ye abide in Me, and My words abide in you, you may ask whatsoever ye will, and it shall be done unto you (John 15:7). Whatsoever they will and ask shall be done for those who abide in the Lord and in whom His words abide, because they then will nothing except what the Lord gives them to will, and that is good, and good is from Him...
272.
And they had on their heads golden crowns, signifies all truths arranged into order by Divine good, thus also all the former heavens. This is evident from the signification of "four and twenty elders sitting upon four and twenty thrones, arrayed in white garments," as being all truths of the heavens, thus all the heavens both higher and lower (of which just above, n. 270, 271); also from the signification of a "golden crown," as being Divine good, from which are truths (of which in what follows). All the truths of heaven and of the church are from Divine good; truths that are not therefrom are not truths. Truths that are not from good are like shells without a kernel, and like a house in which no man dwells, but a wild beast; such are the truths that are called truths of faith apart from the good of charity; the good of charity is good from the Lord, thus Divine good. Now as "the elders upon thrones" signify the truths of the heavens, and "golden crowns" the good from which these are, therefore the elders were seen with crowns... [2] That "crowns" signify good and wisdom therefrom, and that truths are what are crowned, can be seen from the following passages... [9] in Revelation: I saw, and behold a white horse; and He that sat on him had a bow, and there was given unto Him a crown; and He went forth conquering and to conquer (Rev. 6:2). "The white horse and He that sat on him" is the Lord in respect to the Word; "the bow" is the doctrine of truth by which the combat is waged; from which it is clear that "crown," since it is attributed to the Lord, is the Divine good that He put on even in respect to the human, as a reward of victory. [10] Again: Afterwards I saw, and behold a white cloud; and on the cloud One sat like unto the Son of man, having on His head a golden crown, and in His hand a sharp sickle (Rev. 14:14); a "white cloud" standing for the literal sense of the Word (Arcana Coelestia, n. 4060, 4391, 5922, 6343, 6752, 8281, 8781); "the Son of man" meaning the Lord in respect to Divine truth; "the golden crown," the Divine good from which is Divine truth; and "the sharp sickle," the dispersion of evil and falsity...
273.
Verse 5. And out of the throne proceeded lightnings and thunders and voices, signifies illustration, understanding, and the perception of the Divine truth in the heavens from the Lord. This is evident from the signification of "lightnings, thunders, and voices," as predicated of Divine truth; "lightnings" referring to its illustration, "thunders" to its understanding, and "voices" to the perception of it... All things that appear before the eyes of men in the visible heaven, as the sun, the moon, the stars, the air, the ether, light, heat, clouds, mists, showers, and many more, are correspondences; they are correspondences for the reason that all things in the natural world correspond to those in the spiritual world. These are also correspondences in heaven where the angels are, because like things are seen by them but there they are not natural but spiritual (as can be seen from what is shown respecting them in the work on Heaven and Hell, On the Sun and Moon in Heaven, n 116-125; On Light and Heat in Heaven, n. 126-140; and in general, On the Correspondence of Heaven with all Things of the Earth, n. 103-115; and on Appearances in Heaven, n. 170-176), Therefore "lightnings" and "thunders" also are correspondences... Their significance in general is Divine truth received and uttered by the highest angels; which, when it descends to the lower angels sometimes appears as lightning, and is heard as thunder with voices. From this it is that "lightning" signifies Divine truth in respect to illustration; "thunder" Divine truth in respect to understanding; and "voices" Divine truth in respect to perception. It is said in respect to the understanding and in respect to the perception, since what enters into the mind through the hearing is both seen and perceived; seen in the understanding, and perceived through communication with the will. (What perception is, strictly, such as the angels in heaven have, may be seen in The Doctrine of the New Jerusalem, n. 140.) [2] From this then it is that "lightnings" and "thunders" in the Word signify Divine truth in respect to illustration and in respect to the understanding, as can be seen from the following passages... In Revelation: I heard one of the four animals saying, as with a voice of thunder, Come and see (Rev. 6:1). Again: And the angel took the censer and filled it from the fire of the altar, and cast it into the earth; and there followed thunders and voices and lightnings (Rev. 8:5). Again: The angel cried with a great voice, as a lion, and when he cried the seven thunders uttered their voices (Rev. 10:3-4). Again: The temple of God was opened in heaven, and there was seen in the temple the ark of the covenant; and there followed lightnings and voices and thunders (Rev. 11:19). Again: I heard a voice from heaven, as the voice of many waters, and as the voice of great thunder (Rev. 14:2). And again: I heard the voice of a great multitude, and as the voice of many waters, as the voice of vehement thunders, saying, Alleluia; for the Lord our God, the Almighty, hath received the kingdom (Rev. 19:6). Moreover, since "thunders" and "lightnings" signify Divine truths, when Jehovah came down upon Mount Sinai to promulgate these truths: There were voices and lightnings, and also the voice of a trumpet (Exod. 19:16). That "the voice of a trumpet" signifies Divine truth in respect to revelation, see above (n. 55, 262); A voice out of heaven to the Lord was heard as thunder (John 12:28-29). That James and John were called Boanerges, sons of thunder (Mark 3:14, 17).
274.
And there were seven lamps of fire burning before the throne, which are the seven spirits of God, signifies Divine truth itself united to Divine good, proceeding from the Lord's Divine love. This is evident from the signification of "seven" as being all things in the complex; also from the signification of "lamps burning with fire before the throne," as being Divine truth united to Divine good proceeding from the Lord's Divine love; for "lamps" signify truths; therefore "seven lamps" signify all truth in the complex, which is the Divine truth; and "fire" signifies the good of love; and since the lamps were seen "burning before the throne" upon which the Lord was, it is signified that truth is from the Lord. As "the seven spirits of God" signify all truths of heaven and the church from the Lord (see above, n. 183), therefore it is said, "which are the seven spirits of God." (That "seven" signifies all, see above, n. 256; that "fire" signifies the good of love, see Arcana Coelestia, n. 934, 4906, 5215, 6314, 6832, 10055.) [2] That "lamps" signify truths, which are called the truths of faith, can be seen from the following passages in the Word... [3] In Matthew: The lamp of the body is the eye; if the eye be good the whole body is light, if the eye be evil the whole body is darkness. If, therefore, the light be darkness, how great is the darkness (Matt. 6:22-23). The eye is here called "lucerna," that is, a lighted lamp, because the "eye" signifies the understanding of truth, and therefore the truth of faith; and as the understanding derives its all from the will (for such as the will is, such is the understanding), so the truth of faith derives its all from the good of love; consequently when the understanding of truth is from the good of the will the whole man is spiritual, which is signified by the words, "if the eye be good the whole body is light;" but the contrary is true when the understanding is formed out of the evil of the will; that it is then in mere falsities is signified by the words, "If thine eye be evil the whole body is darkened. If, therefore, the light be darkness, how great is the darkness." (That "the eye" signifies the understanding, see above, n. 152; and that "darkness" signifies falsities, Arcana Coelestia, n. 1839, 1860, 3340, 4418, 4531, 7688, 7711, 7712.) He who does not know that "eye" signifies the understanding does not apprehend at all the meaning of those words. [4] ...Likewise in Revelation: And the light of a lamp shall shine no more in Babylon; and the voice of the bridegroom and of the bride shall be heard no more there (Rev. 18:23). In Isaiah: Her salvation as a lamp that burneth (Isa. 62:1); signifying that the truth of faith should be from the good of love. In Matthew: The kingdom of heaven is like ten virgins, who took their lamps and went forth to meet the bridegroom. The five foolish took their lamps, but no oil; but the five prudent took oil also. When, therefore, the bridegroom came, the prudent went in to the wedding, but the foolish were not admitted (Matt. 25:1-12). "Lamps" here signify the truths of faith, and "oil" the good of love. What the rest of this parable signifies may be seen above (n. 252), where the particulars are explained.
275.
Verse 6. And in sight of the throne a glassy sea like crystal, signifies the appearance of [Divine] truth in [outer] ultimates... This is evident from the signification of "in sight of the throne," as being appearance; also from the signification of "glassy," as being pellucid [or translucently clear.] It is also said "like crystal," that pellucidity from the influx of Divine truth united to Divine good in firsts may be described; this is signified by "the seven lamps of fire burning before the throne" (as shown just above, n. 274). In this and what precedes, the state of the whole heaven arranged in order for judgment is described, and its [outer]ultimate is meant by "the glassy sea like crystal." The truth of the ultimate heaven is signified by "a glassy sea" because "sea" signifies the generals of truth, such truth as exists in the ultimates of heaven, and with man in the natural man, which truth is called knowledge [scientificum]. The "sea" signifies such truths because in the sea is the gathering together of waters, and "waters" signify truths (see above, n. 71). [2] That this is the signification of "sea" is evident from many passages in the Word, a number of which I will cite here... [20] In Zechariah: In that day living waters shall go out from Jerusalem; part of them to the eastern sea, and part of them to the hinder sea (Zech. 14:8). "Living waters from Jerusalem" signify truths from a spiritual origin in the church, which are the truths that are received by man when he is illustrated by the Lord while he is reading the Word. "Jerusalem" is the church in respect to doctrine, the "sea" signifies the natural man, into which those things that are in the spiritual man descend; the "eastern sea" signifies the natural man in respect to good; and the "hinder sea" the natural man in respect to truth; and as the natural man is in the generals of truth, "sea" also signifies the general of truth. [21] He who knows nothing about the spiritual man, and the truths and goods that are therein, may suppose that the truths that are in the natural man, and are called cognitions and knowledges [scientifica] are not merely the generals of truth, but are all there is of truth with man. But let him know that the truths in the spiritual man, from which those are that are in the natural, are incomparably more numerous; but these truths in the spiritual man do not come to the perception of the natural man until he enters the spiritual world, which is after death; for then man puts off the natural and puts on the spiritual. That this is so can be seen from this fact alone, that angels are in intelligence and wisdom ineffable [too great or extreme to be expressed or described in words] as compared with man, and yet they are from the human race. (That angels are from the human race, see in The small work on The Last Judgment, n. 14-22 and 23-27.) [22] As the "sea" signifies the generals of truth, therefore the great vessel, which was for general washing, was called "the brazen sea" (1 Kings 7:23-26); for the "washings" represented purifications from falsities and evils, and "waters" signify truths, by which purifications are effected; and as all truths are from good, the containing vessel was made of brass, and was therefore called "the barren sea," for brass signifies good. Spiritual purification, which is called purification from falsities and evils, is there fully described by the measurements of that vessel, and by the bases thereof, understood in a spiritual sense. From what has been brought forward it can be seen that "sea" signifies the generals of truth or the knowledges of truth together and collectively. But what further is signified by "sea" will be shown in the explanation of what follows, for "sea" is used in various senses (as in Rev. 5:13; 7:1-3; 8:8,9; 10:2, 8; 12:12; 13:1; 14:7; 15:2; 16:3; 18:17, 19, 21; 20:13; 21:1).
276.
Verses 6b, 7, 8. And in the midst of the throne and around the throne were four animals, full of eyes before and behind. And the first animal was like a lion, and the second animal like a calf, and the third animal had a face like a man, and the fourth animal was like a flying eagle. And the four animals, each by itself had six wings round about, and they were full of eyes within, and they had no rest day and night, saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come. "And in the midst of the throne and around the throne were four animals, full of eyes before and behind," signifies the Lord's guard and providence that the interior heavens be not approached except by the good of love and charity, that lower things depending thereon may be in order (n. 277) 7. "And the first animal was like a lion," signifies the appearance, in [outer] ultimates of Divine truth proceeding from the Lord in respect to power and efficiency (n. 278); "and the second animal like a calf," signifies the appearance, in ultimates, of Divine good in respect to protection (n. 279); "and the third animal had a face like a man," signifies the appearance, in ultimates, of the Divine guard and providence in respect to wisdom (n. 280); "and the fourth animal was like a flying eagle," signifies the appearance, in ultimates, of the Divine guard and providence in respect to intelligence and as to circumspection [or the quality of being wary and unwilling to take risks] on every side (n. 281-282.) 8. "And the four animals, each by itself, had six wings round about," signifies the appearance of the spiritual Divine on all sides about the celestial Divine (n. 283); "and full of eyes within," signifies the Divine Providence and guard (n. 284); "and they had no rest day and night, saying, Holy, holy, holy," signifies that which is most holy proceeding from the Lord (n. 285); "Lord God Almighty, who was, and who is, and who is to come," signifies the infinite and eternal (n. 286).
277.
And in the midst of the throne and around the throne were four animals, full of eyes before and behind, signifies the Lord's guard and providence that the interior heavens be not approached except by the good of love and charity, that lower things depending thereon may be in the order. This is evident from the signification of "out of the midst of the throne," as being from the Lord, for the "One sitting upon the throne" was the Lord (see above, n. 268); also from the signification of "around the throne," as being the interior or higher heavens, for these are most nearly around the Lord; also from the signification of "four animals," which were cherubim, as being the Divine guard and providence that the interior or higher heavens be not approached except from the good of love and charity (of which in what follows); also from the signification of "eyes," of which they were full before and behind, as being the Lord's Divine Providence... And since "eyes" here signify the Lord's Divine Providence that the higher heavens be not approached except from the good of love and of charity, therefore these cherubim were seen "full of eyes before and behind." On this providence of the Lord, lower things, which are the lower heavens and also the church on earth, depend, that they may be in order, because the influx of the Lord is both immediate from Himself, and also mediate through the higher heavens into the lower heavens and into the church; consequently unless the higher heavens were in order the lower could not be in order. (On this influx see The Doctrine of the New Jerusalem, n. 277-278.) ...[3] It shall now be shown merely that "cherubim" in the Word signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity, that lower things may be in order. This is plainly seen by the cherubim placed before the garden of Eden, when man was driven from it, which are thus described in Moses: When Jehovah God had driven out the man, He made to dwell on the east of Eden the cherubim, and the flame of a sword turning hither and thither, to guard the way of the tree of life (Gen. 3:24). What is meant by the "man" and "his wife" in these chapters may be seen explained in The Arcana Coelestia, namely, that "man" here means the Most Ancient Church, which was a celestial church; and the celestial is distinguished from the spiritual church in this, that the celestial church is in the good of love to the Lord, but the spiritual in the good of charity towards the neighbor (see in the work on Heaven and Hell, n. 20-28). Of the men who constitute these two churches on the earth the two higher heavens are formed. When, therefore, the celestial church, which was the most ancient and primary church on this earth, declined and began to recede from the good of love, it is said that "cherubim were made to dwell on the east of Eden, and the flame of a sword turning hither and thither, to guard the way of the tree of life." The "east of Eden" signifies where the good of celestial love enters; "the flame of a sword turning hither and thither" signifies truth from that good, protecting; and "the tree of life" signifies the Divine that is from the Lord in the higher heavens, which is the good of love and charity and heavenly joy therefrom. From this it is clear that "cherubim" signify guards that these heavens be not approached except through the good of love and charity; for this reason they are also said "to guard the way of the tree of life." (That the "east" signifies the good of love, see Arcana Coelestia, n. 1250, 3708; that "Eden" signifies wisdom therefrom, n. 99, 100; that "sword" signifies truth combating against falsity and dispersing it, thus truth protecting, above, n. 73, 131; that "flame" signifies truth from celestial good, Arcana Coelestia, n. 3222, 6832, 9570; that "the tree of life" signifies the good of love from the Lord and the heavenly joy therefrom, see above, n. 109, 110.) [4] Because of this signification of "cherubim," two cherubim of solid gold were placed upon the mercy-seat which was upon the ark, thus described in Moses: Thou shalt make cherubim, of solid gold thou shalt make them, from the two ends of the mercy-seat; out of the mercy-seat thou shalt make the cherubim. And the cherubim shall spread out their wings upwards, covering the mercy-seat with their wings; towards the mercy-seat shall be the faces of the cherubim. And thou shalt put the mercy-seat upon the ark. And there I will meet with thee, and I will speak with thee between the two cherubim (Exod. 25:18-22; 37:7-9). The "ark" and the "tent" represented the higher heavens; the "ark," in which was the testimony or law, represented the inmost or third heaven; the "tabernacle," which was without the veil, the middle or second heaven; the "mercy-seat" the hearing and reception of all things of worship which are from the good of love and charity; the "cherubim" guards; and the "gold," of which they were made the good of love. From this it is also clear that the "two cherubim" represented guards that the higher heavens be not approached except through the good of love and charity. (That the "tabernacle" in general represented heaven where the Lord is, see Arcana Coelestia, n. 9457, 9481, 10545; the "ark" the inmost or third heaven, n. 3478, 9485; the "testimony or law in the ark," the Lord in respect to the Word, n. 3382, 6752, 7463; the "habitation," that was without the veil, the middle or second heaven, n. 3478, 9457, 9481, 9485, 9594, 9596, 9632; the "mercy-seat," the hearing and reception of all things of worship that are from the good of love and charity from the Lord, n. 9506; and "gold" the good of love, n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881.) [5] Because "cherubim" signified those guards: There were cherubim also upon the curtains of the tabernacle and upon the veil (Exod. 26:1, 31). And for the same reason Solomon made in the oracle of the temple cherubim of olive wood, and set them in the midst of the interior house, and overlaid them with gold, and also carved all the walls of the house round about with carved figures of cherubim, and also the doors (1 Kings 6:23-29, 32-35). The "temple" also signified heaven and the church, and its "oracle" the inmost of heaven and the church. The "olive wood," of which the cherubim were made, signifies the good of love; likewise the "gold" with which they were overlaid. The "walls" on which the cherubim were engraved, signify the [outer] ultimates of heaven and of the church, and the "cherubim" thereon signify guards. The "doors," on which also there were cherubim, signify entrance into heaven and the church. From this it is clear that "cherubim" signified guards that heaven be not approached except through the good of love and charity. And as "cherubim" signified such guards they also signify the Lord's Divine Providence, for these guards are from the Lord, and are His Divine Providence. (That the "temple" and the "house of God" signify heaven and the church, see above, n. 220; the "oracle" therefore signifies the inmost of these. That "olive wood" signifies the good of love, see Arcana Coelestia, n. 886, 3728, 4582, 9780, 9954, 10261; likewise "gold," see above, n. 242. That "doors" signify approach and admission, see also above, n. 248.) [6] The new temple is likewise described as ornamented with cherubim, of which in Ezekiel: There were made cherubim and palm-trees, so that a palm-tree was between a cherub and a cherub; thus it was made for all the house round about, from the ground unto above the door were cherubim and palm-trees made; and the wall of the temple (Ezek. 41:18-20). "Palm tree" signifies spiritual good which is the good of charity (see Arcana Coelestia, n. 8369) ...[8] Since the higher heavens cannot be approached except through the good of love and charity, that is, cannot be approached through worship and through prayers, except such as proceed from that good, therefore the Lord spoke with Moses and Aaron when they entered the habitation between the two cherubim that were upon the ark (Exod. 25:22). This also is made evident in Moses: When Moses went into the tent of meeting, he heard the Voice speaking unto him from above the mercy-seat that was upon the ark of the Testimony, from between the two cherubim (Num. 7:89). Because it is the Divine proceeding from the Lord that provides and guards, therefore it is said of the Lord that: He sitteth upon the cherubim (Isa. 37:16; Ps. 18:9-10; 80:1; 99:1; 1 Sam. 4:4; 2 Sam. 6:2). [9] Since the arrangement of all things for judgment is treated of in this chapter, the cherubim also are here treated of, that is, the Lord's guard and providence that the higher heavens be not approached except through the good of love and charity; for unless this had been done before the judgment, the veriest [or higher order of] heavens, in which the true angels are, would have been endangered, because those heavens that were about to perish (see Rev. 21:1) were not in the good of love and charity, but only in some truths. For there were there from the Christian world those who were in the doctrine of faith alone, which some had confirmed by a number of passages from the Word, and thus obtained some conjunction with the ultimate [lowest] heaven; but this conjunction was broken when the heaven called the former heaven (Rev. 21:1) was dissipated; and it was then ordered by the Lord that hereafter no one shall be conjoined with the heavens unless he be in the good of love to the Lord and in charity towards the neighbor. This is what is specifically meant by the things that now follow in this chapter. Whoever, therefore, believes that the heavens can hereafter be approached through the worship and prayers of those who are in faith alone, and not at the same time in the good of charity, is much mistaken. The worship of such is no longer received, nor are their prayers heard, but attention is directed only to their life's love. Those, therefore, in whom the love of self and the world rules, no matter in what external worship they may have been, are conjoined to the hells, and are also taken there after death, and not previously to any heaven that is to perish, as was the case hitherto.
278.
Verse 7. And the first animal was like a lion, signifies the appearance, in [outer] ultimates, of Divine truth proceeding from the Lord in respect to power and effect... It means appearance in [the outer] ultimates, because the cherubim [or angels] were seen as animals, and this first one like a lion. It is said in ultimates, because that appearance was before John when he was in the spirit, and he saw all things, in which Divine celestial and Divine spiritual things are variously represented, now by gardens and paradises, now by palaces and temples, now by rivers and waters, now by living creatures of various kinds, such as lions, camels, horses, oxen, bullocks, sheep, lambs, doves, eagles, and many others. Like things were seen by the prophets through whom the Word was written, in order that the Word in its ultimates, which are the things contained in the sense of the letter, might consist of such things as exist in the world, which might be representations and correspondences of celestial and spiritual things, and thus might serve as a basis and foundation to the spiritual sense. For this reason also the cherubim (which signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity) were seen by John and also by Ezekiel, in respect to their faces, as animals. Since it is the Lord who guards and provides, and this through Divine truth and Divine good, thus through His Divine wisdom and intelligence, four animals were seen, which were like a lion, a calf, a man, and an eagle; for thus by "lion" Divine truth in respect to power was represented, by "calf" Divine good in respect to protection, by "man" the Divine wisdom, and by "eagle" the Divine intelligence; which four things are included in the Lord's Divine Providence in its guarding the higher heavens, that they be not approached except from the good of love and charity. [2] That a "lion" signifies Divine truth proceeding from the Lord in respect to power is evident from the passages in the Word in which "lion" is mentioned; as from the following... [6] In Isaiah: The Lord said, Go set a watchman, who may look and announce. And he saw a chariot, a pair of horsemen, an ass chariot, a camel chariot; and he harkened a hearkening; a lion upon a watch-tower called out, O lord, I stand continually in the daytime, and I am set upon my watch all the nights: Babylon is fallen, is fallen (Isa. 21:6-9). This treats of the coming of the Lord and a new church at that time. "A lion upon a watch-tower" signifies the Lord's guard and providence; therefore it is said, "I stand continually in the daytime, and I am set upon my watch all the nights." A "chariot" and a "pair of horsemen" signify the doctrine of truth from the Word; "harkening a harkening" signifies a life according to that doctrine. (That "chariot" signifies the doctrine of truth, see Arcana Coelestia, n. 2761, 2762, 5321, 8029, 8215; that "horseman" signifies the Word in respect to the understanding, see n. 2761, 6401, 6534, 7024, 8146, 8148.) [7] In the same: Like as the lion and the young lion roareth over what he hath torn which 278-1 a multitude of shepherds meeteth, so shall Jehovah come down to fight upon Mount Zion and upon the hill thereof (Isa. 31:4). Here Jehovah is compared to "a roaring lion," because a "lion" signifies power to lead forth from hell or from evils, and to "roar" signifies defense against evils and falsities; therefore it is said, "so shall Jehovah Zebaoth come down to fight upon Mount Zion and upon the hill thereof," "Mount Zion and the hill thereof" meaning the celestial church and the spiritual church; and "that which is torn over which the lion and the young lion roar" signifying deliverance from evils, which are from hell. [8] ...In Revelation: The angel cried with a great voice, as a lion roared (Rev. 10:3). In David: The lions roaring after their prey and seeking their food from God. The sun ariseth, they gather themselves together and lie down in their abodes (Ps. 104:21-22). These words in David describe the state of the angels of heaven when they are not in a state of intense love and of wisdom therefrom, and when they return into that state; the former state is described by "lions roaring after their prey, and seeking their food from God;" the latter state by "the sun ariseth, they gather themselves together and lie down in their abodes." By the "lions" the angels of heaven are meant; their "roaring," means desire; "prey" and "food" mean the good which is of love and the truth which is of wisdom; "the sun arising" means the Lord in respect to love and wisdom therefrom; "gathering themselves together" means returning into a celestial state; and "lying down in their abodes," a state of tranquility and peace. (Of these two states of the angels in heaven see in the work on Heaven and Hell, n. 154-161.) [9] Because Jehovah is compared to a lion from Divine truth in respect to power, therefore the Lord is called a "lion" in Revelation: Behold the lion that is of the tribe of Judah, the root of David, hath overcome (Rev. 5:5) ...All power is from Divine truth, see in the work on Heaven and Hell, in the chapter on The Power of the Angels in Heaven, n. 228-233. ...[11] Because "the kings of Judah and Israel" represented the Lord in respect to Divine truth, and because a "throne" represented the judgment, which is effected according to Divine truth, and because "lions" represented power, guard, and protection against falsities and evils, therefore near the two stays of the throne built by Solomon there were two lions, and twelve lions on the six steps on the one side and on the other (1 Kings 10:18-20). From this it can be seen what "lions" in the Word signify when the Lord, heaven, and the church are treated of. "Lions" in the Word signify also the power of falsity from evil by which the church is destroyed and devastated...
279.
And the second animal like a calf, signifies the appearance in [outer] ultimates of Divine good in respect to protection. This is evident from the signification of a "calf," or "bullock," as being the good of the natural man, and specifically his good of innocence and charity; and because it is the good of the natural man it also is the good of the lowest heaven, for this heaven is spiritual natural (see in the work on Heaven and Hell, n. 29-31); and as this good is there, there is a guard or protection that the higher heavens be not approached except through the good of love and charity; this is why one cherub [or angel] was like a calf. That this appearance was in ultimates, see just above (n. 278). A "calf" or "bullock" signifies the good of the natural man, because animals from the herd signified the affections of good and truth in the external or natural man; and those from the flock signified the affections of good and truth in the internal or spiritual man. Those from the flock were lambs, she-goats, sheep, rams, and he-goats; those from the herd were oxen, bullocks, and calves. [2] That "bullocks" and "calves" signify the good of the natural man is evident from the passages of the Word where they are mentioned. First from the description of the feet of the cherubim in Ezekiel: Their foot was straight and the sole of their feet like the sole of a calf's foot, and they sparkled like the appearance of burnished brass (Ezek. 1:7). Their foot thus appeared "straight" because the cherubim represented the Divine guard of the Lord, and the feet and the soles of the feet represented the same in ultimates or in the spiritual natural [or lowest] heaven and the natural world; for "feet" in general signify the natural; a "straight foot" the natural in respect to good; "the sole of the foot" the ultimate of the natural; "burnished brass" also signifies good in the natural. From this it is clear that good in the natural is signified by a "calf," and that in this is the ultimate good that guards and protects lest the heavens be approached except through the good of love and charity. (That "feet" signify the natural, see Arcana Coelestia, n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; that that which is to the right signifies good from which is truth, n. 9604, 9736, 10061; therefore a "straight foot" signifies the natural in respect to good. That "palms," "soles," and "hoofs," signify the ultimates in the natural, see n. 4938, 7729; and that "burnished brass" signifies natural good, see above, n. 70.) ...[4] In Amos: Ye cause the habitation of violence to draw near; they lie upon beds of ivory, and eat the lambs out of the flock, and the calves out of the midst of the stall (Amos 5:3, 4). Here those who have an abundance of the knowledges of good and truth and yet lead an evil life are treated of; "to eat the lambs out of the flock" signifies to imbibe the knowledges of internal good or of the spiritual man; and "to eat the calves out of the midst of the stall" signifies to imbibe the knowledges of external good or of the natural man; and "to cause the habitation of violence to draw near" is to live a life contrary to charity. [5] In Malachi: Unto you that fear My name shall the Sun of righteousness arise and healing in His wings; that ye may go forth, and grow up as fatted calves (Mal. 4:2). The "Sun of righteousness that shall arise to them that fear the name of Jehovah" signifies the good of love; and "healing in His wings" signifies the truth of faith; therefore "to go forth, and grow up as fatted calves," signifies the increase of all good, "fatted" and "fat" also signifying good. [6] In Luke: The father said of the prodigal son who returned penitent in heart, Bring forth the first robe and put it on him, and put a ring on his hand, and shoes on his feet; and bring hither the fatted calf and kill it, that we may eat and be glad (Luke 15:22, 23). He who is acquainted only with the sense of the letter believes that no deeper meaning is contained in this than appears in that sense, when yet every particular involves heavenly things; as that they should "put on him the first robe," that they should "put a ring on his hand, and shoes on his feet," that they should "bring forth the fatted calf, that they might eat and be merry." By "the prodigal son" those who are prodigal of spiritual riches, which are the knowledges of truth and good, are meant; "his returning to his father, and his confession that he was not worthy to be called his son," signifies penitence of heart and humiliation; "the first robe with which he was clothed," signifies general and primary truths; "the ring on the hand" signifies the conjunction of truth and good in the internal or spiritual man; "the shoes on the feet" signify the same in the external or natural man, and both signify regeneration; "the fatted calf" signifies the good of love and charity; and "to eat and be glad" signifies consociation [close association or fellowship] and heavenly joy...
280.
And the third animal had a face like a man, signifies the appearance in [outer] ultimates of the Divine guard and providence in respect to wisdom. This is evident from the signification of "the face of a man," as being the affection of truth, "face" signifying affection, and "man" the recipient of Divine truth; and because man's rational is from this, "man" signifies wisdom; for man was created that he might be rational and wise; by this he is distinguished from the brute animals; for this reason "man" in the Word signifies wisdom. "Man" signifies both the affection of truth and wisdom, because the affection of truth and wisdom act as one; for he who is in the spiritual affection of truth, that is, who is affected by truth, or who loves truth because it is truth, is conjoined to the Lord, since the Lord is in His own truths, and is His truth with man; from this man has wisdom, and from this it is that man is a man. Some suppose that man is a man by reason of his face and body, and that by these he is distinguished from beasts, but they are in an error; man is a man by reason of his wisdom, consequently so far as anyone is wise so far is he a man. Those, therefore, who are wise, appear in heaven and in the light of heaven as men, with a brightness and beauty according to their wisdom; while those who are not wise -which is true of those who are in no spiritual affection, but merely in natural affection, in which man is when he loves truth not because it is truth but because he thence receives glory, honor, and gain -these in the light of heaven appear not as men but as monsters in various forms (see in the work on Heaven and Hell, n. 70, 72, 73-77, 80; and what wisdom is, and what non-wisdom is, n. 346-356). [2] That "man" in the Word signifies the affection of truth and wisdom therefrom, is evident from the following passages...[4] ...The inhabitants of the earth shall be burnt up, and few men shall be left (Isa. 24:6). The "inhabitants of the earth" signify the goods of the church, and these are said "to be burnt up" when the loves of self and of the world begin to rule; that the spiritual affection of truth and wisdom therefrom will then be at an end is signified by "few men will be left." ...[13] In Revelation: He measured the wall of the holy Jerusalem, a hundred and forty-four cubits, the measure of a man, which is that of an angel (Rev. 21:17). That this signifies, that "the wall of the holy Jerusalem was a hundred and forty-four cubits, and that this was the measure of a man, which is that of an angel," no one can understand unless he knows what is signified by "the holy Jerusalem," by its "wall," by the number "one hundred and forty-four," likewise by "man," and by "angel." "The holy Jerusalem" signifies the church in respect to doctrine; "wall" signifies truth protecting; the number "one hundred and forty-four" signifies all truths from good in the complex; "man" signifies the reception of these from affection, and "angel" signifies the same; it is therefore said, "the measure of a man, which is that of an angel;" "measure" signifying quality. From this it is clear how these words are to be spiritually understood. (These things may be seen more clearly explained in The Doctrine of the New Jerusalem, n. 1.) [14] Because "man" signifies the spiritual affection of truth and wisdom therefrom, "man" also signifies the church, because the church with man is a church from the spiritual affection of truth and wisdom therefrom. This makes clear what is meant by "Man" in the first chapters of Genesis, namely, the church that was the first of this earth and the most ancient; this is what is meant by "Adam," or "Man." The establishment of this church is described in the first chapter by the creation of heaven and earth; its intelligence and wisdom by paradise; and its fall by the eating of the tree of knowledge. [15] But in the highest sense, by "man" is meant the Lord Himself, since from Him are heaven and the church, and the spiritual affection of truth and wisdom with each one of those who constitute heaven and the church; therefore in the highest sense the Lord alone is man; and men in both worlds, spiritual and natural, are men so far as they receive from the Lord truth and good, thus so far as they love truth and live according to it. And from this also it is that the whole angelic heaven appears as one man, and also each society there; and moreover, that the angels appear in a perfect human form. (See further on this in the work on Heaven and Hell, n. 59-67, 68-72, 73-77, 87-102.) [16] It was on this account that the four cherubim, which signify the guard and providence of the Lord that the higher heavens be not approached except through the good of love, were seen as men, although they each had four faces; and that the Lord was seen above them as a Man. That the four cherubim were seen as men is evident in Ezekiel: This was the appearance of the four animals; they had the likeness of a man, but each one had four faces (Ezek. 1:5-6). Likewise the two cherubim upon the mercy-seat were in face like men. That the Lord was seen above the four cherubim as a man is also stated in the same prophet: Above the expanse which was over the head of the cherubim was as it were the appearance of a sapphire stone, the likeness of a throne, and upon the likeness of the throne a likeness as the appearance of a man upon it above (Ezek. 1:26).
281.
And the fourth animal was like a flying eagle, signifies the appearance in [outer] ultimates of the Divine guard and providence in respect to intelligence and as to circumspection [the quality of being wary and unwilling to take risks; prudence] on every side. This is evident from the signification of "eagle," as being intelligence; here Divine intelligence which is that of the Lord's guard and providence [the protective care of God.] "Eagle" means intelligence because intelligence is in the light of heaven, and the eagle flies high that he may be there and may look about on every side; this is why this face of the cherub appeared "like a flying eagle;" for "to fly" signifies presence and clear vision or every side, and in reference to the Divine it signifies omnipresence. "Eagle" signifies intelligence for this reason also, that the "birds of heaven" signify in a good sense things intellectual and rational, and the eagle especially, because it not only flies high but also has keen vision. (That "the birds of heaven" signify things intellectual and rational, in both senses, see Arcana Coelestia, n. 745, 776, 866, 988, 991, 3219, 5149, 7441.) [2] That "eagle" signifies intelligence is evident from the following passages in the Word... [9] From this it can be seen what is signified by the Lord's words when the disciples asked Him where the Last Judgment would be, in Luke: The disciples said, Where, Lord? He said unto them, Where the body is, there will the eagles be gathered together (Luke 17:37). The "body" here means the spiritual world, where all men are together, both the evil and the good; and "eagles" signify those who are in truths, and also those who are in falsities, thus those who are in true intelligence and those who are in false intelligence. False intelligence is from what is man's own, but true intelligence is from the Lord through the Word...
282.
Inasmuch as this cherub was like an eagle, and the eagle appeared as flying, it shall he told also what "flying" signifies in the Word. "Flying" signifies circumspection [the quality of being wary and unwilling to take risks; prudence] and presence, because a bird when it flies looks all about from on high, and thus by its sight is present everywhere and round about. But when "flying" in the Word is attributed to Jehovah, it signifies omnipresence, because omnipresence is infinite circumspection and infinite presence. This then is why this cherub [or angel] appeared "like an eagle flying;" for "cherubim" signify in general the Lord's Providence [the protective care of God] that the higher heavens be not approached except from the good of love and of charity; and this cherub signifies Divine intelligence (as was shown just above). [2] That "flying" in the Word, in reference to the Lord signifies omnipresence, and in reference to men circumspection and presence, can be seen from the following passages. In David: God rode upon a cherub, He did fly, and was borne upon the wings of the wind (Ps. 18:10; 2 Sam. 22:11). "He rode upon a cherub" signifies the Divine Providence; "He did fly" signifies omnipresence in the spiritual world; "and was borne upon the wings of the wind" signifies omnipresence in the natural world. These words from David no one can understand except from the spiritual sense... [4] In Revelation: I saw and I heard one angel flying, through midheaven, saying with a great voice, Woe, woe to the inhabitants of the earth (Rev. 8:13). In the same: I saw another angel flying through midheaven, having the eternal gospel to proclaim unto the inhabitants of the earth (Rev. 14:6). The former angel signifies the damnation of all who are in evils; and the other angel signifies the salvation of all who are in good; "flying" signifies circumspection on every side where they are... [9] From this it can now be seen what is signified by this cherub's appearing "like a flying eagle" as also what is signified in Isaiah by: The seraphim, which [282-1 For "which" the Hebrew has "each of which" as found in AE 285] had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly (Isa. 6:2); namely that the "wings with which be covered his face" signify the affection of spiritual truth; the "wings with which he covered his feet" the affection of natural truth therefrom; and the "wings with which he did fly" circumspection and presence, here omnipresence, because "seraphim" have a like signification as "cherubim," namely, Divine Providence in respect to guarding. [10] "To fly" in reference to man signifies circumspection and at the same time presence, because sight is present with the object that it sees; its appearing far away or at a distance is because of the intermediate objects that appear at the same time, and can be measured in respect to space. This can be fully confirmed by the things that exist in the spiritual world. In that world spaces themselves are appearances, arising from the diversity of affections and of thought therefrom; consequently, when any persons or things appear far away, and an angel or spirit desires from intense affection to be with such, or to examine the things that are at a distance, he is at once present there. The like is true of thought, which is man's internal or spiritual sight. Things previously seen thought sees within itself irrespective of space, thus altogether as present. This is why "flying" is predicated of the understanding and of its intelligence, and why it signifies circumspection and presence.
283.
Verse 8. And the four animals, each by itself, had six wings round about, signifies the appearance of the spiritual Divine on all sides about the celestial Divine. This is evident from the signification of the four animals, which were the cherubim, as being the Lord's Divine guard and providence that the higher heavens be not approached except from the good of love and of charity; and as this is the significance of the four animals as regards their bodies, they signify also the celestial Divine (of which presently). It is evident also from the signification of "six wings round about," as meaning the spiritual Divine round about the celestial Divine (of which also presently). The "cherubim" in respect to their bodies signify the celestial Divine, and in respect to their wings the spiritual Divine... [2] But let it be told first what the celestial Divine is, and what the spiritual Divine is. The heavens are divided into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom. They differ in this, that those in the celestial kingdom are in the good of love to the Lord, and those in the spiritual kingdom are in the good of charity towards the neighbor. Therefore the celestial Divine is the good of love to the Lord, and the spiritual Divine is the good of charity towards the neighbor. Moreover, according to these goods the heavens are arranged; the highest or third heaven consists of those who are in celestial good, or in the good of love to the Lord; and the heaven that succeeds this, and is called the middle or second heaven, consists of those who are in spiritual good, or in the good of charity towards the neighbor; and as celestial good is good in the highest place, and spiritual good is good in the second place, therefore the latter is round about the former; for that which is above is also within, and that which is below is also without, and what is without is round about. This is why in the Word higher things, and things in the midst, signify things interior; and lower things, and things round about, signify things exterior. Now as each good, the celestial and the spiritual, guards, and as the "animals," that is, the cherubim, in respect to their bodies signify the celestial Divine, and in respect to their wings the spiritual Divine, it is clear that by "the four animals, each by itself, were seen to have six wings round about," the appearance of the spiritual Divine on all sides round about the celestial Divine is signified. (But a fuller idea of these things can be had from what is said and shown in the work on Heaven and Hell; first, from the chapter where it is shown that The Divine of the Lord makes Heaven, n. 7-12; then from the chapter, The Divine of the Lord in Heaven is Love to Him, and Charity towards the Neighbor, n. 13-19; and lastly, in the chapter, Heaven is divided into two Kingdoms, a Celestial Kingdom and a Spiritual Kingdom, n. 20-28.) [3] The cherubim [or angels] were seen as animals because heavenly things are represented in ultimates in various ways, as can be seen from many passages in the Word; as: That the Holy Spirit appeared as a dove over Jesus when He was baptized (Matt. 3:16-17). And that the Divine of the Lord appeared as a lamb (Rev. 5:6, 8, 13). And from this the Lord was also called a Lamb (Rev. 6:1, 16; 7:9-10, 14, 17; 12:11; 13:8; 14:1, 4; 17:14; 19:7, 9; 21:22-23, 27). There were "four cherubim," and "each had six wings," because "four" signifies celestial good, and "six" spiritual good; for "four" signifies conjunction, and inmost conjunction with the Lord is through love to Him; but "six" signifies communication, and communication with the Lord is by means of charity towards the neighbor. [4] That "wings" signify the spiritual Divine, which in its essence is truth from good, can be seen from the following passages... [5] In the same: God rode upon a cherub, He did fly, and was borne upon the wings of the wind (Ps. 18:10). "God rode upon a cherub" signifies the Lord's Divine Providence; "He did fly" signifies omnipresence in the spiritual world; "He was borne upon the wings of the wind" signifies omnipresence in the natural world; "wings of the wind" are things spiritual, from which are things natural... [9] In Malachi: Unto you that fear My name shall the Sun of righteousness arise, and healing in His wings (Mal. 4:2). "The Sun of righteousness" signifies the good of love, which is the celestial Divine; and the "wings of Jehovah, in which there is healing," signify truth from that good, which is the spiritual Divine; "healing" is reformation thereby... [11] In Isaiah: They that wait upon Jehovah renew their strength, they mount up with a wing like eagles (Isa. 40:31). "To mount up with a wing like eagles" is to ascend into the light of heaven, which is Divine truth or the spiritual Divine from which is intelligence... [13] As also in Ezekiel: Each cherub had four faces: and each had four wings, their wings were erect one toward the other, each had two wings covering their bodies. I heard the sound of the wings like the sound of great waters, as the voice of Shaddai; when they went, the voice of a tumult like the voice of a camp; when they stood they let down their wings. I heard the voice of their wings kissing each the other, and the voice of wheels beside them; the voice of the wings of the cherubim was heard even unto the court without, as the voice of God Shaddai. The likeness of hands was under their wings (Ezek. 1:4, 6, 23-24; 3:12-13; 10:5, 21). That "wings" here signify the spiritual Divine, which is the Lord's Divine truth in His celestial kingdom, is evident from the particulars of the description here; that there were "four wings" signifies the spiritual Divine in that kingdom; that "their wings were erect one toward the other," and "kissed each other" signifies consociation and conjunction from the Lord of all in that kingdom; that "the wings covered their bodies" signifies the spiritual Divine there encompassing the celestial Divine; that "the sound of their wings was heard as the sound of great waters," and "as the voice of wheels," and "as the voice of Shaddai," and that "the voice of the wings was heard even unto the court without" signifies the quality of the spiritual Divine, that is, of Divine truths in the [outer] ultimate heaven; for "voice" is predicated of truth; "waters" signify truths and the perception of truths; "wheels" the truths of doctrinals, because a "chariot" signifies doctrine; and "God Shaddai" means truth rebuking in temptations, and afterwards consoling; the "court without" is the ultimate heaven; the "likeness of hands under the wings" signifies the power of Divine truth. [14] From this also can be seen what the "wings" of the cherubim, that were over the mercy-seat which was upon the ark, signified, which are thus described in Moses: Make one cherub from the one end, and the other cherub from the other end; out of the mercy-seat shall ye make the cherubim on the two ends thereof. And the cherubim shall spread out the wings upwards, covering over the mercy-seat with the wings, and their faces shall be a man to his brother; towards the mercy-seat shall be the faces of the cherubim. And thou shalt put the mercy-seat above the ark; and to the ark thou shalt commit the testimony that I shall give thee (Exod. 25:18-21). Here, too, "cherubim" in like manner signify the Lord's Providence in respect to guarding, that the highest heaven or the celestial kingdom be not approached except through the good of love from the Lord and to the Lord. The "testimony" or the "law," in the ark, signifies the Lord Himself; the "ark" the inmost or the highest heaven; the "mercy-seat" the hearing and reception of all things of worship which are from the good of love, and then expiation; the "wings of the cherubim" signify the spiritual Divine in that heaven or in that kingdom; that "the wings were spread out upwards," and that "they covered the mercy-seat," and that "their faces were toward the mercy-seat" signify the reception itself and hearing. (But all this can be seen more fully explained in Arcana Coelestia, n. 9506-9546.) And as the "wings of the cherubim" and their direction signify Divine truth heard and received by the Lord, therefore it follows in Moses: And there I will meet with thee, and I will speak with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, all things which I will command unto the sons of Israel (Exod. 25:22, and Num. 7:89). [15] As most expressions in the Word have a contrary sense also, so do "wings," in which sense they signify falsities and reasonings from them; as in Revelation: Out of the smoke [of the pit of the abyss] went forth locusts. And the voice of their wings was as the voice of chariots of many horses running to war (Rev. 9:2-3, 9). "Locusts" signify falsities in extremes, and "horses" reasonings from them, and "war" signifies the combat of falsity against truth; it is therefore said, "the voice of the wings of the locusts was as the voice of chariots of many horses running to war."...
284.
And they were full of eyes within, signifies Divine Providence and guard. This is evident from the signification of "eyes," as being, in reference to the Lord, His Divine Providence (see above, n. 68, 152). It signifies also guard, because that also is what is signified by "cherubim."
285.
And they had no rest day and night, saying, Holy, holy, holy, signifies that which is most holy proceeding from the Lord. This is evident from the signification of "had no rest day and night;" this, when it is said of the Lord's Divine Providence and guard, which is signified by "the four cherubim" that appeared as four animals, is universally and perpetually, since the Lord's Divine Providence and guard rest not and cease not to eternity. This is evident also from the signification of "Holy, holy, holy," as being that which is most holy proceeding from the Lord, for "holy" thrice named signifies most holy, for this reason, that "three" in the Word signifies what is full, complete, and continuous (see Arcana Coelestia, n. 2788, 4495, 7715). [2] The like is signified by this in Isaiah: I saw the Lord sitting upon a throne, high and lifted up, and His skirts filled the temple. Above it stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, Holy, holy, holy, Jehovah of Hosts; the fullness of all the earth is His glory (Isa. 6:1-3). The "seraphim" here have a like signification with the "cherubim;" and the throne high and lifted up" signifies the Divine proceeding from which is heaven; "the skirts that filled the temple" signify the Divine truth proceeding from the Lord in the ultimates of [the outer] heaven and in the church; "the wings with which the seraphim covered their faces and their feet, and with which they did fly," signify the spiritual Divine in firsts and in lasts and the extension thereof on every side, thus omnipresence; "Holy, holy, holy," signifies what is most holy; that this is the Divine truth that fills all things is signified by "the fullness of all the earth is His glory. (That "glory" is the Divine truth, see above, n. 33; and that the Lord only is holy, and that "holy" is predicated of the Divine truth that proceeds from Him, see above, n. 204.)
286.
Lord God Almighty, who was, and who is, and who is to come, signifies the infinite and eternal. This is evident from the signification of "Almighty" as being that He is the infinite (of which presently), and from the signification of "who was, who is, and who is to come," as being that He is the eternal (see above, n. 23). There are two things that can be predicated only of Jehovah, that is, the Lord, namely, infinity and eternity; infinity of His esse [or essence,] which is the Divine good of His Divine love; eternity of His existere from that esse, which is the Divine truth of His Divine wisdom. These two are Divine in themselves. Out of these the universe was created; consequently all things in the universe are referable to good and to truth, and good everywhere is the esse of a thing, and truth is the existere therefrom; but these two in all things of the universe are finite. It is therefore here said "Lord God," for "Lord" signifies the Divine good of the Divine love, and "God" the Divine truth of the Divine wisdom. (That Jehovah in the Word is called "Lord" from Divine good, see Arcana Coelestia, n. 4973, 9167, 9194; and that He is called "God" from Divine truth, n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167.) From this it is clear that "Almighty" signifies the infinite, and that "Who was, who is, and who is to come," signifies the eternal.
287.
Verses 9-11. And when the animals gave glory and honor and thanksgiving to Him that sitteth upon the throne, that liveth unto ages of ages, the four and twenty elders fell down before Him that sitteth upon the throne, and worshipped Him that liveth unto ages of ages, and cast off their crowns before the throne, saying, Thou art worthy, O Lord, to receive the glory and the honor and the power, for Thou hast created all things, and by Thy will they are, and they were created. 9. "And when the animals gave glory and honor and thanksgiving," signifies Divine truth and Divine good and glorification (n. 288); "to Him that sitteth upon the throne, that liveth unto ages of ages," signifies from whom are all things of heaven and of the church and eternal life (n. 289). 10, 11. "The four and twenty elders fell down before Him that sitteth upon the throne," signifies humiliation, and then acknowledgment by those who are in truth from good, that all things of heaven and the church are from the Lord (n. 290); "and worshiped Him that liveth unto ages of ages," signifies humiliation and then acknowledgment that from the Lord is eternal life (n. 291); "and cast off their crowns before the throne," signifies humiliation and then acknowledgment in heart that there is nothing of good from themselves but that everything is from the Lord (n. 292); "saying, Thou art worthy, O Lord, to receive the glory, and the honor, and the power," signifies merit and righteousness belonging to the Lord's Divine Human, that from it is all Divine truth and Divine good and salvation (n. 293); "for Thou hast created all things," signifies that from Him are all existence and life, and heaven also for those who receive (n. 294); "and by Thy will they are, and they were created," signifies that through Divine good they have being, and through Divine truth they have existence (n. 295).
288.
Verse 9. And when the animals gave glory and honor and thanksgiving, signifies Divine truth and Divine good and glorification. This is evident from the signification of "glory and honor," as being, in reference to the Lord, Divine truth and Divine good; "glory" being Divine truth, and "honor" Divine good (of which presently); and from the signification of "thanksgiving," as being glorification. Let it first be told what is here meant by glorification. Glorification, when it is from the Lord, is a perpetual influx with angels and men of Divine good with Divine truth; and glorification of the Lord among angels and men is reception and acknowledgment in heart that all good and all truth are from the Lord, and thence all intelligence, wisdom, and blessedness; this in the spiritual sense is what "giving thanks" signifies...
289.
To Him that sitteth upon the throne, that liveth unto ages of ages, signifies from whom are all things of heaven and of the church and eternal life. This is evident from the signification of "throne," as being, in reference to the Lord, in general the whole heaven, in particular the spiritual heaven, and abstractly Divine truth proceeding; and as through this the heavens have existence, therefore "throne" here signifies all things of heaven and of the church (see above n. 253); that "He that sitteth upon the throne" is the Lord, see also above (n. 267, 268). This is also evident from the signification of "living unto ages of ages," as being that eternal life is from Him (see above, n. 84) ..."Unto ages of ages" signifies eternity because in the world it signifies time throughout its whole extent; but in heaven, where there is not time like that in the world, it signifies eternity; for the sense of the letter of the Word is made up of such things as are in the world, but its spiritual sense is made up of such things as are in heaven...
290.
Verse 10. The four and twenty elders fell down before Him that sitteth upon the throne, signifies humiliation, and then acknowledgment by those who are in truth from good, that all things of heaven and the church are from the Lord. This is evident from the signification of "falling down," as being humiliation, and then acknowledgment in heart; also from the signification of "four and twenty elders" as being those who are in truths from good (see above, n. 270); also from the signification of "He that sat upon the throne," as being the Lord from whom are all things of heaven and of the church (see just above, n. 289). This and the following verses of this chapter treat of the reception of Divine truth and Divine good by the angels of heaven, and by the men of the church... [2] It is to be known that the reception of Divine truth and Divine good, and the acknowledgment in heart that all things of heaven and the church and eternal life are from the Lord, are only with those who are in truth from good; and for the reason that such only are in love and faith; and it is those who are in love and faith that are conjoined to the Lord in soul and heart; into the soul and heart the Lord flows, and not into those things that are merely of the memory and of the speech therefrom; for the memory is merely the entrance to man, and like a court by which entrance is made... Those things are in the man that are in his will and in his understanding therefrom, or what is the same, that are in his faith therefrom. Whether it is said that man is in good and truth: or that he is in love and faith, it is the same, since all good is of love, and all truth is of faith.
291.
And worshiped Him that liveth unto ages of ages, signifies humiliation, and then acknowledgment that from the Lord is eternal life... (see just above, n. 289)...
292.
And cast off their crowns before the throne, signifies humiliation, and then acknowledgment in heart that there is nothing of good from themselves, but that everything is from the Lord. This is evident from the signification of "crown," as being good and wisdom therefrom (see above, n. 272); also from the signification of "to cast off before the throne," that is to lay down there, as being to acknowledge from humiliation that this is not from oneself but from the Lord alone; for "to cast off" is to renounce from oneself, and "to lay down before the throne" is to acknowledge that it is from the Lord alone. The good here signified by "crowns" is the good of love and of charity; this good flows in from the Lord alone, and is received by the angels of heaven and by the men of the church in the truths that are from the Word. Truths from the Word with angels and men are in their memory; from it the Lord calls them out and conjoins them with good so far as the angel or man is in the spiritual affection of truth, and this affection he has when he lives according to the truths from the Word. Conjunction is effected in the interior or spiritual man, and from that in the exterior or natural man. This conjunction makes the church with man while he lives on the earth, and afterwards makes heaven with him; from which it is clear that without such conjunction no one can be saved; also that there is no conjunction of good and truth unless the man is living the life of love; to live the life of love is to do the Lord's commandments, for to love is to do, since what man loves that he wills and that he does, but what he does not love that he does not will and therefore does not do.
293.
Verse 11. Saying, Thou art worthy, O Lord, to receive the glory, and the honor, and the power, signifies merit and righteousness belonging to the Lord's Divine Human, that from it is all Divine truth and Divine good and salvation. This is evident from the signification of "Thou art worthy, O Lord," as being merit and righteousness belonging to the Lord's Divine Human (of which presently); also from the signification of "glory and honor," as being in reference to the Lord's Divine truth and Divine good which are from Him (see above, n. 288), also from the signification of "power," as being salvation. "Power" here signifies salvation because all Divine power looks to salvation as an end; for by Divine power man is reformed, and afterwards introduced into heaven, and there withheld from evil and falsity and held in good and truth; and this the Lord only can effect...
294.
For Thou hast created all things, signifies that from Him are all existence and life, and heaven also for those who receive. This is evident from the signification of "to create," as being not only that all things came into existence from the Lord, but also that all life is from Him; and as the spiritual sense of the Word treats only of heaven and the church, therefore "to create" signifies primarily here to reform, thus to give heaven to those who receive, for this is to reform. That the existence of all things is from the Lord, see in the work on Heaven and Hell (n. 7-12, and n. 137); and that all life is from the Lord (n. 9; and in The Doctrine of the New Jerusalem, n. 278). But here "to create" does not signify natural existence and life, but spiritual existence and life; and this is what is everywhere signified in the Word by "creating;" ...[2] That "to create" signifies to reform and regenerate men, and thus to establish the church, can be seen from the passages in the Word where this term occurs, as in the following... [4] In David: Create for me a clean heart, O God, and renew a firm spirit in the midst of me (Ps. 51:10). "To create a clean heart" signifies to reform in respect to the good of love; "to renew a firm spirit in the midst of me" signifies to reform in respect to the truth of faith; for "heart" signifies the good of love, and "spirit" a life according to the Divine truth, which is the faith of truth...[9] In Ezekiel: Thou hast been in Eden, the garden of God; every precious stone was thy covering; in the day that thou wast created they were prepared. Thou wast perfect in thy ways in the day that thou wast created, until perversity was found in thee (Ezek. 28:13, 15). This is said of the king of Tyre, by whom those who are in truths and through truths are in good are signified; of such it is said that they "have been in the garden of God, and that every precious stone was their covering;" "garden of God" signifies intelligence, and the "precious stones" here named signify the knowledges of truth and good; these are called a "covering" because they are in the natural man, and the natural man covers the spiritual; these are said to have "been prepared in the day that they were created," that is, in the day that they were reformed. This makes clear what is signified by "thou wast perfect in thy ways from the day thou wast created." [10] In Isaiah: Jehovah will create over every dwelling place of Mount Zion, and over her assemblies, a cloud by day, and the brightness of a flame of fire by night; for over all the glory shall be a covering (Isa. 4:5). "Zion" signifies the church in respect to the Word; the internal or spiritual sense of the Word in respect to good is meant by its "dwelling place;" the external or literal sense in respect to truths is meant by "the cloud by day," and in respect to good by "the brightness of the flame of fire by night." Because this sense covers and hides the spiritual sense it is called "a covering over all the glory," "glory" meaning the spiritual sense; these are said to be "created" because they are the truths of heaven and the church...
295.
And by Thy will they are, and they were created, signifies that through Divine good they have being, and through Divine truth they have existence... "To be created" signifies to have existence, because only those who have been reformed are said to have existence; for in them is life, and they have intelligence and wisdom; while those who are not reformed have no life in them, but spiritual death, neither have they intelligence and wisdom, but insanity and folly, therefore they are not said to have existence. Everything indeed, that appears to any of the senses is said to have existence, but this cannot be said of man spiritually unless he is in good and truth; for man is created that he may be living, intelligent, and wise; consequently when he is dead, insane, and foolish, to that extent he does not exist as a man. There are two things that cause man to be a man, namely, good and truth, both from the Lord; good is the esse [essence] of his life, but truth is the existere [existence] of life therefrom; for all truth has existence from good, since it is the form and therefore the quality of good; and since good is the esse of life, and truth is the existere of life therefrom, and "to be created" signifies to have existence, it is said, "by Thy will they are, and they were created." This, then, is the spiritual in these words. [2] "Will" in reference to the Lord means Divine love; because the Divine Itself, from which are all things, is the Divine love. The Lord, therefore, appears before the angels as a Sun, fiery and flaming, and this for the reason that in the spiritual world love appears as fire, consequently in reference to the Lord, heaven, and the church, "fire" in the Word signifies love. From that sun in the heavens heat and light proceed; and heat there is Divine good proceeding, and light is Divine truth proceeding. (This is more fully shown in the work on Heaven and Hell, On the Sun of Heaven, n. 116-125; and On Heat and Light in Heaven, n. 126-140.) And since the Divine Itself from which are all things is the Divine love, so "will" in reference to the Lord is Divine love, for what love itself wills, that is the good of love... The understanding is the medium by which the will may be reformed, and by which afterwards the will may appear in form, such as it is by means of the understanding. From this it is clear that the will is the esse of man's life, and the understanding is the existere of life therefrom. (But this is also more fully shown in The Doctrine of the New Jerusalem, where the Will and Understanding are treated of, n. 28-35.) [3] Because man's will is his love, and God's will is the Divine love, it can be seen what is meant in the spiritual sense by "doing the will of God" and "the will of the Father," namely, that it is to love God above all things, and the neighbor as oneself. And as to love is to will, so it is also to do; for what a man loves, that he wills, and what he wills he also does. Therefore "doing the will of God" or "of the Father" means doing His commandments, or living according to them from the affection of love or charity. This is what is meant by "the will of God" and "of the Father" in the following passages. In John: God heareth not sinners; but if anyone worship God and do His will, him He heareth (John 9:31). In Matthew (that the one who does the will of the Father who is in the heavens shall enter into the kingdom of the heavens): Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens, but He that doeth the will of My Father that is in the heavens (Matt. 7:21). In the same: Thy kingdom come; Thy will be done, as in heaven so upon the earth (Matt. 6:10). In the same: It is not the will of the Father that one of these little ones should perish (Matt. 18:14). "It is not His will that one of these little ones should perish" means evidently love. It is said "the will of the Father," because "Father" means Divine good. In John: If ye abide in Me, and My words abide in you, you may ask whatsoever ye will, and it shall be done unto you (John 15:7). Whatsoever they will and ask shall be done for those who abide in the Lord and in whom His words abide, because they then will nothing except what the Lord gives them to will, and that is good, and good is from Him...
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