In its degenerate condition, the church among men on earth is dead, in evils, falsities, and sins, because it is no longer receptive of life from the Lord. But the Lord, in His merciful love, provides a new church, in which there is life, because men are instructed in spiritual truths, and are thus enabled to re-open their minds, and to receive spiritual life from the Lord.

THE LITERAL MEANING.

The text has long been supposed to refer to a general resurrection, at some distant time, when men should awake from death, and re-enter their old physical bodies. But the text carries its own evidence that it does not refer to any such physical resurrection, but that it is a prophetic vision, intended, literally, to encourage the Jews in their existing condition of distress, on earth.

Ezekiel, the prophet, was among the captive Jews, exiles in a foreign land, whose hopes of returning to their former home were fast dying out. And the text expressly declares that the Lord would cause them to return to their own land. Held in bondage, and their dead buried in a foreign land, they despaired of reaching their old home in Judea. And they were thinking of themselves, in this world, and not of any general resurrection at some future time. In fact, many of them, with the Sadducees, did not believe in any life after physical death. And none of them had any conception of a distinctively spiritual life, or of a spiritual world, apart from the life of the natural world. And even those of them who believed in a resurrection expected to return to life in the natural world.

THE RESURRECTION.

And, in the second place, no such general physical resurrection, or return to the material body, ever took place, or ever will occur. The physical body is formed of the material substances of the physical world; and it is adapted to use on the physical plane of life. And it cannot enter into any other world. "Flesh and blood cannot inherit the kingdom of God," i.e., the spiritual kingdom. The death of the physical body is the end of the man's physical existence. And the material body then decays, and loses its organized form and identity.

The resurrection is not the rising of the dead body, but the rising of the living man, the spirit, from the dead body, and into the more advanced life of the spiritual world. The resurrection-body is not the old dead body revived, but it is the spiritual body, the body of the spirit of man, an inward body, in which the man was born, and which existed within his material body, while he lived on earth. But natural death takes away the outward and physical body, and allows the man to live in his inward and spiritual body, which is formed of spiritual substance, and adapted to his life and uses in the spiritual world.

But natural-minded men, who do not think spiritually, but only in the light of their natural senses, insist upon interpreting everything according to natural appearances, and from a natural-minded standpoint. And yet, even those who believe in a physical resurrection, often have a general understanding that our text refers, also, to the inward and mental resurrection from the spiritual death of evil and sin, to the new life of regeneration and righteousness.

THE SPIRITUAL MEANING.

But, in its spiritual meaning, our text illustrates the subject of regeneration. Natural death is the rejection of the lower nature of man, the external part, including the impurities of the body. And, in the resurrection of regeneration, there is a death and rejection of the impure and lower things of the natural mind.

THE VALLEY.

The prophet was given a vision of a valley full of dry bones. The earth, in its form, and in its conditions, is a symbol of the mind of man. On the earth's surface, mountains are the high places, representing the higher states of mind, higher levels of affection and of thought; while valleys are the low places, representing the lower states of mind, lower levels of mental life. Comparatively, the natural mind is like a low place, a valley, and the spiritual mind is elevated, as a mountain. Human life begins on its lowest level, its valley; and it needs to be opened upward and inward, into the higher things of more advanced manhood.

In the mental valley, our natural thought sees things as they appear before the natural senses; but, on the higher levels, things are seen as they are, in the light of spiritual truth. And so, in the progress of regeneration, our Lord is constantly calling to us, "Come, let us go up to the mountain of Jehovah, and to the house of the God of Jacob. And He will teach us of His ways, and we will walk in His paths. For the law shall go forth from Zion, and the Word of Jehovah from Jerusalem" (Micah 4:2).

It requires constant and considerable work to climb from the valley up to the mountain-top. And the steady climbing represents the constant effort of the regenerating man to reach higher mental levels, And this climbing is done by rejecting, and leaving behind us the lower ways of the senses, and adopting a clean and orderly life, in feeling, thought, and action. "Who shall ascend into the mountain of Jehovah ? Or who shall stand in His holy place? He that hath clean hands and a pure heart" (Psalm 24:3-4).

BONES.

In the physical body, the bones have the least life, as compared with the other parts, especially the vital organs, the heart, the brain, the lungs, etc. And so the bones represent those things in the mind which are least receptive of life, and furthest removed from the centers of life. The bones represent the external natural mind, as compared with the internal and spiritual mind. In a particular sense, the life of the intellect, as compared with the life of the will, is like the bones, necessary and useful, but not full of life, until made alive by the inflowing loves of the will, which act upon, and within, the intellect, to use it for the work and purposes of the heart.

A bone cannot do anything, in the way of action, but it is acted upon by the muscles and nerves. And yet the bony framework affords a means by which the muscles can do their work. So our intellectual life, of itself, is cold and dead, until it is warmed by our heart's love, and put to work for our heart.

At first, we hold the truths of the church intellectually, as doctrines, which may be put to use, when our heart feels the need of them, in our practical life. But, before they are put to use, the life in them, as our mind holds them, is such life as is in the bones, very remote from the centers of life. But, as our heart puts these doctrines to use, in learning how to love goodness and truth, and to practice them in our conduct, then representatively, these bones begin to live; they begin to be clothed with flesh and nerves, and covered with skin, and thus built into a complete mental body, ready for the uses of life. The building up of the body, on its bony framework, represents the building up of the mind, in the process of regeneration, beginning with the knowledge of doctrine, and gradually covering that mental framework with the living things which make up a full man.

DRY BONES.

In the prophet's vision, the bones were seen to be very dry, i.e., very dead, very far removed from life. And so, in the unregenerate mind, even the mere knowledge of truth is very dead, because it is not intimately connected with any living principle.

In the vision, the bones were separated, and scattered about, and not even associated as a skeleton; representing the condition in the unregenerate mind, in which truths are not associated and arranged as a complete system, but are merely detached and separate notions, not brought into actual use. And, in this case, the question properly arises, "Can these bones live?" Can there be any genuine spiritual life brought into these detached notions, lying dead in the natural memory? Can there be any spiritual life in the mere knowledge of doctrines, scattered about in the memory, but not brought into use in the hearts life?

We have seen young men and women who were brought up in the Sunday Schools, and instructed in the doctrines of their churches, and in the words of the Scriptures; and we have seen these young persons bury their knowledge in the dust of sensuous life, or scatter it, like dead bones, in the valley of a low and selfish life, without any spiritual thought or noble aspiration. "Can these bones live?" No, not in their present condition.

LIVING.

But our Lord, who is life, itself, can fill them with life, if they will turn to Him, seeking life. And the way in which the Lord gives life to the bones of dead doctrine, is represented in our text. He builds them up into a full body. The application is both general and individual. At the end of every general church, or dispensation, men sink into very external conditions of mind; and even their knowledge of truth lies in scattered and dead pieces. But the Lord then establishes a new church, a different condition of the church, with such persons as can be induced to be regenerated. The Divine Truth is brought to such persons, in a different form, so that it will reach their minds, and arouse their attention. And then the old knowledges of doctrine will serve, like bones, for a framework, on which the Lord can build up the full man, with spiritual flesh and nerves; and to whom He can give spiritual life.

The prophet, prophesying to the dead bones, represents the Word of the Lord, coming to the dead mind, i.e., the unregenerate mind, with new light and life. The Lord causes breath to enter into our dead minds, when He gives us a consciousness of the spiritual quality of regenerate life, in which we can spiritually breathe the atmosphere of Divine Truth.

In the Hebrew, the words for wind, breath, and spirit are all derived from the same root-word. Breathing is a sign of life. When a man dies, we say that he expires, or breathes. out. And thus, the coming of the breath represents the coming of spiritual life into the dead mind.

Sinews (or nerves) are then given to the skeleton; for the same Hebrew word (gid) covers both sinews and nerves. The nervous system is the means of extending the brain throughout the whole body, representing the means by which the truth is carried throughout the whole mind, from the interiors of the spiritual mind, through all degrees, and to the outward natural mind. In the natural body, when there is no nerve-force, there is paralysis and deadness. And so, in the mind, the living force of living truth must circulate through all parts, or they cannot have spiritual life.

THE FLESH, ETC.

And the flesh is given. The flesh here represents the good, which comes into the will, or heart. Thus, while the nerves represent the intellectual part, the flesh represents the affectional part of the mind. And these two are necessary to any spiritual life. Putting flesh upon the bones thus represents rebuilding the spiritually dead man, by revivifying his heart, so that it may receive the regenerate life.

This is the meaning of the bread used in the holy supper, which there represents the flesh of the Lord, which means the Divine Goodness, which is the Divine Love, adapted to our reception.

When the nerves and flesh are provided for the body, it still needs to be covered by the skin, which has very important uses, in protecting all the body. The skin is exceedingly sensitive to all kinds of impressions, of heat or of cold, of danger or of delight; while, at the same time, it acts as a cleanser of the body, in carrying away the accumulating impurities.

The skin, as the external covering of the whole body, represents the outward life of conduct, the practical doings of our daily life, in which all our inward principles are carried into action; and by means of which all our mental impurities may be recognized, and rendered harmless, by being cast out, and not allowed to become a part of our actual conduct. And, as the healthy skin completes the usefulness and the symmetry of the body, so a good and useful practical life completes the manhood, whose interior life is in a good heart and a clear understanding.

And, as the skin needs constant care and cleansing, in order to protect the whole body from disease, so the cleanliness and health of our outward life are absolutely necessary in order to protect our spiritual life.

And our text declares that the resuscitated men shall know the Lord, when they are revived; representing that the man who is spiritually made alive by the Lord, then first truly knows the Lord.

THE RESTORATION.

The text describes the bringing together of the different parts of the body. "There was a noise" and "a shaking." The noise is the mental sound of the disturbance of the old conditions of the mind, and the clashing of the old dead states against the influence of the new life now beginning to operate. The shaking, or trembling, is the agitation of the mind, when made to loosen its hold upon old things, and to receive the new life.

"And the bones came together, bone to his bones" i.e., the scattered ideas of doctrine, which were lying in the memory, without cohesion or system, began to come together, into a general system of truth, covering all parts of the mind and life, and applicable to all our action. The mind perceived that all things are related and associated. This was a necessary preliminary condition, before the nerves and flesh could be added to the skeleton; i.e., before spiritual wisdom and love could be given.

And yet, there was no breath in the body, until the Lord gave it; i.e., even with good and true principles, we have no spiritual life in these things, until we recognize that they are from our Lord, and that they are the Lord's presence in us; and that they are not inherent in ourselves, nor procured by any power of our own.

THE FOUR WINDS.

The breath, or spirit, was called to "come from the four winds," to give life to the dead bones. The four winds, literally, are winds from the four points of the compass, North, South, East, and West. But, spiritually, they represent the four general states of human life, the natural understanding and the natural will, and the spiritual understanding and the spiritual will. These different phases of life are the aspects of life from four different mental standpoints, differing in quality and in degree. And, to meet the wants of men on these four different standpoints, or mental conditions, there are four different gospels in the New Testament, each peculiarly adapted to men in one of the four mental conditions. A similar idea is conveyed by the fact that the holy city, the New Jerusalem, is to be built square; i.e., with four sides.

That the breath, or spirit, is to come from the four winds, means that it is to come from all the quarters of the spiritual world, from external truth and from external good, and from internal truth and from internal good; to bring spiritual life in all its aspects, to reach and supply all forms of mind; i.e., to bring all the good and true principles of heaven, for the use of the church.

And when they received life, the bodies "stood up upon their feet, an exceeding great army;" i.e., the regenerate mind begins at once to stand upon its new principles, in practical life: and, doing so, it finds such principles applicable to all the multitude of human actions. And then the regenerated mind is seen to be "the whole house of Israel," a spiritual church, looking to the Lord. Thus our Lord restores Israel to his own land, spiritually, by restoring men to a regenerate state.

APPLICATION.

Set before you a human skeleton of dry bones. And set beside it a living human body, in full health and vigorous operation. And then consider the great contrast between the two objects. And recognize the fact that there is as great a parallel contrast between yourself if unregenerate, or regenerate; if, spiritually, a mere skeleton of a man, or a full and living man, in vigorous spiritual health, and in loving, intelligent, and orderly activity. And then we shall understand what the Lord means, when He says to us, individually, "He that believeth in Me, though he were dead, yet shall he live" (John 11:25). For He will open the old graves of our dead hearts, and raise our souls into spiritual life. And, in this, our Lord will fulfil, spiritually, the promise of our text, "O My people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel."

850. And, lo, the Lamb standing on mount Zion. That this signifies the presence of the Lord in heaven and in the church, in order to separate the good from the evil, and accomplish the judgment, is evident from the signification of the lamb, as denoting the Lord with respect to the Divine Human (concerning which see above, n. 297, 314, 343, 460, 482); and from the signification of standing, as denoting to be present and conjoined, of which we shall speak presently; and from the signification of mount Zion, as denoting heaven and the church, where the Lord reigns by means of His Divine truth, as is evident from the passages in the Word, where mount Zion is mentioned. But first something shall be said concerning the presence of the Lord in heaven and in the church in order to separate the good from the evil and accomplish the judgment.

The presence of the Lord in the whole heaven, and in the whole church is perpetual; for heaven is not heaven from the proprium of the angels there, nor is the church a church from man's proprium in it, but from the Divine of the Lord in them. For an angel's proprium cannot make heaven, nor man's proprium the church, because the proprium of both angels and men is not good. Therefore the Divine which proceeds from the Lord, as received by them, makes heaven and the church with every one in particular, and therefore with all in general in whom heaven and the church exist. It is evident, therefore, that the presence of the Lord is perpetual with all in heaven and in the church; but it is a presence that is pacific, tranquil, conserving, and sustaining, by which all things in the heavens and on earth are constantly retained in order and connection, and reduced to that order; the same is the case also in the hells. But the presence, here meant by standing upon mount Zion, is the active and extraordinary presence of the Lord in order that His Divine may flow in through the heavens into the lower parts, and there separate the good from the evil, and cast down the evil from their places, where they had formed for themselves a similitude of the heavens. But this presence and conjunction of the Lord with the heavens, and His influx thence into the parts beneath, to effect the judgment, has been treated of above (n. 413[a], 418[a], 419[a], 426, 4891/2, 493, 702, 704). This presence is what is also signified elsewhere by standing, when said of the Lord, as in Isaiah 3:13. From these things it is evident, that by these words, "Lo, the Lamb standing on mount Zion," is signified the presence of the Lord in heaven and in the church to separate the good from the evil, and to accomplish the judgment.

[2] The reason why mount Zion signifies heaven and the church where the Lord reigns by means of His Divine truth is, because Zion was the city which David built and in which he afterwards dwelt; whence it was called the city of David. And because David represented the Lord as to His royalty, which is Divine truth, therefore Zion, in the Word, signifies heaven and the church where the Lord reigns by means of His Divine truth. It was for this reason also that the ark of Jehovah, in which the Law was deposited, was carried into that city by David; for that Law, in a broad sense, also signified the Divine truth proceeding from the Lord. It is for this reason also that by Jerusalem - which was situated below that mountain - is signified the church as to doctrine; for all doctrine pertaining to the church is from the Divine truth which proceeds from the Lord; consequently from the Word. That city was built upon a mountain, because mountains at that time, on account of their height, represented the heavens, and therefore also, in the Word, they signify the heavens. The reason of this representation, and of the signification thence, was that the highest heavens, where are the angels of the third degree, appear high above the rest, and before the eyes of others as mountains; and because the highest heavens appear as mountains, and as the angels who are upon them are in love to the Lord, therefore mountains, in the Word, and especially the mountain of Zion, signify love to the Lord. That a mountain signifies love, may be seen above (n. 405, 510).

[3] That by Zion is signified heaven and the church in which the Lord reigns by means of His Divine truth, is evident from the following passages in David:

Yet have I anointed my king upon Zion, the mountain of my holiness. I will declare concerning the statute, Jehovah hath said unto me, Thou art my Son; this day have I begotten thee. . . . I will give the heathen for thine inheritance, and the ends of the earth for thy possession. Kiss the Son, lest he be angry, and ye perish from the way, because his anger is kindled but a little. Blessed are they that put their trust in him (Psalm 2:6-8, 12).

That these things are not said of David, but of the Lord, is evident from its being said, "Thou art my Son; this day have I begotten thee. I will give the heathen for thine inheritance, and the ends of the earth for thy possession." Also, "Kiss the Son, lest he be angry, and ye perish from the way. Blessed are all they that put their trust in him." None of these things can be said of David. Therefore by anointing a king upon Zion, the mountain of holiness, is signified the Lord's kingdom in heaven and in the church by means of the Divine truth. What is signified by anointing and anointed, when said of the Lord, may be seen above (n. 375). King signifies the Lord as to Divine truth; Zion heaven and the church. To declare this concerning the statute, signifies His Advent. Thou art my Son; this day have I begotten thee, signifies the Divine Human, which is also the Son of God. That He hath all power in the heavens and on the earths is meant by, I will give the heathen for thine inheritance, and the ends of the earth for thy possession. That there must be conjunction with Him by love in order to salvation, is signified by, kiss the Son, lest he be angry, and ye perish from the way. The Last Judgment by Him is signified by, when His wrath is kindled but a little. That then those shall be saved who have faith in Him, is signified by, blessed are all they that put their trust in Him. From these considerations it is evident, that by Zion is meant heaven and the church, where the Lord reigns by His Divine truth.

[4] Similarly in Zechariah:

"Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass" (9:9).

That these things are said of the Lord and His kingdom in the heavens and on earth, this kingdom being meant by Zion and Jerusalem, is evident in the Evangelists; where these things, when they were fulfilled, are thus related:

Jesus sent two of his disciples, that they might bring to him an ass and her foal. This was done that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, behold thy King cometh to thee, meek, sitting upon an ass, and a colt the foal of an ass (Matthew 21:2, 4, 5; John 12:14, 15).

That to ride upon an ass, and the colt of an ass, was characteristic of a king, and that therefore the Lord rode in this way when He entered Jerusalem, and was proclaimed king by the acclamations of the people, who strewed branches of palm trees, and their garments, upon the way before Him, may be seen above (n. 31). And because the Lord thus entered Jerusalem as a king, it appears that by Zion is meant heaven and the church, in which the Lord reigns by means of His Divine truth.

[5] That the kings of Judah and Israel represented the Lord as to Divine truth, and that hence by kings are meant those who are in truths from good from the Lord, may be seen above (n. 31, 553, 625); and that especially by David, in the Word, the Lord was represented as to His royalty, which is Divine truth (n. 205).

In Isaiah:

"O Zion that bringest good tidings, get thee up into the high mountain; O Jerusalem that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, behold your God! behold the Lord Jehovih will come in strength" (40:9, 10).

Because these things are spoken of the Lord and of His kingdom, and this is signified by Zion and Jerusalem, therefore it is said, that Zion and Jerusalem will bring good tidings; Zion, from the good of love, and Jerusalem, from the truths of doctrine. Bringing good tidings from the good of love, is meant by getting up into the high mountain; and [bringing good tidings] from the truths of doctrine, is meant by lifting up the voice with strength. By the cities of Judah is signified the doctrine of love to the Lord and love towards the neighbour in its whole extent. The Lord as to Divine truth and Divine good, who was about to come to execute judgment, is meant by, Behold your God! Behold the Lord Jehovih cometh in strength. For the Lord is called God, in the Word, from Divine truth, and is called Jehovah, and also the Lord Jehovih, from Divine good. To come in strength is to execute judgment, thus to subjugate the hells.

[6] In Micah:

"At the end of days the mountain of the house of Jehovah shall be established in the top of the mountains, and it shall be exalted above the hills; and the people shall flow unto it. And many nations shall go and say, Come and let us go up to the mountain of Jehovah, and to the house of the God of Jacob; and he will teach us of his ways; and we will walk in his paths; for out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem. Then shall he judge among many nations, and shall rebuke numerous nations, afar off. Jehovah shall reign in mount Zion from now unto an age; thou art the tower of the flock. O hill of the daughter of Zion, unto thee shall he come, and the former kingdom shall return, the kingdom of the daughter of Jerusalem" (4:1, 2, 3, 7, 8).

That the coming of the Lord and His kingdom in the heavens and on earth is here described, must be evident to every one. Therefore his kingdom, which is heaven and the church, is meant by the mountain of the house of Jehovah which shall then be established in the top of the mountains. And because by Zion is meant heaven and the church, in which the Lord is about to reign by means of His Divine truth; and by Jerusalem is meant heaven and the church, as to doctrine from that Divine truth, therefore it is said, "Out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem." The instruction of all from the Lord is described by what follows in that passage.

[7] And in Isaiah:

"Cry out and shout, O inhabitant of Zion, for great in the midst of thee is the Holy One of Israel" (12:6).

Again:

"The ransomed of Jehovah shall return to Zion with songs and everlasting joy upon their heads" (35:10).

In Zephaniah:

"Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem; Jehovah hath removed thy judgments; he hath overturned thine enemy: Jehovah is in the midst of thee" (3:14, 15).

In Zechariah:

"Sing and rejoice, O daughter of Zion, behold I come that I may dwell in the midst of thee, and many nations shall join themselves to Jehovah in that day; I will dwell in thee" (2:10, 11).

In the same:

"I will return unto Zion, and I will dwell in the midst of Jerusalem; whence Jerusalem shall be called the city of truth, and the mountain of Jehovah, the mountain of holiness" (8:3).

In David:

"Who will grant to Zion the salvation of Israel? When Jehovah bringeth back the captivity of his people, Jacob shall rejoice and Israel be glad" (Psalm 14:7; 53:6).

In Isaiah:

"The Lord Jehovih shall lay in Zion a stone; a tried stone, a precious corner stone, a sure foundation; he that believeth shall not make haste. Judgment also will I lay for a line, and justice for a plummet . . .your covenant with death shall be disannulled, and your agreement with hell shall not stand" (28:16, 17, 18).

In the same:

"In that day shall a present be brought unto Jehovah of Zebaoth, a people scattered and peeled, from a terrible people . . . to the place of the name of Jehovah Zebaoth, to mount Zion" (18:7).

In the same:

"I have caused my justice to draw near; it is not far off, and my salvation shall not tarry: I will place salvation in Zion, for Israel my glory" (46:13).

In the same:

"Then the Redeemer shall come to Zion" (59:20).

In these passages the Advent of the Lord is treated of, and His kingdom in the heavens and on earth. And because that kingdom is meant by Zion and Jerusalem, therefore it is said that they shall come thither, and that Jehovah the Holy One, and the King of Israel, shall dwell there; Jehovah the Holy One, and the King of Israel denoting the Lord as to Divine truth. It is evident, therefore, that by Zion is meant heaven and the church, in which the Lord reigns by means of the Divine truth; and by Jerusalem, heaven and the church as to doctrine from that Divine truth. Who does not see that Jerusalem and Zion, to which the nations should be brought back, and where the Lord is to dwell, do not mean the Zion and Jerusalem where the Jewish nation was?

[8] From the following passages also it is evident that by Zion is meant heaven and the church in which the Lord reigns by means of the Divine truth.

In Isaiah:

"Zion shall be redeemed with judgment, and her converts in justice" (1:27).

In the same:

"He that is left in Zion, and he that remaineth in Jerusalem, shall be called holy to him; every one written unto life in Jerusalem. Jehovah shall create upon every dwelling of mount Zion, and upon her assembly, a cloud by day and a smoke and splendour of a flame of fire by night" (4:3, 5).

In the same:

"Jehovah Zebaoth shall reign in mount Zion and in Jerusalem, and before his elders in glory" (24:23).

In the same:

Jehovah, "whose hearth is in Zion, and his oven in Jerusalem" (31:9).

In the same:

"Jehovah is exalted because he dwelleth on high; he hath filled Zion with judgment and justice: look to Zion, the city of our solemnities; let thine eyes see Jerusalem a quiet habitation, a tabernacle which shall not be taken down" (33:5, 20).

In the same:

"The virgin daughter of Zion hath despised thee; she hath laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee, because thou hast blasphemed and calumniated the Holy One of Israel" (37:22, 23).

In David:

"That I may tell over all thy praises in the gates of the daughter of Zion" (Psalm 9:14).

"The sides of the north, the city of the great King. God is known in her palaces" (Psalm 48:2, 3).

In the same:

"Walk about Zion, and compass her about; number her towers; set your heart unto the bulwarks, distinguish her palaces and ye may relate to the generation following, that this God is our God, for ever and ever: he will lead us" (48:11-14).

In the same:

"In Salem is the tabernacle of God, and his dwelling-place in Zion" (Psalm 76:2).

In the same:

The Lord "hath chosen the tribe of Judah, the mountain of Zion which he loveth" (Psalm 78:68).

In the same:

"Jehovah loveth the gates of Zion more than all the dwellings of Jacob. Glorious things must be spoken of thee, O city of God. Jehovah shall count when he describeth the people, that this man was born there. All my springs are in thee" (Psalm 87:2, 3, 6, 7).

In the same:

"When Jehovah bringeth back the captivity of Zion, then shall our mouth be filled with laughter, and our tongue with singing" (Psalm 126:1, 2).

In the same:

"Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of thy life; that thou mayest see thy son's sons; peace upon Israel" (Psalm 128:5, 6).

In the same:

"Jehovah hath chosen Zion; he hath desired it himself for a seat. This is my rest for ever: here will I dwell; because I have desired it" (Psalm 132:13, 14).

In the same:

"Jehovah shall bless thee out of Zion" (Psalm 134:3).

In the same:

"Blessed be Jehovah out of Zion, dwelling in Jerusalem" (Psalm 135:21).

In the same:

"Jehovah shall reign for ever, God thy God, O Zion, from generation to generation" (Psalm 146:10).

In the same:

"Let the sons of Zion exult in their king; let them praise his name in the dance; with timbrel and harp let them sing praise" (Psalm 149:2, 3).

These passages concerning Zion are quoted in order that every one may see, that by Zion, in the Word, is not meant Zion, but heaven and the church where the Lord reigns by means of His Divine truth. Most of these passages are also prophetic of the Lord, that when He comes, He will love Zion and dwell there for ever; although He could love neither that city nor Jerusalem, as is evident from His words concerning them; but heaven and the church where His Divine truth is received. This is why Zion is called His rest, His dwelling-place, the mountain of Jehovah, the city of God, the city of the great King, the city of truth, and that it is said His kingdom shall be there for ever, to an age, and from generation to generation; none of which things can by any means be said and understood of the Zion of David.

[9] Because the Lord came into the world to accomplish a Judgment, and thereby bring all things in the hells and also in the heavens into order; and since judgment is effected by means of Divine truth - for this, according to reception, makes man spiritual - and according to its laws, which are the Divine precepts in the Word, all judgments take place in the spiritual world, therefore the Lord assumed the Human, and made this, whilst He abode in the world, Divine truth, in order, as said, that He might accomplish the Judgment.

That the Lord made His Human Divine truth is meant by

The Word which was with God, and which was God, and by which all things were made that were made, and by which the world was created (John 1:1, and following verses).

By the Word is meant the Divine truth. That the Lord became this as to His Human is expressed in clear terms, as follows:

"And the Word was made flesh, and dwelt among us, and we beheld his glory, a glory as of the only begotten of the Father, full of grace and truth" (verse 14 in the same chapter).

The Lord, as to Divine truth, is also meant by the Son of man, which the Lord frequently calls Himself in the Evangelists; of whom He also says, that "He shall execute judgment."

Now because judgment was accomplished by the Lord from His Divine truth, and since by Zion is meant heaven and the church, in which the Lord reigns by means of His Divine truth; therefore in this chapter of the Apocalypse, in which the separation of the good from the evil, before the Last Judgment, is treated of, a Lamb was seen standing upon mount Zion, by which is signified the presence of the Lord in heaven and in the church to separate the good from the evil and to effect the Judgment, according to what was said above.

[10] On account of the same signification of mount Zion also, in other parts of the Word, it is said that the Lord from mount Zion will fight for the church against the evil, and destroy them; as in the following passages:

In Isaiah:

"Jehovah Zebaoth shall come down to fight upon mount Zion and upon the hill thereof" (31:4).

The Advent of the Lord, and the redemption or liberation of the faithful is there treated of. Therefore by fighting upon the mountain of Zion and upon the hill of it, is signified to execute judgment from Divine truth. The reason why judgment is accomplished by means of Divine truth is, that all are judged according to its reception. For Divine truth, or the Word, and doctrine therefrom, teach life, and every one is judged according to it.

[11] In David:

Jehovah "will send thy help from the sanctuary; and out of Zion he will strengthen thee; we will sing in thy salvation, and in the name of our God we will set up our banners. I know that Jehovah will save his anointed; he will answer him from the heaven of his holiness, with the saving strength of his right hand" (Psalm 20:2, 5, 6).

These things are also said concerning the Lord and His victory over the hells, and the salvation of men by that means. Combats and victories are meant by answering His anointed from the heaven of His holiness, with the saving strength of His right hand; and the salvation of the faithful thereby is meant by His strengthening us out of Zion, and by our rejoicing in His salvation.

[12] In the same:

"Jehovah shall speak, and shall call the earth from the rising of the sun even to the setting; out of Zion, the perfection of beauty, God shall shine forth. Our God shall come; he shall cry to the heavens from above; and to the earth, to judge his people. Gather my saints together unto me" (Psalm 50:1-5).

These words evidently treat of judgment upon all from Zion, thus from the Lord by means of the Divine truth. The separation of the good from the evil is meant by, calling the earth from the rising of the sun to its setting. Judgment upon all is signified by, crying to the heaven from above, and to the earth to judge the people. The gathering together of the good and their salvation is meant by, gather my saints unto me. And the Divine truth, in which the Lord is in His glory, is meant by, out of Zion the perfection of beauty God shall shine forth.

[13] In the same:

"The saying of Jehovah to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool. Jehovah shall send to thee the sceptre of thy strength out of Zion, rule thou in the midst of thine enemies" (Psalm 110:1, 2).

That these things are said of the Lord, is well known from the words of the Lord Himself in Matthew (22:44). By sitting at the right hand is signified the Lord's Divine Omnipotence; by making His enemies His footstool is signified the entire subjugation and prostration of the hells; by the sceptre of strength out of Zion is signified the Divine truth, to which belongs omnipotence, Zion denoting heaven, where the Lord reigns by means of His Divine truth. His dominion by this over the hells is signified by, rule thou in the midst of thine enemies. That omnipotence belongs to the Lord alone, and this by means of His Divine truth, may be seen above (n. 726). That power is in truths from good, and that good and thence truth are from the Lord, may also be seen above (n. 209, 338, 716, 776, 783).

[14] In Isaiah:

"Awake, awake, put on thy strength, O Zion, put on the garments of thy gracefulness, O Jerusalem, the city of holiness" (52:1).

Because Zion signifies heaven where the Lord reigns by means of His Divine truth, and since to Divine truth pertains all power, therefore it is said, "Awake, awake, put on thy strength, O Zion." Doctrine therefrom is signified by the garments of gracefulness which Jerusalem shall put on.

[15] In Joel:

"Jehovah shall roar out of Zion, and from Jerusalem he shall give his voice, that the heavens and the earth may tremble. Then shall ye know that I am Jehovah, dwelling in Zion, the mountain of my holiness, and Jerusalem shall be holiness, nor shall strangers pass through her any more" (3:16, 17, 21).

In Amos:

"Jehovah shall roar out of Zion, and shall give his voice from Jerusalem" (Amos 1:2).

By roaring and the roar of a lion, when said of Jehovah, is signified the ardent zeal of defending heaven and the church and of saving those who are therein; which is effected by destroying the evils and falsities which arise from hell by means of Divine truth and its power, see above (n. 601). And because by Zion is signified heaven where the Lord reigns by means of the Divine truth, and by Jerusalem doctrine therefrom, what is signified by Jehovah roaring out of Zion and giving His voice from Jerusalem is evident. That the Lord is there, where He reigns by means of His Divine truth both with the angels of heaven and with the men of the church, is signified by, then shall ye know that I am Jehovah, dwelling in Zion, the mountain of my holiness. That there shall be no falsities of evil there is signified by, strangers shall not pass through her any more; strangers denoting the falsities of evil.

[16] In Isaiah:

"The day of the vengeance of Jehovah, the year of retributions for the controversy of Zion" (34:8).

By the day of vengeance of Jehovah, and by the year of retributions, is signified the Last Judgment, and the condemnation of those who by falsities and evils have laid waste all the truths of the church, thus for the controversy of Zion.

In David:

"Jehovah is great in Zion, and he is high above all people, the king's strength" (Psalm 99:2, 4).

Where Zion is called the king's strength from the Divine truth, to which belongs power itself.

In the same:

Jehovah, "Thou shalt arise and have mercy upon Zion; for it is time to have pity upon her; for the set time is come; for thy servants take pleasure in her stones, and have pity upon her dust. So the nations shall fear the name of Jehovah, and all the kings of the earth thy glory, because the Lord shall build Zion, and appear in his glory. The name of Jehovah shall be announced in Zion, and his praise in Jerusalem, when the people shall be gathered together, and the kingdoms, to serve Jehovah" (Psalm 102:13-16, 21, 22).

These things are said of the Lord's Advent, and the redemption of the faithful by Him. His Advent is signified by the time to have pity upon her, and by the set time; truths which are to be restored and are restored, are signified by the stones in which His servants take pleasure; the establishment of the church and worship of the Lord from Divine truths is described by what there follows.

The devastation of the church, by the Jewish nation, by which every Divine truth was falsified, is also described throughout the Word by the vastation of Zion. As in Isaiah:

"The cities of thy holiness are become a wilderness; Zion is become a wilderness, and Jerusalem a desolation" (64:10).

In Lamentations:

"The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter" (Lamentations 4:2).

Also in Isaiah 3:16-26; Jeremiah 6:2; Micah 3:10, 12; and elsewhere. Mention is also frequently made of the virgin and daughter of Zion. As in the following passages:

2. Kings 19:21; Isaiah 1:8; 3:16, 17; 4:4; 10:32; 16:1; 37:22; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lamentations 1:6; 2:1, 4, 8, 10, 13, 18; 4:22; Micah 1:13; 4:8, 10, 13; Zeph. 3:14; Zech. 2:10; 9:9; Psalms 9:15; Matthew 21:5; John 12:15; and elsewhere.

And by the daughter of Zion is signified a spiritual affection for Divine truth, which is the love of truth for the sake of truth, and the desire of it for the sake of the uses which have reference to eternal life.

From these things it is now evident that by the Lamb seen standing upon mount Zion, is signified the separation of the good from the evil for the accomplishment of the Judgment - the subject treated of in what follows.