504. So far we have shown the signification of hail; we shall now show the signification of fire. Fire signifies in the Word, the good of celestial love, and flame, the good of spiritual love; but in the opposite sense, fire signifies the evil arising from the love of self, and flame, the evil arising from the love of the world. It must be understood that goods of every kind derive their existence from celestial love and spiritual love, and that evils of every kind derive their existence from the love of self and the love of the world. And because love, in both senses, is signified in the Word by fire, therefore also all good and all evil, which exist from those two loves, are signified. Since the term fire, in the Word, is used both of heaven and of hell, and since it has been hitherto unknown that love is signified by fire, I will adduce some passages from the Word in order to make it clear, that fire, in a good sense, there signifies celestial love, and, in a bad sense, infernal love.

[2] That celestial love is signified by fire in the Word, is clear, first from the signification of the fire of the altar, which denotes celestial love, or love to the Lord, concerning which see above (n. 496); and that fire not of the altar has a similar signification is evident from the following passages.

In Ezekiel:

"I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was round about it, and like the form of a live coal, in the midst of the fire. And out of the midst thereof came the likeness of four living creatures. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps; it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. Above the expanse that was over their head was the likeness of a throne, which was the likeness of a man. And I saw as the appearance of a burning coal, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about" (Ezekiel 1:4, [5], 13, 26, 27, 8:2).

By the cherubim, which were seen as living creatures, is meant the Lord as to Divine Providence, and as to guardianship that He may not be approached except by means of the good of love; and because this very guardianship is in the heavens, and especially in the inmost or third heaven, therefore this heaven also is signified by the cherubim; as may be seen above (n. 152, 277, 313, 322, 362, 462). And because the third heaven is signified chiefly by these, and as the Lord is above the heavens, therefore also the Lord was seen upon a throne above the cherubim. The fire seen in the midst of the cherubim, with brightness round about, and lightning therefrom, and also about the throne, and from the loins of Him that sat on the throne, upwards and downwards, clearly signifies celestial Divine Love. For the Lord Himself is Divine Love, and whatever proceeds from the Lord, proceeds from his Divine Love; this is therefore the fire which had brightness round about it.

[3] Similarly in Daniel:

"He came to the Ancient of days whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him" (7:13, 9, 10).

The Ancient of days also means the Lord; the Son of man, in this place the Lord as to Divine Truth, and the Ancient of days, the Lord as to Divine Good or Divine Love. He was called the Ancient of days, from the remotest time, when the celestial church existed, which was in love to the Lord. This church, and the heaven of those who were from it, are meant by the throne, which was like a fiery flame; but the wheels which were as a fire burning, signify the doctrine of celestial love; the Divine Love itself proceeding from the Lord is signified by the fire going forth and issuing from before him.

[4] It is also said by Daniel, that there appeared to him

"A man clothed in linen, whose loins were girded with gold of Uphaz; His body also was like the beryl, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like the brightness of polished brass" (10:5, 6).

That it was the Lord who was thus seen by Daniel is evident from the Apocalypse, where the Lord was represented before John in an almost similar manner, concerning Whom it is said,

"In the midst of the seven lampstands one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire, and his feet like unto polished brass, as if they burned in a furnace, and his countenance like the sun" (1:13-15, 2:18).

From the similarity of the description of the Son of man seen by John in the midst of the seven lampstands, and of the man clothed in linen, and also of the Ancient of days seen by Daniel, it is clear that they both saw the Lord. His face being seen as lightning and His eyes as a flame of fire, signifies the Divine Love of the Lord. For with man the face is an image representative of the affection of his love, and this is especially the case in regard to the eyes, for from them love shines forth, whence they sparkle as it were from fire.

[5] It is also said of him who sat on the white horse,

"His eyes were as a flame of fire" (Apoc. 19:12).

It is evident that it is the Lord, as to the Word, who was there represented as sitting upon a white horse, for it is said that he who sat on the white horse is called the Word of God, and that he is King of kings, and Lord of lords. Because fire signifies the Divine Love, therefore the Lord was seen by Moses upon Mount Horeb in a flame of fire in the bush (Exodus 3:2). So also the Lord was seen by Moses and all the Israelitish people when He descended upon Mount Sinai in fire, concerning which it is thus written:

"Mount Sinai was altogether on a smoke because Jehovah descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace" (Exodus 19:18; Deuteronomy 4:36).

The fire also seen there represented the Divine Love.

[6] Since fire, in the highest sense, signifies the Divine Love of the Lord, it was therefore commanded that fire should be kept burning continually upon the altar, and that they should take of that fire for the offering of incense. It was, on this account, a religious rite among both the Greeks and Romans to keep a fire burning continually, over which the Vestal virgins presided. They derived their worship of fire as a holy thing from the ancient churches which were in Asia, wherein everything connected with worship was representative. Since fire in the highest sense signifies the Divine Love, therefore a lampstand was placed in the tent of assembly, on which were seven lamps, which were kept burning continually. Concerning this, it is thus written in Moses:

"Command the sons of Israel, that they bring unto thee [pure] oil of olive beaten for the light, to cause the lamps to burn continually. Aaron shall order it from the evening unto the morning before Jehovah continually. He shall order the lamps upon the pure lampstand before Jehovah continually" (Leviticus 24:2-4).

Concerning the lampstand itself, see Exodus 25:31 to end, 37:17-24, 40:24, 25; Num. 8:2-4. The signification of the seven lamps of fire burning before the throne of God (Rev. 4:5) is similar. But the fire of the altar signified celestial Divine Love, and the fire of the lampstand, which was flame, signified spiritual Divine Love; and therefore the oil, from which the fire of the flame arose in the lamps of the lampstand, signifies the Divine Love, and also the oil which the five wise virgins had in their lamps, but which the five foolish virgins had not (Matthew 25:1-12).

[7] The Lord's Divine Love is also signified by fire in the Evangelists. John said:

"I baptize with water" but Jesus "shall baptize you with the Holy Spirit, and with fire" (Matthew 3:11; Luke 3:16).

To baptize with the Holy Spirit, and with fire, signifies to regenerate man by means of the Divine Truth and the Divine Good of love from Himself, for the Holy Spirit is the Divine Truth proceeding from the Lord, and the fire, His Divine Love, from which [that truth proceeds].

[8] Similarly what is signified by fire, is also signified by a fire-hearth, in Isaiah:

Jehovah "who hath His fire-hearth in Zion, and His oven in Jerusalem" (31:9).

It is said, "who hath his fire-hearth in Zion," because Zion signifies the church in which is celestial love; and "his oven in Jerusalem," because Jerusalem signifies the church in which is the truth of doctrine; celestial love being respectively like a fire-hearth, and the truth of doctrine like an oven, in which bread is prepared.

[9] Because the good of love is signified by fire, and worship from the good of love was represented by the burnt-offerings, therefore fire was sometimes sent down out of heaven, and consumed the burnt-offering; as when a burnt-offering was offered for the expiation of the people, concerning which as follows in Moses:

This being done "there came forth fire from before Jehovah, and consumed upon the altar the burnt-offering and the fat; and all the people beheld, and shouted and fell on their faces" (Leviticus 9:24).

Similarly it is said, that fire

"consumed the burnt-sacrifice of Elijah, and the wood, and the stones, and the dust, and licked up the waters that were round about in the trench" (1 Kings 18:38).

This fire also signified the Divine Love, and consequently the acceptance of worship from the good of love. Similarly the fire that ascended out of the rock, and devoured the flesh and unleavened cakes, which Gideon brought to the angel of God (Judges 6:21). The Divine Love was also signified by the lamb being roasted by fire, and not sodden by water, and by what remained until the morning being burnt by fire (Exodus 12:8, 9,

[10]). These verses are explained in the Arcana Coelestia 7852-7861).

[10] The Divine Love of the Lord was also signified by the fire into which He went before the sons of Israel in the desert, when they were on their journey; also, by the fire over the tabernacle of the congregation at night, concerning which as follows in Moses:

"Jehovah went before them by day in a pillar of cloud, to lead them in the way; and by night in a pillar of fire, to give them light. The pillar of the cloud by day, and the pillar of fire by night, departed not from before the people" (Exodus 13:21, 22; Num. 9:15-23; Deuteronomy 1:33).

And again,

"For the cloud of Jehovah was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys" (Exodus 40:38; Psalm 105:32, 39).

The cloud appearing in the day, and the fire by night, represented the guarding of heaven and the church by the Lord. For the tabernacle represented heaven and the church; the cloud and fire, guardianship; for the day, when the cloud appeared, signified the Divine Truth in light, and the night the Divine Truth in shade. Lest they should be injured by too great a light they were protected by a cloud, and by a shining fire lest they should be injured by too much shade.

[11] That such was the representation of these things is evident in Isaiah:

"Jehovah shall create over every dwelling-place of Mount Zion, and over her assemblies, a cloud by day, and the smoke and shining of a flaming fire by night; for over all the glory a covering. And there shall be a tabernacle for a shade in the day on account of the heat, and for a place of refuge, and for a covert against the inundation and rain" (4:5, 6).

The dwelling-place of Mount Zion signifies the good of the celestial church, and her assemblies signify the truths of that good; guardianship from injury by too much light or too much shade, is signified by a cloud by day and by the smoke and shining of a flaming fire by night; therefore it is said, "over all the glory a covering," and that there shall be "a tabernacle for a shade in the day on account of the heat." Lest falsities should break in, because of too much light or too much shade, is signified by its being a refuge and covert against inundation and rain, for inundation and rain denote the rushing in of falsities.

[12] In Zechariah:

"I will be" unto Jerusalem "a wall of fire round about, and in glory I will be in the midst of her" (2:5).

A wall of fire signifies protection by the Divine Love, for this the hells cannot approach; the glory in the midst of her is the Divine Truth in the light on every side. Because fire signified the Divine Love, therefore also the burnt-offerings were called "offerings made by fire to Jehovah," and "offerings made by fire of an odour of rest to Jehovah" (Exodus 29:18; Leviticus 1:9, 13, 17; 2:2, 9, 10, 11; 3:5, 16; 4:35; 5:12; 7:30; 21:6; Num. 28:2; Deuteronomy 18:1). The signification of this is that they were accepted, on account of the representation of worship from the good of love; this worship was represented by the burnt-offerings, because in them the cattle were burnt whole in the fire, and consumed.

[13] Because the Word is the Divine Truth itself united to the Divine Good - for the marriage of good and truth is everywhere in it - therefore Elijah was seen to ascend up into heaven in a chariot of fire and horses of fire (2 Kings 2:11); and for the same reason the mountain around Elisha was seen to be filled with horses and chariots of fire (6:17); for Elijah and Elisha represented the Lord as to the Word, and therefore the chariot signified doctrine from the Word, and horses, the understanding of the Word.

[14] That fire signifies love, is also clear in David, in which it is said of Jehovah,

"Who maketh his angels spirits, his ministers a flaming fire" (Psalm 104:4).

Jehovah making His angels spirits signifies that they are recipients of Divine Truth, therefore they signify Divine truths themselves; and His making His ministers a flaming fire, signifies that they are recipients of the Divine Good, consequently they signify Divine goods. Hence it is evident that a flaming fire signifies the good of love. That angels in the Word mean the Lord as to Divine Truth, and in a respective sense, the recipients of the Divine Truth from the Lord, may be seen above (n. 130, 200, 302); and that ministers signify the recipients of the Divine Good, which is of the Divine Love, may be seen also above (n. 155). It is therefore evident that a flaming fire signifies the good of love. Fire signifies love, because the Lord, from His Divine Love, appears in the angelic heaven as a Sun, from which Sun heat and light proceed; and in the heavens the heat from the Lord as the Sun is the Divine Good of love, and the light from the Lord as the Sun is the Divine Truth; for this reason, fire signifies, in the Word, the good of love, and light, the truth from good. That the Lord appears in the angelic heaven as the Sun, from Divine Love, may be seen in Heaven and Hell 116-125); and also that the light from that Sun is Divine Truth, and the heat from that Sun, Divine Good (n. 126-140; also n. 567, 568). It is from the correspondence between fire and love, that, in common discourse, when speaking of the affections which are of love, we use the expressions to grow warm, to be inflamed, to burn, to become hot, to be on fire, and others of a similar kind. Also a man grows warm from his love, of whatever kind it be, according to its degree.

[15] So far concerning the signification of fire in the Word, when ascribed to the Lord, and also when spoken of heaven and the church. On the other hand, when fire in the Word is used in reference to the evil and the hells, it then signifies the love of self and of the world, and thence every evil affection and desire which torments [cruciat] the wicked in hell after death. Fire has this opposite signification, because the Divine Love, when it descends out of heaven, and passes into the societies where the evil are, is turned into a love contrary to the Divine Love, and thence into various burning desires and lusts, and thus into evils of every kind; and therefore also into torments, because evils carry with them their own punishment. In consequence of this conversion of the Divine Love into infernal love with the evil, the hells, where the loves of self and of the world, and hatreds and revenge reign, appear like a flaming fire, both within and round about, although no fire is perceived by the devilish crew who are in them. In fact, in consequence of these loves, those who are in such hells, appear with their faces inflamed and reddened as though from fire. Hence the signification of fire in the following passages is evident.

[16] In Isaiah,

"For wickedness shall burn as a fire; it shall devour the briar and thorn, and shall kindle the thickets of the forest, and they shall mount up like the lifting up of smoke; and the people shall become as the fuel of the fire; no man shall spare his brother" (9:18, 19).

Again:

All the people "shall be for burning, for fuel of fire" (9:5).

Again:

O Assyrians, "conceive chaff, bring forth stubble, your breath, a fire that shall devour you. Thus the peoples shall be as the burnings of lime, thorns cut down which are burned in the fire. Who shall remain to us with the devouring fire? Who shall remain to us with burnings of eternity?" (33:11, 12, 14).

The Assyrians mean those who, from falsities and fallacies, reason against the goods and truths of the church from their own intelligence, that is, from the love of self; these are here described.

[17] Again:

In the day of the vengeance of Jehovah "the streams of the land shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up for ever" (34:8-10).

Again:

"They became as stubble; the fire burnt them; they shall not deliver their soul from the power of the flame" (47:14).

And again:

"Behold, all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire, and among the sparks that ye have kindled" (50:11).

And again:

"Their worm shall not die, neither shall their fire be quenched" (66:24).

In Ezekiel:

"I will deliver thee into the hand of burning men. Thou shalt be for fuel to the fire" (21:31, 32).

In David:

"Thou shalt make them as a fiery oven in the time of thine anger, and the fire shall devour them" (Psalm 21:9).

Again:

"Let burning coals fall upon the wicked; let the fire cast them into deep pits, that they rise not again" (140:10).

So in Matthew:

"Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. He will thoroughly purge his floor, and gather his wheat into the garner, but he will burn up the chaff with unquenchable fire" (3:10, 12; Luke 3:9, 17).

Again:

"As the tares are burned with fire, so shall it be in the consummation of the age."

Again:

"The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire" (Matthew 13:41, 42, 50).

In the same:

He shall say unto them on his left hand, "Depart from me, ye cursed, into the eternal fire (ignem oeternum), prepared for the devil and his angels" (25:41).

Again:

"Whosoever shall say to his brother, Thou fool, shall be in danger of the gehenna of fire" (Matthew 5:22; 18:8, 9, Mark 9:45, 47).

In Luke:

The rich man in hell ¹ (in inferno) said, "Father Abraham, send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame" (16:24).

Again:

"When Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed" (Luke 17:29, 30).

In the Apocalypse:

"If any man worship the beast he shall drink of the wine of the wrath of God, and he shall be tormented with fire and brimstone" (14:9, 10).

The beast and the false prophet "were cast alive into the lake of fire burning with brimstone" (19:20).

And again:

"The devil was cast into the lake of fire and brimstone"(20:10).

"Death and hell were cast into the lake of fire, and he who was not found written in the book of life, was cast into the lake of fire" (20:14, 15).

Again:

"The unbelieving, and murderers, and whoremongers, and sorcerers, and idolators, and liars, shall have their part in the lake which burneth with fire and brimstone" (21:8).

In these passages, fire signifies every desire of the love of evil, and its punishment, which is torment. In addition to these observations we refer the reader to those given in the work concerning Heaven and Hell 566-575), where the meaning of infernal fire, and of the gnashing of teeth, is shown.

[18] In the article above, where hail was treated of, it was stated that the Divine, when it descends out of heaven, produces in the lower sphere, where the evil are, an effect contrary to that which it causes in heaven itself; for in heaven it vivifies and conjoins, but in the lower parts where the evil are, it induces death (mortified) and disjoins. The reason of this, is that the Divine influx from heaven opens the spiritual mind of the good, and adapts it for reception; but with the evil, in whom there is no spiritual mind, it opens the interiors of their natural mind, where evils and falsities reside, and these cause them to cherish a repugnance to every good of heaven, hatred of truths, and the lust to commit every sort of crime; they are consequently separated from the good, and their condemnation follows soon after. This influx with the good, of which we are now speaking, appears in the heavens as a fire vivifying, reanimating, and conjoining; while with the evil below, it appears as a fire consuming and destroying.

[19] Because such is the effect of the Divine Love flowing down out of heaven, therefore, in the Word, anger and wrath are so frequently ascribed to Jehovah, that is, to the Lord, anger, from fire, and wrath, from the heat of fire. Mention is also made of the fire of His anger, and He is said to be a consuming fire; there are many other expressions of a similar kind, which are not used because fire proceeding from the Lord is of such a nature, for this in its origin is Divine Love, but because it becomes such with the evil, who from its influx become angry and wrathful. That this is the case is evident from the fire which appeared on mount Sinai, when the Lord descended upon it, and promulgated the law. Although this fire in its origin was Divine Love, from which is Divine Truth, still it appeared to the people of Israel as a consuming fire, in the presence of which they feared exceedingly (Exodus 19:18 20:18; Deuteronomy 4:11, 12, 15, 33, 36; 5:5, 22-26), for the reason that there was no spiritual internal with the Israelitish people, but only a natural internal, which was full of evils and falsities of every kind; and the Lord appears to every one according to His quality. That the sons of Jacob were of the nature and quality above mentioned, may be seen in the Doctrine of the New Jerusalem 248).

[20] For this reason Jehovah, that is, the Lord, is called in the Word a consuming fire; as in the following passages:

"Jehovah thy God is a consuming fire, even a jealous God" (Deuteronomy 4:24).

In Isaiah:

"For behold, Jehovah will come in fire, and his chariots like a whirlwind, in flames of fire. For in fire and in his sword will Jehovah contend with all flesh; and the slain of Jehovah shall be multiplied" (66:15, 16).

Again:

"Thou shalt be visited with the flame of devouring fire" (29:6).

And again:

Jehovah "in the indignation of his anger, and, with the flame of a devouring fire, with scattering, and inundation, and hailstones" (30:30).

In David:

"There went up a smoke out of his nostril, and a devouring fire out of his mouth; coals were kindled from it. By the brightness before him his thick clouds passed, hailstones and coals of fire. Jehovah also thundered from the heavens, and the Most High uttered his voice; hailstones and coals of fire" (Psalm 18:8, 12,13).

Again:

"Our God shall come, and shall [not] keep silence; a fire shall devour before him" (Psalm 50:3).

And again:

"Upon the wicked" Jehovah "shall rain snares, fire and brimstone" (Psalm 11:6).

In Ezekiel:

"I will set my faces against them; that although they shall go out from the fire, nevertheless fire shall devour them. And I will make the land desolate, because they have committed a trespass" (15:7, 8).

In Moses:

"For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains" (Deuteronomy 32:22).

Such things appear in the spiritual world, when the Divine Good and Truth descend out of heaven towards the lower parts there, where the evil are, who are to be separated from the good, and dispersed; those things were said from appearances there. And because when fire, which in its origin is Divine Love, descends out of the heavens, and is received by the evil, becomes a consuming fire, therefore, such fire, in the Word, is spoken of in reference to Jehovah. Infernal fire is nothing else than the changing of the Divine Love into evil loves, and into mischievous desires to hurt and do evil.

[21] This was also represented by the fire which fell from heaven and consumed Sodom and Gomorrah (Genesis 19:24); also by the fire which consumed Nadab and Abihu, the sons of Aaron, because they offered incense with strange fire (Leviticus 10:1, and following verses). The incense of strange fire signifies worship from other love than love to the Lord. So again the same thing is signified by the fire which consumed the uttermost parts of the camp of the sons of Israel because of their evil lusts (Num. 11:1-3). Again, the representation was similar in the case of the Egyptians perishing in the Sea Suph (Red Sea), when Jehovah looked upon their camp out of the pillar of fire and of the cloud (Exodus 14:24-27). That that fire, in its origin, was the Divine Love, giving light before the sons of Israel during their journeyings, and over the tabernacle in the night time, has been shown above in this article; but yet, the looking thence by Jehovah altogether disturbed and destroyed the camp of the Egyptians.

[22] That fire, descending from heaven appeared to consume the evil in the spiritual world, is evident from the Apocalypse, where that was seen by John, for he says, that fire came down out of heaven, and devoured Gog and Magog (20:9; Ezekiel 38:22). To devour signifies there to disperse and to cast into hell. Thus again it is said in Isaiah,

"And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorn and his briar in one day" (10:17).

The thorn and briar signify evils and falsities of the doctrine of the church; the destruction of them by the Divine Truth descending out of heaven is signified by the words "the light of Israel shall be for a fire, and his Holy One for a flame."

[23] Because fire, in the opposite sense, or in regard to the evil, properly signifies the love of self, and flame, the love of the world, therefore also fire signifies every evil, as enmity, hatred, revenge, and many others, for all evils flow from these two sources, as may be seen in the Doctrine of the Jerusalem (n. 75), consequently, fire also signifies the destruction of man's spiritual life, and therefore it signifies condemnation and hell. All these things are signified by fire, because love is signified by fire, as is still further evident from the following passages.

In Isaiah:

"They shall see, and pine away for their hatred of the people; yea, the fire shall devour thine enemies" (26:11).

The destruction of the evil who are here meant by people and enemies, is described by hatred and by fire.

[24] In the same:

"When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou passest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee" (43:2).

To pass through the waters and through the rivers, and not to be overflowed, signifies that falsities and reasonings from falsities against truths shall not enter and corrupt; for waters here denote falsities, and rivers, reasonings from falsities against truths. By passing through the fire and not being burned, and by the flame not kindling upon them, is signified, that evils, and the desires arising from them, shall not hurt them, for fire signifies evils, and flame signifies the desires therefrom.

[25] Again:

"Our house of holiness and our glory, where our fathers praised thee, is burned up with fire; and all our desirable things are laid waste" (64:11).

The house of holiness and our glory signifies the celestial and the spiritual church; the house of holiness signifies the celestial church, and glory the spiritual church. Where our fathers praised thee, signifies the worship of the Ancient Church, to praise signifies to worship, and fathers, those who were of the Ancient Church; to be burned up with fire, signifies that all the goods of that Church were turned into evils, by which the goods were consumed and perished. And all our desirable things are laid waste, signifies that all truths were similarly consumed; desirable things in the Word denote the truths of the church.

[26] In the same:

"For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water. And the strong shall be as tow, and his work as a spark, and they shall both burn together, and none quenching" (1:30, 31).

An oak signifies the natural man, and its leaves the scientifics and cognitions of truth therein; a garden signifies the rational man. Ye shall be as an oak whose leaf fadeth, and as a garden that hath no water, signifies that there shall be no more any scientific truth or rational truth. The strong and his work signifies that which is produced from [man's] own intelligence. He is sometimes called strong, in the Word, who trusts to himself and his own intelligence, for he supposes himself, and the work which he thence produces, to be strong; and because the proprium of man drinks in every kind of evil and falsity, and by means of these destroys all good and truth, it is therefore said the strong shall be as tow, and his work as a spark, and they shall both burn together; to be burned denotes to perish by falsities of evil.

[27] In Ezekiel:

"Thy mother is like a vine. Now she is planted in the desert, in a dry and thirsty land. Fire is gone out from a rod of her branches, it hath devoured them and her fruit" (19:10, 12- 14).

By the mother who is like a vine, is signified the Ancient Church which was in the good of life, and thence in truths; that the church is now without goods and truths is signified by her being now planted in the desert, in a dry and thirsty land; a dry land denotes the church where there is no good, and a thirsty land where there is no truth; a fire going forth from a rod of her branches and devouring them and the fruit thereof, signifies that the evil of falsity had destroyed all truth and good; fire denotes evil, a rod of branches the falsity of doctrine in which is evil, and to devour them and the fruit thereof, denotes to destroy truth and good; the evil of falsity, is the evil which is from the falsity of doctrine.

[28] Again, in Zechariah:

"Behold, the Lord will impoverish" Tyre, "and he will shake off her wealth in the sea; and she herself shall be devoured with fire" (9:4).

Tyre signifies the church as to the cognitions of truth and good, and therefore Tyre signifies the cognitions of truth and good pertaining to the church; the vastation thereof by falsities and evils is signified by the Lord shaking off her wealth into the sea, and by she herself being consumed by fire.

[29] Again in David:

"Enemies have set thy sanctuary on fire, they have defiled the dwelling-place of thy name even to the earth; they have burned up all God's places of assembly in the land until there is no more any prophet; neither among us any that knoweth how long" (Psalm 74:7-9).

That desires arising from evil loves destroyed the goods and truths of the church, is signified by the enemies setting the sanctuary on fire, and defiling the dwelling-place of the name of Jehovah; that they altogether destroyed everything of Divine worship, is signified by their burning all God's places of assembly in the earth, that there was no longer any doctrine of truth, or understanding of truth, is signified by "there is no more any prophet; neither among us any that knoweth [how long]."

[30] In Moses, it is said if wicked men have drawn away the inhabitants of a city to serve other gods, they shall all be smitten with the edge of the sword, and the city with all the spoil shall be burnt with fire (Deuteronomy 13:13-16). These words signify in the spiritual sense, that the doctrine, from which there is worship, that acknowledges any other God than the Lord, should be wiped out, because in it there is nothing but falsities originating in evil desires. This is the signification in the spiritual sense of the above words, because a city, in the Word, signifies doctrine, and serving other gods signifies to acknowledge and worship some other God than the Lord; a sword signifies the destruction of truth by falsity; and fire, the destruction of good by evil.

[31] The Lord said in Luke that He came to send fire upon the earth, and what would He if it were already kindled (12:49). This signifies hostilities and combats between evil and good, and between falsity and truth. For before the Lord came into the world, there was nothing but absolute falsities and evils in the church, consequently there was no combat between them and truths and goods; but after truths and goods were disclosed by the Lord, then combats could first begin to exist, and without combats between them reformation is not possible. This is what is meant therefore by the Lord saying what would He if the fire were already kindled. That these words are to be thus understood is evident from what follows, namely that He came to cause division;

"for from henceforth there shall be five in one house divided. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother" (verses 51-53).

By the father against the son, and the son against the father, is meant evil against truth, and truth against evil; and by the mother against the daughter, and the daughter against the mother, is meant the desire for falsity against the affection for truth, and the reverse. In one house, signifies in one man.

[32] Since sons signify in the Word the truths of the church, and daughters, the goods thereof, the signification of the burning of sons and daughters, as recorded in Jeremiah is evident:

"They have built the high places of Tophet in the valley of the [son] of Hinnom, to burn their sons and their daughters" (7:31).

Again:

"I will cause an alarm of war to be heard against Rabbah [of the children] of Ammon; and her daughters shall be burned with fire" (49:2).

And in Ezekiel:

"When ye offer your gifts, when ye make your sons to pass through the fire" (20:31).

By burning their sons and daughters in the fire, is signified to destroy the truths and goods of the church by evil desires, or by evil loves. Suppose that they actually committed such abomination, still, the destruction of the truth and good of the church by filthy and abominable lusts, which they confirmed by falsities is signified by them.

[33] From these things it is now evident that by hail and fire mingled with blood, and cast upon the earth, whence a third part of the trees was burnt up, and all green grass burnt up, is signified the influx out of heaven, and the first change thence before the Last Judgment. But what is signified by tree and by green grass, will be explained in what follows. Similar things are also said concerning the plagues in Egypt, which preceded their final extinction, or drowning in the Sea Suph (Red Sea); as for example, that, upon the land of Egypt it rained hail, and fire mingled with the hail, and the herb of the field was struck and every tree of the field was broken (Exodus 9:23-26).

[34] That similar things would take place before the day of Jehovah, which is the Last Judgment, is also predicted in the prophets.

In Joel:

"The day of Jehovah; a day of darkness and of thick darkness. A fire shall devour before it; and behind it a flame shall burn" (2:1, 2, 3).

In the same:

"I will show wonders in heaven, and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of Jehovah come" (2:30, 31).

Again:

"Fire hath devoured the habitations of the wilderness, and the flame hath burned all the trees of the field" (1:19, 20).

And in Ezekiel:

"Say to the forest of the south, Behold, I will kindle a fire in thee, which shall devour every green tree in thee; the flame of the grievous flame shall not be quenched, whence all faces from the south even to the north shall be burned therein" (20:47).

The forest of the south signifies the church, which may be in the light of truth from the Word, but which, now destitute of spiritual light, is in knowledges alone; the trees which the fire shall devour, signify such knowledges; that evil desires also would deprive them of all spiritual life, and that there would be no longer any truth in clearness, nor even any remains thereof in obscurity, is signified by "all faces of the earth from the south to the north shall be burned." From the known signification of fire in both senses, it can be seen what is signified in the Word by the expressions to grow warm, to be inflamed, to be set on fire, to grow hot, to be burnt up, and to be consumed; by heating, flame, ardour, burning, enkindling, hearth, coals, and many other terms.

Бележки под линия:

850. And behold a Lamb standing on the Mount Zion, signifies the presence of the Lord in heaven and in the church for separating the good from the evil and for executing judgment. This is evident from the signification of "Lamb," as being the Lord as to the Divine Human (See above, n. 297, 314, 343, 460, 482); also from the signification of "standing," as meaning to be present and to be conjoined (of which presently); also from the signification of "the Mount Zion," as being heaven and the church, where the Lord reigns by His Divine truth, as can be seen from the passages in the Word where "Mount Zion" is mentioned. But first something shall be said about the Lord's presence in heaven and in the church, for separating the good from the evil and for executing judgment. The presence of the Lord is perpetual in the whole heaven and in the whole church; for heaven is not heaven from what is the angels' own [proprium] in it, nor is the church a church from what is men's own [proprium] in it, but from the Divine of the Lord with them. For an angel's own [proprium] cannot make heaven, nor a man's own [proprium] the church, since the own [proprium], both of angels and of men, is not good. Consequently it is the Divine that goes forth from the Lord, as received by them, that makes heaven and the church in particular with each one, and thus makes heaven and the church in general in all in whom heaven and the church exist. Thence it is evident that the presence of the Lord is perpetual with all who are in heaven and in the church; but it is a presence that is peaceful, tranquil, preserving, and sustaining, by which all things in the heavens and on the earth are held constantly in their order and connection, or are reduced to that order; so, too, in the hells. But the presence that is meant here by "standing upon the Mount Zion" is the unusually active presence of the Lord, for the purpose of effecting an inflow of His Divine through the heavens into the lower parts, that the good there may be separated from the evil, and the evil be cast down from their places where they had formed for themselves a semblance of heavens. But this presence and conjunction of the Lord with the heavens and His consequent influx into the lower parts to effect the judgment has been treated of above (n. 413, 418, 419, 426, 489, 493, 702, 704). It is this presence that is signified elsewhere by "standing," when attributed to the Lord (as in Isaiah 3:13). From all this it can be seen that "behold a Lamb standing on the Mount Zion" signifies the presence of the Lord in heaven and in the church, for separating the good from the evil and for executing judgment.

[2] "Mount Zion" signifies heaven and the church where the Lord reigns by His Divine truth, for the reason that Zion was a city built by David, and in which he afterwards dwelt, and was therefore called "the city of David," and as "David" represented the Lord in respect to His royalty, which is the Divine truth, "Zion" signifies in the Word heaven and the church, where the Lord reigns by His Divine truth. For the same reason the ark of Jehovah, in which the law was deposited, was carried into that city by David; for that law also signifies in a broad sense Divine truth going forth from the Lord. And for the same reason Jerusalem, which lay below that mountain, signifies the church in respect to doctrine; for every doctrine of the church is from the Divine truth that goes forth from the Lord, consequently is from the Word. That city was built upon a mountain for the reason that at that time mountains, because of their height, represented the heavens, and thence also in the Word signify the heavens. The ground of this representation and consequent signification is that the highest heavens, in which are the angels of the third degree, appear at a height above the rest, and before the eyes of others like mountains; and as the highest heavens appear like mountains, and the angels who are upon them are in love to the Lord, so "mountains," and especially "Mount Zion," signify in the Word love to the Lord. (That a "mountain" signifies love see above, n. 405, 510.)

[3] That "Zion" signifies heaven and the church, in which the Lord reigns by His Divine truth, can be seen from the following passages. In David:

I have anointed My king upon Zion, the mountain of My holiness. I will declare the decree, Jehovah hath said unto Me, Thou art My Son, this day have I begotten Thee. I will give the nations for Thine inheritance, and the ends of the earth for Thy possession. Kiss the Son, lest He be angry and ye perish in the way, for His anger will shortly burn forth. Happy are all they that trust in Him (Psalms 2:6-8, 12).

This evidently was not said of David, but of the Lord, for it is said, "Thou art My Son, this day have I begotten Thee. I will give the nations for Thine inheritance, and the ends of the earth for Thy possession;" also "Kiss the Son, lest He be angry and ye perish in the way; Happy are all they that trust in Him;" nothing of which can be said of David. Therefore "to anoint a king upon Zion, the mountain of holiness," signifies the Lord's rule in heaven and in the church by means of Divine truth. (What "to be anointed" and "one anointed" signify, in reference to the Lord, may be seen above, n. 375.) "King" signifies the Lord in respect to Divine truth, "Zion" heaven and the church, and "to declare the decree" His coming; "Thou art, My Son, this day have I begotten Thee," signifies the Divine Human, which also is the Son of God; that He has all power in the heavens and on earth is meant by "I will give the nations for Thine inheritance, and the ends of the earth for Thy possession;" that there must be conjunction with Him by love that there may be salvation is signified by "Kiss the Son, lest He be angry and ye perish in the way." The Last Judgment by Him is signified by "His anger will shortly burn forth;" that those who have faith in Him will then be saved is signified by "Happy are all they that trust in Him." All this makes evident that "Zion" means heaven and the church, where the Lord reigns by means of His Divine truth.

[4] Likewise in Zechariah:

Exult greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold thy king cometh unto thee; He is just and a Deliverer; meek and riding upon an ass, and upon a colt the son of an ass (Zechariah 9:9).

That this was said of the Lord and of His kingdom in the heavens and on earth, which kingdom is meant by "Zion" and by "Jerusalem," is evident in the Gospels, where this, when it is fulfilled, is related:

Jesus sent two disciples that they might bring to Him an ass and her colt. 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 upon a colt, the son of a beast of burden (Matthew 21:1, 2, 4, 5; John 12:14, 15).

That "riding upon an ass and upon a foal of an ass" was a sign of royalty, and therefore the Lord so rode when He entered Jerusalem, and He was therefore called King by the multitude crying aloud, and branches of palm trees and garments were strewn upon the way before Him (verses 7-9), may be seen above n. 31, and as the Lord thus entered Jerusalem as a King it is evident that "Zion" means heaven and the church, in which the Lord reigns by means of His Divine truth. That the kings of Judah and Israel represented the Lord as to the Divine truth, and that consequently "kings" mean those who are in truths from good from the Lord can be seen above (n. 31, 553, 625); and that especially David represented in the Word the Lord as to royalty, which is the Divine truth (n. 205).

[5] In Isaiah:

O Zion, proclaimer of good tidings, get thee up into the high mountain; O Jerusalem, proclaimer of 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 cometh in strength (Isaiah 40:9, 10).

As this is said of the Lord and of His Kingdom, and this is signified by "Zion and Jerusalem," it is said that "Zion and Jerusalem should proclaim it as good tidings," Zion from good of love, and Jerusalem from truths of doctrine. To proclaim good tidings from good of love is meant by "getting up into a high mountain;" and proclaiming good tidings from truths of doctrine is meant by "lifting up the voice with strength;" "the cities of Judah" signify the doctrine of love to the Lord and love towards the neighbor in the whole complex. The Lord as to the Divine truth and the Divine good, who was to come and 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 "Jehovah," and also "Lord Jehovih," from Divine good; and "to come in strength" is to execute judgment, and thus to subjugate the hells.

[6] In Micah:

In the end of the days it shall be that the mountain of the house of Jehovah shall be established in the head of the mountains, and it shall be exalted above the hills; and peoples shall flow unto it. And many nations shall come and say, Come and let us go up to the mountain of Jehovah, to the house of the God of Jacob, that He may teach us of His ways and that we may go in His paths; for from Zion shall go forth the law, and the word of Jehovah from Jerusalem. Then shall He judge among many nations, and shall reprove numerous nations, even afar off. Jehovah shall rule in Mount Zion from henceforth even forever. Thou, O tower of the flock, O hillside of the daughter of Zion, unto thee shall come and shall return the former kingdom, the kingdom of the daughter of Jerusalem (Micah 4:1-3, 7, 8).

Anyone can see that the coming of the Lord and of His kingdom in the heavens and in the earth are here described; therefore His kingdom, which is heaven and the church, is meant by "the mountain of the house of Jehovah" that will then be established in the head of the mountains. And as "Zion" means heaven and the church in which the Lord is to reign by His Divine truth, while "Jerusalem" means heaven and the church as to doctrine from that Divine truth, it is said, "from Zion shall go forth the law, and the word of Jehovah from Jerusalem." The instruction of all from the Lord is described by what then follows.

[7] In Isaiah:

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

In the same:

The redeemed of Jehovah shall return to Zion with singing, and the joy of eternity shall be upon their head (3 Isaiah 35:10).

In Zephaniah:

Sing for joy, O daughter of Zion; shout, O Israel; be glad and exult with all the heart, O daughter of Jerusalem; Jehovah hath taken away thy judgments; He hath overturned thine adversary. Jehovah is in the midst of thee (Zephaniah 3:14, 15).

In Zechariah:

Sing for joy and be glad, O daughter of Zion; for lo, I come that I may dwell in the midst of thee; and many nations in that day shall cleave to Jehovah. I will dwell in thee (Zechariah 2:10, 11).

In the same:

I will return to Zion, and 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 (Zechariah 8:3).

In David:

Who shall give in Zion the salvation of Israel? When Jehovah shall bring back the captivity of his people Jacob shall exult and Israel shall be glad (Psalms 14:7; 53:6).

In Isaiah:

The Lord Jehovih shall lay in Zion for a foundation a tried stone, a precious corner stone of a well-founded foundation; he that believeth shall not make haste. Then I will set judgment for a rule and justice for a plummet; your covenant with death shall be abolished, and your vision with hell shall not stand (Isaiah 28:16-18).

In the same:

In that day a present unto Jehovah of Hosts shall be brought, a people distracted and plundered, from a terrible people, to the place of the name of Jehovah of Hosts, to Mount Zion (Isaiah 18:7).

In the same:

I have made near My justice, it is not far off, and My salvation shall not tarry; I will place salvation in Zion, My adornment for Israel (Isaiah 46:13).

In the same:

Then a Redeemer shall come to Zion (Isaiah 59:20).

These passages treat of the Lord's coming and of His kingdom in the heavens and on the earth, and as that kingdom is meant by "Zion and Jerusalem" 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" meaning the Lord as to Divine truth. This makes clear that "Zion" means heaven and the church, in which the Lord reigns by Divine truth, and "Jerusalem" heaven and the church as to doctrine from that Divine truth. Who does not see that Zion and Jerusalem, to which the nations should be brought back, and where the Lord should dwell, do not mean Zion and Jerusalem where the Jewish nation was?

[8] It can also be seen from the following passages that "Zion" means heaven and the church, in which the Lord reigns by Divine truth. In Isaiah:

Zion shall be redeemed with judgment, and those of her that are brought back in justice (Isaiah 1:27).

In the same:

He that is left in Zion and he that remaineth in Jerusalem shall be called holy to Him, everyone that is written unto life in Jerusalem. Jehovah will create over every dwelling of Mount Zion, and over her assemblies, a cloud by day and a smoke and the shining of a flame of fire by night (Isaiah 4:3, 5).

In the same:

Jehovah of Hosts shall reign in Mount Zion and in Jerusalem, and before His elders shall be glory (Isaiah 24:23).

In the same:

Jehovah, who hath His fireplace in Zion, and His oven in Jerusalem (Isaiah 31:9).

In the same:

Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and justice. Look upon Zion, the city of our set feast; let thine eyes see Jerusalem, a quiet habitation, a tabernacle that shall not be destroyed (Isaiah 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 after thee, because thou hast blasphemed and reviled the Holy One of Israel (Isaiah 37:22, 23).

In David:

That I may recount all Thy praises in the gates of the daughter of Zion (Psalms 9:14).

The sides of the north, the city of the great King; God is known in her streets (Psalms 48:2, 3).

In the same:

Encompass ye Zion, and encircle her, number her towers, set your heart to her bulwarks, examine her palaces; and ye shall tell to the generation following that this God is our God forever and ever; He will lead us (Psalms 48:11-14).

In the same:

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

In the same:

The Lord hath chosen the tribe of Judah, the mountain of Zion which He hath loved (Psalms 78:68).

In the same:

Jehovah loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are to be spoken in thee, O city of God; Jehovah shall count when He describeth the peoples, This one was born there. All my fountains are in thee (Psalms 87:2, 3, 6, 7).

In the same:

When Jehovah shall bring back the captivity of Zion, then shall our mouth be filled with laughter, and our tongue with singing (Psalms 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 my ¹ life; that thou mayest see the sons of thy sons, peace upon Israel (Psalms 128:5, 6).

In the same:

Jehovah hath chosen Zion, He hath desired it for a seat for Himself; this is My rest forever, here will I dwell, for I have desired it (Psalms 132:13, 14).

In the same:

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

In the same:

Blessed be Jehovah out of Zion, who dwelleth in Jerusalem (Psalms 135:21).

In the same:

Jehovah shall reign forever thy God, O Zion, in generation and generation (Psalms 146:10).

In the same:

Let the sons of Zion exalt in their king; let them praise His name in the dance; let them sing psalms with timbrel and harp (Psalms 149:2, 3).

These passages respecting Zion are quoted that everyone may see that in the Word "Zion" does not mean Zion, but heaven and the church where the Lord reigns by means of His Divine truth. Most of these are also prophetic of the Lord, that when He came He would love Zion and dwell there forever; and yet He did not love that city nor Jerusalem, as is evident from His words respecting them; but He loved heaven and the church, where He is received through His Divine truth. 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 it is said that His kingdom shall be there "to eternity," "forever," and "to generation and generation;" none of which things could by any means be said of the Zion of David, or be meant by it.

[9] As the Lord came into the world to execute judgment, and thereby reduce all things in the hells and in the heavens to order; and as judgment is effected by Divine truth, since this, according to reception, is what makes man spiritual, and according to its laws, which are the Divine commandments in the Word, all judgments are effected in the spiritual world, so the Lord assumed the Human, and during His life in the world made it Divine truth, to the end that He might execute judgment, as has been said. That the Lord made His Human Divine truth is meant in John by:

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

"The Word" means Divine truth. That the Lord became Divine truth as to His Human is clearly stated as follows:

And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the only-begotten from the Father, full of grace and truth (John 1:14).

The Lord as to Divine truth is also meant by "the Son of man," as the Lord frequently calls Himself in the Gospels; of whom He also says that judgment is to be wrought by Him. Since, then, the Lord executed judgment by His Divine truth, and since "Zion" means heaven and the church, in which the Lord reigns by His Divine truth, it is said in this chapter of Revelation, which treats of the separation of the good from the evil before the Last Judgment, that "a Lamb was seen standing upon the Mount Zion," which signifies the presence of the Lord in heaven and in the church for separating the good from the evil and for executing judgment, as has been said above.

[10] Because "the mount of Zion" has the same signification elsewhere in the Word, it is said that the Lord will fight from Mount Zion for the church against the evil, and will destroy them; as in the following passages. In Isaiah:

Jehovah of Hosts shall come down to fight upon the mount of Zion and upon the hill thereof (Isaiah 31:4).

This, too, treats of the coming of the Lord and of the redemption or deliverance of the faithful; therefore "to fight upon the mount of Zion and upon the hill thereof" signifies to execute judgment by Divine truth, by which judgment is executed because all are judged according to their reception of it; since Divine truth, or the Word and doctrine therefrom, teach life, and everyone is judged according to the life.

[11] In David:

Jehovah will send help for thee out of the sanctuary, and will sustain thee out of Zion. We will sing of thy salvation, and in the name of our God we will set up our banners. I know that Jehovah saveth His anointed; He answereth him from the heaven of His holiness with the might of the salvation of His right hand (Psalms 20:2, 5, 6).

This, too, was said of the Lord and of His victory over the hells, and the consequent salvation of men. Combats and victories are meant by "answering His anointed from the heaven of His holiness with the might of the salvation of His right hand," and the salvation of the faithful thereby is meant by "His sustaining us out of Zion," and by "singing of His salvation. "

[12] In the same:

Jehovah shall speak, and shall call the earth from the rising of the sun even unto its going down. Out of Zion, the perfection of beauty, God shall shine forth, our God shall come. He shall cry out to heaven above and to the earth to judge His people. Gather My saints together unto Me (Psalms 50:1-5).

This plainly treats of judgment upon all from Zion, that is, from the Lord by the Divine truth. The separation of the good from the evil is meant by "He shall call the earth from the rising of the sun to its going down." Judgment upon all is meant by "He shall cry out to heaven above and to the earth to judge the people." The gathering together of the good and their salvation is meant by "gather My saints together unto Me." 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 at My right hand, until I make thine enemies a stool for thy feet. Jehovah shall send to thee the staff of thy strength out of Zion; rule thou in the midst of thine enemies (Psalms 110:1, 2).

The words of the Lord Himself in Matthew (Matthew 22:44) show that this was said of the Lord. "To sit at the right hand" signifies the Lord's Divine omnipotence; "to make his enemies a stool for his feet" signifies the complete subjugation and surrender of the hells; "the staff of strength out of Zion" signifies Divine truth, which is omnipotent, "Zion" meaning heaven, where the Lord reigns by His Divine truth. His rule over the hells by means of it is signified by "rule thou in the midst of thine enemies." That omnipotence belongs to the Lord alone, and this He has by His Divine truth, may be seen above n. 726. That truths have all power from good, and that good and truth therefrom 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 beauty, O Jerusalem, the city of holiness (Isaiah 52:1).

As "Zion" signifies heaven, where the Lord reigns by His Divine truth, and as Divine truth has all power, it is said, "Awake, awake, put on thy strength, O Zion." Doctrine therefrom is signified by the "garments of beauty" that Jerusalem will put on.

[15] In Joel:

Jehovah shall roar out of Zion, and shall utter His voice from Jerusalem, that the heavens and the earth may shake. Then shall ye know that I am Jehovah, dwelling in Zion the mountain of My holiness, and that Jerusalem is holiness; no strangers shall pass through her any more (Joel 3:16, 17, 21).

In Amos:

Jehovah shall roar out of Zion, and utter His voice from Jerusalem (Amos 1:2).

"To roar," and the "roaring of a lion," when predicated of Jehovah, signify an ardent zeal for protecting heaven and the church, and for saving those who are therein by the Divine truth and its power, which is done by destroying the evils and falsities that rise up out of hell (See above, n. 601), and as "Zion" signifies heaven where the Lord reigns by the Divine truth, and "Jerusalem" signifies doctrine therefrom, it is clear what is signified by "Jehovah shall roar out of Zion, and shall utter His voice from Jerusalem." That the Lord is present where He reigns by His Divine truth, both with the angels of heaven and with the men of the church, is signified by "ye shall 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 "no strangers shall pass through her," "strangers" being the falsities of evil.

[16] In Isaiah:

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

"The day of vengeance of Jehovah and the year of retribution" signifies the Last Judgment, and the condemnation of those who through falsities and evils have laid waste all the truths of the church; which is what is meant by the words "for the controversy of Zion." In David:

Jehovah is great out of Zion, and He is high above all the peoples, the king's strength (Psalms 99:2, 4).

Here Zion is called "the king's strength" from the Divine truth which has power itself.

[17] In the same:

O Jehovah, Thou shalt arise and have mercy upon Zion, for it is time to pity her, for the set time is come; for Thy servants desire the stones thereof, and pity the dust thereof, that the nations may fear the name of Jehovah, and all the kings of the earth Thy glory; because Jehovah hath built up Zion, and hath appeared in His glory. The name of Jehovah shall be declared in Zion, and His praise in Jerusalem, when the peoples shall be gathered together, and the kingdoms, to serve Jehovah (Psalms 102:13-16, 21, 22).

This treats of the Lord's coming and of the redemption of the faithful by Him. His coming is signified by "the time to pity her," and by "the set time;" truths that are to be restored and truths that have been restored are signified by the "stones" which the servants desire; the establishment of the church and the worship of the Lord from Divine truths is described by what follows.

[18] The devastation of the church by the Jewish nation, by this that they had falsified every Divine truth, 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 waste (Isaiah 64:10).

In Lamentations:

The precious sons of Zion, esteemed equal to pure gold, how are they reputed as earthenware bottles, the work of the hands of the potter (Lamentations 4:2-22 to the end; likewise in Isaiah 3:16-26; Jeremiah 6:2; Micah 3:10, 12 here).

"The virgin" and "the daughter of Zion" are mentioned in many places, as in the following: 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; Zephaniah 3:14; Zechariah 2:10; 9:9; Psalms 9:15; Matthew 21:5; John 12:15 and elsewhere. "The daughter of Zion" signifies the spiritual affection for the Divine truth, which is the love of truth for the sake of truth, and the desire for it for the sake of the uses of eternal life. From all this it is now evident what is signified by "the Lamb was seen standing upon the Mount Zion," namely, that in what here follows the separation of the good from the evil for the execution of judgment is treated of.

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