548. But that they should torment them five months.- That this signifies that the understanding should be darkened by the falsities of evil, and be drawn away from seeing truth, so long as they are in that state, is evident from the signification of tormenting, which denotes to darken as to the understanding, and to be withdrawn from seeing truth, of which we shall treat presently; and from the signification of five months, as denoting so long as they remain in that state. To torment here signifies to darken as to the understanding, and to be drawn away from seeing truth, because it is stated of the locusts, and their power of hurting like scorpions, and by the locusts is meant the ultimate of the life of man, which is called the Sensual, and by the power of hurting like scorpions is signified the persuasive [power], which is of such a nature, as to take away from the understanding the light of truth, and bring on infernal darkness; therefore it now follows, that their torment was as the torment of a scorpion when he strikes a man, for the scorpion signifies such a persuasive [power], as may be seen above (n. 544). This is said to torment, because it is said above, that the locusts should hurt men, but should not kill them; and he who hurts, and does not kill, torments. The persuasive [power] also in the sensual man, that is in the falsities of evil, hurts the understanding by darkening and drawing it away from seeing truth, although it does not deprive it of the power of understanding and perceiving; and because it is compared with the pain inflicted by a scorpion when it strikes a man, it is said to torment.

[2] The reason why five months signify so long as men are in that state, is, that a month signifies a state, and the number five signifies somewhat, and hence also, so long as. Months signify states, because all times, in the Word, as ages, years, weeks, days, and hours, signify states of life; hence also months, see the Heaven and Hell 162-169).

That five signifies somewhat, is evident from those passages in the Word, where that number occurs. For the numbers 10, 100, 1000, signify much and all, hence five signifies somewhat. For those numbers which signify much, arise from the number five, which signifies somewhat, and the numbers that are compounded and derived, take their signification from the simple numbers, from which, by multiplication, they are compounded and derived, see above (n. 429, 430:2). The number five also signifies so long as, because it is said, five months, and by five months is there signified a state of duration. This signification of five months appears to be a remote one, from this fact, that man so long as he lives in the world, is in natural thought, and natural thought derives its ideas from spaces and times, and also from numbers and measures; for these things are proper to nature, because all things in nature are determined by them. But spiritual thought is without any fixed idea of space, time, number, and measure; and therefore it appears far fetched and strange to man in the world, that five months should signify "so long as that state continues," that is to say, so long as the state of the persuasion of falsity continues, for so long is the understanding darkened, and drawn away from seeing the truth; but when the persuasion of falsity is removed, man comes into the faculty of seeing truth, if he desire to see it, and this faculty is given to every man.

[3] That five, in the Word, signifies somewhat and some, also all of such a quality, and similar things, is clear from the following: Jesus said that the kingdom of the heavens is like to ten virgins of whom "five were wise, and five were foolish" (Matthew 25:1, 2). The Lord compared the kingdom of the heavens to ten virgins, because the kingdom of the heavens signifies the church, and a virgin has a similar signification; and ten virgins signify all who are of the church. It is said, that five were wise and five foolish, because five signifies some of them, or all who are of such a quality on one part. That a virgin signifies the church, is evident from many passages in the Word, where mention is made of the virgin of Zion, the virgin of Jerusalem, the virgin of Israel, for these signify the church.

[4] The same is signified by ten, and by five, in the parable of the Lord concerning the nobleman who gave talents (minoe, mna [Greek]) to his servants to trade with, and one made of his talent ten talents, and another made five talents of his talents, and therefore they had authority over as many cities (Luke 19:13-20). The numbers ten and five were mentioned by the Lord, because ten signifies much, and five, somewhat; but by their trading is signified the acquisition and procuring of heavenly intelligence; and by their having authority over cities, is signified intelligence and wisdom, for a city signifies in the Word, doctrine, and to have authority over it, signifies to be intelligent and wise, and over ten cities, signifies much, and over five, signifies some.

[5] Also some, and all who are of such quality, are signified by the number five in the parable of the Lord concerning the rich man and Lazarus, in which it is said that the rich man told Abraham that he had five brethren, and he besought that Lazarus might be sent to them (Luke 16:27, 28). The rich man said that he had five brethren because by five are signified all who are of such a quality.

Similarly, in the parable of the Lord concerning those who were invited to the great supper, one of them excused himself on the ground that he had bought five yoke of oxen, and must go to prove them (Luke 14:19). By oxen in the Word are signified the natural affections, and by five yoke of oxen are signified all those affections or disorderly desires that lead away from heaven; heaven and the church, in regard to spiritual nourishment or instruction, are signified by the great supper to which they were invited. Who cannot see that the number five in these four parables involves some interior truth, since it is used by the Lord?

[6] So again, in Isaiah:

"In that day there shall be five cities in the land of Egypt speaking with the lips of Canaan, and swearing to Jehovah of hosts. In that day shall there be an altar to Jehovah in the midst of the land of Egypt" (19:18, 19).

In that day, signifies the coming of the Lord; "five cities in the land of Egypt speaking with the lips of Canaan," signifies, that some who are then natural shall become spiritual, and shall acknowledge the truths of genuine doctrine, and shall worship the Lord from the good of charity. These things are explained in detail above (n. 223:14). Here, therefore, mention is made of five cities, as some at that time are meant, and also some truths of doctrine.

[7] So again:

"Gleaning grapes shall be left in it, as the shaking of an olive tree, two-three berries in the top of the bough, four-five in the branches of the fruitful tree" (17:6).

And Jesus said in Luke:

"From henceforth there shall be five in one house divided, three against two, and two against three" (12:52).

That in these passages five also signifies some, and all who are of such a quality, may be seen above (n. 532), where both these passages are explained.

A law was given to the Israelites that he who stole, or slew, or sold an ox, should restore five oxen (Exodus 22:1). Here an ox, in the spiritual sense, means the good of the natural man; by restoring five oxen for an ox, is signified that he shall sufficiently amend what he had perverted and extinguished. To steal means to take away, to kill is to extinguish, and to sell is to pervert.

[8] By the fifth part also is signified as much as is sufficient in the following passages: Leviticus 5:16; 6:5; 22:14; 27:13, 15, 19, 27, 31; Num. 5:6-8. The same is also signified by the fifths which Pharaoh took up from the land of Egypt during the seven years of plenty (Genesis 41:34; 47:24). Again, the same is signified by Abner's smiting Asahel with the hinder end of his spear at the fifth [rib] (2 Sam. 2:23); at the fifth rib signifies as much as was sufficient for death; for the same number that signifies somewhat, and the all of one part, also signifies as much as is sufficient, when it is used of quantity, and so long as, when it is used of time.

[9] Since this number signifies some, and the all of one part, therefore it also signifies little and few, when a great quantity, which is also marked by numbers, follows or precedes; for then the all of one part is respectively few.

Thus in Isaiah:

"One thousand at the rebuke of one; at the rebuke of five shall ye flee" (30:17).

And in Moses it is said among the curses that five should chase a hundred, and a hundred, ten thousand (Leviticus 26:8). And in the Evangelists it is stated that the Lord fed five thousand men with five loaves and two fishes (Matthew 14:15-22; Mark 6:38-43; Luke 9:13-16; John 6:9-13). The taking up of twelve baskets of the fragments on that occasion signifies fulness, thus fulness of instruction, and also full benediction.

[10] In Luke by five are signified few, where it is said,

"Are not five sparrows sold for two farthings, and not one of them is forgotten before God? Fear not therefore; ye are of more value than many sparrows" (12:6, 7).

Here five sparrows are mentioned, because five denotes what is few and of little value compared to men, for it is afterwards said, "ye are of more value than many sparrows." Any one can see that this number would not have been mentioned so often by the Lord unless it had been significative. Since five signifies all of one part, therefore it was also commanded that over the tabernacle they should make ten curtains, five curtains to be coupled together one to another, and five curtains to be coupled one to another (Exodus 26:1, 3). That ten signifies all in the aggregate, and five the all of one and of the other part, may be seen in the Arcana Coelestia 9595, 9604).

206. He that openeth and no one shutteth, and shutteth, and no one openeth. That this signifies the power of admitting into heaven all who are in faith from charity, and of removing from heaven all who are not, is evident from the signification of that openeth and no one shutteth, when said of the Lord, as being to admit into heaven, which will be treated of presently; and from the signification of and shutteth and no one openeth, as being to remove from heaven. The reason why the former expression denotes to admit into heaven, and the latter to remove from heaven is, that the Lord alone opens heaven to those who are admitted into it; for neither a man, a spirit, nor an angel, can do this of himself. How this is shall be explained in a few words. When a man after death is in a state in which he can be admitted into heaven, then a way opens to him which leads to the heavenly society in which he is to be. Before he is in that state, the way thither does not open to him, it being opened to him by the Lord alone; such is the introduction and admission of every one into heaven. It is similar with the evil man after death; when he is in that state in which he is to go to hell, a way opens to him leading to the infernal society in which he is to be; before he is in that state, the way thither does not open to him. The reason of this is that ways in the spiritual world appear to every one according to the intention of his thought, thus according to the affection of his love; when therefore a spirit is brought into his reigning love - for every one after death is brought into that love - there then appear ways to the society where his love reigns. It is therefore evident that love itself opens these ways; and because all the love of good and truth is from the Lord, it follows that the Lord alone opens a way to those who are admitted into heaven. But on the other hand, because all love of evil and of falsity is from the man or spirit alone, it follows that the spirit himself opens his own way to hell.

[2] (These things will be more evident from the article in the work, Heaven and Hell 545-550, where it is shown that the Lord casts no one into hell, but that it is the spirit himself who casts himself there. That ways in the spiritual world appear to every one according to the intention of his thought, thus according to the affection of his love, may be seen in the same work, n. 479, 590.) As to what concerns the hells, they are all shut, and can in no wise be opened, except by permission of the Lord; they are shut because of the evils and falsities which continually endeavour to break out thence and injure those who are in goods and truths from the Lord (concerning which circumstance see also what is said in the work, Heaven and Hell 584-592).

From these considerations it is now evident how the case is, and hence how it is to be understood that he that hath the key of David, openeth and no one shutteth and shutteth and no one openeth. The reason why heaven is opened to those who are in the faith of charity, and shut to those who are not is, that the former are here treated of (see above, n. 203), and that they who are in faith from charity are in Divine truth from the Lord, and to Divine truth from the Lord belongs all power, as was shown in some of the preceding articles.

[3] The same as is here meant by the key of David is signified by the key of Peter, concerning which it is thus written in Matthew:

"I say unto thee, Thou art Peter, and upon this rock will I build my church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth, shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens" (16:18, 19).

By Peter here, the same as by David, is signified, in the highest sense, the Divine truth proceeding from the Divine good of the Lord, and, in the internal sense, all truth from good from the Lord; the same is also signified by rock in the Word, which is mentioned in connection with Peter, and from which he is there called Peter. The twelve disciples of the Lord represented all the truths and goods of the church in the aggregate. Peter represented truth or faith; James, charity; and John, the works of charity. In the above passage, however, Peter represented faith from charity, or truth from good which is from the Lord, because he then acknowledged the Lord from the heart, saying,

"Thou art the Christ, the Son of the living God: Jesus answering said, Blessed art thou, Simon Bar-Jona for flesh and blood hath not revealed it unto thee, but my Father, who is in the heavens. I say unto thee, Thou art Peter," etc., verses 16-18,

and the following. (This may be seen illustrated in the small work, The Last Judgment 57.)

[4] The same is also meant by the words of the Lord to the rest of His disciples in Matthew:

Jesus said to the disciples, "Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven" (18:18).

These things were said to the disciples because they represented all truths and goods from the Lord in the aggregate. (That these were represented by the twelve disciples, as also by the twelve tribes of Israel, may be seen in Arcana Coelestia 2129, 3354, 3488, 3858, 6397.) The same is meant by them where it is said that

"They shall sit upon twelve thrones and shall judge the twelve tribes of Israel" (Matthew 19:28; Luke 22:30)

see Arcana Coelestia 2129, 6397). The same is also meant by Eliakim, who was to succeed Shebna over the house of the king, in Isaiah:

"I will give dominion into his hands, that he may be for a father to the inhabitant of Jerusalem, and to the house of Judah; and I will lay upon his shoulder the key of the house of David, that he may open and none shut, and that he may shut and none open" (22:21, 22).

By the house of the king over which he was to be is signified the church which is in truth from good from the Lord: by opening and shutting, and by binding and loosing, is meant in general to save (see above, n. 86).