9666. 'And the middle bar in the midst of the boards that passes through from end to end' means the chief power from which the power everywhere else extends. This is clear from the meaning of 'bar' or 'pole' as power, dealt with in 9496; from the meaning of 'middle' as what is inmost and chief, dealt with in 1074, 2940, 2973, 5897, 6084, 6103; from the meaning of 'passing through from end to end', when it refers to 'the bar' by which power is meant, as the power everywhere else that is derived and extends from it.

[2] None can have any real knowledge of these matters unless they know about the nature of things which are more internal and those which are more external in the spiritual world. Things that are the best and purest, and so more perfect than all others, exist in the inmost part. Those which are spread out from there towards more external parts are less and less perfect the further away they lie from inmost things, ending in those in the outermost parts, which are the least perfect of all, 9648. Things are said to be less perfect when they can be more easily twisted out of the shape and beauty they possess, and so out of the order that is theirs. The situation in all this is like that with fruits. Within them they have seeds, surrounded by the flesh. The seeds exist in a state more perfect than the flesh outside them, as becomes clear from the fact that when the flesh decays the seeds still remain intact. The like applies to the seeds themselves. Inmostly in these there is the reproductive germ, which exists in a perfect state compared with the parts outside it; for the germ remains in its intactness, producing a new tree or young plant when the more external parts of the seed are broken down. Things in heaven are arranged in the same way. The inmost things there, being closer to the Lord, exist in a perfect state compared with more external ones. For this reason the inmost heaven enjoys greater wisdom and intelligence, and consequently greater happiness than the heavens below. The like applies within each heaven; the inmost is more perfect than the surrounding parts. The like applies also to the person with whom the good of love and the truths of faith are present. That person's internal exists in a more perfect state than the external; for the internal man dwells in the heat and light of heaven, but the external in the heat and light of the world. In every form that is perfect the situation is the same, in that its inmost part is the best, the inmost being what is meant by 'the middle'.

[3] The reason why 'passing through from end to end', said in reference to a bar or pole, means the power everywhere else that is derived and extends from the chief power is that 'from end to end' means the first end and the final end, ¹ thus from beginning to end since the first end is the beginning. Consequently by 'the ends' all things and everywhere are meant, as in Jeremiah,

The sword of Jehovah is devouring from [one] end of the land to the [other] end of it. Jeremiah 12:12.

'The sword' stands for truth engaged in conflict against falsity and destroying it, and in the contrary sense falsity engaged in conflict against truth and destroying it, 2799, 4499, 6353, 7102, 8294. 'Devouring from [one] end of the land to the [other] end of it' stands for all things of the Church, 'the land' being the Church, 9334. In David,

From the end of the heavens is His going forth, and His circuit to the ends of them. Psalms 19:6.

Here also 'from the end of the heavens to the ends of them' stands for all things and everywhere.

[4] In Mark,

He will send His angels and gather together His elect from the four winds, from the end of the earth even to the end of heaven. Mark 13:27.

'The end of the earth' and 'the end of heaven' stand for all the external and the internal things of the Church, 'the earth' being the external part of the Church and 'heaven' the internal part of it, see 1733, 1850, 2117, 2118 (end), 3355 (end), 4535, where it explains what a new earth and a new heaven are. The plural 'ends' has the same meaning, in Isaiah,

Look to Me, that you may be saved, all ends of the earth. Isaiah 45:22.

In David,

O God of our salvation, [You are] the confidence of all the ends of the earth and of the far-off parts of the sea. Psalms 65:5.

And the singular has the same meaning in the expression 'even to the end': In Isaiah,

... [that] you may be ² My salvation even to the end of the earth. Isaiah 49:6.

In the same prophet,

Jehovah will cause it to be heard even to the end of the earth, Say to the daughter of Zion, Behold, your salvation will come. Isaiah 62:11.

In Jeremiah,

A clamour will come even to the end of the earth. Jeremiah 25:31.

'Even to the end' implies from end to end.

[5] But when 'end' is used to denote solely what is outermost or last and lowest it means that which is the lowest part of heaven or of the Church, as in Isaiah,

Sing to Jehovah a new song; [sing] His praise, you end of the earth falling away to the sea, and you fullness of it (the islands and their inhabitants). Isaiah 42:10.

'You end of the earth falling away to the sea' stands for the last and lowest part of the Church where goodness and truth dwell in obscurity. For this meaning of 'the sea', see 9653. 'The islands' stands for those more remote from truths, and consequently from [true] worship, 1158.

[6] In the same prophet,

Bring My sons from afar, and My daughters from the end of the earth. Isaiah 43:6.

'Sons from afar' are those who dwell in obscurity in respect of truths, 'daughters from the end of the earth' those who do so in respect of forms of good, as gentile nations did. By 'sons' those in possession of truths are meant, and in the abstract sense truths themselves, see 264, 489, 491, 1147, 2623, 2803, 2813, 3373, 3704, and by 'daughters' those with whom forms of good exist, and in the abstract sense the forms of good themselves, 489-491, 2362, 3963, 8994. From this it is also evident that 'end' has regard to good and 'afar' to truth, as also in Psalms 65:5 and Isaiah 13:5. But it should be remembered that by 'the end of heaven' not an end that is spatial but a state of goodness and truth should be understood; for there is no space in heaven, only an appearance of it that is determined by states of goodness and truth.

Poznámky pod čarou:

1850. That 'will I judge' means visitation and judgement becomes clear without explanation. Judging or judgement does not mean some last judgement, as most people suppose, that is to say, a time when heaven and earth are to pass away and then a new heaven and a new earth are to be created, as described in the Prophets and in the Book of Revelation, and thus a time when all things are to be destroyed. This conception has become so widespread that it has taken possession of even the best-informed minds, so much so that they do not believe the dead are to rise again until that time. As a consequence because that time has been foretold and yet after the passing of so many centuries since the prediction was made they do not see it happening or about to do so, they feel safe in confirming themselves in their assurance that there is no truth in the idea, thus that they are not going to rise again. But it should be recognized that no such thing is meant by the Last Judgement, that is, by the prediction that heaven and earth are to be destroyed. According to the sense of the letter that is indeed the meaning, but not according to the internal sense. By the Last Judgement, according to the internal sense, is meant the final period of the Church, and by heaven and earth's passing away is meant the Church as regards internal and external worship - a Church that ceases to be a Church when no charity exists.

[2] A Last Judgement of the Most Ancient Church took place when all charity and faith were at an end and when no perception existed, as was the situation just before the Flood. The Flood itself, which has been dealt with above, was the Last Judgement of that Church. At that point heaven and earth, that is, the Church, passed away, and a new heaven and a new earth, that is, a new Church called the Ancient Church, was created, which too has been dealt with. This Church as well had its final period, namely when all charity was growing cold and all faith was being blacked out. This was about the time of Eber. This period was the Last Judgement of that Church, which was the heaven and earth that passed away.

[3] The new heaven and the new earth was the Hebrew Church. This too had its final period or Last Judgement when it had become idolatrous. A new Church was as a consequence established, and this was accomplished among the descendants of Jacob. That which was called the Jewish Church was nothing other than a Church representative of charity and faith. In that Church, that is, among the descendants of Jacob, no charity or faith existed, and therefore no Church existed but merely the representative of a Church. This was so because direct communication of the Lord's kingdom in the heavens with any true Church on earth was not possible, and therefore an indirect communication by means of representatives was effected. The last period or Last Judgement of this so-called Church was when the Lord came into the world, for at that time representatives came to an end, that is to say, the sacrifices and similar practices did so; and to bring these to an end the Jews were expelled from the land of Canaan.

[4] After this a new heaven and a new earth were created, namely a new Church which must be called the Primitive Church, which was begun by the Lord and after that gradually grew stronger, and which at first possessed charity and faith. The destruction of this Church is foretold by the Lord in the Gospels and by John in the Book of Revelation, and it is this destruction which is called the Last Judgement. Not that heaven and earth are now going to pass away but that a new Church will be raised up in some part of the world, while the present one continues in existence with its external worship just as the Jews do with theirs. As is quite well known, their worship includes no charity or faith at all, that is, nothing of the Church. So much for the Last Judgement in general.

[5] In particular there is a last judgement for everyone immediately after he has died, for at this point he passes over into the next life, in which, once he has entered into the life that was his in the body, he undergoes a judgement that points either to death or to life. This last judgement involves every detail of the person. With him whose judgement is to death every single detail condemns him, for there is nothing in his thought and will, not the smallest thing, that does not show the same as his individual last judgement or draw him towards death. But with him whose judgement is to life, every single detail of his thought or will in a similar way possesses the image of his individual last judgement and bears him towards life. For as is the person in general, so is he in every detail of his thought and affection. These are the things meant by the Last Judgement.