934. Che freddo significa nessun amore, ovvero nessuna carità né fede, e che caldo o fuoco significa amore, ovvero carità e fede, si evince dai seguenti passi della Parola.

In Giovanni si dice alla chiesa di Laodicea:

Conosco le tue opere: tu non sei né freddo né caldo. Vorrei tu fossi freddo o caldo. Poiché sei così tiepido, né freddo, né caldo, ti vomiterò dalla mia bocca (Rivelazione 3:15-16)

dove freddo indica l'assenza di carità, e caldo, l'abbondanza di carità.

In Isaia:

Così dice il Signore, Aspetto nella mia dimora, come il calore sereno sopra la luce, come una nube di rugiada al calore della mietitura (Isaia 18:4) in cui il soggetto è la nuova chiesa che deve essere instaurata. Il calore sopra la luce e il calore della mietitura indicano l'amore e la carità.

Nello stesso profeta:

Dice il Signore, il cui fuoco è in Sion, e la cui fornace è in Gerusalemme (Isaia 31:9)

dove il fuoco rappresenta l'amore.

Dei cherubini visti da Ezechiele è detto:

Tra gli esseri viventi vi erano come carboni ardenti, simili a fiaccole che andavano su e giù tra gli esseri viventi; e il fuoco era luminoso, e dal fuoco fuoriuscivano bagliori (Ezechiele 1:13)

[2] E ancora, si dice del Signore, nello stesso capitolo:

E al di sopra della distesa che era sopra le loro teste vi era qualcosa che somigliava a un trono, di fattura simile alla pietra di zaffiro; e su quel trono vi era come un uomo al di sopra di essa; e dai sui fianchi in su ho visto qualcosa che somigliava al carbone ardente circondato dal fuoco; e dai suoi fianchi in giù ho visto qualcosa di simile al fuoco, e vi era splendore intorno ad esso (Ezechiele 1:26-27; 8:2)

Anche qui il fuoco rappresenta l'amore.

In Daniele:

Il vegliardo si è seduto; il suo trono era di fiamme di fuoco, e le sue ruote come fuoco ardente; Un fiume di fuoco fluiva da lui; migliaia di migliaia lo servivano, e miriadi di miriadi erano al suo cospetto (Daniele 7:9-10)

Qui il fuoco rappresenta l'amore del Signore.

In Zaccaria:

Poiché io, dice il Signore, sarò un muro di fuoco intorno a lei (Zaccaria 2:5)

dove si fa riferimento alla nuova Gerusalemme.

In Davide:

Il Signore fa dei suoi angeli, messaggeri e dei suoi ministri, fiamme sfavillanti (Salmi 104:4)

Le fiamme sfavillanti rappresentano lo spirituale celeste.

[3] Poiché fuoco significava amore, esso è anche rappresentativo del Signore, come è evidente dal fuoco sull'altare dell'olocausto che non deve mai estinguersi (Levitico 6:12-13), essendo una rappresentazione della misericordia del Signore. Per questo motivo, prima che Aronne andasse al propiziatorio, doveva bruciare l'incenso con il fuoco preso l'altare degli olocausti (Levitico 16:12-14).

E per la stessa ragione, affinché potesse essere rappresentato che il culto era gradito al Signore, il fuoco è stato fatto scendere dal cielo per consumare l'olocausto (come in Levitico 9:24, e altrove).

Con il fuoco si intende anche nella Parola l'amore di sé e la sua cupidità, con il quale l'amore celeste non può essere in armonia; perciò i due figli di Aronne furono consumati dal fuoco, perché avevano bruciato incenso con un fuoco profano (Levitico 10:1-2).

Fuoco profano è tutto l'amore di sé e del mondo, e tutta la cupidità di questi amori. Inoltre, l'amore celeste appare all'empio come un fuoco ardente che divora, e quindi nella Parola il Signore è rappresentato come un fuoco che consuma, come il fuoco sul monte Sinai, che rappresentava l'amore, o la misericordia del Signore, e che è stato visto dalla gente come un fuoco che consuma; e quindi essi desideravano che Mosè non li lasciasse udire la voce del Signore, e vedere quel grande fuoco, affinché non perissero (Deuteronomio 18:16).

L'amore ovvero la misericordia del Signore ha questo aspetto avverso coloro che sono nel fuoco degli amori di sé e del mondo.

277. And in the midst of the throne and around the throne were four animals, full of eyes before and behind, signifies the Lord's guard and providence that the interior heavens be not approached except by the good of love and charity, that lower things depending thereon may be in the order. This is evident from the signification of "out of the midst of the throne," as being from the Lord, for the "One sitting upon the throne" was the Lord (See above, n. 268); also from the signification of "around the throne," as being the interior or higher heavens, for these are most nearly around the Lord; also from the signification of "four animals," which were cherubim, as being the Divine guard and providence that the interior or higher heavens be not approached except from the good of love and charity (of which in what follows); also from the signification of "eyes," of which they were full before and behind, as being the Lord's Divine Providence; for "eyes," in reference to man, signify the understanding, which is his internal sight; but when "eyes" are predicated of God, they signify the Divine Providence (See above, n. 68, 152). And since "eyes" here signify the Lord's Divine Providence that the higher heavens be not approached except from the good of love and of charity, therefore these cherubim were seen "full of eyes before and behind."

On this providence of the Lord, lower things, which are the lower heavens and also the church on earth, depend, that they may be in order, because the influx of the Lord is both immediate from Himself, and also mediate through the higher heavens into the lower heavens and into the church; consequently unless the higher heavens were in order the lower could not be in order. (On this influx see The Doctrine of the New Jerusalem 277-278.)

[2] That by "the four animals" here cherubim are meant is evident in Ezekiel, by whom like things were seen at the river Chebar, which are described by him in chap. 1 and in chap. 10, and in the latter called "cherubim" (Ezekiel 10:1-2, 4-9, 14, 16, 18-19), and it is said of them:

The cherubim mounted up; these are the animals that I saw by the river Chebar. These are the animals that I saw under the God of Israel by the river Chebar; and I knew that they were the cherubim (Ezekiel 10:15, 20).

These "four animals, that were cherubim," are thus described by that prophet:

Near the river Chebar appeared the likeness of four animals. This was their aspect: they had the likeness of a man, and each one had four faces, and each one of them had four wings. This was the likeness of their faces: the four of them had the face of a man and the face of a lion on the right side, and the four of them had the face of an ox on the left side, and the four of them had the face of an eagle. Their appearance was like burning coals of fire, like the appearance of lamps; the same went up and down among the animals, so that the fire was bright, and out of the fire went forth lightning. Over the heads of the animals was an expanse of the appearance of a wonderful crystal. Above the expanse which was over their head was as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne was the likeness as the appearance of a man upon it. From the appearance of his loins and downwards I saw as it were an appearance of fire, and it had brightness round about, as the appearance of the bow that is in the cloud; so was the appearance of the brightness of Jehovah round about; this appearance was the likeness of the glory of Jehovah (Ezekiel 1:5-6, 10, 13, 22, 26-28).

By these representatives the Divine of the Lord in the higher heavens, and His Providence that they be not approached except from the good of love and charity, are described; and in this description are contained all the things that are mentioned in this chapter of Revelation respecting the arrangement of the heavens, and signified by "the throne on which was One sitting in aspect like a jasper stone and a sardius;" also by the "rainbow round about the throne," by the "lamps of fire burning before the throne," and the other things which it is not necessary therefore to explain here singly.

[3] It shall now be shown merely that "cherubim" in the Word signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity, that lower things may be in order. This is plainly seen by the cherubim placed before the garden of Eden, when man was driven from it, which are thus described in Moses:

When Jehovah God had driven out the man, He made to dwell on the east of Eden the cherubim, and the flame of a sword turning hither and thither, to guard the way of the tree of life (Genesis 3:24).

What is meant by the "man" and "his wife" in these chapters may be seen explained in the Arcana Coelestia, namely, that "man" here means the Most Ancient Church, which was a celestial church; and the celestial is distinguished from the spiritual church in this, that the celestial church is in the good of love to the Lord, but the spiritual in the good of charity towards the neighbor (See in the work onHeaven and Hell 20-28). Of the men who constitute these two churches on the earth the two higher heavens are formed. When, therefore, the celestial church, which was the most ancient and primary church on this earth, declined and began to recede from the good of love, it is said that "cherubim were made to dwell on the east of Eden, and the flame of a sword turning hither and thither, to guard the way of the tree of life." The "east of Eden" signifies where the good of celestial love enters; "the flame of a sword turning hither and thither" signifies truth from that good, protecting; and "the tree of life" signifies the Divine that is from the Lord in the higher heavens, which is the good of love and charity and heavenly joy therefrom. From this it is clear that "cherubim" signify guards that these heavens be not approached except through the good of love and charity; for this reason they are also said "to guard the way of the tree of life." (That the "east" signifies the good of love, see Arcana Coelestia 1250, 3708; that "Eden" signifies wisdom therefrom, n. 99, 100; that "sword" signifies truth combating against falsity and dispersing it, thus truth protecting, above, n. 73, 131; that "flame" signifies truth from celestial good, Arcana Coelestia 3222, 6832, 9570; that "the tree of life" signifies the good of love from the Lord and the heavenly joy therefrom, see above, n. 109, 110.)

[4] Because of this signification of "cherubim," two cherubim of solid gold were placed upon the mercy-seat which was upon the ark, thus described in Moses:

Thou shalt make cherubim, of solid gold thou shalt make them, from the two ends of the mercy-seat; out of the mercy-seat thou shalt make the cherubim. And the cherubim shall spread out their wings upwards, covering the mercy-seat with their wings; towards the mercy-seat shall be the faces of the cherubim. And thou shalt put the mercy-seat upon the ark. And there I will meet with thee, and I will speak with thee between the two cherubim (Exodus 25:18-22; 37:7-9).

The "ark" and the "tent" represented the higher heavens; the "ark," in which was the testimony or law, represented the inmost or third heaven; the "tabernacle," which was without the veil, the middle or second heaven; the "mercy-seat" the hearing and reception of all things of worship which are from the good of love and charity; the "cherubim" guards; and the "gold," of which they were made the good of love. From this it is also clear that the "two cherubim" represented guards that the higher heavens be not approached except through the good of love and charity. (That the "tabernacle" in general represented heaven where the Lord is, see Arcana Coelestia 9457, 9481, 10545; the "ark" the inmost or third heaven, n. 3478, 9485; the "testimony or law in the ark," the Lord in respect to the Word, n. 3382, 6752, 7463; the "habitation," that was without the veil, the middle or second heaven, n. 3478, 9457, 9481, 9485, 9594, 9596, 9632; the "mercy-seat," the hearing and reception of all things of worship that are from the good of love and charity from the Lord, n. 9506; and "gold" the good of love, n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881)

[5] Because "cherubim" signified those guards:

There were cherubim also upon the curtains of the tabernacle and upon the veil (Exodus 26:1, 31).

And for the same reason Solomon made in the oracle of the temple cherubim of olive wood, and set them in the midst of the interior house, and overlaid them with gold, and also carved all the walls of the house round about with carved figures of cherubim, and also the doors (1 Kings 6:23-29, 32-35).

The "temple" also signified heaven and the church, and its "oracle" the inmost of heaven and the church. The "olive wood," of which the cherubim were made, signifies the good of love; likewise the "gold" with which they were overlaid. The "walls" on which the cherubim were engraved, signify the ultimates of heaven and of the church, and the "cherubim" thereon signify guards. The "doors," on which also there were cherubim, signify entrance into heaven and the church. From this it is clear that "cherubim" signified guards that heaven be not approached except through the good of love and charity. And as "cherubim" signified such guards they also signify the Lord's Divine Providence, for these guards are from the Lord, and are His Divine Providence. (That the "temple" and the "house of God" signify heaven and the church, see above, n. 220; the "oracle" therefore signifies the inmost of these. That "olive wood" signifies the good of love, see Arcana Coelestia 886[1-2], 3728, 4582, 9780, 9954, 10261; likewise "gold," see above, n. 242. That "doors" signify approach and admission, see also above, n. 248)

[6] The new temple is likewise described as ornamented with cherubim, of which in Ezekiel:

There were made cherubim and palm-trees, so that a palm-tree was between a cherub and a cherub; thus it was made for all the house round about, from the ground unto above the door were cherubim and palm-trees made; and the wall of the temple (Ezekiel 41:18-20).

"Palm tree" signifies spiritual good which is the good of charity (See Arcana Coelestia 8369).

[7] Since Divine truth from Divine good is what protects, therefore the king of Tyre is called a "cherub;" for "king" signifies Divine truth, and "Tyre" knowledges; and therefore the "king of Tyre" signifies intelligence, of whom it is thus written in Ezekiel:

Thou, King of Tyre, hast been in Eden the garden of God; every precious stone was thy covering. Thou cherub, the spreading out of one that protects, I have set thee, on God's mountain of holiness wast thou; thou hast walked in the midst of the stones of fire. Thou wast perfect in thy ways in ¹ the day that thou wast created (Ezekiel 28:12-16).

(That "king" signifies Divine truth, see above, n. 31; and "Tyre" knowledges, Arcana Coelestia 1201. That "precious stones" signify the truths and goods of heaven and the church, see n. 9863, 9865, 9868, 9873, 9905, which are called "stones of fire" because "fire" signifies the good of love, see n. 934, 4906, 5215, 6314, 6832.) Because the "king of Tyre" signifies intelligence from Divine truth, and this guards or protects, therefore the king of Tyre is called "a cherub, the spreading out of one that protects."

[8] Since the higher heavens cannot be approached except through the good of love and charity, that is, cannot be approached through worship and through prayers, except such as proceed from that good, therefore the Lord spoke with Moses and Aaron when they entered the habitation between the two cherubim that were upon the ark (Exodus 25:22). This also is made evident in Moses:

When Moses went into the tent of meeting, he heard the Voice speaking unto him from above the mercy-seat that was upon the ark of the Testimony, from between the two cherubim (Numbers 7:89).

Because it is the Divine proceeding from the Lord that provides and guards, therefore it is said of the Lord that:

He sitteth upon the cherubim (Isaiah 37:16; Psalms 18:9-10; 80:1; 99:1; 1 Samuel 4:4; 2 Samuel 6:2).

[9] Since the arrangement of all things for judgment is treated of in this chapter, the cherubim also are here treated of, that is, the Lord's guard and providence that the higher heavens be not approached except through the good of love and charity; for unless this had been done before the judgment, the veriest heavens, in which the true angels are, would have been endangered, because those heavens that were about to perish (See Revelation 21:1) were not in the good of love and charity, but only in some truths. For there were there from the Christian world those who were in the doctrine of faith alone, which some had confirmed by a number of passages from the Word, and thus obtained some conjunction with the ultimate heaven; but this conjunction was broken when the heaven called the former heaven (Revelation 21:1) was dissipated; and it was then ordered by the Lord that hereafter no one shall be conjoined with the heavens unless he be in the good of love to the Lord and in charity towards the neighbor. This is what is specifically meant by the things that now follow in this chapter. Whoever, therefore, believes that the heavens can hereafter be approached through the worship and prayers of those who are in faith alone, and not at the same time in the good of charity, is much mistaken. The worship of such is no longer received, nor are their prayers heard, but attention is directed only to their life's love. Those, therefore, in whom the love of self and the world rules, no matter in what external worship they may have been, are conjoined to the hells, and are also taken there after death, and not previously to any heaven that is to perish, as was the case hitherto.

Poznámky pod čarou: