650. The beast that cometh up out of the abyss shall make war with them, signifies assault from infernal love. This is evident from the signification of "beast," as being the affection of the natural man in both senses (of which presently; also from the signification of "the abyss," as being hell (of which above, n. 538; also from the signification of "to make war," as being to assault, for by "wars," in the Word, such wars as are in our world are not meant, but such as are in the spiritual world, all of which are combats of falsities from evil against truths from good; that such is the signification of "wars" in the Word will appear in what follows, where wars are again mentioned. From this it can be seen that "the beast that cometh up out of the abyss shall make war with them," that is, the witnesses, signifies that infernal love from the falsities of evil shall assault the truths of good.

[2] It has been shown before that a "beast" signifies a love or affection of the natural man; let something now be said about assault. Infernal love is especially the love of self, for the love of self is the love of what is man's own [proprium], and what is man's own is nothing but evil; consequently so far as a man is in that love he is against the Lord, and thus against the good of love and charity, and against the truth of doctrine and faith, thus against these "two witnesses;" for this reason, the hells where the love of self reigns are more direful and malignant than others, and are directly opposed to the Lord, and thence unceasingly assault the goods of love and faith, because these are from the Lord alone, and are the Lord with man and angel. That these hells are more direful than the others can be seen from this, that they continually breathe forth the destruction of those who confess the Divine of the Lord, therefore of those who are in the good of love and the good of faith in the Lord from the Lord.

[3] These hells are more malignant than the rest because so far as man is in the love of self, and at the same time in the love of self-intelligence, his natural lumen is in a kind of brightness, as it were, for the love of self is like a fire that kindles that lumen; it is from this that men can ingeniously think and reason against the Divine and against all things of heaven and the church. I have sometimes been astonished when I have listened to such, and have thought that they above all others were capable of being led to receive faith, but I perceived that this was impossible, for so far as they were enlightened in corporeal, worldly, and natural things they were in thick darkness in respect to celestial and spiritual things. This thick darkness was seen to be exceedingly dusky, with something fiery intermixed. This I could confirm by much experience, if this were the place for describing experiences. The love of self is what is here meant in particular by "the beast coming up out of the abyss," which made war with the two witnesses and killed them.

[4] That a "beast" signifies the love and affection of the natural man in both senses can be seen from very many passages in the Word; and this has heretofore been unknown, and as it may seem strange that "beasts" should signify the love or affection of the natural man, it is necessary to confirm this from the Word. Natural affections are signified by "beasts" because these affections are altogether similar to the affections of beasts, consequently a man who ¹ is not imbued with spiritual affections through the goods and truths of heaven differs little from beasts. For man has above the beasts the superadded faculty to think and thence to will spiritually, which gives him the eminent faculty to see and perceive abstract things; but if this spiritual faculty is not vivified by the knowledges of truth and good, and afterwards by faith and the life of faith, he is no better than the beasts, except merely that by virtue of that higher faculty he is able to think and speak.

[5] Because the affections of the natural man are signified by "beasts," when those affections are presented to be seen in the spiritual world in forms like those animals, they appear altogether as the forms of various beasts; as for instance, lambs, sheep, she-goats, kids, he-goats, young cattle, oxen, cows; also as camels, horses, mules, asses; and also as bears, tigers, leopards, lions; likewise as dogs and serpents of various kinds. But such things are only appearances of the affections that are with spirits; and when these are made apparent it is also known there not only that the appearances are from these affections, but also from whom they are; but as soon as the affections with such cease, these appearances also cease. From this it can also be seen why "beasts" are so often mentioned in the Word.

[6] But let us proceed to the confirmations from the Word. In David:

Thou madest him to have dominion over the works of Thy hands. Thou hast put all things under His feet, the flock and herds, yea, the beasts of the fields, the bird of heaven, and the fishes of the sea (Psalms 8:6-8).

This whole psalm treats of the Lord and His dominion over all things of heaven and the church; the things of heaven and the church are meant here and elsewhere in the Word by "the works of the hands of Jehovah;" and as it is over these things that the Lord has dominion, and as spiritual things in the Word are expressed by natural things, for the Word in its bosom is spiritual, so by "flock," "herds," "the beasts of the field," "the birds of heaven," and "the fishes of the sea," these are not meant, but the spiritual things of heaven and the church. "Flock and herds" signify spiritual things and natural things that are from a spiritual origin, a "flock," that is, lambs, kids, she-goats, sheep, and rams, signifying spiritual things, and "herds," which are bullocks, oxen, cows, and camels, natural things from spiritual things; "beasts of the field" signify the affections of the natural man, "birds of the heavens" thoughts therefrom, and "fishes of the sea," the knowledges [scientifica] of the sensual-natural man. Except for this meaning, why should the Lord's dominion over these be described?

[7] In the same:

O God, Thou makest the rain of good will to drop down; Thou shalt strengthen Thine inheritance when it is weary; Thy wild beast (Thy congregation) shall dwell in it (Psalms 68:9, 10).

Here evidently "wild beast" stands for a people that receives the influx of Divine truth from the Lord, for of God's "inheritance," which signifies the church, it is said, "Thy wild beast (Thy congregation) shall dwell in it;" "the rain of good will" signifies the influx of Divine truth from Divine clemency.

[8] In the same:

Jehovah, who sendeth forth springs into the brooks; they run between the mountains, they give drink to every wild beast; the wild asses quench their thirst, by them the bird of the heavens dwells, from among the boughs they give forth their voice; who causeth the grass to spring forth for the beast, and the herb for the service of man, that he may bring forth bread out of the earth. Thou appointest the darkness that there may be night, in which every wild beast of the forest goeth forth. The sea great and wide in spaces, wherein is the creeping thing without number, the wild beasts, the small with the great (Psalms 104:10-12, 14, 20, 25).

This, too, is said of the Lord, and these words describe the establishment of the church among the nations; therefore "wild beasts," "beasts," and "birds" signify such things as are with the man of the church.

[9] It is to be known that in many passages sometimes it is said "beast," and sometimes "wild beast," also that the term "wild beast" is not to be understood as it is commonly understood, for in the Hebrew "wild beast" [fera] is derived from a word that means life, therefore in some passages "animal" would be a better rendering than "wild beast," as can be seen from this, that the four animals that were seen as cherubim and that signify Divine Providence and protection in Ezekiel (chaps. 1, and 10) are called "animals" [ferae]; likewise the cherubim are meant by "the four animals about the throne" which are described by John in Revelation. Nevertheless, in the Word "beast" and "wild beast" are carefully distinguished, "beasts" signifying the affections of the natural man that belong to man's will, and "wild beasts" the affections of the natural man that belong to man's understanding. As in the Hebrew "wild beast" is derived from a word that means life, Eve the wife of Adam had her name from the same word. This is said that it may be known what "wild beast" and "beast" signify in the proper sense.

[10] What is signified by "Jehovah sendeth forth springs into the brooks, to run between the mountains, and give drink to every wild beast of the fields, the wild asses quench their thirst, and by them the bird of the heavens dwells," has been explained above n. 483. "Jehovah causeth the grass to spring forth for the beast, and the herb for the service of man, that he may bring forth bread out of the earth," signifies the instruction and nourishment of the natural and spiritual man by truths from the Word, that he may have thereby the good of love and charity; "grass" signifies the truth of the natural man, which is true knowledge (See above, n. 507; "beast" signifies affection for it which wishes to be instructed and spiritually nourished; "herb" signifies the truth of the spiritual man; "man" signifies intelligence therefrom and "bread" signifies the good of love and charity, which is nourished by truths. As "darkness" and "night" signify the lumen of the natural man, which compared to the light of the spiritual man is like night, "the wild beast of the forest" signifies the affection of knowledges [scientifica], "the sea great and wide in spaces" the natural itself, "the creeping thing without number" knowledge [scientifica] therein, and "the wild beasts great and small" the various affections, it is evident what is signified by "Thou appointest the darkness that there may be night, in which every wild beast of the forest goeth forth; the sea great and wide in its spaces, wherein is the creeping thing without number, wild beasts the small with the great."

[11] In the same:

They shall sow fields and plant vineyards, and make fruit of increase, and He shall bless them so that they may be multiplied exceedingly; and He shall not diminish their beast; yet are they diminished and bowed down because of the vehemence of wickedness and grief (Psalms 107:37-39).

This entire psalm treats of the Lord's coming and of redemption by Him; that they will then have truths, by which the church will be implanted in them, is signified by "They shall sow fields and plant vineyards;" that in consequence they will have the goods of the church, and thence truths will increase, is signified by "shall make fruit of increase," and by "Jehovah shall bless them so that they shall be multiplied exceedingly;" that then every good affection of the natural man will remain with them is signified by "He shall not diminish their beast;" that otherwise these affections would not be destroyed by evils is signified by "they are diminished and bowed down because of the vehemence of wickedness and grief."

[12] In the same:

Praise Jehovah, ye whales and all deeps, wild beast and every beast, creeping thing and every bird of wing (Psalms 148:7, 10).

In this psalm very many things in the world that have no life, but that shall praise Jehovah, are enumerated, as "fire," "hail," "snow," "vapor," "the wind of tempest," "mountains," "hills," "trees," "fruits," "cedars," as also here, "wild beasts," "beasts," "creeping things," and "birds," which nevertheless cannot praise Jehovah. Who cannot see that the enumeration of such things in the Divine Word would be wholly unmeaning unless they signified something with man that can praise, that is, worship Jehovah? From a knowledge of correspondences it is known that "whales" signify the knowledges of the natural man in general, "deeps" and "seas" the natural itself where the knowledges are, "wild beast" and "beasts," the affections of the natural man as well those which belong to his understanding as those of his will, "the creeping things" the sensual, which is the ultimate of the natural man, and "birds of wing" the thinking faculty therefrom.

[13] In the same:

Jehovah who prepareth rain for the earth, who maketh grass to spring forth upon the mountains, who giveth to the beast his food, to the sons of the raven which call (Psalms 147:8, 9).

These particulars too, signify the spiritual things belonging to heaven and the church. Why else should the Word (which is given solely to teach man the way to heaven, by teaching him the truths of faith and the goods of love), speak of Jehovah as "preparing rain for the earth, making grass to spring forth upon the mountains, giving to the beast his food, and to the sons of the raven which call upon Him?" These things, however, are worthy of the Divine Word, when by "rain" the influx of Divine truth is meant, by "mountains" the good of love, by "making grass to spring forth" the instruction of the natural man by the knowledges from the Word, by "beasts" the affections of the natural man, which desire to be thus nourished. "To give food" signifies nourishment; and since "the sons of the raven" signify natural men who are in an obscure lumen from fallacies respecting Divine truths, as were many of the nations, it is said "He giveth to the sons of the raven which call," for such can call upon Jehovah, but not the sons of a raven.

[14] In the same:

Every wild beast of the forest is Mine, the beasts upon a thousand mountains. I know every bird of the mountains, and the wild beast of My fields is with Me (Psalms 50:10, 11).

This is said of sacrifices, that the Lord does not delight in them, but in the confession of heart and calling upon Him; yet "the wild beast of the forest," "the beasts upon the mountains," and "the bird of the mountains," and "the wild beast of the fields," have a similar signification as above, namely, things pertaining to the man of the church.

[15] In the same:

Thy righteousness is like the mountains of God, Thy judgments are a great deep; O Jehovah, Thou preservest man and beast (Psalms 36:6).

"Man and beast" signify interior affection, which is spiritual, from which is intelligence, and exterior affection, which is natural, from which is knowledge [scientia] corresponding to intelligence.

[16] "Man and beast" have a like signification in the following passages.

In Jeremiah:

The God of Israel said, I have made the earth, the man and the beast that are upon the faces of the earth, by My great power (Jeremiah 27:5; 36:29).

In the same:

Behold the days shall come in which I will sow the house of Judah with the seed of man and with the seed of beast (Jeremiah 31:27).

In the same:

Yet again in this place, concerning which ye say, It is devastated so that there is no man nor beast, and in the cities of Judah and in the streets of Jerusalem that are devastated, so that there is no man, and no inhabitant, and no beast, there shall be heard the voice of joy and the voice of gladness (Jeremiah 33:10-12).

In the same:

The whole land shall be a desolation, so that there shall not be man or beast (Jeremiah 32:43).

In the same:

I will smite the inhabitants of this city, both man and beast; they shall die of a great pestilence (Jeremiah 21:6).

In the same:

A nation from the north cometh up against Babylon; this shall make her land a desolation, so that none shall dwell therein; from man even to beast they are dispersed, they have gone away (Jeremiah 50:3).

In the same:

My anger and My wrath is poured out upon this place, upon man and upon beast (Jeremiah 7:20).

In Ezekiel:

When the land shall sin against Me, I will break its staff of bread and I will send into it famine, and I will cut off from it man and beast (Ezekiel 14:13, 17, 19).

In the same:

I will stretch out My hand over Edom and will cut off from it man and beast (Ezekiel 25:13).

In the same:

I will destroy every beast of Egypt over many waters, so that the foot of man shall trouble them no more, nor shall the hoof of beast trouble them (Ezekiel 32:13).

In the same:

I will multiply upon you man and beast, that they may increase and be fruitful (Ezekiel 36:11).

In Zephaniah:

In consuming I will consume all things from upon the faces of the land. I will consume man and beast, I will consume the bird of the heavens and the fishes of the sea, and the stumbling-blocks with the wicked, and I will cut off man from the faces of the earth (Zephaniah 1:2, 3).

In Zechariah:

The angel who came to measure Jerusalem said, Run, speak, saying, Jerusalem shall inhabit the suburbs, by reason of the multitude of man and of the beast in the midst of it (Zechariah 2:3, 4).

Let your hands be strong, for the temple shall be built; for before those days there was no price for man nor any price for beast, for to him that went out and to him that came in there was no peace from the enemy (Zechariah 8:9, 10).

[17] In these passages "man and beast" ² signifies what is interior or spiritual, and "beast" what is exterior or natural; and therefore "man" signifies the spiritual affection of truth, from which is all intelligence, and "beast" the natural affection corresponding to the spiritual. What is exterior or natural is signified by "beast," because man, in respect to his external or natural man is nothing but a beast; for he enjoys like desires and also pleasures, appetites and senses, so that in these respects man is entirely similar to the beast; therefore the natural man may be called the animal man. But what is internal or spiritual is signified by "man," because it is in respect to his internal or spiritual that man is man; this enjoys the affections of good and truth such as are with the angels of heaven, also because by means of this with him man rules his natural or animal man, which is a beast.

[18] Because the spiritual man and the natural man are signified by "man and beast" in the history of creation (Genesis 1), it is related that the beasts and also man were created on the same day, namely, the sixth; and afterwards, that to man was given dominion over the beasts. Of the creation of the beasts and man on the same day, and of man's dominion over the beasts, we thus read in Genesis:

God said, Let the earth bring forth the living soul according to its kind, and what moveth itself, and the wild beast of the earth according to its kind; and it was so. And God made the wild beast of the earth according to its kind, and the beast according to its kind, and everything that creepeth upon the ground according to its kind. And God said, Let us make man in our image, after our likeness; and they shall have dominion over the fishes of the sea, and over the bird of the heavens, and over the beast, and over all the earth, and over every creeping thing that creepeth upon the earth. And there was evening and there was morning, the third ³ day (Genesis 1:24-31).

In the spiritual sense of this chapter, by "the creation of heaven and earth" the new creation or regeneration of the man of the Most Ancient Church is described; for this reason "beast" here signifies the external or natural man, and "man" the internal spiritual, and "dominion over the beasts" here means the dominion of the spiritual man over the natural.

[19] That it was granted to the man of that church to know all the affections of the natural man, in order that he might have dominion over them, is signified by these words in Genesis:

Out of the ground Jehovah God formed every beast of the field, and every bird of the heavens, and brought unto the man, to see what he would call it; and whatsoever man called it, the living soul, that was its name; and the man called the names to every beast, and to the bird of the heavens, and to every wild beast of the field (Genesis 2:19, 20).

"To call the name" signifies in the spiritual sense to know the quality of a thing, or what it is, so here to know the qualities of all the affections, desires, pleasures, appetites, also the thoughts and inclinations of the natural man, and how they agree and correspond to the affections and perceptions of the spiritual man. For it was granted to the spiritual man from creation to see all things of the natural man, and at the same time to perceive its agreement or disagreement with the spiritual, in order that he might rule the natural and accept such things as agree and reject those that disagree, and thus might become spiritual even as to effects, which are wrought by means of the natural man. (But this may be seen more fully explained in Arcana Coelestia 142-146.)

[20] Because "man" in the Word signifies properly the internal or spiritual man, and "beast" the external or natural man, by command of God all beasts and birds were brought into the ark with Noah; of which it is thus written in Genesis:

Jehovah said to Noah, Of every clean beast thou shalt take to thee seven and seven, male and female; and of the beast that is not clean two, male and female. And he took of the beast that was clean, and of the beast not clean, and of the bird, and of everything that creepeth upon the earth; two and two entered unto Noah into the ark, male and female (Genesis 7:1-9).

"Noah's flood" describes in the spiritual sense the destruction of the Most Ancient Church, and also the Last Judgment upon the men of that church; and by "Noah and his sons" in the same sense, the church that followed is meant and described, which is called the Ancient Church. From this it follows that the "beasts" brought into the ark with Noah mean the affections of the natural man, corresponding to spiritual affection, which the men of that church had (but these things may be seen explained in Arcana Coelestia).

[21] Since "man" signifies the internal spiritual man, and "beast" signifies the external or natural, and "Egypt" signifies the natural man separated from the spiritual, which has altogether perished and is no longer a man but a beast, so where the destruction of Egypt is treated of it is related that:

Jehovah made hail to rain with which fire was mingled, and smote everything that was in the fields, from man even to beast (Exodus 9:22-25).

(See respecting this also in Arcana Coelestia.) For the purpose of representing and thus signifying the same thing it is also written that:

Jehovah smote all the firstborn in the land of Egypt, from man even to beast (Exodus 12:12, 29).

But on the other hand, the sons of Israel, by whom the church was represented, were commanded:

To sacrifice to Jehovah all the firstborn of man and of beast (Numbers 18:15).

Because such things were represented and thus signified by "man and beast," from a holy rite received in the Ancient Church:

The king of Nineveh proclaimed a fast, and commanded that neither man nor beast should taste or drink anything, and that man and beast should be covered with sackcloth (Jonah 3:7, 8).

[22] Because "beasts" signify the affections in both senses it was forbidden to make the figure of any beast; of which it is thus written in Moses:

Ye shall not make to you the figure of any beast that is on the earth, the figure of any winged bird that flieth under heaven, the figure of anything that creepeth on the ground, the figure of any fish that is in the waters under the earth (Deuteronomy 4:17, 18).

This was because the posterity of Jacob, who were called, because of the representation of the church with them, "the sons of Israel," were in externals without an internal, that is, were for the most part merely natural; if, therefore, they had made to themselves the figure of any beast or bird, which signified the affections and the like, they would have made idols for themselves, and would have worshiped them. This, too, was why the Egyptians, who had more knowledge of representatives than any other people, made for themselves figures of beasts, as of calves, serpents, and many other kinds; yet at first not with reference to worship, but on account of their signification; but their posterity, who from internal became external, and thus merely natural, did not look upon these as representative and significative, but as holy things of the church, and thus they offered to them idolatrous worship. It was for this reason that the posterity of Jacob, who were altogether external men, and thence in heart idolatrous, were forbidden to make to themselves any figure of these things.

[23] As for example: they worshiped calves in Egypt, and afterwards in the wilderness, because a "calf" signifies the first affections of the natural man, together with its good of innocence. The Gentiles here and there worshiped serpents because a "serpent" signifies the sensual, which is the ultimate of the natural man and its prudence, and so with the rest.

[24] Because "beasts" signified the various things of the natural man it was also sometimes commanded when cities or regions were given to the curse that the beasts also should be slaughtered, for the reason that "the beasts" represented the evil and profane things with the men who were given to the curse. Because all kinds of beasts signify the various things pertaining to the men of the church, laws were enacted respecting beasts, which ones might be eaten and which might not be eaten (Leviticus 11). Those that might be eaten signified goods, and those that might not be eaten signified evils; for the church at that time was a representative church, and therefore every particular prescribed for them was representative and significative, especially the beasts; of this we thus read in Moses:

Ye shall distinguish between the clean beast and the unclean, and between the unclean bird and the clean, that ye may not make your souls abominable by beast or by bird; and ye shall be holy unto Me (Leviticus 20:25, 26).

[25] From this it can now be seen why sacrifices of beasts of various kinds were permitted, as of lambs, sheep, kids, goats, bullocks, oxen, also of pigeons and turtledoves; namely, because they signified things spiritual, and things natural from a spiritual origin; as "lambs" innocence, "sheep" charity, "bullocks and oxen" the affections of the natural man corresponding to the affections of the spiritual man. It was on this account that the beasts for the sacrifices varied according to the reasons for which they were offered; this would not have been unless each particular sacrifice of beasts had signified something belonging to the church.

[26] As the man of the church at the present day can hardly be led to believe that "beasts" and "wild beasts" signify in the Word the affections of good and truth which belong to the man of the church, and this because it seems so strange that anything belonging to beasts should signify anything belonging to man, I will here cite more passages from the Word in the way of confirmation.

In Ezekiel:

Speak unto the king of Egypt and to his multitude, Whom art thou like in thy stature? Behold Asshur, a cedar in Lebanon, beautiful in branch and with shady foliage; his stature was higher than all the trees of the field, and his branches were multiplied because of many waters; in his branches all the birds of the heavens built their nests; and under his branches every wild beast of the field has brought forth, and in his shade have dwelt all great nations; he was beautiful in his greatness. But because thou art lifted up in height he should be cut down; upon his ruin every bird of the heavens shall dwell, and every wild beast of the field shall be upon his branches (Ezekiel 31:2, 3, 5-7, 10, 12, 13).

"The king of Egypt and his multitude" signify the natural man with the knowledges [scientifica] therein; "Asshur, the cedar in Lebanon," signifies the rational which is formed by knowledges [scientifica] on the one part and by the influx of spiritual truth on the other; "beautiful in branch and with shady foliage" signifies intelligence through rational truths by means of knowledges [scientifica].

[27] "His stature was higher than all the trees of the field" signifies elevation even to the interior rational which is from the spiritual; "branches multiplied because of many waters" signify abundance through spiritual truths which are from the cognitions of truth from the Word; "the fowl of the heavens that built their nests in his branches" signify spiritual thoughts in things rational, for the rational is the medium between the internal spiritual man and the external natural; "every wild beast of the field that brought forth under his branches" signifies the affections of knowledges [scientifica] rationally perceived.

[28] "The great nations" that dwelt in his shade signify the goods of the affections in the natural man; "beautiful in greatness" signifies intelligence; while "the bird of the heavens and the wild beast of the field that shall dwell upon his ruin and in his branches" signify the falsities of thoughts, and the evils of desires which one has because he is "lifted up in height," that is, has become proud from the love of self-intelligence. Thoughts of truth and affections for it are signified evidently by "birds of the heavens and the wild beasts of the field," for it is said that "great nations dwelt in his shade."

[29] In Daniel:

Behold a tree in the midst of the earth, and the height thereof was great; it reached even to heaven, and the sight thereof unto the end of the earth; the leaf thereof was fair, and the flower thereof much, and in it was food for all; the beast of the field had shadow under it, and the birds of heaven dwelt in its branches; and all flesh was nourished from it. A watcher and holy one came down from heaven, crying, Hew down the tree and cut off his branches, shake off his leaf, scatter his flower; let the beast flee from under him, and the birds from his branches; but leave the stump of his roots in the earth, even with a band of iron and brass, with the herbage of the field; and let him be wet with the dew of the heavens, and let his portion be with the beast in the grass of the earth; they shall change his heart from man's and the heart of a beast shall be given to him (Daniel 4:10-16).

This was the dream of Nebuchadnezzar, king of Babylon, and it describes the establishment of the celestial church and its increase even to its culmination, and afterwards its overthrow because of its domination even over the holy things of the church, and its claiming to itself a right over heaven.

[30] "The tree in the midst of the earth" signifies that church; its "height" signifies the extension of perception and thus of wisdom; "its sight unto the end of the earth" signifies its extension even to the ultimates of the church; "the leaf thereof was fair, and the flower thereof much," signifies the knowledges and affections of truth and good, and intelligence therefrom; "in it was food for all" signifies heavenly nourishment which is from good and from truths thence; "the beast of the field had shadow under it, and the birds of the heavens dwelt in its branches," signifies the affections of good and the consequent thoughts and perceptions of truth; and as these pertain to spiritual food it is said that "all flesh was nourished from it."

[31] But because of its domination, from the love of self, over the holy things of heaven and the church, which the Babylonians at length claimed control of, a description of its overthrow follows: "A watcher and holy one came down from heaven, crying, Hew down the tree and cut off his branches, shake off the leaf, scatter the flower; let the beast flee from under him and the birds from his branches;" for the love of self and the consequent elation of mind increases with such even to their claiming a right over the holy things of the church, yea, over heaven itself; and when this is done everything of the church perishes, even all perception and the knowledge of good and truth; for the internal of the mind where the spiritual resides is closed up, and the external where the natural resides has dominion, and thus man becomes sensual, until he differs but little from the beasts.

[32] The "stump of the roots which should be left in the earth" signifies the Word, only the letter of which is understood, and which is merely something known, held in the memory and going forth therefrom into speech; "bands of iron and brass" signify the interior truths and goods closed up and held bound in ultimates, "iron" meaning truth in ultimates, and "brass" good in ultimates, and these when separated from the interiors are falsities and evils. And as the man of the church then becomes almost like a beast in respect to the understanding and to the will, since the evils of the affections and the falsities of the thoughts have rule, it is said that "his portion shall be with the beast in the grass of the earth, and his heart shall be changed from man's, and the heart of a beast shall be given him." That this change and inversion took place on account of their claiming the right over the holy things of the church, and at length over heaven, is evident from verses 30-32 of this chapter, where are these words:

The king said, Is not this the great Babylon which I have built for the house of the kingdom by the might of my power and for the glory of mine honor? While the word was in the king's mouth there fell a voice from the heavens, saying, The kingdom shall pass away from thee, and they shall drive thee from man, and thy dwelling shall be with the beast of the field; they shall make thee to eat the herb as oxen, until thou dost know that the Most High ruleth in the kingdom of man, and giveth it to whomsoever He will.

[33] That "Nebuchadnezzar," as king of Babylon, signifies in the beginning a celestial church and its increase even to the pinnacle of wisdom, is evident also from Daniel, where treating of the statue seen by Nebuchadnezzar in a dream it is said:

The God of the heavens hath given into thine hand the sons of man, the beast of the field, and the bird of the heavens, and hath made thee to rule over all; thou art the head of the statue which is of gold (Daniel 2:37, 38).

"The head of the statue, which was of gold," signifies the celestial church, which is the first of all. That church is signified by "the king of Babylon" at first, because the church that finally becomes Babylon or Babylonia begins with the worship of the Lord and from love to Him, and there then prevails with it a zeal for extending and perfecting the church by means of the holy goods and truths of heaven, but this from a motive as yet hidden, namely, a love of exercising dominion, which however breaks forth only by degrees. But more will be said about this when Babylon is treated of.

[34] In Hosea:

In that day will I make a covenant for them with the wild beast of the field and with the bird of the heavens and with the creeping thing of the earth, and I will break the bow and the sword and the war from the earth, and I will make them to lie down securely; and I will betroth thee to Me forever (Hosea 2:18, 19).

This is said of the establishment of a new church by the Lord, which is here treated of. Evidently Jehovah, that is, the Lord, will then make a covenant, not with the wild beast of the field, the bird of the heavens, and the creeping thing of the earth, but with the men in whom the church will be established. These things, therefore, signify such things as are with man, namely, the "wild beast of the field" the affection of the knowledges of truth, the "bird of the heavens" rational thought from what is spiritual, the "creeping thing of the earth" the knowledge [scientificum] of the natural man, in particular sensual knowledge. That He will then "break the bow and the sword from the earth" signifies that He will destroy the falsities that fight against the truths of doctrine; and that there will be no longer any contention between truths and falsities and goods and evils is signified by "I will betroth thee to Me forever."

[35] In Isaiah:

The wild beast of the field shall honor Me, the dragons and the daughters of the owl; because I will give waters in the wilderness and rivers in the desert, to give drink to My people, My chosen (Isaiah 43:20).

Evidently "the wild beast of the field," "the dragons," and "the daughters of the owl," do not mean here a wild beast of the field, dragons and owls, for these cannot honor Jehovah. That the men of the church are meant is clear from what follows, since it is said, "to give drink to My people, My chosen." "The wild beast of the field" signifies therefore the affections of the knowledges of truth, "dragons" natural ideas, and "daughters of the owl" sensual affections; for the sensual is affected by truths and sees them in the darkness as owls see objects at night.

[36] This being the signification, it is evident that the Gentiles with whom a new church was to be established are meant, for before they were reformed these were in such obscure affection and natural thought. "To give waters in the wilderness and rivers in the desert" signifies to imbue with truths and thence with intelligence those who before were in ignorance, "waters" meaning truths, "rivers" intelligence, and "wilderness and desert" ignorance; "to give drink to the people of Jehovah and to His chosen" signifies to instruct those who are in the truths of faith and in the good of charity; those who are in the truths of faith are called "people," and those who are in the good of charity are called "chosen. "

[37] In Joel:

Is not the food cut off before our eyes from the house of our God, gladness and joy? The beast groaneth, the droves of cattle are perplexed, because they have no pasture; also the droves of the flock are made desolate. The beast of the field panteth after thee, because the channels of waters are dried up, and fire hath devoured the habitations of the wilderness (Joel 1:16, 18, 20).

This describes the state of the church when there are no longer in it any truths of doctrine or good of life. "The food cut off from the house of God" signifies spiritual nourishment, which is from truths that are from good, "the house of God" signifying the church; "the beast groaneth, the droves of cattle are perplexed" signifies the lack of the affections of truth and thence of knowledges in the natural man, and grief on that account, "droves of cattle" signifying the things of the natural man in the whole complex.

[38] That there is "no pasture" signifies no instruction; "the droves of the flock are made desolate" signifies the lack of spiritual truth and good which are of faith and charity; "the beast of the field panteth after thee" signifies the grief of those who are in natural affection, and consequently in a longing for the knowledges of truth and good; "the channels of waters are dried up" signifies the truths of doctrine dissipated by natural love; "fire hath devoured the habitations of the wilderness" signifies that love and thence the destruction of the knowledges of truth, "the habitations of the wilderness" meaning the things of the understanding and the will in such a man, which would otherwise receive the truths and goods of the church.

[39] In the same:

Fear, ⁴ O earth, rejoice and be glad, for Jehovah hath done great things; fear not, ye beasts of My fields, for the habitations of the wilderness are made full of herbs, for the tree shall bear her fruit, the fig tree and the vine shall yield their strength. Sons of Zion, rejoice and be glad in Jehovah (Joel 2:21-23).

This is said of the establishment of the church by the Lord; and the "earth which will fear, but rejoice and be glad" signifies the church and its delight; its establishment by the Lord is signified by "Jehovah hath done great things;" therefore "the beasts of His fields" mean those who are in the affections of good and long for instruction from the Word, "beasts" meaning those who are in the affections of good belonging to the natural man, and "fields" the doctrinals from the Word.

[40] "The habitations of the wilderness are made full of herbs" signifies that there will be the knowledges of truth and good with those with whom there were none before; "the tree shall bear her fruit" signifies the bringing forth of the good of life through these knowledges, for a "tree" signifies the man of the church, and in particular a mind imbued with knowledges, and "fruit" signifies the good of life; "the fig tree and the vine shall yield their strength" signifies the bringing forth of the effect from natural good and spiritual good together. Because "beasts of the fields," "tree," "fig tree," and "vine," signify such things as are with the man of the church it is said, "Sons of Zion, rejoice and be glad in Jehovah," "sons of Zion" meaning those who are of the celestial church, while "to rejoice" is predicated of the delight of good; and "to be glad" of the pleasantness of truth.

[41] In Ezekiel:

In that day Gog shall come upon the land of Israel; and then shall be a great earthquake upon the land of Israel; and the fishes of the sea, and the bird of the heavens, and the wild beast of the field, and every creeping thing that creepeth upon the earth, and every man who is upon the faces of the earth, shall tremble before Me (Ezekiel 38:18-20).

"Gog" signifies external holiness without internal holiness, thus those who are in such holiness; an "earthquake" signifies a change of the state of the church; "the fishes of the sea, and the bird of the heavens, the wild beast of the field, the creeping thing of the earth, and every man, shall tremble" signifies that all things of man, in respect to what belongs to the church with him, shall be changed; "the fishes of the sea" meaning the knowledges [scientifica], "the birds of the heavens" thoughts therefrom, "the wild beasts of the field" the affections therefrom, "the creeping thing of the earth" the thoughts and affections in the corporeal-sensual, and "man" all these from first to last. Why otherwise should these be said to tremble before Jehovah?

[42] In Zechariah:

There shall be in that day a great tumult, Judah shall fight against Jerusalem and so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of every beast that shall be in those camps; afterwards everyone remaining shall go up to Jerusalem (Zechariah 14:13-15).

This describes the last state of the old church, and the beginning of the new. The last state of the old church is described by "a great tumult, when Judah shall fight against Jerusalem," which means the change at that time, and the fight of the love of evil against the truths of the doctrine of the church; "the plague of the horse, of the mule, of the camel, of the ass, and of every beast" signify such things as hurt and destroy the church and the spiritual life of the men of the church, "horses, mules, camels, and asses" signifying the things of their understanding and of their will, thus the things of their knowledges and affections. But what is signified in particular by "horse, mule, camel, and ass," has been told elsewhere; here it is stated merely that "beast" signifies the affection of the natural man, and "the plague of beast" the hurting and destroying of that affection.

[43] In Jeremiah:

How long shall the land mourn, and the herb of every field dry up? For the wickedness of them that rule ⁵ therein the beasts and the bird shall be consumed (Jeremiah 12:4).

The "land" means the church; "the herb of the field" signifies the truth of the church that has sprung up and that is springing up; "to mourn and to dry up" signifies to perish and to be dissipated by lusts; "the beasts and the bird that shall be consumed" signify the affections of good and the thoughts of truth therefrom. The result is that these will perish by reason of the evils in the church; therefore it is said, "for the wickedness of them that dwell in the land."

[44] In Isaiah:

The bird of the mountains and the beast of the earth shall be left together; ⁶ but the bird shall loathe it, and every beast of the earth shall despise it (Isaiah 18:6).

This is said of "the land shadowed with wings," by which the church is meant which, because of the obscurity it is in, catches at imaginary things for spiritual truths, and thus from ignorance comes into a denial of these truths. "Bird and beast" signify here the thoughts of truth and the affections of good, both rational and natural, which are said "to loathe and despise." Evidently it is not the bird and every beast that will loathe and despise, but the affections of good and the thoughts of truth, that is, those who are in these.

[45] In Hosea:

They commit robbery, bloods touch bloods, and everyone that dwelleth therein shall languish, even to the wild beast of the field and the bird of the heavens, yea, the fishes of the sea shall be gathered up (Hosea 4:2, 3).

Here again "the wild beast of the field," "the bird of the heavens," and "the fishes of the sea," have a similar signification as above.

[46] In Ezekiel:

Thou son of man, say to every bird of every wing, and to every wild beast of the field, Gather yourselves together and come, gather yourselves from every side to My sacrifice that I sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood; ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, rams, lambs, and kids, ⁷ the bullocks, all of them fatlings of Bashan; ye shall eat fat to satiety, and drink blood to drunkenness, of My sacrifice which I sacrifice for you; and ye shall be satiated at My table with horse and chariot, with the mighty, and with every man of war; so will I give My glory among the nations (Ezekiel 39:17-21).

This is said of the calling together of the Gentiles to the church, and the reception by them of the truth of doctrine in the good of love, which is the good of life, and of their consequent intelligence in spiritual things. Therefore "the bird of every wing and every wild beast of the field" which shall be gathered from every side to the great sacrifice upon the mountains of Israel, mean all in whatever state they may be in respect to the perception of truth and the affection of good, "the bird of every wing" meaning all in whatever kind of perception of truth they may be, and "every wild beast of the field" all in whatever kind of affection of good they may be; "to gather together from every side" signifies those outside the church from every quarter.

[47] "The great sacrifice" signifies the worship of the Lord from faith and love, for that is what "sacrifices" in general represented; and "the mountains of Israel" signify the goods of spiritual love. "To eat flesh and drink blood" signifies to appropriate to oneself the good of love and the truth of that good; "to eat the flesh of the mighty and drink the blood of the princes of the earth" signifies such appropriation, "the mighty" (or oxen) signifying the affections of the natural man, and "the princes of the earth" the chief truths of the church; "rams, lambs, kids, ⁷ bullocks, fatlings of Bashan" signify all things of innocence, love, charity, and good, "the fatlings of Bashan" meaning the goods of the natural man from a spiritual origin.

[48] From this it is clear what is signified by "eating flesh to satiety, and drinking blood to drunkenness," namely, to be filled with every good of love and truth of faith; "to be satiated at the table of the Lord with horse and chariot, with the mighty, and with every man of war" signifies to be fully instructed from the Word, "horse" signifying the understanding of truth, "chariot" the doctrine of truth, "the mighty and the man of war" the truth of good fighting against the falsity of evil, and destroying it. Because this is said of the calling together of the Gentiles to the church of the Lord, it is added, "so will I give my glory among the nations," "glory" signifying the Divine truth in light.

[49] That such is the signification of "bird of every wing and beast of the field" can be seen from passages before explained, also from these words in Isaiah:

The saying of the Lord Jehovih, who gathereth the outcasts of Israel, I will yet gather them to his gathered ones; every wild beast of My fields, come ye to devour, every wild beast in the forest (Isaiah 56:8, 9).

"The outcasts of Israel," whom the Lord will gather, signify all in the church who are in truths from good separated from those therein who are in falsities from evil; these are meant also by "the wild beasts of the fields of the Lord Jehovih," "fields" signifying the church in reference to the implantation of the truth of doctrine; but the Gentiles that are without the church are signified by "the wild beast in the forest," the "forest" signifying the natural and sensual man, and "the wild beast" its knowledge [scientia] and obscure intelligence therefrom. This evidently is the signification of "the wild beast of the field" and "the wild beast in the forest," for it is said, "Come ye to devour, every wild beast of My fields and every wild beast in the forest," "to devour" signifying instruction and appropriation.

[50] As most things in the Word have also a contrary sense, so also have "beast" and "wild beast," in which sense "beasts" signify evil affections, which are the cupidities of adulterating and destroying the goods of the church, and "wild beasts" the cupidities of falsifying and thus destroying the truths of the church.

[51] In this sense "beasts" and "wild beasts" are mentioned in the following passages. In Ezekiel:

I will raise up over them one shepherd, who shall feed them, My servant David; he shall be to them for a shepherd; then I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell trustingly in the wilderness and sleep in the forest; they shall be no more a prey to the nations, and the wild beast of the earth shall not devour them, but they shall dwell trustingly, and none shall make afraid (Ezekiel 34:23, 25, 28).

This is said of the Lord's coming and of the blessed state of heaven and of those of the church who will come into the new heaven. "The servant David, the shepherd whom Jehovah will raise up," means the Lord, who is called a "servant" from serving and ministering, that is, performing uses (See above, n. 409; "to make with them a covenant of peace" signifies conjunction with the Lord through the Divine things proceeding from Him, which are the goods of love and the truths of doctrine from the Word, thus through the Word; "to cause the evil wild beast to cease out of the land" signifies that evil cupidities and lusts will no more invade and destroy them.

[52] "To dwell trustingly in the wilderness and to sleep in the forests" signifies that they will be safe from infestation by cupidities and lusts, although they are in them and among them, "wilderness" and "forest" meaning where such things and such persons are (these having a similar meaning as in Isaiah 11:7-9). Because the man of the church is destroyed by the cupidities of evil and falsity it is said "they shall no more be a prey to the nations, and the evil wild beast shall not devour them," "nations" signifying the cupidities of evil, and "wild beasts of the earth" the cupidities of falsity.

[53] In Jeremiah:

Mine heritage is become as a lion in the forest, she hath given forth her voice against Me, therefore I have hated her; the bird Zabuah is Mine heritage, about it is the bird; gather together every wild beast of the field, come ye to devour; many shepherds have destroyed My vineyard (Jeremiah 12:8-10).

This is said of the vastation of the church by the falsities of evil. "Heritage" signifies the church; "the lion out of the forest which hath given forth his voice against God" signifies the falsity of evil in the whole complex; "the bird Zabuah" signifies reasonings from falsities; "the wild beast of the field which shall be gathered to devour" signifies the cupidities of destroying the truths of the church by falsities; and because the church that is so destroyed is meant it is said, "many shepherds have destroyed My vineyard," "vineyard" signifying the spiritual church, or the church in reference to the affection of truth; and as a "vineyard" signifies the church it follows that "a wild beast of the field" signifies the cupidity of falsifying and thus destroying the truths of the church.

[54] In Isaiah:

No lion shall be there, the ravenous of the wild beast shall not go up thereon, it shall not be found there (Isaiah 35:9).

This treats of the Lord's coming and of His kingdom in the heavens and on the earths; and the "lion" and "the ravenous of the wild beasts" have a similar signification as above. It must be clear to everyone that "wild beast" here does not mean a wild beast.

[55] In Hosea:

I will encounter them as a bear that is bereaved, and I will rend the caul of their heart, and I will devour them like a huge lion; the wild beast of the field shall tear them (Hosea 13:8).

Here again, "lion" and "the wild beast of the field" have a similar signification as above.

[56] In Zephaniah:

Jehovah will stretch out His hand over the north and will destroy Assyria, and will make Nineveh a waste, a dry place like the wilderness; and the droves shall lie down in the midst of her, every wild beast of the nation; both the pelican and the bittern shall lodge nightly in her chapiters; a voice shall sing in the window, a drought shall be in the threshold, because the cedar thereof shall be made bare; such is the rejoicing city that dwelleth securely, saying in her heart, I and none other besides me. How is she become a waste, a place for the wild beast to lie down in; everyone that passeth over her hisseth and moveth his hand (Zephaniah 2:13-15).

This describes the vastation of the church by the falsities of doctrine which are from self-intelligence. The "north over which Jehovah will stretch out His hand" signifies the church that is in falsities; "Assyria which Jehovah will destroy" signifies the reasonings from falsities; "Nineveh which He shall make a waste, a dry place like the wilderness" signifies the falsities of doctrine; "droves," "the wild beast of the nation," the "pelican," and the "bittern," signify the affections of falsities, and falsities themselves interior and exterior.

[57] The "chapiters in which these shall rest" signify the knowledges of truth from the Word falsified; "the voice in the window" signifies the proclamation of falsity; "the drought in the threshold" signifies the total desolation of truth; the "cedar which is made bare" signifies the rational destroyed; "the rejoicing city dwelling securely" signifies the doctrine of falsity, with which they are delighted and in which they rest; "saying in her heart, I and none other besides me" signifies the pride of self-intelligence; "the place for the wild beast to lie down in" signifies the state of the church vastated in respect to truths; "everyone that passeth over her hisseth and moveth his hand" signifies contempt for such and rejection of them by those who are in truths and goods of doctrine.

[58] In Moses:

I will give peace in the land, so that ye may lie down securely and none make afraid, and I will cause the evil wild beast to cease out of the land, and the sword shall not pass through your land (Leviticus 26:6).

"Peace in the land, so that they may lie down securely and none make afraid" signifies protection by trust in the Lord from the breaking in of falsity into the church; "to cause the evil wild beast to cease out of the land" signifies freedom from the affection and cupidity of falsity; and "the sword shall not pass through the land" signifies that falsity shall no longer destroy truth.

[59] In the same:

I will send the hornet before thee, and it shall drive out the Hivite, the Canaanite, the Hittite before thee; I will not drive him out from before thee in one year, lest the land be a solitude, and the wild beast of the field be multiplied upon thee; by little and little will I drive him out from before thee, until thou be fruitful and inherit the land (Exodus 23:28-30.)

"I will send the hornet before thee" signifies the dread of those who are in falsities from evil; "and it shall drive out the Hivite, the Canaanite, and the Hittite" signifies the flight of falsities that are from evils; "I will not drive him out from before thee in one year" signifies a hasty flight or removal of these; "lest the land be desolate" signifies lest there be a lack of spiritual life or but little of it; "and the wild beast of the field be multiplied upon thee" signifies a flowing in of falsities from the delights of the love of self and of the world; "by little and little will I drive him out from before thee" signifies removal by degrees according to order; "until thou be fruitful" signifies according to the increase of good; "and inherit the land" signifies when one is in good and is regenerated. (But these things may be seen further explained in Arcana Coelestia 9331-9338.)

[60] There is a like signification in these words in Moses:

Jehovah God will drive out these nations from before thee by little and little; thou canst not destroy them at once, lest the wild beast of the field be multiplied against thee (Deuteronomy 7:22).

The "nations" driven out and to be driven out of the land of Canaan by the sons of Israel signify evils and falsities of every kind, "the land of Canaan" signifying the church, and "the sons of Israel" the men of the church; therefore "the wild beast of the field" which would be multiplied against them signify the cupidities of falsity from evil; for a man who is reformed and regenerated to the extent that the church may be in him is reformed and regenerated by little and little; for he is conceived anew, is born, and is educated, and this is done so far as the evils and their falsities that are in him from birth and hereditarily are removed, which is not effected in a moment, but through a considerable course of life. This makes clear what is signified in the spiritual sense by "the nations shall not be driven out in one year, but by little and little, lest the wild beast of the field be multiplied against thee;" for if evils and the falsities thence were removed all at once man would have scarcely any life, since the life into which he is born is a life of evil and consequent falsity from cupidities, which are removed only so far as goods and truths enter, for by these they are removed.

[61] Because "wild beast" signifies ⁸ in the spiritual sense the cupidities of falsity from evil, and "birds" signify thoughts and reasonings from them, and because through these the man of the church spiritually perishes, so here and there in the Word, where the vastation of the church is treated of, it is said that "they were given to the wild beasts and the birds to be devoured," as in the following passages. In David:

The boar in the forest treadeth under foot the vine, and the wild beast of the fields doth feed on it (Psalms 80:13).

In Hosea:

I will lay waste her vine and her fig tree, and I will make them a forest, and the wild beast of the field shall devour them (Hosea 2:12).

In Ezekiel:

I will send upon you famine and the evil wild beast, and they shall make thee bereaved (Ezekiel 5:17).

This is said of Jerusalem, by which the church is meant. In the same:

I will give him to the wild beast to be devoured (Ezekiel 33:27).

In the same:

The sheep were scattered, without a shepherd, and were for food for every wild beast of the field (Ezekiel 34:5, 8).

In the same:

I have given thee for food to the wild beast of the land and to the bird of the heavens (Ezekiel 29:5).

In the same:

I will cast thee forth upon the faces of the field, and I will cause every bird of the heavens to dwell upon thee, and with thee I will satisfy the wild beast of all the earth (Ezekiel 32:4).

In Jeremiah:

Their carcass shall be for food to the bird of the heavens and to the beast of the earth (Jeremiah 16:4; 19:7; 34:20).

In Ezekiel:

I have given thee for food to the swift bird of every wing, and to the wild beast of the field (Ezekiel 39:4).

In David:

The dead body of Thy servant have they given to the bird of the heavens, the flesh of Thy saint to the wild beast of the earth (Psalms 79:2).

In Jeremiah:

I will visit upon them with four kinds, with the sword to kill, and with dogs to drag about, and with birds of the heavens and with the beasts of the earth to devour and to destroy (Jeremiah 15:3).

[62] In these passages, "wild beasts and birds" signify falsities from the cupidity of evil and from reasoning. And as the "nations" in the land of Canaan signify the evils and falsities of religion and of worship, the sons of Jacob did not bury the dead bodies of the nations which they slew in war, but left them to be devoured by birds and wild beasts; but this was not by Divine command, but from the inborn cruelty of that people, thus by permission, in order that such things might be represented.

[63] In David:

The enemy hath reproached Jehovah, and a foolish people hath contemned Thy name. Give not the soul of Thy turtledove unto the beast; forget not the life of Thine afflicted ones perpetually (Psalms 74:18, 19).

The "enemy" who reproached Jehovah signifies hell and evil therefrom; the "foolish people" who contemned His name signify the falsities which are opposed to the truths of doctrine; those who are in truths are called a "people," and in the contrary sense those who are in falsities, and these are a "foolish people;" the "name of Jehovah" signifies every truth of doctrine and of the church; "give not the soul of Thy turtledove to the beast" signifies not to give spiritual good to those who are in the cupidities of evil; "the life of Thine afflicted ones" signifies spiritual life oppressed by evils and falsities.

[64] In Habakkuk:

The violence of Lebanon hath covered thee, and the devastation of the beasts shall dismay them, because of the blood of men and the violence of the land, of the city, and of all that dwell therein (Habakkuk 2:17).

The "violence of Lebanon" signifies the violence done to the truths perceived by the rational man from the Word, for "Lebanon" signifies the church in respect to the perception of truth from the rational man; "the devastation of the beasts" which shall dismay them signifies the destruction of truths by the cupidities of evil; "bloods" signify the violence offered to the truths of the Word by evils; and "violence of the land, of the city, and of all that dwell therein" signifies violence done to the truths and goods of the church and to its doctrine from the Word by falsities.

[65] In Moses:

The tooth of beasts I will send upon them, with the poison of the creeping things of the earth (Deuteronomy 32:24).

"The tooth of beasts" signifies the sensual in respect to the cupidities of evil, for "tooth" corresponds to the ultimate of man's life, which is the sensual; "the poison of the creeping things of the earth" signifies the falsities therefrom, which cunningly pervert truths by means of the fallacies of the sensual man.

[66] In Ezekiel:

When I went in and I saw an abomination, and behold every form of creeping thing and of beast, and all the idols of the house of Israel painted upon the wall round about (Ezekiel 8:10).

These and many other things that were shown to the prophet signify the direful cupidities and falsities in which the Israelites were, because they were in externals and not at all in internals; and those who were such turned all representatives into things idolatrous; this was the source of their idolatries and also of the idolatries of many other nations; and then the "beasts and creeping things," images of which they made for themselves because these signified the affections of good and of prudence, became the representatives of the direful cupidities of evil and falsity. This is what takes place when the natural man separated from the spiritual looks upon things holy; this is why these are called the "idols of the house of Israel." "The wall round about" upon which they were seen painted signifies the interiors everywhere in the natural man, for the "roof" signifies the inmost, the "floor" or "pavement" the outmost, the "walls" the interiors, and the "house" the man himself in respect to the things of his mind. The natural man is interior and exterior, and the interior natural is where the filthy things of man reside and these the exterior does not divulge but puts on the semblance of things good, just, and sincere.

[67] As "wild beasts" and "beasts" signify the goods of the understanding and the goods of the will which are of the affections, and as the ancients who knew correspondences made representative and significative figures of these, which at first they did not worship, but their posterity, who from internal became merely external, worshiped them as divine in themselves, so wild beasts and beasts became idols. This is evident in Isaiah:

Bel bowed down, Nebo stooped, their idols are to the wild beast and to the beast (Isaiah 46:1).

In Isaiah there is a prophecy respecting:

The beasts of the south (Isaiah 30:6, et seq.);

which signify the adulterations of good and the falsifications of truth, from which arise evils and falsities of every kind with those of the church who are merely in externals; they are called "the beasts of the south" because they are with those who have the Word, from which they are able to be in the light of truth from the Word, and this is the "south."

[68] In Daniel:

He saw in vision, when it was night, four beasts coming up out of the sea; the first was like a lion but had eagle's wings, the second like a bear, the third like a leopard which had four wings, and the fourth was dreadful and terrible (Daniel 7:2-7).

"The beast out of the sea" here signifies the love of dominion, which the holy things of the Word and the church are made to serve as means; and "the four beasts" signify the gradual increase of the love of dominion, therefore the last beast is called "dreadful and terrible." (But this may be seen explained in part above, n. 316, 556.)

[69] Nearly the like things are signified in Revelation by:

The beast coming up out of the sea (Revelation 13:1-10);

The beast coming up out of the earth (Revelation 13:11-18);

The scarlet beast (Revelation 17:3);

The beast out of the abyss (Revelation 17:8).

(Respecting these beasts more is said in Revelation 19:19, 20, and Revelation 20:10.)

But what cupidities of evil and falsity each beast signifies will be seen below, where these beasts are treated of.

[70] From this it will now appear what is meant by these words in Mark:

The spirit urging Jesus caused Him to go into the wilderness, and He was in the wilderness forty days; and He was with the beasts, and angels ministered unto Him (Mark 1:12, 13).

The Lord's being in the wilderness forty days represented the duration of all those most direful temptations which He, above all others in the whole world, endured and withstood; for "forty days" signify the entire period and duration of temptations, thus not that He was tempted at that time only, but from childhood even to the end of His life in the world; His last temptation was in Gethsemane. For by temptations He subjugated all the hells and also glorified His Human (but respecting the Lord's temptations seeThe Doctrine of the New Jerusalem 302). Because temptations arise through evil spirits and genii who are from hell, thus through the hells, from which evils and falsities and their cupidities and lusts arise, so the "beasts" here, with which the Lord was, do not mean beasts, but the hells and the evils that rise out of them; and the "angels" who ministered unto Him do not mean angels, but Divine truths, through which from His own power He overcame and subjugated the hells. (That "angels" signify in the Word Divine truth, see above, n. 130, 200, 302, 593)

Poznámky pod čarou:

695. And to give reward to His ¹ servants, the prophets and the saints, signifies heaven to those who are in the truths of doctrine and in a life according to them. This is evident from the signification of "giving reward," as being salvation, and thus heaven; also from the signification of "His servants the prophets," as being those who are in the truths of doctrine, for those are called "servants of the Lord" who are in truths, because truths are serviceable for bringing forth, confirming, and preserving good, and whatever serves good serves the Lord, since every good is from the Lord. Those are called "prophets" who teach doctrine, thus in an abstract sense they signify doctrine. (That those are called "servants of God" who are in truths see above, n. 6, 409; and "prophets" who teach doctrine, and in an abstract sense doctrines, n. 624.) The above is evident also from the signification of "saints" as being those who are in the truths of doctrine from the Word and in a life according to them (See above, n. 204). From this it is clear that "to give reward to His servants, the prophets and saints," signifies heaven to those who are in the truths of doctrine and in a life according to them.

[2] That "reward" signifies salvation, and thus heaven, can be seen without amplification and explanation; but as few know what is properly meant by "reward" it shall be told. "Reward" means properly that delight, blessedness, and happiness that is in the love or affection of good and truth. This love or affection has in itself all joy of heart, which is called heavenly joy, and also heaven; and for the reason that the Lord is in that love or affection, and with the Lord is heaven; consequently such joy, or such delight, blessedness, and happiness, is what is properly meant by the "reward" that those will receive who do good and speak truth from the love or affection of good and truth, thus from the Lord, and in no wise from themselves; and as they do this from the Lord and not from themselves it is not a reward of merit but a reward of grace. This shows that whoever knows what heavenly joy is also knows what reward is. (What heavenly joy is in its essence can be seen in the work on Heaven and Hell 395-414.) This, therefore, is what is meant by the "reward" that those have who are in truths from good. But the "reward" that those have who are in falsities from evil is joy or delight, good fortune, and happiness in the world, but hell after their departure out of the world.

[3] From these few words the signification of "reward" in the following passages can be seen. In Isaiah:

Behold the Lord Jehovih cometh in strength; behold His reward is with Him, and the wages of His work are with ² Him (Isaiah 40:10).

In the same:

Say to the daughter of Zion, Behold thy salvation cometh, and the wages of His work are with ³ Him (Isaiah 62:11).

And in Revelation:

Behold I come quickly, and My reward is with Me to give to each one as his work shall be (Revelation 22:12).

"Behold the Lord Jehovih cometh in strength," and "Behold thy salvation cometh," and "Behold He cometh quickly," signify the first and second coming of the Lord. "His reward is with Him" signifies heaven and all things belonging to it, as above, since where the Lord is, there heaven is, for heaven is not heaven from the angels there, but from the Lord with the angels. That heaven will be received in the measure of the love and affection of good and truth from the Lord is meant by "the wages of His work are before Him," and by "He will give to each one as his work shall be." No other work is meant by the "work" for which heaven is given as a reward than work from the love or affection of good and truth, for from that must be every work with man from which is heaven. For a work derives its all from love or affection, just as the effect derives its all from the effecting cause, therefore such as the love or affection is, such is the work. Thence it may be clear what is meant by "the work according to which it shall be given to everyone," and what is meant by "the wages of work."

[4] Likewise in Isaiah:

I Jehovah love judgment, I will give the reward of their work in truth, and will make with them a covenant of eternity (Isaiah 61:8).

The "judgment that Jehovah loves" signifies truth in faith, in affection, and in act, for man has judgment from truth, both when he thinks and desires truth, and when he speaks truth and acts according to it; and as this is what is signified by "judgment," therefore it is said "I will give the reward of their work in truth," that is, heaven according to the faith of truth and the affection of it in act; and as from this is conjunction with the Lord, from whom reward comes, therefore it is added, "I will make with them a covenant of eternity," "covenant" signifying in the Word conjunction by love, and "a covenant of eternity" conjunction by the love of good and truth, for that love conjoins, since it is of the Lord Himself and proceeds from Him.

[5] That loving good and truth for the sake of good and truth is reward, for the reason that the Lord and heaven are in that love, can also be seen from the following passages. In Matthew:

Do not ye your alms before men; to be seen by them, for otherwise ye have no reward with your Father who is in the heavens. When thou doest alms sound not a trumpet before thee, as the hypocrites do, in the synagogues and in the streets, that they may have glory from men; verily I say to you they have their reward. But thou, when thou doest alms, let not thy left hand know what thy right hand doeth, that thine alms may be in secret; then thy Father who seeth in secret will reward thee openly. And when thou prayest thou shalt not be as the hypocrites, for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men; verily I say unto you, they have their reward; but when thou prayest enter into thy chamber, and shutting thy door pray to thy Father who is in secret; then thy Father who seeth in secret shall reward thee openly (Matthew 6:1-6).

"Alms" in the most general sense signifies every good that man wills and does, and "to pray" signifies in the same sense every truth that man thinks and speaks. Those who do these two things "to be seen," that is, that they may be manifest, do good and speak truth for the sake of self and the world, that is, for the sake of glory, which is the delight of self-love that the world affords. Because delight in glory is the reward of such it is said "they have their reward;" but this delight in glory, which in the world seems to them like heaven, is changed after death into hell. But those who do good and speak truth, not for the sake of self and the world but for the sake of good itself and truth itself, are meant by those who "do alms in secret," and who "pray in secret," for they act and pray from love or affection, thus from the Lord; this, therefore, is loving good and truth for the sake of good and truth; and of such it is said that "the Father in the heavens will reward them openly." Thus "reward" is to be in goods and truths from love or affection, which is the same as being in them from the Lord, since in these is heaven and every blessedness and happiness of heaven.

[6] In Luke:

When thou makest a dinner or a supper call not the rich, lest haply they should call thee in turn; and a recompense be made to thee; but call the poor; then shalt thou be blessed, for they have not wherewith to recompense thee; for it shall be recompensed thee in the resurrection of the dead (Luke 14:12-14).

"To make a dinner and a supper and to call to them" has a similar signification as giving to eat and drink, or bread and wine, namely, doing good to the neighbor, and teaching truth, and being thus consociated in love; so those who do this for the purpose of being recompensed do it not for the sake of good and truth, thus not from the Lord, but for the sake of self and the world, thus from hell; while those who do this not for the purpose of being recompensed, do it for its own sake, that is, for the sake of good and truth, and those who do it for the sake of good and truth do it from good and truth, thus from the Lord, from whom are good and truth with man. The heavenly blessedness that is in such deeds and thence from them is "reward" and is meant by "it shall be recompensed thee in the resurrection of the dead."

[7] In the same:

Rather love your enemies, and do good and lend, hoping for nothing again; then shall your reward be much, and ye shall be sons of the Most High (Luke 6:35).

This has a similar signification as the previous passage, namely, that good is not to be done for the sake of recompense, that is, for the sake of self and the world, thus not for the sake of reputation, glory, honor, and gain, but for the Lord's sake, that is, for the sake of good itself and truth itself which are with such from the Lord, thus in which the Lord is. "To love enemies and do good to them" means here, in the nearest sense, to love the Gentiles and do good to them, which is to be done by teaching them truth and leading them by it to good; for the Jewish nation called their own people brethren and friends, but the Gentiles they called adversaries and enemies. "To lend" signifies to communicate goods and truths of doctrine from the Word; "to hope for nothing again" signifies, not for the sake of anything of self and of the world, but for the sake of good and truth; "then shall your reward be much" signifies that then they shall have heaven with its blessedness and delights; "and ye shall be sons of the Most High" signifies because they do these things not from self but from the Lord; for he who does good and teaches truth from the Lord is the Lord's son, but not he who does good from self, which is what everyone does who looks to honor and gain as his end.

[8] In Matthew:

He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. Whosoever shall give to drink unto one of these little ones a cup of cold [water] only in the name of a disciple, he shall not lose his reward (Matthew 10:41, 42).

How these words of the Lord are to be understood no one can see except from their internal or spiritual sense; for who can know what is meant by "receiving a prophet's reward" and "a righteous man's reward," and by "receiving a prophet and a righteous man in the name of a prophet and a righteous man;" also what is meant by the "reward" that he will receive who "shall give to drink unto one of the little ones a cup of cold [water] only, in the name of a disciple"? Without the internal spiritual sense, who can see that these words mean that everyone shall receive heaven and its joy in the measure of his affection of truth and good, and in the measure of his obedience?

[9] This meaning becomes evident when it is seen that "prophet" means the truth of doctrine, "righteous man" the good of love, and "disciple" the truth and good of the Word and of the church, and that "in their name" means for the sake of these, and according to their quality with those who do and teach them; also that "reward" means heaven, as has been said above, namely, that everyone has heaven in the measure of his affection of truth and good, and according to its quality and quantity; for on these affections all things of heaven are inscribed, since no one can have these affections except from the Lord, for it is the Divine proceeding from the Lord in which and from which is heaven.

[10] "To give to drink unto one of these little ones a cup of cold [water] only in the name of a disciple" means to do good and teach truth from obedience, for "water" signifies the truth in affection, and "cold [water]" truth in obedience, for obedience alone is a natural, not a spiritual, affection, and is therefore comparatively cold; and a "disciple" in whose name or for whose sake it is "given to drink" signifies the truth and good of the Word and of the church. (That "a prophet" signifies the truth of doctrine can be seen above, n. 624); that "a righteous man" signifies the good of love, n. 204; that a "disciple" signifies the truth and good of the Word and of the church, n. 100, 122; and that "name" signifies the quality of a thing and ⁴ state, n. 102, 135, 148, 676.)

[11] In Mark:

Whosoever shall give you a cup of water to drink in My name, because ye are Christ's, verily I say unto you he shall not lose his reward (Mark 9:41).

This also means that those shall receive the delight of heaven who from affection hear, receive, and teach the truth because truth and the affection of it are from the Lord, thus for the Lord's sake, and accordingly for the truth's sake, since "because ye are Christ's" signifies for the sake of Divine truth proceeding from the Lord. (That "Christ" means the Lord in regard to Divine truth, and thus Divine truth proceeding from the Lord, may be seen above, n. 684, 685.)

[12] In Zechariah:

The foundation of the house of Jehovah of Hosts hath been laid, the temple, that it may be built; for before these days there was no reward of man, nor reward of beast, and to him that went out and to him that came in there was no peace from the adversary. Now the seed of peace, the vine shall give its fruit, and the land shall give its produce, and the heavens shall give their dew (Zechariah 8:9, 10, 12).

This was said of the New Church to be established by the Lord when the old had been laid waste; the New Church that is to be established is signified by "the house of Jehovah of Hosts" whose foundations have been laid, and by "the temple" that was to be built, "the house of Jehovah" signifying the church in respect to good, and "the temple" the church in respect to truth (See above, n. 220). That before this, no one had any spiritual affection of truth and good or any natural affection of truth and good is signified by "before these days there was no reward of man, nor reward of beast;" "man" signifying the spiritual affection of truth, and "beast" the natural affection of good, and "reward" heaven, which those have who are in the affections of truth and good. (That "man" signifies the spiritual affection of truth, and consequent intelligence, may be seen above, n. 280, 546, 547; and that "beast" signifies the natural affection, n. 650.)

[13] "To him that went out and to him that came in there was no peace from the adversary" signifies that heretofore they had been infested by hell in every state of life; "to go out and come in" signifying the state of life from beginning to end, "there was no peace" signifying infestation by evils and falsities therefrom, and "adversary" signifying hell, the source of evils and falsities. "The seed of peace" signifies the truth of heaven and the church, which is from the Lord; this is called "the seed of peace" because it defends from the hells and gives security. "The vine shall give fruit and the land produce" signifies that the spiritual affection of truth shall bring forth the good of charity, and the natural affection of good and truth shall bring forth the works of charity; "vine" signifying the church in respect to the spiritual affection of truth, "land" the church in respect to the natural affection of truth, "fruit" the good of charity, and "produce" the works of that good. "The heavens shall give dew" signifies that these things are from influx through heaven from the Lord.

[14] In John:

Lift up your eyes and behold the fields, that they are white already for harvest; and he that reapeth receiveth reward and gathereth fruit unto life eternal, that he that soweth and he that reapeth may rejoice together (John 4:35, 36).

This, too, is said of a New Church from the Lord. That it is at hand is signified by "the fields that are white already for harvest;" those of that church who are in the spiritual affection of truth, and thence in heaven, are meant by "he that reapeth receiveth reward and gathereth fruit unto life eternal;" and the Lord Himself, from whom is that affection of truth, and heaven, is meant by "he that soweth may rejoice together with him that reapeth."

[15] In Jeremiah:

Rachel weeping for her sons, she refuseth to be comforted for her sons because they are not. But refrain thy voice from weeping and thine eyes from tears, for there is reward for thy labor, for they shall return from the land of the enemy; and there is hope for thy latter end, for thy sons shall return to their own border (Jeremiah 31:15-17; Matthew 2:18).

This refers to the infant boys put to death in Bethlehem by command of Herod, as is evident from the passage cited in Matthew; but what this signifies has not heretofore been known. The signification is that when the Lord came into the world there was no spiritual truth remaining; for "Rachel" represented the internal spiritual church, and "Leah" the external natural church, "Bethlehem" the spiritual, and "the boys put to death" truth from that origin. That there was no spiritual truth any longer remaining is signified by "Rachel weeping for her sons, she refuseth to be comforted for her sons, because they are not."

[16] That henceforth there will be no grief on that account, because the Lord has been born, from whom there will be a New Church that will be in truths from spiritual affection, is signified by "refrain thy voice from weeping and thine eyes from tears, for there is reward for thy labor," "His reward" signifying heaven for those who will be of that church from the spiritual affection of truth, and "labor" signifying the Lord's combats against the hells and the subjugation of the hells that a New Church may be established. That the New Church will be established in the place of the one that perished is signified by "they shall return from the land of the enemy, and there is hope for the latter end," also by "thy sons shall return to their own border;" "to return from the land of the enemy" signifying to be brought out of hell; "hope for the latter end" signifying the end of the former church and the beginning of the new, and "the sons shall return to their own border" signifying that spiritual truths will exist with those who will be of that New Church.

[17] In Isaiah:

I said, I have labored in vain, I have consumed my strength in emptiness and vanity; yet surely my judgment is with Jehovah, and the reward of my work with my God (Isaiah 49:4).

This, again, is said of the establishment of the New Church by the Lord. That it could not be established with the Jewish nation, because truths could not be received by that nation with any spiritual affection, is meant by "I said, I have labored in vain, I have consumed my strength in emptiness and vanity;" that still a spiritual church is being provided by the Lord, namely, among the Gentiles, is signified by "my judgment is with Jehovah, and the reward of my work is with my God;" "reward" here signifying the church that is in the spiritual affection of truth; and "labor and work" signifying the Lord's combat against the hells and their subjugation, by which the Lord restored the equilibrium between heaven and hell, in which man is able to receive truth and to become spiritual. (On this equilibrium see in the work Heaven and Hell 589-603, and in the small work Last Judgment 33, 34, 73, 74.)

[18] In David:

Behold, sons are a heritage of Jehovah, the fruit of the womb is a reward; as darts in the hand of the mighty so are the sons of youth; happy is the man that hath his quiver full of them, they shall not be ashamed when they shall speak with enemies in the gate (Psalms 127:3-5).

What is here signified by "sons," "fruit of the womb," "darts," "quiver," and "enemies in the gate," may be seen above n. 357; and that "reward" here also signifies the happiness that those have who are in heaven.

[19] In the Gospels:

Blessed are ye when men shall revile you and persecute you, and say every evil word against you falsely for Christ's sake, rejoice and exult, for much is your reward in the heavens; for so persecuted they the prophets who were before you (Matthew 5:11, 12; Luke 6:22, 23).

This is said of those who fight and conquer in temptations induced by evils, that is, by hell; temptations are signified by "reviling," "persecuting," and "saying an evil word falsely for Christ's sake," for temptations are assaults and infestations of truth and good by falsities and evils; "Christ" means Divine truth from the Lord which is assaulted and on account of which they are infested. "Rejoice and exult, for much is your reward in the heavens," signifies heaven with its joy which those have who are in the spiritual affection of truth, for such only fight and conquer, since the Lord resists and conquers for the man in the combats of temptations, and He is in that affection; "for so persecuted they the prophets who were before you" signifies that previously the truths of doctrine with those who were in the spiritual affection of truth had in like manner been assaulted, for "prophets" in a sense abstracted from persons signify truths from the Word or from the Lord. From what has thus far been cited from the Word it can be seen that "reward" signifies heaven in respect to its blessedness, happiness, and delight, which those have who are in the spiritual affection of truth and good, and that the reward is that affection itself; for it is the same whether you say heaven or that affection, for heaven is in that affection and from it.

[20] But those who speak truth and do good not from spiritual affection but from merely natural affection, and who think continually of heaven as a reward, were represented in the Israelitish church by "hired servants," respecting whom there were in that church many statutes, as:

That hired servants should not eat of the Passover (Exodus 12:43, 45);

That they should not eat of the holy things (Leviticus 22:10);

That the wages of a hired servant should not abide with anyone during the night until the morning (Leviticus 19:13);

That they should not oppress a hired servant that is poor and needy, either of thy brethren or of the sojourner that is in thy land and in thy gates; in his day thou shalt give him his hire, so that the sun may not go down upon it, lest he cry against thee unto Jehovah, and it be in thee a sin (Deuteronomy 24:14, 15).

In Malachi:

I will be against the oppressors of the hired servant in his wages, of the widow, and of the fatherless, and against them that turn aside the sojourner and fear not Me (Malachi 3:5);

and elsewhere. Hired servants were forbidden to eat of the Passover and of things sanctified because they represented those that are natural and not spiritual, and the spiritual are of the church, but not so the natural. To look to heaven as a reward on account of the good that is done is natural, for the natural considers good to be from itself, thus heaven to be a reward; and this makes good meritorious. But it is otherwise with the spiritual, which acknowledges good as being not from itself but from the Lord, and thus heaven to be not from any merit but from mercy. Nevertheless, as those signified by "hired servants" still do good, although not from a spiritual affection but from a natural affection, which is obedience, and then think of heaven as a reward, they are mentioned with the "poor," the "needy," the "sojourners," the "fatherless," and the "widows," because they are in spiritual poverty; for genuine truths are obscure to them, because light from heaven does not flow in through their spiritual man into the natural; this is why they are classed with those mentioned above, and it is commanded that "their reward shall be given them before the going down of the sun." Moreover, such are in the lowest regions of the heavens, where they are servants, and are rewarded according to their works (See many things further in The Doctrine of the New Jerusalem, n.150-158).

[21] But hired servants who do not think of reward in heaven but of reward in the world, thus who do good for the sake of gain, whether it be honors or wealth, thus who do good from the love of honor or wealth, thus, for the sake of self and the world, are infernal-natural. Such "hired servants" are meant in John:

I am the good shepherd; the good shepherd layeth down his soul for the sheep. But a hired servant seeth the wolf and leaveth the sheep, and fleeth, because he is a hired servant (John 10:11-13).

And in Jeremiah:

A very fair she-calf is Egypt; destruction cometh out of the north; her hired servants are like fattened calves, for they also are turned, they flee together, they stood not, for the day of their calamity is come upon them (Jeremiah 46:20, 21);

and elsewhere (Isaiah 16:14; 21:16).

[22] Because in the Word "reward" signifies heaven, which those have who are in the spiritual love of truth and good, so in the contrary sense "reward" signifies hell, which those have who are in the love of falsity and evil. Such is the signification of "reward" in David:

He shall clothe himself with cursing as with his garment and it entereth into the midst of him as waters, and as oil among his bones. This is the reward of mine adversaries from Jehovah, and of them that speak evil against my soul (Psalms 109:18, 20).

By this in the spiritual sense the Lord is meant, for where David speaks of himself in the Psalms, in that sense the Lord is meant, David as a king representing the Lord, and thus signifying Him in relation to the Divine-spiritual, which is the Lord's royalty. "The reward of the Lord's adversaries, and of them that speak evil against His soul," is described as a hell from the love of falsity and evil, by this, that "he shall clothe himself with cursing as with his garment" and "it hath entered into the midst of him as waters, and as oil among his bones," these two expressions describing hell as received in externals and in internals, "to clothe himself with cursing as with a garment" describing the hell that is received in externals, and "cursing entering into the midst of him as waters, and as oil among his bones," describing the hell that is received in internals. It is said "as waters," and "as oil," because "waters" signify the falsities of faith, and "oil" the evils of the love, so the two expressions mean the love or affection of falsity and evil, which is hell, as can be seen also from this, that love imbibes all things that are in harmony with it, just as a sponge imbibes water and oil; for the love of evil is nourished by falsities, and the love of falsity is nourished by evils, and love being such, it is said that "cursing enters into the midst of him as waters, and as oil among his bones."

[23] Since in the contrary sense "reward" signifies hell in respect to the affection of falsity from evil, therefore the falsification of truth is here and there called in the Word "the reward of whoredom." As in Hosea:

Be not glad, O Israel, unto exultation like the nations, ⁵ for thou hast committed whoredom from under thy God; thou hast loved the reward of whoredom upon all corn-floors; the floor and the wine-vat shall not feed them ⁶ (Hosea 9:1, 2).

"To commit whoredom from under God" signifies to falsify the truths of the Word, and to apply the holy things of the church to idolatries; "to love the reward of whoredom" signifies the delight of falsifying and of falsity and of idolatry from infernal love; "upon all corn-floors" signifies all things of the Word and of doctrine from the Word, for "corn," of which bread is made, signifies all things that nourish spiritually, and "floor" signifies where these are gathered together, that is, the Word; "the floor and the wine-vat shall not feed them" signifies not to draw from the Word the good things of charity and love, that is, the things that will nourish the soul, for the "floor" here means the Word in respect to the goods of charity and the "wine-vat" the Word in respect to goods of love, the "vat" here meaning oil, for which as well as for wine there were vats; "and the new wine shall dissemble unto her" signifies that neither shall there be any truth of good; for "new wine," the same as "wine," signifies truth from the good of charity and love.

[24] In Micah:

All the graven images of Samaria shall be beaten in pieces, and all the rewards of her whoredom shall be burned up with fire, and all their idols will I lay waste; for she hath brought them together from the reward of whoredom, therefore to the reward of whoredom shall they return; for this I will lament and howl, I will go stripped and naked (Micah 1:7, 8).

"Samaria" means the spiritual church in respect to the truths of doctrine, here in respect to the falsities of doctrine; for their "graven images" signify things falsified, which are from self-intelligence; "the rewards of her whoredom that shall be burned up with fire" signify the falsifications of truth from a love of falsity from evil and the consequent infernal delight; and as that love is from hell it is said that "they shall be burned up with fire," "fire" signifying love in both senses; "and all their idols will I lay waste" signifies the falsities that must be destroyed; "for she hath brought them together from the reward of whoredom" signifies from the love of falsity that is from evil and from the consequent infernal delight; "therefore to the reward of whoredom shall they return" signifies that all things of that church will be truths falsified, because they are thence; "for this I will lament and howl" signifies the grief of the angels of heaven and of the men of the church in whom the church is, and thus with them with whom the Lord is; "I will go stripped and naked" signifies mourning because of the vastation of all truth and good. That "graven images" and "idols" signify doctrinals from self-intelligence favoring the loves of self and of the world and the principles derived therefrom, thus the falsities of doctrine, of religion, and of worship, may be seen above (n. 587, 654).

[25] In Ezekiel:

Thou hast built thy eminent place at the head of every way, and thy exalted place in every street; and hast not been as a harlot to glory in reward; the adulterous woman received strangers instead of her husband; they give reward to all harlots, but thou hast given thy rewards to all thy lovers, and hast given them presents that they might come unto thee from every side in thy whoredoms. Thus the contrary is in thee from women in thy whoredoms, that they went not after thee to commit whoredom in giving a reward, and no reward has been given to thee, therefore thou hast been contrary (Ezekiel 16:31-34).

This chapter treats of the abominations of Jerusalem, that is, of the abominable things of the Jewish Church, in that it not only perverted and adulterated the goods of the Word, but also received falsities of religion and of worship from the idolatrous nations, and thereby adulterated the truths and goods of the Word, and confirmed these adulterations. What "building an eminent place at the head of every way, and making an exalted place in every street" signifies may be seen above n. 652. That "adulteries and whoredoms" signify in the Word the adulterations and falsifications of the truth and good of the church may be seen above (n. 141, 511); therefore "not to have been as a harlot to glory in reward" signifies not to have so falsified the truths of the Word from the delight of affection; "the adulterous woman received strangers instead of her husband" signifies the truths and goods of the Word perverted by the falsities of other nations; "they give reward to all harlots, but thou hast given thy rewards to all thy lovers and hast given them presents," signifies that they loved the falsities of religion and of the worship of other nations; a "reward or gift of whoredom" meaning the love of falsifying by means of the falsities of others; "that they might come unto thee from every side in thy whoredoms" signifies that falsities were searched for from every direction, whereby truth was falsified; "thus the contrary is in thee from women in thy whoredoms, that they went not after thee to commit whoredom in giving a reward, and no reward has been given to thee, therefore thou hast been contrary," signifies the delight of the love and affection of falsifying the truths of their church by the falsities of other religions, and of confirming such falsities, "the reward or gift of whoredoms" meaning the delight of the love and affection towards the falsities of other religions.

[26] From that which has been stated, what is meant spiritually by "reward" in both senses can now be seen; for that which affects with delight and joy is spiritual reward. For example, there are riches, possessions, honors, and gifts, by which a man is rewarded for well-doing; these are not "reward," spiritually understood, but the delights and joys which spring from these; much more is this true of the heavenly reward that the man of the church who lives well will have, which is the spiritual affection of truth, and intelligence and wisdom therefrom, which is the source of blessedness and happiness. Moreover, in heaven there is opulence and magnificence which results from the heavenly love as its correspondent, but yet in heaven it is not opulence and magnificence that are regarded as reward, but the spiritual from which they are. This, too, is what is meant by "the price of a work," and by "reward," which is in the Lord and from the Lord (Isaiah 40:10; 61:8; 62:11; Luke 6:35; 14:12-14; and elsewhere).

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