364. (Verse 4) And there went out another horse that was red. That this signifies the understanding of the Word destroyed as to good, is clear from the signification of a horse as denoting the Intellectual (concerning which see above, n. 355); in the present case, because the states of those who belong to the church where the Word is, are treated of. By a horse is signified the Intellectual of the men of the church as to the Word. And from the signification of red or reddish, as denoting the quality of a thing as to good, therefore, in the present case, the quality of the understanding of the Word as to good. That reddish here signifies this destroyed as to good, is evident from what immediately follows in this verse, for it is said, it was given to him that sat thereon to take peace from the earth, that they should kill one another, and there was given unto him a great sword, by which is signified, that there was thence the extinction of all truth. Because the horses seen by John, were distinguished by colours (for the first appeared white, the second red, the third black, and the fourth pale), and colours signify the qualities of things, therefore something shall first be said here concerning colours. In the heavens there appear colours of every kind, and they derive their origin from the light there, which light, as it immensely excels in brightness and splendour the light of the world, so also do the colours there; and because the light there is from the Sun of heaven, which is the Lord, and is the proceeding Divine, and hence that light is spiritual, therefore also all colours signify things spiritual. And since the proceeding Divine is the Divine good united to the Divine truth, and the Divine good in heaven is manifested by a flaming light, and the Divine truth by a white light, therefore, there are two fundamental colours there, namely, red and white; the red colour derives its origin from the flaming light which proceeds from the Divine good, and the white from the white light which proceeds from the Divine truth; therefore in proportion as colours are derived from red they signify good, and so far as they are derived from white, they signify truth.

(But these things will be more evident from what is said from experience concerning colours in the Arcana Coelestia, namely, that the most beautiful colours appear in the heavens (n. 1053, 1624); that colours in the heavens are from the light there, and that they are the modifications and variations thereof (n. 1042, 1043, 1053, 1624, 3993, 4530, 4922, 4742); that thus they are appearances of truth and good, and signify such things as pertain to intelligence and wisdom (n. 4530, 4922, 1677, 9466); that therefore the precious stones, which were of various colours, in the breast-plate of the ephod, or in the urim and thummim, signified all things of truth from good in heaven and in the church, and that hence the breast-plate in general signified the Divine truth shining forth from the Divine good (n. 9823, 9865, 9868, 9905); and that hence responses were given by variegations and resplendences of light, and at the same time by silent perception, or by a living voice out of heaven (n. 3862); that colours signify good in proportion as they are derived from red, and truth in proportion as they are from white (n. 9467). Concerning the light of heaven, whence and what it is, see the work concerning Heaven and Hell 126-140, 275.)

[2] Moreover it should be known, that red not only signifies the quality of a thing as to good, but also the quality of a thing as to evil; for that colour exists from the flaming light which is the light from the Sun of heaven, as said above, and it also exists from the flaming [quality] in hell, which is from the fire there, this fire being like a coal fire. Hence the red in heaven is altogether different from the red in hell; the red in heaven is shining and living, whereas the red in hell is hideously obscure and dead; the red of heaven also imparts life, but the red of hell death; the reason is, that the fire from which red is produced is in its origin love, celestial fire, being from celestial love, and infernal fire from infernal love; hence it is that fire in the Word signifies love in both senses (as may be seen, n. 4906, 5071, 5215, 6314, 6832, 7575, 10747; and in the work concerning, Heaven and Hell 134, 566-575); therefore the red existing therefrom signifies the quality of the love in both senses. This red also, or the red colour of this horse, in the original Greek, is expressed [by a word derived] from fire. From these considerations, and at the same time from the description of this horse in this verse, it is evident why it is that a red horse signifies the understanding of the Word destroyed as to good. That a horse signifies something of this sort, is quite evident from the fact, that the horses were seen when the seals were opened, and it is said that they went out, for horses could not go forth out of the book, but that those things were to be manifested that are signified by horses. That a horse signifies the Intellectual, and colour its quality, has been made well known to me from experience; for spirits who were meditating from the understanding upon some subject have appeared to me at different times riding upon horses, and when I asked them whether they were riding, they said they were not, but that they stood meditating upon the subject; hence it was evident, that riding upon a horse was an appearance representative of the operation of their understanding.

[3] There is also a place, which is called the assembly of the intelligent and wise, whither many resort for meditation, and when any one enters it, there appear to him horses of various colours, and variously caparisoned, and also chariots, and some riding, and others sitting in the chariots; when asked whether they ride upon horses, and are carried in chariots, they say that they are not, but that they go along meditating; hence also it was evident what is signified by horses, and by chariots. (But upon this subject more may be seen in the small work concerning the White Horse.) From these considerations, it is now evident, why it is that horses were seen by John when the seals of the book were opened, and also what they signify. The reason why those horses were seen, is, because all the spiritual things of the Word are set forth in the sense of its letter by such things as correspond or represent, and thence signify them, and this in order that the Divine may be there in ultimates, and, consequently, in fulness, as has been frequently said above.

[4] That reddish or red signifies the quality of a thing as to good is also evident from the following passages in the Word: In Moses:

Who washes his clothing in wine, and his garment in the blood of grapes. His eyes are redder than wine, and his teeth whiter than milk (Genesis 49:11, 12).

These words are in the prophecy of the father Israel concerning Judah, and by Judah is there meant the Lord as to the good of love, and in a relative sense the Lord's celestial kingdom. What is signified by each particular there, in the spiritual sense, may be seen in the Arcana Coelestia, where they are explained. The Divine wisdom which is from the Divine good, is signified by his eyes being redder than wine; and the Divine intelligence, which is from the Divine truth, by his teeth being whiter than milk.

[5] In Lamentations:

"The Nazarites were whiter than snow, they were whiter than milk, their bones were more ruddy than pearls" (4:7).

By the Nazarites the Lord was represented as to the Divine Human (see above, n. 66, 196, at the end), wherefore also, in a relative sense, the good of celestial love was signified by them, because this good proceeds immediately from the Lord's Divine Human; its representative in the church is thus described. The truth of that good is signified by their being whiter than snow, and whiter than milk; and the good of truth, by their bones being more ruddy than pearls. For bones signify truths in their ultimate, thus truths in their whole extent, for in ultimates all things are together, and in fulness.

[6] That they are from good, and also are goods, is signified by their being ruddy. In Zechariah:

"I beheld four chariots going out from between mountains of brass. In the first chariot were red horses; in the second chariot black horses; in the third chariot white horses; and in the fourth chariot grisled horses, strong" (6:1-3).

That by the red horses is here also signified the quality of the understanding as to good in the beginning, by the black horses the quality of the understanding as to truth in the beginning, by the white horses the quality of the understanding as to truth afterwards, by the grisled horses the quality of the understanding as to truth and good afterwards, and by strong the quality thereof thence as to the power of resisting falsities and evils, may be seen above (n. 355), where the signification of the horse is treated of. In the same prophet almost the same is meant by the "red horse, upon which a man rode, standing among the myrtle trees" (1:8). Because by red or ruddy is signified the quality of a thing as to good, therefore, red rams' skins were used for the covering over the tabernacle (Exodus 25:5; 26:14; 35:7). And, therefore, also the water of separation, by which they were cleansed, was made from the ashes of a red heifer (Numbers 19:1-10). By the red heifer is signified the good of the natural man, and by the water of separation, made from those ashes, is signified the truth of the natural man; and this was commanded because all cleansing is effected by truths; the particulars also respecting the slaying of it, and respecting the preparation of the water of cleansing from it, involve spiritual things.

[7] Because red signifies the quality of a thing as to good, therefore, also names and things, which are named from the same expression in the original tongue, signify the good in which they originate. Red, in the original tongue, is called Adam, whence the name Adam, and also the name Edom, and hence also man is called Adam, the ground Adama, and the ruby Odam; thus, those names and those things are from red. By Adam is signified the Most Ancient Church, which was the church that was in the good of love; the same is signified by man, and also by ground in the spiritual sense, where celestial good is treated of. That Edom was named from red may be seen in Genesis 25:30; and hence the truth of the good of the natural man is signified by him. That the ruby is also named from red, may be seen in Exodus 28:17; 39:10; Ezekiel 28:13; hence it is that by the ruby is signified the truth of celestial good. (That Adam signifies the Most Ancient Church, which was the celestial church, or the church that was in the good of love to the Lord, may be seen, (n. 478, 479; that man signifies the church as to good, n. 4287, 7424, 7523; that ground also signifies the same, n. 566, 10570; that Edom, because he was named from red, signifies the truth of the good of the natural man, n. 3300, 3322; and that the ruby signifies the truth of celestial good, n. 9865.) Because red signifies the quality of a thing as to good, therefore, in the opposite sense, it signifies the quality of a thing as to evil, which is the opposite of good, consequently, good destroyed. In this sense red is mentioned in the following passages: In Isaiah:

"If your sins are as scarlet, they shall become white as snow; if they are red as crimson, they shall be as wool" (1:18).

And in Nahum:

"The shield of his mighty men is made red, the valiant men are in purple; in a fire of torches are his chariots, the chariots raged in the streets; they ran to and fro in the broad ways, the appearance of them as of torches" (2:3, 4).

In that sense also the dragon is called red (Apoc. 12:3); which will be explained in what follows.

297. (5:1) And I saw in the right hand of him that sat upon the throne. That this signifies the Lord as to omnipotence and as to omniscience, is evident from the signification of the right hand when said of the Lord, as denoting omnipotence and also omniscience (concerning which we shall speak presently): and from the signification of Him that sat upon the throne, as denoting the Lord as to Divine good in heaven. For throne signifies heaven in general, specifically the spiritual heaven, and, in the abstract, the Divine truth proceeding, from which heaven is, and by which judgment is effected (as may be seen above, n. 253). The reason why the Lord is meant by Him that sat upon the throne, and also by the Lamb which took the book from Him that sat upon the throne, is, because by Him that sat upon the throne is meant the Lord as to Divine good, and by the Lamb the Lord as to Divine truth: for there are two things that proceed from the Lord as the Sun of heaven, namely, Divine good and Divine truth. Divine good from the Lord is called the Father in the heavens, and this is meant by Him that sat upon the throne; and Divine truth from the Lord is called the Son of man, but in this case the Lamb. And because Divine good judges no one, but Divine truth, it is therefore said here, that the Lamb took the book from Him that sat upon the throne. That the Divine good judges no one, but Divine truth, is meant by the Lord's words in John:

"The Father judgeth no one, but hath committed all judgment unto the Son, because he is the Son of man" (5:22, 27).

By the Father is meant the Lord as to Divine good; and by the Son of man, the Lord as to Divine truth. The reason why Divine good judges no one, is, because it explores no one: but Divine truth [judges], for this explores every one. But still it must be known that the Lord Himself does not judge any one from the Divine truth that proceeds from Him, for this is united to the Divine good, so that they are one, but that a man-spirit judges himself: for it is the Divine truth received by him that judges him; and because it appears as if the Lord judges him, it is therefore said in the Word that all are judged by the Lord. This also the Lord teaches in John:

Jesus said, "And if any man hear my words, and believe not, I judge him not; for I came not to judge the world, but to save the world. He that rejected me, and receiveth not my words, hath one that judgeth him; the Word that I have spoken, it shall judge him in the last day" (12:47, 48).

[2] For with respect to judgment, the case is this: the Lord is present with all, and from Divine love wills to save all and also turns and leads all to Himself. Those who are in good, and thence in truths, follow, for they apply themselves; but those who are in evil, and thence in falsities, do not follow, but turn themselves away from the Lord, and to turn themselves away from the Lord is [to turn] from heaven to hell; for every man spirit is either his own good and the truth thence, or he is his own evil and the falsity thence. He who is in good and the truth therefrom, suffers himself to be led by the Lord; but he who is in evil and the falsity thence, does not suffer himself to be led. The latter resists with all his might and effort; for he wills according to his own love, which inspires and animates him; therefore his desire is to those who are in a similar love of evil. Hence it is evident that the Lord judges no one, but that the Divine truth received judges to heaven those who have received Divine truth in the heart, that is, in the love: and to hell those who have not received Divine truth in the heart, and have denied it. From these considerations it is evident how the Lord's words must be understood. "All judgment is [given] to the Son, because he is the Son of man." And elsewhere, that "he came not to judge the world but to save the world, and that the Word which he has spoken will judge him."

[3] But these things are such as do not fall into man's own intelligence, for they are amongst the arcana of the wisdom of the angels. This subject, however, is in some measure elucidated in the work concerning Heaven and Hell 545-551, where this fact is treated of, that the Lord casts no one into hell, but that the spirit himself [casts] himself thither. That it is the Lord who is meant "by him that sat upon the throne," and not another whom they distinguish from Him, and call God the Father, is evident to every one from this consideration, that there was no other Divine which the Lord called Father, but His own Divine: for this assumed the Human, therefore this was His Father; and that this is infinite, eternal, uncreate, omnipotent, God, Lord, and in nothing differing from the very Divine, which they distinguish from Him and call "the Father," is evident from the received faith, called the Athanasian; where it is also said, That none of them is greatest and least, and none of them first and last, but that they are altogether equal; and that as one is, so is the other, infinite, eternal, uncreate, omnipotent, God, Lord: and yet there are not three infinites, but one: not three eternals, but one: not three uncreate, but one: not three omnipotents, but one: not three Gods and Lords, but one.

These things are mentioned, in order that it may be known that there are not two distinct [beings] meant by "Him that sat upon the throne," and by "the Lamb," nor in what follows "by God" and "the Lamb" but that by the one is meant the Divine good, and by the other the Divine truth in heaven, both proceeding from the Lord. That the Lord is meant by Him that sat upon the throne, also appears from all the particulars of chapter four, where a throne and one sitting thereon is treated of; this may be seen explained, n. 258-295: and, moreover, in Matthew:

"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory" (25:31; 19:28, 29).

Again in Ezekiel:

"And above the expanse that was over the head of the cherubim was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was the likeness as the appearance of a man sitting upon it" (1:26; 10:1)

And in Isaiah:

"I saw the Lord sitting upon a throne, high and lifted up, and his borders filled the temple" (6:1).

[4] Because by a throne is signified heaven, and by one sitting upon a throne, the Lord as to His Divine in heaven, therefore it is said above (in chap. Revelation 3), "To him that overcometh, I will give to sit with me on my throne," by which is signified that he shall be in heaven where the Lord is (as may be seen above, n. 253); and therefore in what follows in this chapter, it is said,

"I beheld, and, lo, in the midst of the throne a Lamb standing" (5:6).

And in chapter 22,

"He shewed me a river of the water of life, proceeding out of the throne of God and of the Lamb" (Revelation 22:1).

By the throne of God and of the Lamb, is meant heaven and the Lord there, as to Divine good, and as to Divine truth; God there denoting the Lord as to Divine good; and the Lamb, as to Divine truth. There is a distinction made here between them, because there are those who receive one more than the other; those who receive the Divine truth in good are saved; but those who receive the Divine truth, which is the Word, not in good, are not saved, because all Divine truth is in good, and nowhere else. Therefore those who do not receive it in good, reject and deny it, if not openly yet tacitly, and if not with the mouth yet with the heart; for the heart of such is evil, and evil rejects. To receive Divine truth in good, is to receive it in the good of charity; for those who are in that good receive.