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.

1259. There is something further to be said about 'nations' meaning goods and evils within worship: In most ancient times people dwelt distinguished into separate nations, families, and houses, as stated already, in order that the Church on earth might represent the Lord's kingdom where all people are distinguished into communities, those communities into larger ones, and these into still larger, all these distinctions existing according to general and specific differences of love and faith, about which see 684, 685. Thus the Lord's kingdom is similarly distinguished so to speak into houses, families, and nations. This is why 'houses, families, and nations' in the Word means the goods that stem from love and its derivative faith, where also a careful distinction is made between nations and people. 'Nation' means good or evil, but 'people' truth or falsity. And this distinction is preserved so consistently as never to vary, as becomes clear from the following places:

[2] In Isaiah,

There will be on that day the root of Jesse which is standing as an ensign of the peoples; towards that root the nations will seek to go, and his rest will be glory. On that day the Lord will extend His hand a second time to acquire the remnants of His people, who remain from Asshur, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And He will raise an ensign for the nations, and will assemble the outcasts of Israel, and will gather the dispersed of Judah. Isaiah 11:10-12.

Here 'peoples' stands for the truths of the Church, 'nations' for its goods, between which a clear distinction is made. The subject here is the Lord's kingdom and the Church, and in the universal sense every regenerate person. The names mentioned mean the things that have been described already. 'Israel' means the spiritual things of the Church, 'Judah' its celestial things. In the same prophet,

This people walking in darkness have seen a great light. You have multiplied the nation, You have increased its joy. Isaiah 9:2-3.

Here 'people' stands for truths, hence the reference to 'their walking in darkness and seeing a [great] light'. 'Nation' stands for goods.

[3] In the same prophet,

What will one answer the messengers of the nation? That Jehovah has founded Zion, and in her the wretched members of His people will put their trust. Isaiah 14:32.

Here likewise 'nation' stands for good, 'people' for truth. In the same prophet,

Jehovah Zebaoth will swallow up on this mountain the face ¹ of the covering, of the covering over all peoples, and the veil that is spread over all nations. Isaiah 25:7.

This refers to a new Church, that is, the Church of the nations. 'People' stands for its truths, 'nations' for its goods. In the same prophet,

Open the gates that the righteous nation that keeps faith may enter in. Isaiah 26:2.

Here 'nation' plainly stands for goods. In the same prophet,

All the nations will be gathered together, and the peoples will be assembled. Isaiah 43:9

This too refers to the Church of the nations. 'Nations' stands for its goods, and 'peoples' for its truths. And since the two are distinct and separate from each other, both are dealt with; otherwise it would be a pointless repetition. In the same prophet,

The Lord Jehovih said, Behold, I will lift up My hand to the nations and raise My ensign to the peoples; and they will bring your sons in their bosom and carry your daughters on their shoulder. Isaiah 49:22.

This refers to the Lord's kingdom, 'nations' again standing for goods, and 'peoples' for truths.

[4] In the same prophet,

You will break out to the right and to the left, and your seed will inherit the nations, and they will dwell in the desolate cities. Isaiah 54:3.

This refers to the Lord's kingdom and to the Church called the Church of the nations. That 'the nations' stands for goods that stem from charity, or what amounts to the same, for people with whom the goods of charity exist, is clear from the promise that their 'seed', or faith, 'will inherit them'. 'Cities' stands for truths. In the same prophet,

Lo, I have given Him as a witness to the peoples, a Prince and Lawgiver to the peoples Lo, you will call a nation you do not know, and a nation that knew you not will run to you. Isaiah 55:4-5.

This refers to the Lord's kingdom. 'Peoples' stands for truths, 'nations' for goods. In the Church those who are endowed with goods that stem from charity are 'nations' while those who are endowed with truths of faith are 'peoples'. For goods and truths are attributes of the subjects to which they apply. In the same prophet,

Nations will walk to your light, and kings to the brightness of your rising. Then you will see and overflow, and your heart will be astounded and enlarged, because the abundance of the sea will be turned to you, the armies of the nations will come to you. Isaiah 60:3, 5.

This refers to the Lord's kingdom and the Church of the nations. 'Nations' stands for goods, while 'kings', who go together with 'peoples', stands for truths.

[5] In Zephaniah,

The remnants of My people will plunder them, and the residue of My nation will inherit them. Zephaniah 2:9.

In Zechariah,

Many peoples and numerous nations will come to seek Jehovah of hosts in Jerusalem. Zechariah 8:22.

'Jerusalem' stands for the Lord's kingdom and for the Church, 'peoples' those with whom the truths of faith predominate, 'nations' for those with whom the goods of charity do so, and therefore they are mentioned separately. In David,

You will deliver me from the strivings of the people; You will set me as the head of nations. A people whom I have not known will serve me. Psalms 18:43.

Here similarly 'people' stands for those with whom truths predominate, 'nations' for those with whom good does so. And because these are what constitute the member of the Church, both are mentioned. In the same author,

The peoples will confess You, O God, all the peoples will confess You; the nations will be glad and exultant, for You will judge the peoples with uprightness, and You will guide the nations into the land. Psalms 67:3-4.

'Peoples' clearly stands for those with whom truths of faith predominate, and 'nations' for those with whom the good of charity predominates.

[6] In Moses,

Remember the days of old, understand the years of generation after generation; ask your father and he will show you, and your elders and they will tell you, When the Most High gave to the nations an inheritance and separated the sons of man, He fixed the boundaries of the peoples according to the number of the sons of Israel. Deuteronomy 32:7-8.

This refers to the Most Ancient Church and the Ancient Churches, which are respectively 'the days of old' and 'the years of generation after generation'. Those with whom the good of charity predominated were called 'the nations' to whom an inheritance was given. 'The sons of man' and in the next sentence 'the peoples' mean those with whom the truths of faith deriving from charity predominated. Since 'the nations' means the goods of the Church and 'the peoples' its truths, it was therefore said of Esau and Jacob when they were still in the womb,

Two nations are in your womb, and two peoples will be separated from your bowels. Genesis 25:23.

These places now make clear what the Church of the nations is in the genuine sense. The Most Ancient Church was the true Church of the nations, as was the Ancient Church after that.

[7] Since those governed by charity are called 'nations' and those governed by faith are called 'peoples', the Lord's priesthood is therefore associated with 'nations' because it has reference to celestial things, which are goods, while His kingship is associated with 'peoples' because it has reference to spiritual things, which are truths This distinction was also represented in the Jewish Church in which they were 'a nation' before they had kings, but became 'a people' after they received them.

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