734. And there was war in heaven.- That this signifies combat of falsity against truth, and of truth against falsity, is evident from the signification [of war as denoting spiritual war, that is,] of falsity against truth and of truth against falsity, of which we shall speak presently. The falsity here meant is falsity from evil, while the truth is truth from good; for many kinds of falsities exist, but those only which are from evil fight against truths from good, since evil is opposed to good, and all truth is of good. All those are in the falsities of evil who in their life have given no thought to heaven and the Lord, but have thought only of themselves and the world. To think of heaven and the Lord in the life, is to think that one ought to act in such or such a manner, because the Word so teaches and commands; those who do this, since they live from the Word, live from the Lord and heaven. But to think only of oneself and the world, is to think that one ought to act in this or that manner because of the laws of the country, and for the sake of reputation, honours and gain. Such persons do not live for the Lord and heaven, but for themselves and the world; these are in evil as to life, and from evils in falsities; and those who are in falsities from this source fight against truths. But these do not fight against the Word, for they call it holy and Divine, but they fight against the genuine truths of the Word; they confirm their falsities by the Word, but by the sense of its letter only, which in some passages is of such a nature that it may be interpreted to confirm the most heretical principles, for the reason that the Word in that sense is adapted to the apprehension of children and the simple minded; these for the most part are sensual, and the sensual receive only those things that they see. And because the Word is such in the letter, therefore those who are in falsities from evil of life confirm their falsities by the Word, and thus falsify the Word. In fact those who separate faith from charity, so falsify the Word that wherever mention is made of acting or of deeds and works, they explain such passages - of which there are thousands - so as to make it appear that not the doing of deeds or works is meant, but only believing and faith; and so in other cases. These things have been said in order that the reader may know who are meant by those who are in falsities from evil, and who made war with Michael and his angels, as treated of in the following article.

[2] That war, in the Word, signifies spiritual war, which is that of falsity from evil against truth from good, and of truth from good against falsity from evil, or what is the same thing, that which is waged by those who are in falsities from evil against those who are in truths from good, is evident from a number of passages in the Word, of which we shall cite only the following.

In Isaiah:

"Many peoples shall go and say, Come and let us go up to the mountain of Jehovah, to the house of the God of Jacob, who will teach us of his ways, that we may go in his paths; for out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem; that he may judge among the nations, and rebuke peoples, who shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up the sword against nation, neither shall they learn war any more. O house of Jacob, come ye, and we will go in the light of Jehovah" (2:3-5; Micah 4:3).

This treats of the Lord's coming, and of the fact that those who will be of His New Church are to be instructed in truths, by which they will be led to heaven. The mountain of Jehovah and the house of Jacob signify the church in which there are love to the Lord and worship from that love. The call to that church, and thus to the Lord, is signified by Many peoples shall go and say, Come, and let us go up to that mountain. That they are to be instructed in the truths by which they will be led, is signified by the words He will teach us of His ways, that we may go in His paths, - ways denoting truths, and paths precepts of life. That they will be taught by means of the doctrine of the good of love, and the doctrine of truth from that good, which are for the church out of heaven from the Lord, is signified by Out of Zion shall go forth the law, and the Word from Jerusalem, - the law denoting the doctrine of the good of love, and the Word, truth from that good. That evils of life and falsities of doctrine will then be dissipated is signified by He will judge among the nations and rebuke peoples, - nations signifying those who are in evils, and peoples those who are in falsities, thus, in an abstract sense, evils of life and falsities of doctrine.

[3] That, by common consent, combats will then cease is signified by They shall beat their swords into ploughshares, and their spears into pruning-hooks, - swords and spears denoting falsities from evil fighting against truths from good, and truths from good against falsities from evil, ploughshares denoting the goods of the church cultivated by means of truths. For a field that is tilled by the ploughshare denotes the church as to the good of life, and pruning-hooks denote truths of doctrine, because trees in gardens signify perceptions and cognitions of truth. The signification of Nation shall not lift the sword against nation, neither shall they learn war any more is similar, war signifying combats in their whole extent. Come ye, and we will go in the light of Jehovah, signifies that such will live a life of wisdom, the light of Jehovah denoting the Divine Truth, and to go in it denoting to live according to it, thus a life of wisdom. That war here signifies spiritual war, which is that of falsities against truths and goods, and conversely, and that swords and spears, which are arms of war, signify such things as are used in spiritual combats, is manifestly evident, for the Lord, the church to be established by Him, and also the doctrine for that church, is the subject dealt with here, therefore it is said, "He shall teach us of his ways, that we may go in his paths;" also,

"Come ye, and we will go in the light of Jehovah."

[4] In Hosea:

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

The signification of the wild beast of the field, the bird of the heavens, and the creeping thing of the earth, with which Jehovah in that day will make a covenant, may be seen above (n. 388:27, 701:20), where it is also shown that by breaking the bow, the sword, and the war, is signified to cease from all combat between falsity and truth, therefore it is added, "And I will cause them to lie down securely," which means security from the infestations of evils and falsities from hell.

[5] In Zechariah:

"I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the bow of war shall be cut off; and he will speak peace to the nations" (9:10).

These words also have been explained above (n. 355:5, 357:1), and from them it is evident that the bow of war signifies doctrine of truth fighting against falsities, for this is said of the Lord.

In David:

Jehovah "who setteth desolations in the earth, who maketh wars to cease even to the end of the earth, who breaketh the bow, and cutteth the spear in sunder, who burneth the chariots with fire" (Psalm 46:8, 9).

Here also, Jehovah making wars to cease to the end of the earth signifies that He causes combats understood in the spiritual sense, to cease, which are combats of falsities against the truths and goods of the church, as may be seen above (n. 357:28).

[6] In the same:

God "breaketh the flashings (scintillas) of the bow, the shield, and the sword, and the war" (Psalm 76:3).

This has a similar signification, as may be seen above (n. 357:29, 365:38).

In Isaiah:

"Before the swords shall they wander, before the drawn sword and before the bended bow, because of the grievousness of war " (21:15).

The signification of these words may be seen above (n. 131:5, 357:8); also that grievousness of war signifies because of the strong assault of falsities against the knowledges of good, here signified by Arabia or Kedar.

In David:

Jehovah "who teacheth my hands war, so that a bow of brass may be let down upon my arms" (Psalm 18:34).

To teach the hands war does not mean war against enemies in this world, but against enemies in hell, which is carried on by combats of truth against falsities and against evils. The appearance is that such a war is here meant as David waged against his enemies, and thus that Jehovah taught him such war, and how to let down a bow of brass upon the arms; nevertheless spiritual war is meant, and also a spiritual bow, which is the doctrine of truth, and a bow of brass means the doctrine of the good of life, and this because the Word, regarded in its essence, is spiritual; but concerning these words also, see above (n. 357:4).

[7] In David:

"Strive, O Jehovah, with them that strive with me, fight against them that fight against me, take hold of shield and buckler and rise up for mine help, draw out the spear, and stop the way against my pursuers; say unto my soul, I am thy salvation" (Psalm 35:1-3).

Here to fight, to take hold of shield and buckler, and to draw out the spear, does not mean to use those arms of war, since this is said of Jehovah, but it is so said, because all arms of war signify such things as pertain to spiritual war. A shield, because it protects the head, signifies protection against falsities which destroy the understanding of truth; a buckler, because it protects the breast, signifies protection against the falsities which destroy charity, which is the will of good; while a spear, as it protects all parts of the body, signifies protection in general. Because such things are signified, it is therefore added, "Say to my soul, I am thy salvation."

[8] Since Jehovah, that is, the Lord, protects man from the hells, that is, from the evils and falsities which continually arise therefrom, therefore he is called Jehovah Zebaoth, that is Jehovah of armies (or hosts), and armies signify the truths and goods of heaven, and thus of the church in their whole extent, by means of which the Lord removes the hells in general, and with each one individually. This is why it is attributed to Jehovah that He fights and carries on war as a hero and man of war in battles, as is evident from the following passages.

In Isaiah:

"Jehovah Zebaoth shall come down to fight upon Mount Zion, and upon the hill thereof" (31:4).

In Zechariah:

"Jehovah shall go forth and fight against the nations, as on the day of his fighting in the day of battle" (14:3).

In Isaiah:

"Jehovah shall go forth as a hero; as a man of war he shall stir up zeal, he shall prevail over his enemies" (42:13).

In Moses:

"War of Jehovah against Amalek from generation to generation" (Exodus 17:16).

This is said because by Amalek are signified those falsities of evil which continually infest the truths and goods of the church.

[9] Moreover, the wars described in the historical parts of the Word, both those which are related in the books of Moses, and those in the books of Joshua, Judges, Samuel, and the Kings, signify spiritual wars; as for example, the wars against the Assyrians, Syrians, Egyptians, Philistines, and, in the beginning, those against the idolatrous nations in the land of Canaan beyond and on this side Jordan. But the signification of those wars becomes plain when it is known what kind of evil and falsity is signified by the Assyrians, the Babylonians, and Chaldeans, also by the Egyptians, Syrians, Philistines, and the rest. For all the nations and peoples who waged war with the sons of Israel represented the hells, which wished to do violence to the church represented by the sons of Israel. Those wars nevertheless actually took place as they are described, still they represented, and thus signified, spiritual wars, since nothing is said in the Word that is not interiorly spiritual, for the Word is Divine, and what proceeds from the Divine is spiritual, and is terminated in what is natural.

[10] That the ancients also possessed a Word both prophetical and historical, now lost, is evident in Moses (Numbers 21), where its prophecies are mentioned, which are there called Enunciations, and also its historical parts, which are called the Wars of Jehovah (verses 14 and 27). Those historical parts are called the Wars of Jehovah, because they signify the wars of the Lord with the hells, as is the case also with the wars in the historical parts of our Word. This, then, is why enemies, foes, assailants, pursuers, those that rise up, and moreover all arms of war, such as the spear, the buckler, the shield, the sword, the bow, arrows and the chariot, signify in the Word such things as pertain to combat and protection against the hells.

[11] In Moses:

"When thou goest out to war against the enemy, and seest the horse and the chariot, a people more than thou, thou shalt not be afraid of them, because Jehovah thy God is with thee." The priest shall say to them, when they draw near to the battle, "Ye draw near this day to the battle against your enemies, let not your heart soften, neither fear ye, nor tremble, nor be dismayed before them, for Jehovah your God goeth with you, to fight for you against your enemies, and to save you" (Deuteronomy 20:1-4).

He who does not know that there is a spiritual sense in every particular of the Word may suppose that nothing more interior is meant here than that which appears in the letter; and yet war, as elsewhere, signifies spiritual war, and therefore horse, chariot, and much people, signify the falsities of religion in which they trust, and from which they fight against the truths of the church, horse denoting the falsities of the understanding and reasonings therefrom, chariot, falsities of doctrine, and much people, falsities in general. Whether you say falsities, or those who are in falsities, it amounts to the same. They were not to be afraid of these or tremble, because they are in the truths of the church from the Lord. And because the Lord is in these truths with man, and thus from them fights for man against the hells, which are meant by enemies in the spiritual sense, therefore it is said, because Jehovah God is with thee, and goeth with thee to fight for you with your enemies, and to keep you. These two senses, the natural and the spiritual, make one by the correspondences which exist between all things of the world and all things of heaven, consequently there is a conjunction of heaven with man through the Word. But the spiritual sense which lies hidden in the historical parts of the Word is less easily seen than that in the prophetical parts, because the historical facts keep the mind fixed in themselves, and thus withdraw it from thinking of any other sense than that which appears in the letter; yet all the historical parts of the Word are representative of heavenly things, and the words, are significative.

[12] That all those who were in truths of doctrine, and thus had become men of the church, and not those that had not so become, were to fight, is signified by the following words in the same chapter:

"Afterwards the governors shall speak to the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go and return unto his house, lest peradventure he die in the war, and another man dedicate it. Or what man is there that hath planted a vineyard, and hath not completed and gathered the fruits of it? let him go and return unto his house, lest peradventure he die in the war, and another man complete and gather the fruits of it. Or what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the war, and another man take her. What man is timid and faint in heart? let him go and return unto his house, lest the heart of his brethren melt as his heart" (Deuteronomy 20:5-8).

That those that had built new houses, and had not yet dedicated them, and those that had planted vineyards, and not yet gathered the fruits of them, and those that had betrothed wives, and not yet taken them, should remain at home, lest they should die in the war, and other men should dedicate their houses, gather the fruits of their vineyards, and take their wives, was commanded and sanctioned from causes in the spiritual world; and these no one can understand, except he knows the signification of building a house, planting a vineyard, and taking a wife, and also of dying in war. To build a house signifies to establish the church, and the same is meant by planting a vineyard; but a house signifies the church as to good, and a vineyard the church as to truth, for both good and truth must be implanted in man, in order that the church may be in him. The conjunction of these two, namely, of good and truth, is signified by betrothing and taking a wife; and war signifies spiritual war, which is a combat against evils and falsities from hell; while to die in the war, signifies to yield, before the church is implanted by means of those things, this also being effected by means of temptations, which are also signified in the Word by wars.

[13] From these things it may be understood what is signified by those statutes in the spiritual sense, namely, that the men of the church, that is, men in whom is the church, who are signified by the sons of Israel going out to the war, are those who are to fight against enemies, which are the hells, that is to say, those in whom is the church, and not those who have not yet become men of the church; therefore it is said that those that have built houses, and not yet dedicated them, also those that have planted vineyards, and not yet gathered the fruits of them, also those that have betrothed wives, and have not yet taken them, shall not go out to the war; for all these signify those in whom the church has not yet been implanted, that is those who have not yet become men of the church. And it is said that they should go and return to their houses, lest they should die in the war, which means that such will not prevail over their enemies, but their enemies over them, since those alone prevail over their spiritual enemies who are in truths from good, or with whom truth is conjoined with good. It is said also, lest another man dedicate the house, gather the fruit of the vineyard, and take the wife, which signifies lest falsities and evils conjoin themselves with good, or truth of another kind with the affection for good; for another man signifies falsity, also other truth, thus truth that is not concordant. That the timid and faint in heart should also return home signifies those who were not yet in the goods and truths of the church and by means of these in confidence in the Lord, for such fear the evil, and also cause others to fear them, and this is signified by Lest the heart of his brethren melt. These now are the interior reasons, or reasons from the spiritual world, why these things were commanded.

[14] That war signifies spiritual war, which is war against infernal things, is manifestly evident from this, that the offices and ministries of the Levites in connection with the tent of meeting were called military service, as is plain from these things in Moses:

"It was commanded Moses that the Levites should be numbered, from a son of thirty years to a son of fifty years, to do military service, to do the work in the tent of the assembly" (Numbers 4:23, 35, 39, 43, 47).

And in another place:

"This is the office of the Levites; from a son of twenty-five years and upwards he shall come to do military service in the ministry of the tent of meeting, but from a son of fifty years he shall cease from the military service of the ministry, neither shall he minister any more" (Numbers 8:24, 25).

The labours and ministry of the Levites in connection with the tent of meeting are called military service, because the Levites represented the truths of the church, and Aaron, to whom the Levites were given and assigned for service, represented the Lord as to the good of love, and as to the work of salvation. And as the Lord from the good of love by means of truths from the Word regenerates and saves men, and also removes evils and falsities which are from hell, against which He continually fights, therefore the offices and ministries of the Levites were called a military service. The same thing is further evident from this that their ministries were called a military service, although they did not go out to war against the enemies of the land. This shows that the priesthood is a military service, but a military service against evils and falsities. It is for this reason that the church at this day is called a church militant.

[15] In Isaiah:

"The voice of a multitude in the mountains, like that of a great people, a tumultuous noise of the kingdoms of the nations gathered together; Jehovah Zebaoth numbereth the host of war" (13:4).

These words have been explained above (n. 453:6). To number the host of war signifies to arrange truths from good against the falsities from evil, which are signified by the kingdoms of the nations gathered together.

In the same:

"In that day Jehovah [Zebaoth] shall be for a spirit of judgment to him that sitteth in judgment, and for strength to those who repel war from the gate" (28:5, 6).

This is said of those who are in the pride of [their] own intelligence, and who are meant in the first verse by the crown of pride, the drunkards of Ephraim. That those who are not in that pride shall have intelligence from the Lord, is signified by Jehovah shall be for a spirit of judgment to him that sitteth in judgment, judgment denoting the understanding of truth, thus intelligence. Jehovah shall be for strength to those who repel war from the gate, signifies that the Lord gives power to those who defend the Word and doctrine from the Word, and who endeavour to prevent them from suffering violence, a city denoting doctrine, and the gate which gives entrance to it denoting natural truths. This was the reason why the elders sat in the gates of the city to judge.

[16] And in Jeremiah:

"Sanctify ye the war" against the daughter of Zion; "arise and let us go up at noon, arise and let us go up in the night, and destroy her palaces. Cast up a mound against Jerusalem. Behold a people cometh from the land of the north, a cruel people, and they have no mercy; their voice resoundeth like the sea, they ride upon horses prepared as a man for war, against thee, O daughter of Zion" (6:3-6, 22, 23).

The subject there treated of is the falsification of the Word by those who are in [their] own intelligence, and who are meant by the people coming from the land of the north, for such persons in the spiritual world dwell in the north, because they are in falsifications from which truths cannot be seen; but a church which is in genuine truths is meant by the daughter of Zion. The attack upon truth and the destruction of the church by such is signified by Sanctify ye the war against the daughter of Zion, and cast up a mound against Jerusalem, - Jerusalem denoting the church as to doctrine, and thus the doctrine of the church. The effort to destroy truths openly is signified by Arise, let us go up at noon; and the effort to destroy them secretly is signified by Arise, let us go up in the night. The effort to destroy the understanding of truth is signified by Let us destroy her palaces; that they are wholly destitute of the love of truth, and have a love of falsity, is signified by A cruel people, and they have no mercy. That they reason from knowledges (scientia), and from [their] own intelligence, is signified by Their voice resoundeth like the sea, they ride upon horses; that they fight against truth is signified by their being prepared as a man for war.

[17] In David:

"Deliver me from the evil man, and save me from the man of violences, who think evils in the heart; all the day they gather together for war, they have sharpened their tongue like serpents" (Psalm 140:1-3).

The evil man and the man of violences signify those who pervert the truths of the Word; he is called a man of violences who from wicked intention offers violence to the truths of the Word, by perverting them; such wicked intention is further described by thinking evils in the heart, while the perversion of the truths of the Word is meant by gathering themselves together all the day for war; the reasonings by which they prevail are signified by wars, therefore it is also added, "They have sharpened their tongue like serpents."

[18] In Zechariah:

"They shall be as mighty men treading under foot the mire of the streets in the war, and they shall engage in battle, because Jehovah is with them, and they that ride upon horses shall be ashamed" (10:5).

This treats of the Lord's coming, and of those who are in truths from good from Him; of these it is said, that They shall be as mighty men treading under the foot the mire of the streets in the war, - which signifies that they will dissipate and utterly destroy falsities of doctrine, the mire of the streets denoting that falsity, because a city signifies doctrine, the streets of a city its truths, and the mire in them falsity from truth falsified. And they shall fight because Jehovah is with them, signifies that they will attack and overcome those falsities by power from the Lord; and they that ride upon horses shall be ashamed, signifies that everything of [their] own intelligence shall succumb; to be made ashamed denotes to succumb, because it is said of those who are conquered, while to ride upon horses denotes to trust in [their] own intelligence.

[19] In Hosea:

"I will have mercy on the house of Judah, and will save them by Jehovah their God; and I will not save them by the bow, nor by the sword, nor by warrior by horses, nor by horsemen" (1:7).

The house of Judah signifies the celestial church; to have compassion and to save them by Jehovah their God signifies salvation from the Lord. I will not save them by the bow, nor by the sword, nor by the war, nor by horses, nor by horsemen, signifies not by such things as belong to [man's] own intelligence. The signification of bow, sword, horses and horsemen, has been shown above in various places; war signifies combat from such things.

[20] In Ezekiel:

"Ye have not gone up into the breaches, neither made up the fence for the house of Israel, that ye might stand in the war in the day of Jehovah" (13:5).

This was said of the foolish prophets, who signify falsities of doctrine from the Word when it is falsified. That they were not able to correct the apostacies of the church, or amend anything of it is signified by Ye have not gone up into the breaches, neither made up the fence for the house of Israel, - the breaches of the house of Israel denoting the falling away of the church, and its fence that which prevents the invasion of falsity, and thus produces amendment. Not to stand in the war in the day of Jehovah, signifies not to fight against falsities of evil, which are from hell, in the day of a last judgment.

[21] And in Jeremiah:

"How is the city of glory not forsaken, the city of my joy? Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day" (49:25, 26; 50:30).

The doctrine of truth from the Word is meant by the city of glory, and by the city of the joy of Jehovah; that this is changed into a doctrine of falsity by falsifications of truth is signified by being forsaken or deserted. That all understanding of truth, and thus all intelligence, would perish, is signified by Therefore her young men shall fall in her streets, - young men denoting the understanding of truth, and the streets, of that city falsities of doctrine. That there will no longer remain any truths fighting against falsities is signified by All the men of war shall be cut off, - men of war denoting those who are in truths, and who fight from them against falsities, and, in an abstract sense, truths themselves fighting against falsities.

[22] In Isaiah:

"Thy slain (confossi) are not slain with the sword, neither killed in war" (22:2).

This is said of the valley of vision, which signifies the sensual man, which looks at everything from the fallacies of the bodily senses; because it does not understand truths, and seizes upon falsities in the place of them, it is therefore said Thy slain are not slain with the sword, neither killed in war, - which signifies that truths have not been destroyed by reasonings from falsities, nor by any combats of falsity against truths, but from themselves, because from fallacies, in consequence of which truths are not seen.

[23] In the same:

"I will mingle Egypt against Egypt, that a man shall fight against his brother, and a man against his companion, city against city, kingdom against kingdom" (19:2).

This is said of the natural separated from the spiritual man, which is signified by Egypt. The crowd of falsities in the natural man reasoning and fighting against the truths and goods of the spiritual man is signified by I will mingle Egypt against Egypt, and a man shall fight against his brother, and a man against his companion, - a man and a brother signifying truth and good, and, in the opposite sense, falsity and evil, and a man and his companion truths among themselves, and, in the opposite sense, falsities among themselves. This division, and combat, take place when falsities rule, since falsities continually contend with falsities, but truths do not contend with truths. That there will be similar contentions of doctrines among themselves, or of churches among themselves, is signified by City shall fight against city, and kingdom against kingdom, - city denoting doctrine, and kingdom the church therefrom.

[24] From these things it is evident what is signified by the Lord's words in the Evangelists;

"Many shall come in my name, saying, I am Christ, and shall lead many astray. But ye shall hear of wars and rumours of wars; see that ye be not troubled; for nation shall rise up against nation and kingdom against kingdom, and there shall be famines, and pestilences, and earthquakes" (Matthew 24:5-7; Mark 13:6-8; Luke 21:8-11).

This was said by the Lord to the disciples concerning the consummation of the age, which signifies the state of the church at its end, which is described in those chapters, therefore it also means the successive perversion and falsification of the truth and good of the Word, until nothing remains but falsity and evil therefrom. Those who shall come in His name and call themselves Christ, and shall lead many astray, signify that those shall come who will say that this is Divine Truth, when nevertheless it is truth falsified, which in itself is falsity; for by Christ is meant the Lord as to Divine Truth, but here, in the opposite sense, truth falsified. That they shall hear of wars and rumours of wars, signifies that there will be discussions and contentions about truths, and consequent falsifications. Nation shall rise up against nation, and kingdom against kingdom, signifies that evil will fight against evil, and falsity against falsity, for evils never agree among themselves, nor falsities among themselves; this is why churches are divided, and why so many heresies have arisen; nation signifies those who are in evils, and kingdom those who are in falsities, and of these the church consists. There shall be famines and pestilences and earthquakes, signifies that there will no longer be any knowledges of truth and good, and the state of the church will be changed by the falsities that will corrupt it, famine denoting a lack of the knowledges of truth and good, pestilences, corruptions by falsities, and earthquakes, the changes in the church.

[25] Since wars signify, in the Word, spiritual wars which are combats of falsity against truth, and of truth against falsity, therefore such combats are described by the war between the king of the north and the king of the south, and by the battle of the he-goat against the ram, in Daniel, - the war between the king of the north and the king of the south in chapter eleven, and the combat of the he-goat against the ram in chapter eight. And there the king of the north means those who are in falsities, and the king of the south those who are in truths. The he-goat signifies those who are in falsities of doctrine, because they are in evil of life, and the ram those who are in truths of doctrine, because they are in good of life.

[26] It is evident, from these things what is signified by war in other passages of the Apocalypse, as in the following:

When the witnesses "shall have finished their testimony, the beast coming up out of the abyss shall make war with them, and conquer them, and kill them" (11:7).

Again,

"The spirits of demons doing signs to go forth unto the kings of the earth and of the whole world, to gather them together to the war of that great day of God Almighty" (16:14):

And again,

"Satan shall go forth to lead the nations astray, Gog and Magog, that he may gather them together to war" (20:8).

In these passages also, war signifies spiritual war, which is that of falsity against truth and of truth against falsity. It is called a war of falsity against truth and of truth against falsity, but it must be understood that those who are in falsities fight against truths, but those who are in truths do not fight against falsities, for it is always those who are in falsities that attack while those who are in truths only defend, and in reference to the Lord, He does not even resist, but only protects truths. But we shall speak further upon this subject elsewhere.

696. And to those that fear thy name, the small and the great.- That this signifies, and to all those, of whatever religion, who worship the Lord, is evident from the signification of fearing the name of the Lord God, as denoting to worship the Lord (of which presently); and from the signification of the small and the great, as denoting of whatever religion; for the small mean those who know little of the truths and goods of the church, and the great, those who know much, thus those who worship the Lord little and much. For so far as a man knows the truths of faith, and lives according to them, in so far does he worship the Lord, for worship is not from man, but from the truths from good that are in man, since these are from the Lord, and the Lord is in them. Those that fear Thy name, the small and the great, mean all who worship the Lord of whatever religion, because, just previously, mention is made of servants, prophets, and saints, by whom are meant all those within the church who are in truths of doctrine, and in a life according to them. Therefore by those that fear Thy name, the small and the great, are meant all those without the church who worship the Lord according to their religion; for those who worship the Lord, and live in any kind of faith and charity, according to their religion, also fear God's name. In fact, this verse treats of the Last Judgment upon all, both the evil and the good. A last judgment takes place upon all, both those within and those without the church, and then all those who, from their religion, fear God, and live in mutual love, in uprightness of heart and sincerity, are saved; for all such by all intuitive faith in God, and by a life of charity, are associated as to their souls with the angels of heaven, and are thus conjoined with the Lord and saved. For every one after death comes to his own in the spiritual world, with whom he was associated as to his spirit during his life in the natural world.

[2] The small and the great signify less or more, that is, those who worship the Lord less or more, thus those who are less or more in truths from good, because the spiritual sense of the Word has no reference to persons, having regard to nothing but the thing signified; and the expression the small and the great there does imply persons, for it means men who worship God. For this reason, instead of the small and the great, less or more are meant in the spiritual sense, thus those who worship less or more from genuine truths and goods. It is similar in respect to the servants, prophets, and saints, treated of just above, by whom, in the spiritual sense, are not meant prophets and saints, but, apart from persons, truths of doctrine and a life according to them. While these are meant, also all those who are in truths of doctrine and in a life according to them are included, for these things are in angels and men as their subjects. But in such case to think only of angels and men is natural, while to think of truths of doctrine and of life - these being the things that make angels and men - is spiritual. It is therefore evident how the spiritual sense, in which angels are, differs from the natural sense, in which men are, that is, in every particular which a man thinks, there inheres something of person, space, time, and matter, while angels think of things apart from these. For this reason, the speech of angels is incomprehensible to man, because it flows from intuition of the thing, and thus from wisdom separated from such things as are proper to the natural world, and thus respectively indeterminate in regard to such things.

[3] To fear Thy name signifies to worship the Lord, because to fear signifies to worship, and Thy name signifies the Lord; for in the preceding verse it is said, that the twenty-four elders gave thanks to the Lord God, Who is, and Who was, and Who is to come, therefore to fear Thy name means to worship the Lord. In the Word, both that of the Old and that of the New Testament, the expressions the name of Jehovah, the name of the Lord, the name of God, and the name of Jesus Christ are used, and in such cases name means all those things whereby He is worshipped, thus all things of love and of faith; and, in the highest sense, the Lord Himself is meant, because where He is, there also are all things of love and faith. That such is the signification of the name of Jehovah, of the Lord God, and of Jesus Christ, may be seen above (n. 102, 135, 224), and it is also evident from these words of the Lord:

"If two of you shall agree on earth in my name, as touching any thing that they shall ask, it shall be done for them by my Father, who is in the heavens; for where two or three are gathered together in my name, there am I in the midst of them" (Matthew 18:19, 20).

Here to agree together in the name of the Lord, and to be gathered together in His name, does not mean in the name alone, but in those things that belong to the Lord, which are truths of faith and goods of love, by means of which He is worshipped.

[4] To fear, when spoken of the Lord, signifies to worship and to reverence, because in worship, and in all things pertaining to it, there is a holy and reverential fear, which leads one to feel that He is to be honoured, and in no way to be grieved. For it is as with children towards their parents, parents towards their children, wives towards their husbands, and husbands towards their wives, similarly as with friends towards friends, in whom there is respect and a fear of giving offence; such fear and respect are in all love and in all friendship, so that love and friendship without such fear and respect are like unsalted food which is insipid. This now is the reason why to fear the Lord means to worship Him from such love.

[5] It is said that to fear Thy name signifies to worship the Lord, and yet those who fear Him mean, here, those who are without the church, to whom the Lord is unknown, because they do not possess the Word. Nevertheless all such as have, in regard to God, an idea of a Human, are accepted by the Lord, for God under the Human form is the Lord; but those, whether within or without the church, who do not think of God as a Man, on their coming into their spiritual life, which takes place after their departure out of this world, are not accepted by the Lord, because they have no determinate idea concerning God, but only an indeterminate one, which is no idea at all, or if it be it is nevertheless dissipated. This is the reason why all who come from the earths (e terris) into the spiritual world, are first explored in regard to what idea of God they have held and have brought with them. If they have no idea of Him as a Man, they are sent to places of instruction, and are taught that the Lord is the God of heaven and earth, and that, when they think of God, they must think of the Lord, and that otherwise there can be no conjunction with God, nor consequently any association with angels. Then all those who have lived a life of charity receive instruction, and worship the Lord; but all those who declare that they have had faith, but who have not been in the life of faith, which is charity, do not receive instruction; they are therefore separated, and sent away into places below the heavens, some into the hells, and some into that part (terra) which is called in the Word "the lower earth," where they suffer severely. Still, however, the Gentiles, to whom the laws of religion are laws of life, receive doctrine concerning the Lord more readily than Christians, and they do so especially because their only idea of God has been that of a Divine Man. We have said these things in order that it may be known why it is that to fear Thy name means to worship the Lord.

[6] In many places in the Word the expression to fear Jehovah God is used, by which worship is meant; it therefore shall be explained in a few words what worship in particular is meant by fearing God. All worship of Jehovah God must be from the good of love by means of truths. Worship from the good of love alone is not worship, neither is that worship which is from truths alone without the good of love; but both are necessary. For the essential of worship is the good of love, but good exists and is formed by means of truths, and therefore all worship must be by means of truths from good. Because this is so, therefore in many passages in the Word, where it is said "to fear Jehovah God," it is also said "to keep " and "do His words and commandments." In these places therefore to fear signifies worship by means of truths, and to keep and do signifies worship from the good of love; for doing is of the will, thus of love and of good, and fearing is of the understanding, thus of faith and of truth, for all truth which is of faith belongs properly to the understanding, and all good which is of love belongs properly to the will. From this it can be seen, that the fear of Jehovah God has reference to worship by means of truths of doctrine, which are called also truths of faith. Such worship is meant by the fear of Jehovah God, because Divine Truth causes fear, for it condemns the evil to hell; but not so Divine Good, for so far as this is received by means of truths by men and angels, it takes away condemnation. It is consequently evident that so far as man is in the good of love there is the fear of God; and that in proportion as dread and terror pass away, and become a holy fear attended with reverence, so far man is in the good of love and in truths therefrom, that is, so far as there is good in his truths. It consequently follows, that fear in worship is varied with every one, according to the state of his life, and also that the sanctity attended with reverence that is in the fear of those who are in good, is also varied according to the reception of good in the will, and according to the reception of truth in the understanding, that is, according to the reception of good in the heart and the reception of truth in the soul.

[7] But what has just been stated will be more evident from the following passages in the Word.

In Moses:

"What doth Jehovah God require of thee, but to fear Jehovah thy God, to walk in all his ways, and to love him, and to serve Jehovah thy God from thy whole heart, and from thy whole soul" (Deuteronomy 10:12, 20).

It is here said to fear Jehovah God, to walk in His ways, to love Him, and to serve Him, and by all these expressions worship by means of truths from good is described, worship by means of truths is meant by fearing Jehovah God and serving Him, and worship from good by walking in His ways and loving Him. Therefore it is also said, from the whole heart, and from the whole soul, heart signifying the good of love and of charity which pertains to the will, and soul the truth of doctrine, and of faith which pertains to the understanding. The heart corresponds to the good of love, and in man to his will; and soul corresponds to the truth of faith, and in man to his understanding; for soul (anima) means the animation or respiration of man, which is also called his spirit. That soul in the Word signifies the life of faith, and heart the life of love, may be seen in the Arcana Coelestia 2930, 9050, 9281).

[8] In the same:

"Ye shall go after Jehovah your God, and shall fear him, that ye may keep his precepts, and hear his voice and serve him, and cleave to him" (Deuteronomy 13:4).

To go after Jehovah God, to keep His precepts, and to cleave to him, signify the good of life, thus the good of love, from which is worship; and to fear Jehovah God, to hear His voice, and to serve Him, signify the truths of doctrine, thus the truths of faith by means of which there is worship. Since all worship of the Lord must be by means of truths from good, and not by means of truths without good, nor by means of good without truths, therefore in every particular of the Word there is a marriage of good and truth, as in the passages already cited, and also in the following. (Concerning the marriage of good and truth in the particulars of the Word, see above n.238 at the end, 288, 660).

[9] In the same:

"Thou shalt fear Jehovah thy God, him thou shalt serve, and to him shalt thou cleave, and in his name thou shalt swear" (Deuteronomy 10:20).

Here also to fear Jehovah God, and to serve Him, involve truths of worship, and to cleave to Jehovah God, and to swear in His name, involve the good of worship. For to cleave to is an expression relating to the good of love, since he who loves also cleaves to; to swear in the name of Jehovah has a similar meaning, for what is about to be done is confirmed by that means. To serve involves truths of worship, because servants, in the Word, mean those who are in truths, and this for the reason that truths serve good, as may be seen above (n. 6, 409).

[10] In the same:

"That thou mayest fear Jehovah thy God, to keep all his statutes and his commandments; thou shalt fear Jehovah thy God, and him shalt thou serve, and in his name shalt thou swear, ye shall not go after other gods; Jehovah hath commanded us to do all these statutes, to fear Jehovah our God" (Deuteronomy 6:2, 13, 14, 24).

Worship by means of truths from good, or by means of faith from love, is also described here. To fear Jehovah God and to serve Him, means worship, by means of truths of faith, and to keep and do his statutes and commandments, and to swear in the name of Jehovah, means worship from the good of love. For to keep and to do statutes and commandments is the good of life, which is the same as the good of love, since he who loves also lives. To swear in the name of Jehovah has a similar meaning, for to swear denotes to confirm by life. That to fear Jehovah and to serve Him, denotes worship according to truths of doctrine, has been shown above. For there are two things which constitute worship, namely, doctrine and life; doctrine without life does not constitute it, neither life without doctrine.

[11] Similarly in the following passages.

In Deuteronomy:

"Assemble the people that they may hear, and that they may learn and may fear Jehovah your God, and may observe to do all the words of the law" (Deuteronomy 31:12).

In the same:

"If thou wilt not observe to do all the commandments of this law, to fear this glorious and venerable name, Jehovah thy God" (Deuteronomy 28:58).

In the same:

The king "shall write for himself a copy of the law, and he shall read in it all the days of his life, wherein he may learn to fear Jehovah his God, to keep all the words of the law, and the statutes to do them" (Deuteronomy 17:18, 19).

In the same:

"Thou shalt keep the commandments of Jehovah thy God, to go in his ways, and to fear him" (Deuteronomy 8:6).

And in the same:

"Who will give that they may have a heart to fear me, and to keep my commandments all the days?" (5:29).

In these passages fearing Jehovah God is connected with keeping and doing the commandments of the law, also with going in his ways, because as stated, all internal spiritual worship of God, consisting in the good of life, must be performed according to truths of doctrine, since these must teach. Worship according to truths of doctrine is signified by fearing Jehovah, and worship from the good of life by keeping His commandments and going in His ways, to go in the ways of Jehovah denoting to live according to truths of doctrine; and because worship according to truths of doctrine is meant by fearing Jehovah, therefore it is said that the fear of Jehovah shall be learned from the law. But let it be observed, that the fear of Jehovah denotes internal spiritual worship, which must be in external natural worship; for internal spiritual worship consists in thinking and understanding truths, thus in thinking reverently and in a holy manner of God, which is to fear Him, while external natural worship consists in doing those truths, that is, in keeping the commandments and words of the law.

[12] In David:

"Teach me, Jehovah, thy way, teach it me in truth, unite my heart to the fear of thy name" (Psalm 86:11).

To teach the way signifies to teach the truth in agreement with which the life ought to be lived, therefore it is said, teach it in truth. That good of love must be conjoined with truths of faith is signified by, unite my heart to the fear of Thy name, the heart signifying love, and fear the holiness of faith, which must be united, that is, must be together, in worship.

[13] Again:

"Blessed is every one that feareth Jehovah, that walketh in his ways" (Psalm 128:1).

To fear Jehovah here also denotes to think of God in a reverent and holy manner, and to walk in His ways denotes to live according to Divine truths. There is worship by means of both of these; but in external worship, which consists in living according to Divine truths, there must be internal worship, which is to fear Jehovah, therefore it is said that he feareth Jehovah who walketh in His ways.

Again:

"Blessed is the man who feareth Jehovah, who delighteth greatly in His commandments" (Psalm 112:1).

The signification here is similar to that of the verse above; for to delight greatly in the commandments of Jehovah is to love them, consequently to will and to do them.

[14] In Jeremiah:

"They feared not, neither walked they in my law, nor in my statutes" (44:10).

Not to fear denotes not to think of God from the truths of the Word, thus not reverently and in a holy manner; not to walk in the law of God, nor in His statutes, denotes not to live them, commandments denoting the laws of internal worship, and statutes the laws of external worship.

[15] In Malachi:

"If I be a Father, where is my honour; if I be Lord, where is the fear of me?" (1:6).

The terms honour and fear are used, because honour is said of worship from good, and fear of worship by means of truths. (That honour is used in reference to good, may be seen above, n. 288, 345); therefore also honour is said of Father, and fear of Lord, for Jehovah is called Father from Divine Good, and Lord, in this place, from Divine Truth.

[16] In the same prophet:

"My covenant was with" Levi, "of life and of peace, which I gave him with fear; and he feared me" (2:5).

Levi here means the Lord as to the Divine Human, and the covenant of life and of peace signifies the union of His Divine with Himself (cum Ipso), and fear and fearing signify holy truth, with which there is union.

[17] In Isaiah:

"The spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding; the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah, whence his offering of incense shall be in the fear of Jehovah" (11:2, 3).

These words are also said of the Lord, and they describe the Divine Truth, in which and from which are all wisdom and all understanding. The Divine Truth that was in the Lord, when He was in the world, and which since the glorification of His Human goes forth from Him, is meant by the spirit of Jehovah, which rested upon Him; that He has Divine Wisdom and Divine Power therefrom, is meant by the spirit of wisdom and understanding, and by the spirit of counsel and might. That thence He has omniscience and essential holiness in worship, is meant by the spirit of knowledge and of the fear of Jehovah; and because fear signifies holiness of worship from Divine Truth, therefore it is said, whence His offering of incense shall be in the fear of Jehovah; for to offer incense signifies worship from the spiritual-Divine which is Divine Truth. That this is the signification of offering incense may be seen above (n. 324, 491, 492, 494, 567). It is said, the spirit of wisdom, understanding, knowledge and fear, for spirit means the proceeding Divine, the spirit of wisdom the celestial Divine, which is the proceeding Divine received by the angels of the inmost or third heaven; the spirit of understanding the spiritual Divine, which is the proceeding Divine received by the angels of the middle or second heaven; the spirit of knowledge the natural Divine, which is the proceeding Divine received by the angels of the ultimate or first heaven and the spirit of the fear of Jehovah means all the holiness of worship from these Divines.

[18] In Jeremiah:

"I will give them one heart and one way, to fear me all their days for good to them; and I will make with them the covenant of an age; and my fear will I put in their heart, that they may not depart from me" (32:39, 40).

I will give them one heart and one way to fear Me, signifies one will and one understanding to worship the Lord, the heart signifying the good of the will, way the truth of the understanding which leads, and fear the holy worship therefrom. I will make with them the covenant of an age, and My fear will I put in their heart, signifies conjunction by means of the good of love, and by means of the truth of that good in worship, covenant denoting conjunction, and fear in the heart, the holiness of worship from truth in the good of love; that they may not depart from Me, signifies for the sake of conjunction. Since conjunction with the Lord is effected by means of truths from good, and not by means of truths without good, nor by means of good without truths, therefore both are here mentioned.

[19] In David:

"O house of Aaron, trust ye in Jehovah, ye that fear Jehovah, trust in Jehovah" (Psalm 115:10, 11).

The house of Aaron signifies all those who are in the good of love, and those that fear Jehovah signify all those who are in truth from that good.

In the Apocalypse:

"The angel who had the eternal gospel said, Fear God, and give glory; adore him" (14:7).

To fear God and give glory to Him signifies to worship the Lord from holy truths; and to adore Him signifies from the good of love.

In David:

"Let all the earth fear before Jehovah; let all the inhabitants of the world stand in awe of him. Behold the eye of Jehovah is upon them that fear him, that wait for his mercy" (Psalm 33:8, 18).

In the same:

"The good pleasure of Jehovah is in them that fear him, in them that wait for his mercy" (Psalm 147:11).

Because the fear of Jehovah signifies the reception of Divine Truth, and mercy the reception of Divine Good, it is therefore said that the eye and the good pleasure of Jehovah are upon them that fear Him, upon them that wait for His mercy.

[20] In Isaiah:

"The mighty people shall honour thee, the city of the strong nations shall fear thee" (25:3).

Here also to honour signifies worship from good, for honour is said of the good of love; and worship from truths is signified by fearing the Lord, as said above. By mighty people are signified the men of the church who are in truths from good, for all power is therefrom; the city of the strong nations signifies those who are in truths of doctrine, and by means of these in the good of love; and as all spiritual power is from that source, therefore they are called strong nations. From these words also it is clear that there is a marriage of good and truth in every particular of the Word; for to honour is said of good, and to fear of truth, both of them in worship. The term people is used of those who are in truths, and by means of these in good, but nations of those who are in good, and from that in truths. And because all power in the spiritual world is from the conjunction of good and truth, therefore the people are called mighty, and the nations strong.

[21] The fear of Jehovah also in the following passages signifies worship in which there is holiness by means of truths.

In Isaiah:

"The heart" of the people "hath departed far from me, and their fear toward me hath become a commandment taught of men" (29:13).

In the same:

"Who among you feareth Jehovah, hearing the voice of his servant? He that walketh in darkness, and hath no brightness; that trusteth in the name of Jehovah, and leaneth upon his God" (50:10).

In Jeremiah:

"They shall bear all the good which I do unto them, that they may fear and be moved for all the good, and for all the peace which I will do unto it" (33:9).

In David:

"The angel of Jehovah encampeth round about them that fear him, to deliver them. Fear Jehovah, ye his saints, for there is no want to them that fear him" (Psalm 34:7, 9).

In the same:

"Who have no changes, neither fear they God" (Psalm 55:19).

In the same:

"The fear of Jehovah is the beginning of wisdom, a good understanding have all they that do them" (Psalm 111:10).

Because fear has reference to Divine Truth from which are holiness in worship, wisdom and intelligence, therefore it is said, the fear of Jehovah is the beginning of wisdom, a good understanding, that is, intelligence, have all they that do them.

In the same:

"They that fear Jehovah shall praise him; all the seed of Jacob shall honour him, and all the seed of Israel shall fear him" (Psalm 22:23).

[22] In Luke:

"The mercy" of God "is unto generation of generations to them that fear him" (1:50).

That to fear Jehovah God means and therefore signifies to have a sense of holiness and reverence, consequently to worship him in a holy and reverent manner is also evident from these passages.

In Moses:

"Ye shall keep my Sabbaths, and my sanctuary shall ye fear" (Leviticus 19:30);

"Ye shall reverence" (26:2).

In the same:

"The work of Jehovah, how is that to be feared (reverenced), which I will do" (Exodus 34:10).

In the same:

"And Jacob was afraid, and said, How [greatly] to be feared (reverenced) is this place; this is none other but the house of God, and the gate of heaven" (Genesis 28:17).

That to fear, when said of the Divine, and of the holiness of heaven and of the church, signifies to revere and to hold in reverence, is evident from the above passages, also from this fact, that the same word which in Hebrew signifies to fear, also signifies to revere and to venerate.

This is also evident from these words in Luke:

"There was a judge in a certain city who feared not God, neither reverenced man, who said within himself, Although I fear not God, nor reverence man" (18:2, 4).

It is said to fear God, and to reverence man, because to fear signifies to reverence in a higher degree.

[23] In Matthew:

Jesus said, "Fear not them who are able to kill the body, but are not able to kill the soul; rather fear him who is able to destroy both soul and body in Gehenna" (10:28; Luke 12:4, 5, 7).

Here however to fear signifies to stand in fear of dying spiritually, consequently natural fear, which is fearfulness and dread; but spiritual fear is a holy fear, that abides interiorly in all spiritual love variously according to the quality and extent of the love. In this fear is the spiritual man; he knows also that the Lord does not do evil to any one, much less does He destroy any one, as to body and soul in Gehenna, but that He does good to all, and desires to raise up every one, as to body and soul, into heaven to Himself. This is why the fear of the spiritual man is a holy fear, lest through evil of life and falsity of doctrine man should turn away from and thus injure that Divine love in himself. But natural fear is a fearfulness, dread, and terror of dangers, and punishment, and thus of hell; this fear abides in all corporeal love, and also variously according to the quality and extent of that love. The natural man who is in such fear knows no otherwise than that the Lord inflicts evil upon the evil, condemns them, casts them into hell, and punishes them, and on this account such persons are in fear and dread of the Lord. Most of the Jewish and Israelitish nation were in this fear, because they were natural men; for this reason the expression "to be afraid and to tremble before Jehovah" is so frequently used, and also "they were in fear and trembling;" for the same reason it is said of the sons of Israel that "they were sore afraid" when the Divine Law or Divine Truth was promulgated from Mount Sinai (Exodus 20:18-20; Deuteronomy 5:23-25).

[24] It is this fear that is meant in part by "The dread of Isaac" by whom Jacob sware to Laban (Genesis 31:42, 53); for Abraham, Isaac, and Jacob, in the Word, mean the Lord; Abraham means the Lord as to the celestial Divine, Isaac, as to the spiritual Divine, and Jacob, as to the natural Divine. The spiritual Divine signified by Isaac is the Divine Truth, which terrifies natural men, and because Laban was a natural man, it is therefore said, Jacob sware to him, by the dread or terror of Isaac. An almost similar fear is meant in Isaiah:

"Ye shall sanctify Jehovah Zebaoth, for he is your fear and your dread" (8:13).

Here fear has reference to the spiritual man, and dread to the natural man. As the spiritual man should not be in such fear as the natural man is in, it is therefore said, "Fear not."

In Isaiah:

Jacob and Israel "Fear not, for I have redeemed thee, calling thee by thy name, thou art mine" (43:1).

In Luke:

"Fear not, little flock, for it is your Father's good pleasure to give you the kingdom" (12:32);

and in Jeremiah:

"Fear not, Jacob my servant, and be not afraid, O Israel, for I will keep thee from afar; Jacob shall be tranquil and at rest, none making him afraid" (30:9, 10)

and in many other passages. Moreover, that fear, terror, consternation, and similar expressions signify various disturbances of the feelings (animi), and changes of the state of the mind, may be seen above (n. 667, 677).