922. (Verse 20) And the wine-press was trodden without the city. That this signifies the production of falsity from evil from hell, is evident from the signification of treading the wine-press, as denoting to produce truth from good; and, in the opposite sense, to produce falsity from evil. For grapes, of which wine is made in the wine-press, signify the good of charity; and, in the opposite sense, evil. And from good is produced truth, and from evil falsity. That these things, as well as the falsifications of the Word, are signified by the wine-press of the wrath of God, may be seen from the article just preceding (n. 920); and from the signification of without the city, as denoting from hell. For by a city is signified the doctrine of truth from the Word; as may be seen above (n. 223); but without the city, the doctrine of falsity, from the Word falsified. And because the falsification of the Word is from hell, therefore by without the city denotes from hell. By city, in the Word, is signified doctrine; but by the city of David or Zion, and by the city of Jerusalem, are signified the church as to the Word, and as to doctrine from the Word. Hence by without the city is signified, not from the Word and doctrine therefrom; and the things which are not from the Word and doctrine therefrom are from hell. Without the city signifies the same as, without the camp, of the sons in the wilderness. For by their camp was signified heaven and the church; and by without the camp, was signified hell. For this reason the lepers, and all that were unclean, were sent out of the camp (Leviticus 13:46; Numbers 5:1-6); and also the excrements, by which infernal things were signified, were carried outside the camp (Deuteronomy 23:13, 14).

[2] That the wine-press and treading it, signify the production of falsity from evil, and the production of truth from good, is evident from the Word, where wine-press is mentioned. That it signifies the production of falsity from evil, is seen from the following passages. As in Lamentations:

"The Lord hath prostrated all my mighty ones in the midst of me; he hath proclaimed against me, the time appointed to break the young men: the Lord hath trodden the wine-press of the daughter of Judah" (1:15).

The subject there treated of is the end of the church with the Jewish nation. And by the mighty ones whom the Lord has prostrated in the midst thereof, is signified the destruction of the love of good - those who are in the love of good being in the Word called mighty; because good from the love of it prevails against the hells, and thence is mighty. In the midst, signifies all, and everywhere. By breaking the young men, is signified the destruction of all understanding of truth. The time appointed denotes, when both the goods and truths of the church were devastated with that nation. This time was when the Lord came into the world, and is meant by the fulness of times. Hence by the Lord hath trodden the wine-press of the daughter of Judah, is signified the perversion of the church, and the adulteration of the Word, produced from evils of life and falsities of doctrine, the daughter of Judah denoting the church from the doctrine of truth from the Word, and the wine-press denoting the production of falsity from evil, and the consequent adulteration of the Word and the overturning of the church. This is attributed to the Lord in the sense of the letter; but it is inverted in the spiritual sense, in which it is meant that it would be done by that nation itself.

[3] In Joel:

"Put in the sickle, for the harvest is ripe: come, get ye down, for the wine-press is full, the vats overflowed; for their wickedness is great" (3:13).

The devastation of the church as to good and truth is thus described. And by the wine-press being full and the vats overflowing, is signified that there was nothing but falsities from evil. The rest may be seen explained (n. 911).

In Hosea:

"Rejoice not, O Israel, over a likeness, as the nations, because thou hast committed whoredom under thy God, thou hast loved the reward of whoredom upon all corn-floors; the threshing floor and the wine-press shall not feed them, and the must shall fail in her" (9:1, 2).

This treats of the falsification of the Word. The threshing and the wine-press shall not feed them, signifies that they will not imbibe from the Word the goods and truths which nourish the soul; but this passage also has been explained before (n. 695).

[4] In Jeremiah

"The spoiler hath fallen upon thy vintage, whence gladness is gathered and joy out of Carmel, and out of the land of Moab: and I have made the wine to cease from the wine-presses; none shall tread with shouting; shouting shall be no shouting" (48:33, 34).

What is signified by the vintage, upon which the spoiler hath fallen, and what by gladness and joy which are gathered, may be seen above (n. 919). That there is no longer any truth because there is no good, is signified by making the wine to cease from the wine-presses. And that there is no longer joy from any spiritual love, is signified by none shall tread with shouting; the triumph of those who tread the wine-press being meant by shouting.

[5] In Isaiah:

"Who is this that cometh from Edom, sprinkled as to his garments from Bozrah, this that is honourable in his apparel, walking in the multitude of his strength? I who speak in justice, mighty to save. Wherefore art thou red as to thy garment, and thy garments as of him that treadeth in the wine-press? I have trodden the wine-press alone; and of the people not a man with me: wherefore I have trodden them in mine anger, and trampled them in my wrath; therefore their victory is sprinkled upon my garments, and I have polluted all my raiment" (63:1-3).

These things are said of the Lord, and His combats against all the hells. And because He fought against them from the Human in which was the Divine itself, it is said, who is this that cometh from Edom, sprinkled as to his garments from Bozrah; by which is signified combating from the good of love and from truth, which are from the Divine. For Edom signifies what is red, and Bozrah the vintaging; and red is said of good, and vintaging of truth. And because those things are signified by Edom and by Bozrah, therefore in what follows, it is said, "red, and as one treading in the wine-press." And since the Divine Good and Divine truth, which are here meant, is the Word in the letter, and this is signified by the garments of the Lord, therefore it is said, "sprinkled as to his garments;" also who is honourable in his apparel. And because all strength is contained in the Word in the letter, therefore it is said, "walking in the multitude of his strength." Judgment from His Divine upon the good and upon the evil, and salvation in consequence, is meant by, "I who speak in justice, mighty to save." The violence offered to the Word by the Jewish nation, is signified by, wherefore art thou red as to thy garment, and thy garments as of him that treadeth in the wine-press; red as to the garment, being said of the violence offered to the Divine Good of the Word, which was meant above by Edom; and the garments as of him that treadeth in the wine-press, being said of the violence offered to Divine truth therein, meant above by Bozrah. The garments of the Lord signify the Word in the letter, to which violence was offered by the adulterations and falsifications thereof. The prostration of the hells and of the falsities therefrom, from his own proper power, is signified by, I have trodden the winepress alone, and of the people not a man with me. The casting down into the hells of those who were in direful evils and the falsities therefrom, is signified by, I have trodden them in mine anger, and trampled them in my wrath - anger being said of evils and wrath of falsities. And these are ascribed to the Lord, although it is those who are in evils and the falsities therefrom, that are angry and wrathful with the Lord. And because the judgment by which the hells were subjugated was accomplished by the Lord by means of temptations admitted into His Human, even to the last, which was the passion of the cross; consequently it is said, therefore their victory is sprinkled upon my garments, and I have polluted all my raiment. For the Lord, by all things of His passion, and by the last upon the cross, represented the violence offered by the Jewish nation to the Word, or to the Divine truth (concerning which see above, n. 183, 195 at the end, 627 at the end, 655, 805).

[6] That by the wine-press and the treading thereof, is signified the production of truth from good, because the grape signifies spiritual good, and the wine (vinum) from the grape the truth from that good, is clear from the following passages.

In Joel:

"Sons of Zion, rejoice. The floors are full of corn, and the wine-presses overflow with must (mustum) and oil" (2:23, 24).

The sons of Zion signify those who are in wisdom from Divine truth. The floors are full of corn, signifies that they have celestial good in abundance. The wine-presses overflow with must and oil, signifies that from the good of charity they have truth and its delight.

[7] In Matthew:

"A man, the father of a family, planted a vineyard and set a hedge about it, and digged a wine-press in it, and built a tower, and let it out to husbandmen" who slew the servants sent to them, and lastly his son (21:33).

By the vineyard which the father of the family planted, is signified the church instituted with the sons of Jacob. By the hedge which he set about it, is signified a guard from the falsities of evil, which are from hell. And digged a wine-press in it, signifies that it had spiritual good. And built a tower, signifies interior truths from that good which looked to heaven. And let it out to husbandmen, signifies to that people. Who slew the servants that were sent to them, signifies the prophets. And lastly his son, signifies the Lord.

In Isaiah:

"My beloved had a vineyard in the horn of a son of oil, which he fenced about, and gathered out the stones thereof; and he planted it with a noble vine, and built a tower in the midst of it; also he hewed out a wine-press in it, and he waited for it to bring forth grapes; but it brought forth wild grapes" (5:1, 2).

By the vineyard, tower, and wine-press are here signified things similar to those explained just above, in Matthew; the rest may be seen explained (n. 918).

In most passages where vintage and wine-press are mentioned, the harvest and corn-floor are also mentioned at the same time;

As in Hosea 9:1, 2; Joel 3:13; Numbers 18:26-30; Deuteronomy 15:14; 16:13; 2 Kings 6:27.

The reason of this is, that the harvest and corn-floor signify, from the corn and bread, the good of celestial love, which is love to the Lord; and the vintage and wine-press signify, from the grape and the wine, the good of spiritual love, which is love towards the neighbour. For those two loves make one as the efficient cause and the effect. These things are mentioned, because in this part of the Apocalypse the harvest, and afterwards the vintage, are similarly referred to - of the harvest (vers. 14, 15), and of the vintage (ver. 19).

200. And I will confess his name before my Father, and before his angels. That this signifies that they will be in Divine good and thence in Divine truth, is evident from the signification of I will confess his name, as being that they may be according to the quality of the state of their life; for by confessing, when by the Lord, is meant to grant that they may be; for what the Lord says, or confesses, concerning a man or an angel who is in the good of love and faith, He grants and provides, because all the good of love and faith is from Him. This is why to say, in the Word, when said of the Lord, signifies to instruct, to enlighten and provide (see Arcana Coelestia 5361, 6946, 6951, 7019, 8095, 10234, 10290). That by name is meant the quality of the state of the life, may be seen above, n. 148. It is also evident from the signification of Father, when said by the Lord, as denoting the Divine good which is in Him and from Him, which will be treated of in what follows and from the signification of angels, as denoting Divine truth, which is also from the Lord (concerning which see above, n. 130). It is therefore evident that by I will confess his name before my Father and before his angels, is signified that they will be in Divine good and in Divine truth.

[2] The reason why by Father, when it is said by the Lord, is meant the Divine good which is in the Lord and from the Lord is, that the Lord called the Divine which was in Him from conception, which was the esse of His life, His Father, to which Divine He united His Human when He was in the world.

That the Lord called this His Father is quite evident from the fact that He taught that He himself was one with the Father; as in John,

"I and my Father are one" (10:30).

Again:

"Believe that the Father is in me, and I in the Father (10:38).

Again:

"He that seeth me seeth him that sent me" (12:45).

Again:

"If ye had known me, ye would have known my Father also; and from henceforth ye have known him, and have seen him. Philip said unto him, Lord, show us the Father. Jesus saith, Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in me? The Father that dwelleth in me, he doeth the works. Believe me, that I am in the Father, and the Father in me" (John 14:6-17).

Again:

"If ye had known me, ye would have known my Father also" (8:19).

Again:

"I am not alone, because the Father is with me" (16:32).

[3] Because the Lord is one with the Father, therefore He also declares

That all things of the Father are His, and His things are the Father's (John 17:10);

That all things that the Father hath are His (John 16:15);

That the Father hath given all things into the hand of the Son (John 3:35; 13:3);

Because all things are delivered to Him by the Father, no one knoweth the Son but the Father, nor any the Father except the Son (Matthew 11:27; Luke 10:22); also, that no one hath seen the Father except the Son, who is in the bosom of the Father (John 1:18; 6:46); the Word was with God, and God was the Word, "and the Word was made flesh" (John 1:1, 2, 14).

From this latter passage it is also clear that they are one; for it is said, that the Word was with God, and God was the Word. It is plain, too, that the Human of the Lord was God; for it is said, and the Word was made flesh. Since then, all things of the Father are also the Lord's, and since He and the Father are one, therefore the Lord, when He ascended into heaven, said to His disciples,

"All power is given unto me in heaven and in earth" (Matthew 28:18);

by which He taught that they should approach Him alone, because He alone can do all things; as He also said to them before,

"Without me ye can do nothing" (John 15:5).

Hence it is evident how the following words are to be understood:

"I am the way, the truth, and the life; no man cometh unto the Father but by me" (John 14:6);

that is, that the Father is approached when the Lord is approached.

[4] Amongst many other reasons why the Lord so often spoke of the Father as another was this, that by Father, in the internal or spiritual sense, is meant the Divine good, and by Son, the Divine truth, each in the Lord and from the Lord; for the Word is written by correspondences, and is thus both for men and angels. The Father therefore is mentioned in order that the Divine good of the Lord may be perceived by the angels, who are in the spiritual sense of the Word; and the Son of God and the Son of man are mentioned, in order that the Divine truth in like manner may be perceived (as is evident from what has been shown in Arcana Coelestia, namely, that Father in the Word signifies good, n. 3703, 5902, 6050, 7833, 7834. That Father signifies the church as to good, thus the good of the church, and mother the church as to truth, thus the truth of the church, n. 2691, 2717, 3703, 5581, 8897. That the Lord called the Divine good which was in Him from conception, and which was the esse of life, whence His Human was derived, Father, n. 2803, 3704, 7499, 8328, 8897. That the Lord is acknowledged as the Father in heaven, because they are one, n. 15, 1729, 3690. That the Lord is also called Father in the Word, n. 2005. That the Lord is also a Father to those who are regenerating, because they receive new life from Him, and His life, n. 2293, 3690, 6492. That the Son of God, and Son of man is the Lord as to the Divine Human and as to the proceeding Divine truth, may be seen above, n. 63, 151, 166). Now, because all who are to come into heaven must be in good as well as in truth, for no man can be in the one unless he be at the same time in the other, since good is the being (esse) of truth, and truth is the manifestation (existere) of good, and as by the Father is signified the Divine good, and by angels Divine truth, both from the Lord, therefore it is said, I will confess his name before my Father, and before his angels. Similarly in the Evangelists:

"Everyone who shall confess me before men, him will I confess before my Father which is in heaven" (Matthew 10:32).

"Everyone who shall have confessed me before men, him shall the Son of man also confess before the angels of God" (Luke 12:8).

[5] Because Father signifies the Divine good, and angels Divine truth, therefore also the Lord says,

"When the Son of man shall come in his own glory, that of the Father and of the holy angels" (Luke 9:26; Matthew 16:27).

Here the Lord calls His own glory, the glory of the Father and of the angels, for He says, in His own glory, that of the Father and of the holy angels; but in another place He says, in the glory of the Father with the angels; and in another place, in His own glory with the angels; as in Mark:

"When he cometh in the glory of his Father with the holy angels" (8:38).

And in Matthew:

"When the Son of man shall come in his glory, and all the holy angels with him" (25:31).

To what has been said above it must be added by way of appendix, that if it be assumed as doctrine, and acknowledged, that the Lord is one with the Father, and that His Human is Divine from the Divine in Himself, light will be seen in every particular of the Word; for what is assumed as doctrine, and acknowledged from doctrine, is in light when the Word is read. The Lord also, from whom all light proceeds and who has all power, enlightens those who are in this acknowledgment. But, on the other hand, if it be assumed and acknowledged as doctrine that the Divine of the Father is something else than the Divine of the Lord, nothing will be seen in light in the Word, because the man who is in that doctrine turns himself from one Divine to another and from the Divine of the Lord, which he may see, which is effected by thought and faith, to a Divine which he cannot see; for the Lord says:

"Ye have never heard the voice of the Father, nor seen his form" (John 5:37; and also chap. 1:18);

and to believe in and love a Divine which cannot be thought of under any form is impossible.