Chapter One

Proclaiming Jesus’ Divinity

1. The beginning of the gospel of Jesus Christ, the Son of God.

As we begin the Gospel According to Mark, we need to keep in mind that the first thing said in any book of the Word becomes the essence of everything that follows. Like a keynote on a musical scale, the first thing said sets the tone, provides the central theme, and establishes the focus for everything that follows. It is essential, therefore, that when we are reading the Word of God, the “first thing said” should be kept in mind throughout the exposition of everything that follows. ¹

In Matthew, the first thing said is, “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” This is the beginning of the gospel narratives. Taken literally, these words refer to the merely human heredity of Jesus Christ. These “first words” describe Him as a descendent of David, who is a descendent of Abraham. While this royal lineage is an important and respected one, it is, nevertheless, a human one.

This is a picture of how we first see Jesus; we see Him as another human being, the offspring of human parents. But by the time we come to the end of the Gospel According to Matthew, something wonderful has taken place. As the idea of Jesus grows in our understanding, there is a gradual unveiling of His divinity. And by the time we come to the end of that gospel, Jesus says, “All power is given to Me in heaven and on earth” (Matthew 28:18).

The Gospel According to Matthew, then, brings us to the recognition of Jesus’ divinity. This marks a critical stage in the development of our faith. In fact, Jesus Himself said that the recognition of His divinity is the first and foremost building block, or cornerstone, of Christian faith. In Matthew, when Peter said to Jesus, “You are the Christ, the Son of the living God,” Jesus did not deny it. Instead, Jesus told him told him that this foundational truth did not come to him by flesh and blood, but rather it was revealed to him by “My Father who is in the heavens” (Matthew 16:17). “On this rock,” said Jesus, “I will build My Church” (Matthew 16:18). ²

The Gospel According to Mark begins where Matthew left off — with the recognition of Jesus’ divinity. Whereas Matthew began with the words, “The book of the generation of Jesus Christ, the son of David, the son of Abraham” (Mark 1:1), Mark begins with the words: “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1).

It should also be noted that Matthew refers to itself as “the book of the generation of Jesus Christ,” while Mark refers to itself as “the gospel of Jesus Christ.” The use of these different terms is significant. The term “book” signifies the successive, perfectly ordered states we go through in the process of our spiritual development as we gradually come to acknowledge the divinity of Jesus Christ. This is our “book of life,” a divinely arranged narrative that describes the rise and development of love and wisdom in us. This is called the regeneration process, or, in the language of sacred scripture, the generation of Jesus Christ in each of us. ³

But a “gospel” is not a “book.”

The term gospel comes from the Greek word εὐαγγέλιον (evangelium), which means “good news.” For the early Christians, the “good news” is that God Himself had come into the world to reveal His true nature, to conquer evil, and, especially, to teach people the way to heaven. At the end of Matthew, therefore, the disciples are commissioned to go forth into every nation and proclaim this good news. As it is written in the closing words of Matthew, “Go therefore and make disciples of all nations, baptizing them in the name of the Father, and the Son, and of the Holy Spirit, teaching them to observe all things that I have commanded you” (Matthew 28:19,20).

As we examine the continuous stream of divine truth in the gospel narratives, Matthew culminates with what has become known as the Great Commission: Jesus commissions His disciples to preach the good news of His birth, life, death, resurrection, and, especially, His teachings. Mark picks up precisely at that point — with “the voice of one crying in the wilderness” proclaiming that the Messiah, the Son of God, has come. In brief, the Gospel of Mark begins as a gospel of proclamation — the proclamation that Jesus is the Messiah, the Son of God who calls us to go into the whole world to preach the good news. Very soon, however, we discover that the good news begins with repentance.

Prepare the Way of the Lord

2. As it is written in the Prophets, Behold, I send My messenger before Thy face, who shall make ready Thy way in front of Thee.

3. The voice of one crying in the wilderness, “Prepare ye the way of the Lord; make His paths straight.”

Five hundred years before Jesus’ birth in Bethlehem, the Lord said through the prophet Malachi, “Behold, I will send My angel, and he shall sweep the way before Me” (Malachi 3:1). As the Gospel of Mark begins, this “angel” who will “sweep the way” is John the Baptist. He has been sent by God to prepare the way for the coming of the Messiah.

In an even older prophesy, given seven hundred years before Jesus’ birth, the Lord said through the prophet, Isaiah, “The voice of one proclaiming in the wilderness, ‘Prepare ye the way of the Lord, make His paths straight’” (Isaiah 40:3). Taken together, these two prophecies become a single statement as the Gospel of Mark begins. As it is written, “Behold I send My messenger before Your face, who will prepare Your way before You. The voice of one crying in the wilderness: Prepare the way of the Lord, Make His paths straight” (Mark 1:2-3). This messenger who has come to prepare the way for the reception of the Lord is John the Baptist. Although two thousand years have intervened between that momentous occasion and today, it is still possible to hear the words of John’s powerful proclamation: “The Lord is coming!” “Prepare the way!” “He is coming into your mind and your heart!” “Make His paths straight!” ⁴

At the end of Matthew, Jesus had told His disciples to “Go forth and make disciples of all nations, baptizing them” (Mark 28:19), and this is exactly where Mark picks up the story — with John performing baptisms. Although there is no biblical evidence that John the Baptist ever became one of the twelve disciples, there is evidence that he did what Jesus said, teaching people “to observe all things that [Jesus] had commanded” (Mark 28:20), beginning with the necessity of baptism.

As we have already noted in Matthew, baptism represents the willingness to receive new truth. It is not about a vicarious atonement, justification by faith, or instantaneous salvation; rather, it is a willingness to be spiritually washed through learning truth and doing what truth teaches while believing that the Lord gives us the power to live according to that truth. While water baptism is not saving in itself, it represents how salvation takes place — through the process of repentance for the remission of sins. ⁵

It is no accident that this gospel of proclamation begins with the words of a powerful preacher, urging us not only to prepare the way of the Lord, but also to receive “a baptism of repentance for the remission of sins” (Mark 1:4). Apparently, John’s preaching was well received for “all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins” (Mark 1:5).

A baptism of repentance, then, and the confessing of sins will be key ideas as we enter the Gospel According to Mark.

The Baptism of the Holy Spirit

4. John was baptizing in the wilderness, and preaching the baptism of repentance for the forgiveness of sins.

5. And all the country of Judea went out to him, and they of Jerusalem, and were all baptized by him in the river Jordan, confessing their sins.

6. And John was wearing camel’s hair, and a leather belt around his loins, and ate locusts and wild honey;

7. And preached, saying, “There comes one stronger than I after me, the strap of whose shoes I am not worthy to stoop down and loose.

8. I indeed have baptized you with water, but He shall baptize you with [the] Holy Spirit.”

9. And it came to pass in those days, [that] Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.

10. And straightway going up from the water, he saw the heavens ripped [open], and the Spirit as a dove descending on Him.

11. And there was a voice from the heavens, [saying], “Thou art My beloved Son, in whom I am well pleased.”

12. And straightway the Spirit casts Him out into the wilderness.

13. And He was there in the wilderness forty days, tempted by Satan; and was with the [wild] beasts; and the angels ministered to Him.

John the Baptist is aware of his limitations. While he knows that his preaching may be able to help people recognize their need for a Savior, he also knows that his words alone cannot bring about salvation. Therefore, he says, “One is coming after me who is more powerful than I am” (Mark 1:7). He is referring, of course, to Jesus, for whom John the Baptist is preparing the way. “I indeed baptize you with water,” says John the Baptist, “but He [who is coming after me] will baptize you with the Holy Spirit” (Mark 1:8).

In the language of sacred scripture, receiving the “water of baptism” represents the willingness to receive truth — especially the truth which is based on the literal teachings of the Word. This is the first baptism. But it must be followed by another kind of baptism called the “baptism of the Holy Spirit.” This second baptism takes place when the truth that we know is tested during times of inner spiritual combat. At such times, mere belief is not enough. Rather, our beliefs must be put to the test, so that they might be strengthened and eventually become an essential part of our character. If we allow truth from the Lord’s Word to fill our mind during a time of temptation, the Lord will come to us through that truth with love and power. In the language of sacred scripture, this is called “the baptism of the Holy Spirit.” ⁶

John the Baptist, then, is not just an historical figure. When he utters his cry in the barren wilderness to “prepare the way of the Lord,” it represents how we need to arm ourselves with truth from the Lord’s Word as we prepare for spiritual combat. As our example in all things, this is precisely what Jesus does in the next verse. We read, “At that time Jesus came from Nazareth of Galilee and was baptized by John in the Jordan” (Mark 1:9). As Jesus came up from the Jordan River, the heavens were torn open “and the Spirit descended upon Him like a dove” (Mark 1:10).

The descent of the Spirit “like a dove” represents the process of inner purification that Jesus is about to undergo. Whenever we are victorious in temptation, we emerge a little gentler and with the ability to see from a more elevated perspective — like a dove. In this regard, the descent of the dove is a sign from heaven, followed by a voice from heaven saying, “You are my beloved Son in whom I am well pleased (Mark 1:11). ⁷

In the Gospel According to Matthew, immediately after He is baptized, Jesus is led by the spirit into the desert where He is tempted by the devil. In that gospel Jesus’ temptations are described in considerable detail. He is tempted to turn stones into bread, to cast Himself down from a temple, and to worship Satan. These temptations represent, in summary form, all the temptations that Jesus will undergo as He steadily and gradually conquers hell, restores freedom, and teaches the way to heaven.

The same sequence of events occurs in the Gospel According to Mark. Immediately after His baptism the Spirit sends Jesus out into the desert (Mark 1:12). This is in keeping with the spiritual law that truth is not merely something to be believed; it must also be lived. Therefore, baptism (the reception of truth) must necessarily be followed by temptation (the opportunity to live according to that truth). The reception of truth, then, is merely the beginning of our spiritual development. If that truth is to become our own, it must be called to mind and used during times of spiritual combat. That’s why we see the same sequence in both gospels. In Mark, however, the whole temptation process is described in just one verse. As it is written, “He was in the desert forty days, being tempted by Satan. He was with the wild beasts, and angels attended Him” (Mark 1:13). ⁸

These “wild beasts” refer to the evil desires and false thinking that prevent us from living according to the truth. They are the vicious, ferocious loves of self and the world that would devour that which is from the Lord in us. But when we overcome in temptation, compelling ourselves to do what is right, we are protected throughout by truths from the Lord’s Word, and, in the end, comforted by those same truths. As it is written, “And the angels ministered to Him” (Mark 1:13). ⁹

This, then, is what John calls “the baptism of the Holy Spirit.” ¹⁰

Jesus Preaches the Gospel

14. And after John was delivered up, Jesus came into Galilee, preaching the gospel of the kingdom of God,

15. And saying, “The time is fulfilled, and the kingdom of God is near; repent [ye], and believe in the gospel.”

16. And walking by the Sea of Galilee, He saw Simon, and Andrew his brother, casting a net in the sea; for they were fishermen.

17. And Jesus said to them, “Come [ye] after Me, and I will make you become fishers of men.”

18. And straightway leaving their nets, they followed Him.

19. And advancing a little from thence, He saw James [the son] of Zebedee, and John his brother, who also were in the ship, mending the nets.

20. And straightway He called them, and leaving their father Zebedee in the ship with the hirelings, they went after Him.

21. And they went into Capernaum; and straightway on the Sabbaths, coming into the synagogue, He taught.

22. And they wondered at His teaching, for He was teaching them as one that had authority, and not as the scribes.

This gospel begins with John the Baptist preaching on repentance for the remission if sins — the keynote theme of this gospel. Immediately after the wilderness temptation, Jesus continues to preach on this same theme. As it is written, “Now after John was delivered to custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God” (Mark 1:14). The imprisonment of John the Baptist is a significant moment in the continuous internal sense. As we have mentioned, John the Baptist represents the literal sense of the Word — the first truths that we learn as we begin to study the scriptures. If, however, we are deprived of these truths or if these truths are twisted to mean things that they do not mean, it is as if John the Baptist has been put in prison, or “taken into custody.” ¹¹

When this happens, Jesus takes over where John leaves off. Like John, Jesus begins His preaching with the theme of repentance: “The time has come,” says Jesus, “And the kingdom of God is near. Repent, and believe the good news!” (Mark 1:15). Jesus then wastes no time gathering the evangelists who will assist Him in His mission. Walking by the Sea of Galilee, He sees Simon and Andrew casting their nets into the sea. “Come after Me, “He says to them, “and I will make you fishers of men” (Mark 1:17). He does the same for James and John; and all of them, without delay, follow Him (Mark 1:19-20).

The action is swift. Losing no time at all, Jesus “immediately goes into the synagogue and starts preaching (Mark 1:21). “And they were astonished at His doctrine, for He taught them as one that had power, and not as the scribes” (Mark 1:22).

Jesus Commands an Unclean Spirit to Be Quiet

23. And there was in their synagogue a man with an unclean spirit; and he cried out,

24. Saying, “Ah! What [is there] to us and to Thee, Jesus of Nazareth! hast Thou come to destroy us? I know Thee who Thou art, the Holy [One] of God.”

25. And Jesus rebuked him, saying, “Be speechless and come out of him.”

26. And having convulsed him, the unclean spirit, having also cried with a great voice, came out of him.

27. And they were all astonished, so that they disputed among themselves, saying, “What thing is this? What new teaching [is] this? For with authority He orders even the unclean spirits, and they obey Him.”

28. And straightway the report of Him went out into the whole countryside of Galilee.

The events recounted in Mark are brief, immediate, and to the point. There is no genealogy, no record of Jesus’ birth, and no Sermon on the Mount (which covers the first seven chapters in Matthew). Instead, the action in Mark begins immediately with John the Baptist preaching repentance in the desert, and now Jesus is preaching in the synagogue. There He astonishes all with His teaching, and drives out an unclean spirit. When the unclean spirit acknowledges that Jesus is “the Holy One of God,” Jesus tells it to be quiet, and the spirit obeys Him (Mark 1:24-25). The people who are standing by in the synagogue are amazed. They cry out, “What is this? What new doctrine is this?” Observing Jesus’ great power, they say, “With power He commands even the unclean spirits and they obey Him” (Mark 1:27).

In this gospel there is frequent mention of “unclean spirits,” “evil spirits,” “demons,” and “devils.” While each of these terms can have a specialized meaning, they are frequently used interchangeably to refer to any evil desire or false belief that is contrary to the Lord’s will. In this regard, it’s important to keep in mind that “unclean spirits,” “evil spirits,” “demons,” and “devils” were once people who, while they lived on earth, chose deceit over honesty, cruelty over kindness, and confidence in self rather than faith in God. Therefore, when Jesus casts out the unclean spirit and tells it to “be quiet,” it represents how the Lord works through the holy teachings of sacred scripture to cast out evil desires and silence false thoughts in each of us. ¹²

In this gospel, then, Jesus gets to work immediately, fulfilling His purpose: He has come to preach the gospel and thereby cast out demons. The good news is spreading rapidly. As it is written, “the news about Him spread quickly over the whole region of Galilee” (Mark 1:28). It should be noticed, however, that the “good news” is about repentance. This is symbolized by Jesus’ initial preaching and His first healings. He preaches repentance and He casts out demons.

The Devils are Forbidden to Speak

29. And straightway, coming out from the synagogue, they came into the house of Simon and Andrew, with James and John.

30. But Simon’s mother-in-law lay down [sick] with a fever, and straightway they tell Him about her.

31. And He came and raised her up, having taken hold of her hand, and straightway the fever left her, and she ministered to them.

32. And evening having come, when the sun set, they brought to Him all that had an illness, and the demon-possessed.

33. And the whole city was gathered together at the door.

34. And He cured many that had an illness of different diseases, and cast out many demons; and He let not the demons speak, because they knew Him.

In the previous episode when Jesus cast the unclean spirit out of the demon-possessed man, the evil spirit said to Him, “I know who you are. You are the Holy One of God” (Mark 1:24). It’s curious that an evil spirit would recognize Jesus’ divinity, but Jesus refuses to let the evil spirit say anything about it. “Be quiet,” Jesus said to the demon. He then commanded the demon to come out of the person, and the demon obeyed Him.

This initial story is important to keep in mind as we now consider the next series of miraculous healings. These begin with the healing of Simon’s mother-in-law who is sick with a fever (Simon is the name of the disciple Peter). As soon as Jesus touches her hand, the fever leaves her (Mark 1:31). Apparently, her recovery was so instantaneous that she was able to rise and serve the people who were in her house. This also, like the healing of the man with an unclean spirit, created quite a stir. The news about Jesus’ miraculous healings was spreading far and wide. That same evening, after the sun had set, people who were suffering from a variety of different diseases were brought to Him, and Jesus healed them “and cast out many demons.” Once again, He refuses to let the demons speak “because they knew who He was” (Mark 1:34).

This is an important detail. Although it is only the first chapter, we have seen that on at least two occasions, Jesus has not permitted the demons to speak. On the literal level it could be assumed that Jesus wants to keep His identity secret. After all, if it were discovered that He were capable of such extraordinary powers, He might arouse the suspicion of the religious leaders who were determined to destroy Him. Therefore, it would be in His best interest to keep these things secret.

On a more interior level, however, it’s important to keep in mind the audience that Jesus is addressing when He performs the miracle healings: He is speaking directly to demons and devils — also known as evil spirits. No matter what they say, demons, devils, and evil spirits cannot be trusted; they lie, they twist the truth; they make up stories about things that never happened; and they pretend to know things about the future that no one could predict. They induce worries, insinuate fears, remind us of things that should be long forgotten, and cause us to forget things that should be remembered. It is best, therefore, to refuse to listen to them. No wonder Jesus told them to “be quiet” (Mark 1:25) and “refused to let them speak” (Mark 1:34) — even if it was about His miraculous healings. They would be sure to twist a good report into an evil one. ¹³

Jesus Declares His Purpose

35. And in the morning, far into the night, standing up He came out, and went away into a deserted place, and there prayed.

36. And Simon and they that were with him pursued after Him.

37. And finding Him, they say to Him, “All are seeking Thee.”

38. And He says to them, “Let us go into the neighboring towns, that I may preach there also, because for this [purpose] I came forth.”

39. And He was preaching in their synagogues throughout all Galilee, and casting out demons.

40. And a leper came to Him, imploring Him, and kneeling before Him, and saying to Him, “If Thou willest, Thou canst make me clean.”

41. And Jesus, being moved with compassion, stretching out [His] hand, touched him, and says to him, “I am willing; be thou cleansed.”

42. And having said this, straightway the leprosy went away from him, and he was cleansed.

43. And He admonished him, and straightway sent him away,

44. And says to him, “See thou say nothing to anyone, but go thy way, show thyself to the priest, and offer for thy purification what Moses directed, for a testimony to them.”

45. And he, having gone out, began to preach many [things] and to make the word public, so that He could no more manifestly come into the city, but was outside in deserted places; and they came to Him from everywhere.

As the next episode begins, we find that Jesus has gone off to a desert place to pray. When Simon and the others find Him, they say to Jesus, “Everyone is looking for You” (Mark 1:37). Jesus’ answer is significant for it reveals His purpose: “Let us go into the next towns,” He says, “that I may preach there also, because for this purpose I have come” (Mark 1:38). Indeed, Jesus has come to preach the good news. As it is written, “And He was preaching in their synagogues throughout all Galilee and casting out demons” (Mark 1:39). Once again, it is important to note that the purpose of Jesus’ preaching is to “cast out demons” and this begins with repentance. ¹⁴

Most people would agree that “good news” should be spread. Interestingly, Jesus is careful about whom He allows to spread the news. As we have seen in two previous episodes, Jesus told an unclean spirit to be quiet about Him, and He refused to let the demons speak. As we shall see, it isn’t just the unclean spirits and demons who are admonished to be quiet. For example, in the very next episode, Jesus heals a man with leprosy. After healing him, Jesus says to him, “See that you tell no one about this” (Mark 1:43). Once again, Jesus gives a strict warning to say nothing about this healing. Instead, Jesus tells the man to show himself to the priest “and offer the sacrifices that Moses commanded.” These things which Moses commanded, says Jesus, will serve as “a testimony” for the leper’s cleansing. (Mark 1:44).

On one level, Jesus is referring to the laws of ritual cleaning that are found throughout the Hebrew scriptures. According to these teachings, there were specific procedures for anyone suffering from an infectious skin disease, in this case, leprosy. This included the thorough washing of the leper’s home and clothing as well as the sacrifice of a bird over fresh water and the sprinkling of its blood seven times upon the leprous person. There was much more involved, as well, including the sacrifice of a lamb without blemish, and the offering of fine flour mixed with oil (See Leviticus 14:1-16). These are all symbols of an innocent willingness to keep the Lord’s commandments and be internally purified thereby from evil desires and the false thinking that arises to support those desires. ¹⁵

The true sacrifices commanded by Moses, understood spiritually, are quite simply, the giving up of selfish concerns through a life according to the commandments. This is the only testimony required. It is the testimony of a life that has been cleansed inwardly, not just healed outwardly. All the sacrifices and all the washings in the Hebrew scriptures relate to the purification of the desires and the cleansing of the thoughts. It is for this reason that David says, “Create in me a clean heart, O God, and renew a firm spirit in me” (Psalms 51:10, 17). ¹²

Unfortunately, even though the leper was healed of his disease, He did not do as Jesus commanded. Instead of remaining silent about what happened, showing himself to the priest, and offering the sacrifices that Moses commanded, he did exactly what Jesus told him not to do. He went out and “proclaimed freely,” spreading the news about what Jesus had done for him (Mark 1:45).

The spiritual meaning of leprosy

Earlier in this chapter, Jesus told an unclean spirit to “Be quiet and come out of him” (Mark 1:25). A few verses later, when Jesus cast out several demons, “He did not allow the demons to speak” (Mark 1:34) and, in this episode, He says to the leper “See that you say nothing to anyone.” It is noteworthy that whenever Jesus casts out an unclean spirit or a demon, He does not allow the unclean spirit or demon to say anything about what has happened. As we have mentioned, evils spirits and demons are not reliable witnesses. They lie, they exaggerate, they leave out important details, and they twist the story to make themselves look good and others look bad. Therefore, it’s best if Jesus silences them.

But what about the leper whom Jesus has just healed? This time Jesus does not address the unclean spirits or the demons. Instead, He speaks directly to the leper, telling him to not speak to anyone.

Why?

One explanation might be found in a spiritual understanding of leprosy, and what it might signify to be cured of that disease. Because leprosy is a skin disease, it represents what it looks like spiritually when people have learned the truth, but don’t really believe it. They have not, so to speak, received it inwardly. Because the healing is only “skin deep,” it represents the healing of an external imperfection. This is one kind of leprosy.

There is, however, a deeper, more serious form of leprosy. This occurs when the leprosy goes unaddressed and penetrates to the inner parts of the body, affecting the nervous system and internal organs. This represents what it looks like spiritually when people know the truth, deeply believe it, and yet do not live according to what they believe. Even worse, they twist the truths of the Word to justify their selfish lusts and evil desires. Although they may go around looking unblemished and as white as snow on the outside, on the inside, they are full of dark desires and shady schemes. Whenever this happens, there is an unholy mixture of heavenly goodness and truth with hellish evil and falsity. This commingling of good and evil, truth and falsity is called “profanation.” ¹⁷

Returning to the case of the leper whom Jesus has just healed, it should be remembered that Jesus commanded him to say nothing to anyone about the healing that had taken place. In addition, Jesus told him to show himself to the priest and offer the sacrifices commanded by Moses. If the man had done this, he would have experienced an inner healing, not just an external one. Instead, he disregarded Jesus’ directive and did what he wanted to do. This kind of deliberate disobedience indicates that the leper may have been healed externally, but not internally.

An external healing, spiritually seen, would be the correction of one’s understanding so that the Word might be properly interpreted. But an internal healing, spiritually seen, would be the healing of the affections, and this would be represented by obedience to the Word of the Lord. When the leper defied Jesus’ command, he demonstrated that his healing had been an external one. Therefore, just as Jesus commanded the evil spirits and the demons not to speak, He also commanded the leper not to tell anyone about what had happened. Before the leper did anything else, and especially before the leper was to broadcast the news about his physical healing, Jesus commanded him to first observe the Levitical laws that represented the cleansing of the inside.

This brings us to the end of the first chapter. Jesus has been baptized, fought the devil, proclaimed the gospel, cast out demons, healed the sick, and cleansed a leper. On at least three occasions Jesus told people not to speak about the healings that had taken place. As we continue our study of the Gospel According to Mark, we will take a closer look at how Jesus prepares His disciples (and us) to receive and proclaim the gospel.

Bilješke:

1029. APOCALYPSE. CHAPTER 17.

1. And there came one of the seven angels that had the seven vials and spoke with me, saying unto me, Come, I will show thee the judgment of the great harlot that sitteth upon many waters;

2. With whom the kings of the earth committed whoredom, and they that dwell on the earth have been made drunk with the wine of her whoredom.

3. And he carried me away in the spirit into a wilderness; and I saw a woman sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns.

4. And the woman was arrayed in purple and scarlet, and inwrought with gold and precious stone and pearls, having in her hand a golden cup full of abominations and the uncleanness of her whoredom.

5. And upon her forehead a name written, Mystery, Babylon the great, the mother of the whoredoms and of the abominations of the earth.

6. And I saw the woman drunken with the blood of the saints, and with the blood of the witnesses of Jesus; and when I saw her I wondered with great wonder.

7. And the angel said unto me, Wherefore dost thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns.

8. The beast that thou sawest was and is not, and is about to come up out of the abyss, and to go into perdition; and they that dwell on the earth shall wonder, whose names have not been written in the book of life from the foundation of the world, seeing the beast that was and is not, and yet is.

9. This is the mind that hath wisdom. The seven heads are seven mountains, where the woman sitteth upon them.

10. And they are seven kings; the five have fallen, and the one is, the other is not yet come; and when he is come he must remain a short time.

11. And the beast which was and is not is himself the eighth, and is of the seven, and he goeth into perdition.

12. And the ten horns which thou sawest are ten kings who have not yet received a kingdom; but they receive authority as kings one hour with the beast.

13. These have one mind, and shall give over their power and authority unto the beast.

14. These shall fight with the Lamb; but the Lamb shall overcome them, for He is Lord of lords, and King of kings; also those who are with Him are called, chosen, and faithful.

15. And he saith unto me, The waters which thou sawest, where the harlot sitteth, are peoples and multitudes and nations and tongues.

16. And the ten horns which thou sawest upon the beast, these shall hate the harlot and shall make her desolate and naked, and shall eat her flesh, and shall burn her up with fire.

17. For God gave into their hearts to do His mind, and to do one mind, and to give their kingdom unto the beast, until the words of God shall be consummated.

18. And the woman whom thou sawest is the great city, which hath a kingdom over the kings of the earth.

EXPLANATION.

As this chapter and the following treat of Babylon, before these chapters are explained, what is meant by Babylon in general and in particular shall be told; also what it is in the beginning, and what it becomes afterwards by degrees. "Babylon" (or Babel) means the church consisting of those who by means of the holy things of the church strive to gain dominion over the whole world, and this by dominion over the souls of men, claiming to themselves authority to save whomsoever they will; and these finally seek dominion over heaven and hell and make it their own. And to this end they draw and transfer to themselves all the Lord's authority, as if it had been given them by Him. The church consisting of such is very different in the beginning from what it becomes in process of time. In the beginning they are as it were in zeal for the Lord, for the Word, for love and faith, and especially for the salvation of men. But in that zeal the fire of domineering lies hidden; and in process of time as dominion increases this breaks forth; and so far as it comes into act the holy things of the church become the means, and dominion itself the end; and when dominion becomes the end the holy things of the church are applied to that end, and thus to themselves; and then they not only ascribe the salvation of souls to their own authority, but they also appropriate to themselves all the Lord's Divine power. And when they do this they pervert every good and every truth of the church, and thus profane the holy things of the church. These things are "Babylon. "

[2] That this is so has been shown me to the life. In the spiritual world there were those who strove to gain such dominion; and as they knew that the Lord alone has all power, they put on a seeming zeal for Him and for heaven and for the church, and they labored with all their might to worship the Lord alone, and to observe in a holy way all things of the Word; and they arranged to have sanctity and integrity prevail in all. But it was granted to know that in such zeal an ardent desire of domineering over all others lay hidden, believing that the things they arranged would be acceptable to the Lord. For just as soon as they began to gain dominion, their end was gradually disclosed, which was that they and not the Lord should rule, and thus that the Lord should serve them and not they the Lord; and they were indignant if they were not permitted, like gods, to dispose everything at their will; and it was perceived also that they thought lightly of the Lord, and even rejected Him if He did not grant them authority to do all things as they pleased, and unless He assented to every decision of theirs. It was also perceived that if they dared, they would, under some pretext, transfer His Divine authority to themselves; but they were afraid of being for this reason cast down into hell. By this it was shown how Babylon begins and how it ends. The conclusion to be drawn from this was that when dominion becomes the end, and the holy things of the church become the means, the worship of God is turned, under various pretexts, into the worship of men; so that they themselves are actually gods, and the Lord is not actually God, but is so called for the sake of form.

[3] Now because dominion by means of the holy things of the church over the souls of men, over heaven, and over the Lord Himself, is inwardly profane, it follows that it is infernal; for the devils who are in hell desire nothing so much as to have dominion over heaven, and over the Lord Himself; and this they attempt to do under various pretexts, but as soon as they attempt it they are swallowed up by hell. And since those who in the world cast the Lord down from the seat of His kingdom and place themselves upon it, are in heart like devils, it is evident that a church made up of such must in process of time be devastated as to all its good and all its truth; and this is its end. That such are devils is evident from the same in the spiritual world. Those who have exercised the Lord's Divine authority in the world talk about the Lord after death in a most holy manner, and worship Him with all external devotion. But when their interiors are looked into (for in the spiritual world these can be uncovered and looked into) they are seen to be profane, because they are godless and full of diabolical craft; and from this it becomes clear that their holy externals had served them as means to an end, which was dominion. At one time the question arose among spirits whether any devil in hell could do the like; one of the worst was therefore summoned, and was told that he would receive dominion over many if he would worship the Lord with sanctity and acknowledge His Divine to be equal to the Divine of the Father, and at the same time would observe all things of worship. When he heard of dominion over many he immediately disposed his interiors to craft and his exteriors to holiness, and worshiped the Lord in a more holy manner than many angels, burning with anger against all who would not adore Him. But as soon as he observed that dominion was not given to him, he burned with anger against the Lord Himself, and denied both His Divine and the Divine of the Father, and even cast reproaches upon both; for he was an atheist.

[4] That such is Babylon at this day is clearly evident from the fact that under the pretext of the keys having been given to Peter, they have transferred to themselves all the Divine authority of the Lord, that they have shut up Divine truth from the people by taking away the Word, and that they have ascribed to the decrees of the Pope a holiness equal and even superior to the holiness of the Word; also that they teach little, if at all, the fear and worship of God, but only a fear and worship of themselves, and also a worship of the saints for the sake of themselves. All this makes clear that Babylon in its end is a church empty and void of all the good of love to God, and of all the good of love towards the neighbor, and consequently of all truth. It is therefore no longer a church but an idolatry, and as such it differs but little from the heathenisms of the ancients, who worshiped Baal, Ashtaroth, Beelzebub, and others, and yet had temples, appointed feasts, altars, sacrifices, incense, libations and other things like those of the Jewish Church. These things have been said about Babylon in its beginning and at its end, to make known why in the Word Babylon is sometimes extolled even to heaven, and sometimes cast down even to hell.

[5] That Babylon is such can be seen fully from the descriptions and representations of it in the Prophets, and especially in Daniel. First, from the statue of king Nebuchadnezzar, in Daniel:

There appeared to king Nebuchadnezzar in a dream, a statue standing opposite the king; its head was of good gold, its breast and arms of silver, its belly and thighs of brass, its legs of iron, and its feet part of iron and part of clay. Afterwards a stone was cut out, not by hands, which smote the statue upon its feet, which were of iron and clay, and brake them in pieces; and then the iron, the clay, the brass, the silver, and the gold, were broken in pieces together, and became like the chaff of the summer threshing-floor; so that the wind carried them away, and no place was found for them. But the stone that smote the statue became a great rock (Daniel 2:31-35).

From the interpretation of this dream by Daniel, it is clear that it describes the state of the church that becomes Babylon, from its beginning to its end. It is Babylon that is described, for these things were seen by the king of Babylon in a dream, and he saw a statue opposite to him; also Daniel said plainly to the king:

Thou art its head which is gold (Daniel 2:38).

The successive states of this church even to the last are depicted by the head, breast, arms, belly, thighs, legs, and feet of that statue; likewise by the gold, silver, brass, iron and clay, of which the statue consisted from top to bottom. All this makes clear that this church in its beginning was full of wisdom from the good of love to the Lord. For its "head," which is the highest part, signifies wisdom, and "gold" signifies the good of love to the Lord. That the toes of its feet were "part of iron and part of clay" signifies that the last state of that church would be without any good of love and without any wisdom; for this is thus interpreted by Daniel:

Whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man; but they shall not cohere one with the other, even as iron doth not mingle with clay (Daniel 2:43).

"The seed of man" signifies the Divine truth, thus the truth of the Word; and by this no coherence is effected, because at the end of the church it is falsified by application to the worship of men. The destruction of this church is described by "the stone brake in pieces all parts of the statue." "Stone" signifies the Divine truth; and the "rock" which the stone became signifies the Lord as to the Divine truth. Its destruction is the Last Judgment. The New Church that will then be established by the Lord is described by these words:

The God of the heavens shall make a kingdom to arise which shall not perish for ages, and His kingdom shall not be committed to another people. It shall break in pieces and consume all those kingdoms, but itself shall stand for ages (Daniel 2:44).

Here and elsewhere in the Word "kingdom" signifies the church; so, too, does a "man," in the form of which the statue was.

[6] The church that afterwards became Babylon is also described by the "tree" seen by King Nebuchadnezzar in a dream, in Daniel:

I was looking, when behold a tree in the midst of the earth, and the height thereof was great; the tree grew and became strong, and the height thereof reached even unto heaven, and the sight thereof even unto the end of all the earth; the leaf thereof was beautiful, and the flower thereof much; the beast of the field had shadow under it, and the birds of heaven dwelt in the branches of it, and all flesh was nourished by it. But behold, a watcher and an holy one came down from heaven, crying with all might, saying thus, Hew down the tree and cut off his branches, and scatter his flower, let the beast flee from under him, and the birds from his branches; but leave the stump of his root in the earth, even with a band of iron and brass, in the herb of the field, and let him be wet with the dew of the heavens, and let his portion be with the beast in the grass of the earth; they shall change his heart from man's, and the heart of a beast shall be given to him, until seven times shall pass over him, until the living shall know that the Lord is the Most High in the kingdom of man (Daniel 4:10-17).

That King Nebuchadnezzar, consequently Babylon itself, is meant by that tree and all things of it, is plainly declared in verses 20-22; and that the things that were heard happened to the king, namely, that he was driven out from man, dwelt with the beast of the field, ate the herb like oxen, until seven times had passed over him, is evident from verses 32-34, of the same chapter. That these things came upon him because of the love of self and the pride of his own dominion is evident from these words of his:

Is not this great Babylon, which I have built for the house of the kingdom, by the might of my power and for the glory of mine honor? (Daniel 4:30.)

And afterwards when he was restored:

I, Nebuchadnezzar, honor the King of the heavens, all whose works are truth, and His ways judgment; and those that walk in pride He is able to humble (Daniel 4:37).

This state of Nebuchadnezzar depicts the state of those after death who exalt themselves as gods over all things of the church, namely, "they are driven out from man," which means that as to the understanding they are no longer like men; "they become beasts and eat grass like oxen," and "their hairs grow like eagles' feathers and their nails like birds' claws" signifies that they are wholly sensual, that in place of intelligence they have foolishness and in place of wisdom insanity; "to eat grass, to have hair like eagles' feathers, and nails like birds' claws" signifies to become sensual.

[7] The successive states of the church which at length became Babylon are described also by "the four beasts coming up out of the sea," in Daniel:

There appeared to him four beasts coming up out of the sea, the first was like a lion, but it had eagle's wings, but the wings were plucked out, and it was lifted up from the earth and raised up on the feet as a man, and a man's heart was given to it. Afterwards another beast, a second, like a bear, and it raised itself up on one side, and it had three ribs in its mouth between its teeth; and they said thus unto it, Arise, devour much flesh. After this, behold another like a leopard, which had upon its back four wings like those of birds, and four heads; and dominion was given to it. Afterwards a fourth beast, dreadful and terrible and exceedingly strong and it had great teeth of iron, it devoured and brake in pieces, and trampled the residue with its feet (Daniel 7:3-7).

That by these beasts also the successive states of the church from its first to its last are described may be seen above (n. 316, 556, 650, 780, 781). That in the first state they were in truths, and thus in intelligence, is signified by "the lion that had an eagle's wings," and that afterwards appeared "like a man, and a man's heart was given to it." That in the last state they are in falsities from evil of every kind is signified by "the fourth beast, that was dreadful, that devoured and brake in pieces, and trampled the residue with its feet." Of this beast other things are said in verses 23-25.

[8] That the church that has become Babylon will then be destroyed, and a New Church established that will worship the Lord, is meant by these words:

I was seeing, and behold with the clouds of the heavens One like the Son of man. And there was given Him dominion and glory and a kingdom, that all peoples, nations, and tongues might worship Him. His dominion is the dominion of an age, which shall not pass away; and His kingdom that which shall not perish. And the kingdom and the dominion and the majesty of kingdoms under all the heavens shall be given to the people of the saints of the Most High, whose kingdom is the kingdom of an age; and all dominions shall worship Him and obey (Daniel 7:13-14, 27).

"The Son of man" means the Lord as to the Divine Human and as to the Word. That a church is to be established by Him that will worship Him is meant by the words, "there was given Him dominion and glory and a kingdom, and His dominion is the dominion of an age, which shall not pass away"; and the church that is to be established by Him is meant by "the kingdom given to the people of the saints." This would come to pass when the church had become Babylon, that is, so devastated that there is no longer any good or truth remaining in it, because then is its end, that is, there is then no longer a church. This end is meant by the end of Babylon. Not that the idolatrous worship of such in the world will be destroyed and themselves with it, for this will remain, but not as the worship of any church, but as the worship of paganism; consequently such after death will come among pagans, and be no longer among Christians. But from those who have adored the Lord, and not the Pope or saints or graven images, a New Church will be gathered up by the Lord.

[9] The Babylonish idolatry is described in Daniel:

By the high statue which king Nebuchadnezzar set up and which he decreed all should fall down to and adore; and those who did not should be cast into the midst of a burning fiery furnace (Daniel 3:1-7).

This idolatry is described also in the same:

By the statute that Darius the Mede decreed, that no one should ask any petition from any god or from any man, but from the king; and that whosoever should ask anything from god or from man within thirty days, should be cast into a den of lions (Daniel 6:7-9).

By this "Babel" or "Babylon" is depicted as to dominion over holy things, and the assumption of Divine authority; and the destruction of such is described by all who persuaded Darius to make that statute being cast into the den of lions and devoured.

[10] Babylon is described also in Daniel:

By Belshazzar the king, his nobles, his wives, and his concubines, drank wine out of the vessels of gold and silver that Nebuchadnezzar his father had brought from the temple of Jerusalem, and at the same time they praised the gods of gold and silver, of brass, iron, wood, and stone, and then the writing on the wall appeared to him; after which the king was slain that same night (Daniel 5).

This represented and thus signified the profanation of the holy things of the church by those who are of Babylon, and who extend their dominion even unto heaven; for it is said:

Thou hast exalted thyself above the Lord of the heavens, when they brought the vessels of His house before thee (Daniel 5:23).

From these passages in Daniel it can be seen that "Babylon" or "Babel" means in the Word the love of dominion over the entire globe, likewise over heaven and over the Lord Himself, and that the church of the Lord successively becomes Babylon, and that as it becomes Babylon so it is devastated as to all the good of love and all the truth of faith; and that this is its end, that is, it is no longer a church; and when it is no longer a church it is reckoned among the idolatrous nations, except those in it who worship the Lord, regard the Word as holy, and admit instruction from it.

[11] "Babel" or "Babylon" is described also in Isaiah:

Jehovah will have compassion on Jacob, and will again choose Israel, that He may set them in their own land. It shall come to pass in the day that Jehovah shall give thee rest from thy sorrow that thou shalt declare this parable concerning the king of Babylon. How hath the exactor ceased, the lust of gold ceased. Jehovah hath broken the staff of the wicked, the rod of the rulers, therefore the whole earth is at rest and is quiet; they have broken forth into singing. Even the oaks rejoice on account of thee, the cedars of Lebanon, saying, Since thou art laid down no woodcutter hath come upon us. Hell beneath is moved for thee, to meet thee at thy coming; it hath stirred up Rephaim for thee, all the mighty of the earth; it hath raised up from their thrones all the kings of the nations. All they shall answer and say unto thee, Art thou also become weak as we? Art thou become like unto us? Thy magnificence is brought down into hell, the noise of thy psalteries; the worm is spread under thee, and the little worms cover thee. How hast thou fallen from heaven, O Lucifer, son of the dawn. Thou hast been cut down to the earth, thou hast been weakened below the nations. And thou hast said in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of heaven, and I will sit on the mount of assembly, on the sides of the north, I will ascend above the heights of the cloud, I will become like the Most High. Yet in truth thou hast been brought down to hell, to the sides of the pit. They that see thee consider thee. Is this the man that moveth the earth, that maketh kingdoms to tremble, that hath made the world a wilderness, and destroyed the cities thereof? Thou hast been cast out of thy sepulcher, like an abominable shoot, a garment of those that are slain, thrust through with the sword, that go down to the stones of the pit, like a carcass trodden under foot. Thou shalt not be joined with them in the sepulcher, for thou hast destroyed thy land, thou hast slain thy people; the seed of the wicked shall not be named forever. Prepare slaughter for his sons for the iniquity of their fathers, that they rise not up and possess the land, and fill the faces of the land with cities. For I will rise up against them, saith Jehovah of Hosts, and I will cut off from Babylon name and remnant, and son and son's son. I will make thee ¹ a heritage for the bittern and pools of waters, and I will sweep her with the besom of destruction. And I will break the Assyrian in my land, and upon my mountains will I trample him (Isaiah 14:1-25).

All this is said of Babylon, and not of any devil who was created an angel of light, and became a rebel and was cast into hell, and from his first state was called "Lucifer, son of the dawn." That Babylon is here described is evident from the fourth and twenty-second verses of this chapter, where the king of Babylon and Babylon are mentioned, for it is said, "Thou shalt declare this parable concerning the king of Babylon," and afterwards, "I will cut off from Babylon name and remnant." It is to be known that a king has a like signification in the Word as his kingdom. Babylon is called "Lucifer, son of the dawn," because, as has been said above, Babylon in the beginning is the church that is in zeal for the Lord, for the good of love, and for the truths of faith, although inwardly in the zeal of its pastors lies hidden the fire of dominating by means of the holy things of the church over all whom they can subdue to themselves. This is why Babylon is called "Lucifer, son of the dawn." For the same reason it is called:

King of kings, into whose hand all things are given (Daniel 2:37);

and also:

The head of the statue which was gold (Daniel 2:38);

likewise:

A tree in the midst of the earth, great in height (Daniel 4:10, 22).

[12] Again, Babylon in its beginning is meant by:

The lion that had the wings of an eagle, and afterwards appeared like a man, and a man's heart was given to it (Daniel 7:4);

and is called:

The ornament of the kingdoms and the glory of the magnificence of the Chaldeans (Isaiah 13:19);

and is mentioned among:

Those that know Jehovah (Psalms 87:4).

Now as Babylon in its beginning signifies such a church, the king of Babylon is here called "Lucifer, son of the dawn," "Lucifer" because of the light of truth at that time, and "son of the dawn" because of the beginning of light or of day, for "dawn" means the church in its beginning. But this chapter describes this church as to its state even to the end, when it has become "Babylon the harlot," which is its state when there is no longer any good of love nor any truth of faith left. This state of it is what is meant by its destruction and condemnation to hell. Their destruction in the world means nothing else than that after death hell is for those who have arrogated to themselves the Divine authority, and have exercised it, and to that end have held the peoples of the earth in dense thick darkness or blindness, and in idolatrous worship; especially those who have led men away from the worship of the Lord.

[13] As these are the things described in this chapter I will explain briefly the passages quoted from it. "Jehovah will have compassion on Jacob, and will again choose Israel, that He may set him upon their own land," signifies a new church to be established by the Lord after the end of Babylon. "In that day thou shalt declare this parable concerning the king of Babylon, and say, How hath the exactor ceased, the lust for gold ceased," signifies deliverance from the spiritual captivity and servitude in which those were who were under its dominion. "Jehovah hath broken the staff of the wicked, the rod of those having dominion," signifies that they no longer have any power by means of truths from good, because they are in mere falsities from evil; such is their impotence in the spiritual world. "The whole earth is quiet; they have broken forth into singing, even the oaks rejoice on account of thee, the cedars of Lebanon, saying, Since thou art laid down no woodcutter hath come upon us," signifies that those who are in the knowledges of good and truth will no longer be infested by such, "earth" meaning a new church that will be at rest from them, "oaks" and "cedars of Lebanon" meaning the knowledges of good and truth in the external and the internal sense, "the woodcutter not coming upon them" meaning no more infestation. "Hell beneath is moved for thee to meet thee at thy coming; it has stirred up Rephaim for thee, all the mighty of the earth; it hath raised up from their thrones all the kings of the nations," signifies the delight of revenge of those who are in hell. "All shall answer and say, Art thou also become weak as we? Art thou become like unto us? Thy magnificence is brought down into hell, the noise of thy psalteries," signifies such delight on this account that the church has become like them, and is likewise in the falsities of evil. "How hast thou fallen from heaven, O Lucifer, son of the morning, thou hast been cut down to the earth, thou hast been weakened below the nations," signifies derision because of its having become such, although in the beginning it was in heaven, because in the good of love and in the truths of faith. This was said by those who are in hell, because to those in hell nothing is more delightful than to be able to draw one down from heaven and destroy him by falsities of evil. "And thou hast said in thine heart, I will exalt my throne above the stars of heaven, and I will sit on the mount of assembly, on the sides of the north, I will ascend above the heights of the cloud, I will become like the Most High," are also words of derision respecting their pride of dominion, that they spread out even to heaven, and arrogate to themselves the Divine authority, and thus subject all things of heaven and all things of the church to their will, to the end that they may be worshiped and adored as gods, "the mount of assembly on the sides of the north" being where there is ascent into the heavens, "over the stars and over the heights of the cloud" being over the Divine truth, "stars" being the knowledges of good and truth, and "heights of the cloud" the interior truths of the Word. "Yet in truth thou hast been brought down to hell, to the sides of the pit; they that see thee consider thee. Is this the man that moveth the earth, that maketh kingdoms to tremble, that hath made the world a wilderness, and destroyed the cities thereof?" is a continuation of the derision of those who are in hell, and also of their glorying that the church has been cast down from heaven, "the sides of the pit" being places in hell where there are mere falsities of evil, "the earth, the kingdoms, and the world," signifying the church, and "cities" doctrinals. "Thou hast been cast out of thy sepulcher like an abominable shoot, a garment of those that are slain, thrust through with the sword, that go down to the stones of the pit, like a carcass trodden under foot," signifies the state of their damnation, "a garment of those that are slain, thrust through with the sword, and a carcass trodden under foot," signifying the condemnation of the profanation of truth. "Thou shalt not be joined with them in the sepulcher, for thou hast destroyed thy land, thou hast slain thy people; the seed of the wicked shall not be named forever," signifies more grievous condemnation than that of the rest, because all things of the church have been extinguished. "Prepare slaughter for his sons for the iniquity of their fathers, that they rise not up and possess the land, and fill the faces of the land with cities," signifies their eternal destruction. "I will cut off from Babylon name and remnant, and son and son's son," signifies total destruction, because they have no longer anything of good or of truth. "I will make thee ¹ a heritage for the bittern, and pools of waters, and I will sweep her with the besom of destruction," signifies infernal falsity through destruction of truth. "I will break the Assyrian in my land, and upon my mountains will I trample him," signifies that in the New Church there shall spring up no reasonings from falsities against truths and goods. Furthermore, the things in this chapter may be seen more particularly explained in other parts of this work (as n. 208, 223, 304, 331, 386, 405, 539, 589, 594, 608, 659, 687, 697, 724, 727, 730, 741, 768, 811).

[14] In the same:

So shall Babylon, the ornament of kingdoms and the adornment of the magnificence of the Chaldeans, be as God's overthrowing Sodom and Gomorrah; it shall not be inhabited forever; it shall not be dwelt in even from generation to generation; that the Arabian may not abide there, and the shepherds shall not make to lie down; but the ziim shall lie down there, and their houses shall be full of ochim, and the daughters of the owl shall dwell there, and the satyrs shall dance there. And the ijim shall answer in her palaces and dragons in her palaces of delights. Her time is near to come, and her day shall not be prolonged (Isaiah 13:19-22).

This entire chapter treats of the total devastation of all things of good and all things of truth of the church, with those who are of Babylon. "So shall Babylon be" means in the sense of the letter the great city called Babylon; but in the spiritual sense it means the church that has become Babylon. Babylon is called "the ornament of kingdoms and the adornment of the magnificence of the Chaldeans," because of the wisdom of that church in its beginning, as has been said before; but in general "Babel" or "Babylon" means the church in which all the goods of love have been destroyed and finally profaned, and "Chaldea" the church in which all the truths of faith are destroyed and finally profaned; and this is why it is said "as God's overthrowing Sodom and Gomorrah," "Sodom" also signifying the destruction of all good by the love of self, and "Gomorrah" the destruction of all truth therefrom. "It shall not be inhabited forever, it shall not be dwelt in even from generation to generation," signifies its destruction to eternity, "not to be inhabited forever" relating to the destruction of good, and "not to be dwelt in from generation to generation" relating to the destruction of truth; for those who destroy good and truth and afterwards embrace in place of these evil and falsity cannot be reformed. It is otherwise with those who are in evils and falsities but have not destroyed good and truth, as are the Gentiles that have no knowledge of good and truth. "The Arabian shall not abide there, and the shepherds shall not make to lie down," signifies that the church will become such a desert, "the Arabian" meaning one who lives in a desert, but does not abide there, because there is no corn or fruit; and it is the same with the flocks of shepherds when there is no pasture. "The ijim ² shall lie down there, and the houses shall be full of ochim," signifies the infernal falsities and evils pertaining to them, "ijim" meaning infernal falsities, and "ochim" infernal evils, and "house" the mind of those who are such. "The daughters of the owl shall lie down there, and the satyrs shall dance there," signifies that falsified truths and adulterated goods shall be there, "daughters of the owl" meaning falsified truths, and "satyrs" adulterated goods, and "to dance" meaning the joy from filthy love which has adulterated the good of love. "The ijim shall answer in her palaces, and dragons in the palaces of delights," signifies these adulterated and falsified things in their doctrines.

[15] Babylon is likewise described in other passages in the prophets. As in Jeremiah:

O sword against Babylon, a sword against her treasures, that they may be spoiled; a drought upon her waters, that they may be dried up; for it is a land of graven images, and they glory in horrible things; therefore the ziim with the ijim shall dwell there, and the daughters of the owl shall dwell therein; she shall not sit anymore forever, nor shall she be inhabited even from generation to generation; according to God's overthrowing Sodom and Gomorrah, and its neighboring cities, not a man shall dwell there, neither shall a son of man tarry therein (Jeremiah 50:35, 37-40).

In the same:

Flee out of the midst of Babylon, and deliver a man his soul, lest ye be cut off for her iniquity. Babylon is a cup of gold in the hand of Jehovah, making the whole earth drunken; the nations have drunk of her wine, therefore the nations are mad. Babylon is fallen suddenly, and is broken in pieces. Behold I am against thee, O destroying mountain, saith Jehovah, destroying the whole earth. And I will stretch out my hand against thee, to roll thee down from the rocks, and to make thee a mountain of burning. And they shall not take from thee a stone for a corner. Babylon shall become heaps, a habitation of dragons, an astonishment and a hissing, without inhabitant (Jeremiah 51:6-8, 25, 26, 37).

In Isaiah:

Hear now, O Babylon, sitting securely, saying in her heart, I and none like me besides; I shall not sit a widow, neither shall I know bereavement. But these two things shall come to thee in a moment, in one day, bereavement and widowhood. They shall come upon thee fully because of the multitude of thy sorceries and the great abundance of thine enchantments. For thou hast trusted in thy wickedness, saying, No one seeth me. Thy wisdom and thy knowledge hath seduced thee, when thou hast said in thy heart, I and none like me besides. Therefore evil shall come upon thee which thou knowest not how to ward off, and calamity shall fall upon thee which thou shall not be able to expiate; and devastation shall come upon thee suddenly which thou knewest not (Isaiah 47:8-11).

Thus the destruction of Babylon is described not only here, but also in the whole of chapter 47 of Isaiah; also in the whole of chapters 50 and 51 of Jeremiah; also in Isaiah 21:8, 9; and in David (Psalms 137:1, 8, 9). Again, the adulteration of good and the falsification of truth by the Jews is described by their whoredoms in Egypt, and afterwards with the daughters of Assyria, and finally with the daughters of Babylon and with the Chaldeans (Ezekiel 16:1-63, 23:1-49). "Whoredom in Egypt" means falsification of truth from the natural man, which is effected by fallacies, appearances, and knowledges. Their whoredom with the daughters of Assyria signifies falsification of truth from the rational man, which is effected by reasonings and sophistries from fallacies, appearances, and knowledges. Their whoredom with the daughters of Babylon and with the Chaldeans signifies the adulteration of good and the profanation of truth.

[16] When, therefore, the sons of Israel wholly departed from the statutes which were representative of the spiritual things of the church, through which they had communication with heaven, they were all given into the hands of the king of Assyria; for there was no longer with them any representative church and consequently no communication with heaven. Respecting their offenses and their being carried away by the king of Assyria into his cities, and also into Babylon, see 2 Kings 17 to the end. The same thing happened to the Jews. When they had adulterated and profaned all the statutes, judgments, and laws that represented good and truth of faith, to the extent that there was no longer anything of good and truth left, and when their church thus became Babylon, then not only their kings and princes and the whole people, but also all the treasures of the house of Jehovah, and afterwards all its golden vessels, were given into the hand of Nebuchadnezzar, king of Babylon; and moreover the temple itself was burned (respecting this see 2 Kings 24:1-20; 25:1-26; also Isaiah 20:17, 18 [Editor's note: This reference is not correct]; Isaiah 39:6, 7; ; Jeremiah 20:4, 5; 21:4-10; 25:1-12; 27:6-22; 28:1-16; 29:1-21; 32:1-5; 34:1-7, 18-22; 35:11; 38:17-23; 39:2-18; 41:1-12; 52 end). Their transgressions were:

That they filled Jerusalem with innocent blood (2 Kings 24:4);

That they offered incense unto Baal, poured out drink-offerings unto other gods, set abominations in the house of Jehovah, built high places to Baal in the valley of Hinnom, delivered up their sons and daughters to Molech (Jeremiah 32:29-35).

All these signify the profanation of the holy things of the church. Such profanation is signified also by "Babylon." That the land, therefore, which signified the church might no longer be profaned by them, and also that Babylon might thus fully put on its representation, it was said to them by Jeremiah that they should surrender themselves voluntarily into the hands of the king of Babylon, and those who did not surrender themselves, but remained in the land, should die by the sword, famine, and pestilence (Jeremiah 25:1-11).

[17] But since the Lord was to be born in that nation and make Himself manifest where the church then was and where His Word was, so that nation after a captivity of seventy years was brought back from Babylon, and the temple was rebuilt. And yet no other church remained with them except a church like that called Babylon, as can be seen from many things which the Lord Himself said about that nation, and from the way they received Him; and for this reason Jerusalem was again destroyed, and the temple burnt with fire.

[18] It is to be known in general that every church in its beginning is like a virgin, but in process of time it becomes a harlot. For it enters gradually into a life of evil and thus embraces a doctrine of falsity, as gradually it begins to love self and the world; and then from being a church it becomes either Babylon or Philistia, Babylon with those who love self above all things, and Philistia with those who love the world above all things. For as these two loves increase, the men of the church adulterate and falsify the goods and truths of the Word, which is from being a virgin to become a harlot.

[19] The first church after the flood would have become Babylon, if the Lord by the dispersion of their religion had not prevented the attempt, represented and signified by the tower that was to reach even to heaven, which the posterity of Noah began to build (See respecting this in Genesis 11:1-9, and an explanation of the particulars in Arcana Coelestia 1283-1328). It having thus been shown from the Word what is signified in general and in particular by "Babylon," we are now prepared to pass on to the explanation of those things which are foretold in this and the following chapter about Babylon and its destruction.

Bilješke: