10134. The one lamb thou shalt offer in the morning. That this signifies the removal of evils through the good of innocence from the Lord in a state of love and of the consequent light in the internal man, is evident from the signification of “offering a lamb,” or sacrificing it, as being the removal of evils through the good of innocence from the Lord (of which below); and from the signification of “morning,” as being a state of love and of the consequent light in the internal man (of which also below). By “offering,” or “sacrificing, a lamb” is signified the removal of evils through the good of innocence from the Lord, because by burnt-offerings and sacrifices was signified purification from evils and the derivative falsities, or what is the same, their removal, and the implantation of good and truth, and their conjunction by the the Lord, (n. 9990, 9991, 10022, 10042, 10053). (That purification from evils is their removal, see the places cited in n. 10057; and that a “lamb” denotes the good of innocence, n. 10132)

[2] That the removal of evils, and the implantation of good and truth, and their conjunction, are effected through the good of innocence by the Lord, is because in all good there must be innocence in order that it be good, and because without innocence good is not good. For innocence is not only the plane in which truths are sown, but is also the very essence of good; so far therefore as a man is in innocence, so far good becomes good, and truth lives from good; consequently so far the man becomes alive, and so far the evils with him are removed; and insofar as they are removed, goods and truths are implanted and conjoined by the Lord. This is the reason why the continual burnt-offering was made by means of lambs. (That all the good of heaven and the church has innocence in it, and that without innocence good is not good, see n. 2736, 2780, 6013, 7840, 7887, 9262; also what innocence is, n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936)

[3] That “morning” denotes a state of love and of the consequent light in the internal man, is because in the heavens the states with the angels vary as to love and the faith thence derived, as in the world with men times vary as to heat and its attendant light. These times, as is well known, are morning, noon, evening, and night; hence in the Word by “morning” is signified a state of love; by “noon,” a state of light in clearness; by “evening,” a state of light in obscurity; and by “night,” or “twilight,” a state of love in obscurity. (That there are such variations of states in the heavens, see n. 5672, 5962, 6110, 7218, 8426; and that morning there is a state of peace and innocence, thus a state of love to the Lord, n. 2405, 2780, 8426, 8812, 10114; that noon is a state of light in clearness, n. 3708, 5672, 9642; evening a state of light in obscurity, n. 3056, 3833, 6110; and that there is no night in heaven, but twilight, n. 6110, by which is signified a state of love in obscurity.)

[4] That by “morning” is signified a state of love and of the consequent light in the internal man, is because when an angel is in a state of love and light, he is then in his internal man; but when he is in a state of light and love in obscurity, he is then in the external man. For the angels have an internal and an external, and when they are in the internal, the external is almost quiescent; but when they are in the external, they are in a more gross and obscure state. Consequently when they are in a state of love and light, they are in their internal, thus in their morning; and when they are in a state of light and love in obscurity, they are in the external, thus in their evening; from which it is plain that variations of states are made by elevations toward more interior things, thus into a higher sphere of heavenly light and heat, consequently nearer to the Lord; and by lowerings toward more exterior things, into a lower sphere of heavenly light and heat, and thus more remote from the Lord.

[5] Be it known that interior things are higher, thus nearer to the Lord; and that exterior things are lower, thus more remote from the Lord; and that light in the heavens is the Divine truth which is of faith, and heat in the heavens is the Divine good which is of love, both proceeding from the Lord. For the Lord in heaven is a Sun, from which the angels have everything of life, and from it man has everything of spiritual and heavenly life (see the p laces cited in n. 9548, 9684; also that interior things are higher, thus nearer to the Lord, n. 2148, 3084, 4599, 5146, 8325).

[6] The man who is being regenerated, and likewise the man who has been regenerated, also undergo variations of state as to love and as to faith, by means of elevations toward more interior things, and by lowerings toward more exterior things; but there are few who are able to reflect upon this, because they do not know what it is to think and to will in the internal man, and in the external; nor indeed what the internal man is, and what the external. To think and to will in the internal man is to think and to will in heaven, for the internal man is there; but to think and to will in the external man is to think and to will in the world, for the external man is there; and therefore when a man is in love to God and in the consequent faith, he is in the internal man, because in heaven; but when he is in obscurity as to love and the consequent faith, he is in the external man, because in the world. These states also are meant by “morning,” “noon,” “evening,” and “night” or “twilight” in the Word.

[7] It is similar with the states of the church, the first state of which is also called “morning” in the Word, the second “noon,” the third “evening,” and the fourth or last, “night.” But when the church is in its night, in which it is when no longer in love to God and in faith, then from the twilight morning begins with another nation, where a new church is set up.

[8] For it is with the church in general as with man in particular; his first state is a state of innocence, thus also of love toward his parents, nurse, and infant companions; his second is a state of light, for when the infant becomes a child, he learns things that belong to light, that is, the truths of faith, and believes them; the third state is when he begins to love the world and to love himself, which takes place when he becomes a youth and when he thinks from himself, and in proportion as these loves increase, faith decreases, and with faith charity toward the neighbor and love to God; the fourth and last state is when he does not care for these things, and still more when he denies them.

[9] Such also are the states of every church from its beginning to its end. Its first state is likewise a state of infancy, thus also of innocence, consequently of love to the Lord, which state is called “morning;” the second state is a state of light; the third is a state of light in obscurity, which is its “evening;” and the fourth is a state of no love and hence of no light, which is its “night.” This is so because evils increase day by day, and insofar as they increase, one person infects another like a contagion; especially parents their children, besides that hereditary evils are successively condensed, and so transmitted.

[10] That “morning” signifies the first state of the church, and also a state of love, is evident from Daniel:

A holy one said, How long shall be the vision, the continual sacrifice, and the wasting transgressions? And he said to me, Until evening and morning two thousand three hundred; then shall the holy thing be justified (Daniel 8:13-14).

The subject here treated of is the coming of the Lord; “evening” denotes the state of the church before his coming, while “morning” denotes the first state of the church after His coming, and in the supreme sense it denotes the Lord Himself. That in the supreme sense the Lord is the “morning” is because He is the Sun of heaven, and the Sun of heaven never sets, but is always rising; hence also the Lord is called the “east,” consequently also the “morning” (n. 2405, 2780, 9668).

[11] And in Isaiah:

One crieth unto me out of Seir, Watchman, what of the night? what of the night? The watchman said, The morning cometh, and also the night (Isaiah 21:11-12);

by the “watchman” in the internal sense is meant one who observes the states of the church and its changes, thus every prophet; by “night” is meant the last state of the church; by “morning” its first state; by “Seir,” from which the watchman crieth, is signified the enlightening of the nations which are in darkness (that “Seir” has this meaning, see n. 4240; and that “night” denotes the last state of the church, n. 6000); “the morning cometh, and also the night,” signifies that though there is enlightening to those who are of the new church, yet there is night to those who are in the old. The like is signified by “morning” in David:

In the evening weeping may pass the night, but in the morning shall be singing (Psalms 30:5).

About the time of evening behold terror; before the morning he is not (Isaiah 17:14).

[12] As in the supreme sense “morning” signifies the Lord, and from this, love from Him to Him, therefore the manna, which was heavenly bread, “rained down every morning” (Exodus 16:8, 12-13, 21). (That the Lord is the bread which comes down from heaven, thus the manna, see John 6:33, 35, 48, 50; and that “bread” denotes celestial love, which is love from the Lord to the Lord, n. 2165, 2177, 3464, 4217, 4735, 5405, 5915, 9545.) And as the Lord is “the east,” and “the morning,” and as all celestial love is from Him, therefore also He rose “in the morning on the day of the Sabbath” (Mark 16:9); and therefore also the day before the feast of the passover was called “the evening;” for by the feast of the passover was signified the presence of the Lord and the liberation of the faithful by Him from damnation (n. 7867, 9286-9292).

[13] He who is acquainted with the internal sense of the Word, is able to know what is involved in Peter’s thrice denying the Lord before the cock crew twice (Matthew 26:34, 74-75; Mark 14:30, 68, 72; Luke 22:34, 60-61; John 18:27); for by Peter was represented the faith of the church, or what is the same, the church as to faith; by the time when the cock crew was signified the last state of the church, which time was also called “cockcrowing;” by the denial three times was signified full and complete denial of the Lord in the end of the church. That Peter represented the faith of the church, thus the church as to faith, see the preface to Genesis 18 and Genesis 22, and also n. 3750, 4738; and that these words to Peter signified the denial of the Lord in the church at the time of its end (n. 6000, 6073, 10087); for the Lord is denied when there is no longer any faith, and there is no faith when there is no longer any charity. That “three” signifies what is full and complete, see n. 2788, 4495, 7715, 8347, 9198, 9488, 9489; and from this it was said that he would deny three times. That this was done in twilight, when morning was about to come, is evident in John 18:28; and that cock crowing and twilight are the same, is evident in Mark:

Watch ye, for ye know not when the lord of the house will come; at even, or at midnight, or at cock crowing, or in the morning (Mark 13:35).

From all this it can now be seen what is signified by “morning.”

3355. That in the internal sense an “earthquake” signifies a change in the state of the church, is evident from the signification of “earth,” as being the church (n. 566, 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 2928); and from the signification of “quaking,” or movement, as being a change of state; here, as to the things of the church, namely, in respect to good and truth. The same is also evident from other passages in the Word, as in Isaiah:

It shall come to pass that he who fleeth from the voice of the dread shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare; for the cataracts from on high were opened, and the foundations of the earth were shaken; in breaking the earth is broken; in moving the earth is moved; reeling the earth reeleth like a drunken man, and sways to and fro like a hut; and the transgression thereof is heavy upon it; and it shall fall and not rise again. And it shall come to pass in that day that Jehovah shall visit upon the army of the height on high, and upon the kings of the ground upon the ground (Isaiah 24:18-21).

That in this passage the “earth” is the church, is plainly evident; for it is the church that is treated of, whose foundations are said to be “shaken,” and itself to be “broken and moved, and to reel and sway to and fro,” when good and truth are no longer known. The “kings of the ground” are truths; here, falsities, upon which there will be visitation. (That “kings” are truths, and in the opposite sense falsities, see above, n. 1672, 2015; and that “ground,” like “earth,” denotes the church, but with a difference, n. 566, 1068.)

[2] Again:

I will make a man more rare than fine gold, and a man than the gold of Ophir; therefore I will shake the heaven, and the earth shall be shaken out of her place; in the indignation of Jehovah of Armies, and in the day of the wrath of His anger (Isaiah 13:12-13);

speaking of the day of judgment; and in this passage also “earth” clearly denotes the church, which is said to be “shaken out of its place,” when it is changed as to state. (That “place” is state may be seen above, n. 1273-1275, 1377, 2625, 2837) Again:

Is this the man that shaketh the earth, that shaketh kingdoms, that maketh the world as a wilderness, and destroyeth the cities thereof? (Isaiah 14:16-17);

speaking of Lucifer; the “earth” denotes the church, which he is said to “shake” when man attributes to himself all things of it. (That “kingdoms” are the truths of the church may be seen above, n. 1672, 2547)

[3] In Ezekiel:

It shall come to pass in that day, when Gog cometh upon the land of Israel, that My wrath shall rise in Mine anger; in My zeal and in the fire of My indignation I will speak, Surely in that day there shall be a great earthquake upon the ground of Israel (Ezekiel 38:18-20);

“Gog” denotes external worship separate from internal, and thus become idolatrous (n. 1151); the “earth” and the “ground of Israel” denote the spiritual church; the “earthquake,” a change in its state.

In Joel:

The earth quaked before Him, the heavens trembled, the sun and the moon became black, and the stars withdrew their brightness (Joel 2:10); where also the subject is the day of the Last Judgment the “earth quaking” denotes a changed state of the church; the “sun and moon,” the good of love and its truth (n. 1599, 1530, 2441, 2495), which are said to “become black,” when goods and truths are no longer acknowledged; the “stars” denote the knowledges of good and truth (n. 2495, 2849).

In David:

The earth was shaken and quaked, and the foundations of the mountains trembled and were shaken, because He was wroth (Psalms 18:7).

The “earth shaken and quaking” denotes the state of the church become perverted.

[4] In John:

And I beheld when he opened the sixth seal, and lo there was a great earthquake, and the sun became black as sackcloth of hair, and the whole moon became as blood, and the stars of heaven fell unto the earth (Revelation 6:12-13); where the “earthquake, sun, moon, and stars” have a like signification as above in Joel. Again:

In that hour there was a great earthquake, and the tenth part of the city fell; and there were killed in the earthquake names of men seven thousand (Revelation 11:13).

From all these passages it is evident that an “earthquake” is nothing else than a change in the state of the church; and that in the internal sense the “earth” is nothing else than the church; and as the “earth” is the church, it is evident that by the “new heaven and new earth,” which were to succeed in place of the former (Isaiah 65:17; 66:22; Revelation 21:1), there is signified nothing else than a new church internal and external (n. 1733, 1850, 2117, 2118).