3652. According to the internal sense, the signification is as now follows.

When therefore ye shall see the abomination of desolation;

(Matthew 24:15) signifies the devastation of the church, which occurs when the Lord is no longer acknowledged; consequently when there is no love and no faith in Him; also when there is no longer any charity toward the neighbor; and consequently when there is not any faith of good and truth. When this is the case in the church, or rather in the region where the Word is in existence-that is, when men are such in the thoughts of the heart, even if not in the doctrine of their lips-then there is “desolation,” and the things just mentioned are its “abomination;” so that the words “when ye shall see the abomination of desolation” signify when anyone observes such things; and what is to be done in such a case is told in what now follows in verses 16 to 18.

[2] Which was told of by Daniel the prophet;

(Matthew 24:15) in the internal sense signifies by the prophets; for where any prophet is mentioned by name in the Word, it is not the prophet that is meant, but the prophetic Word itself; because names never penetrate into heaven (see n. 1876, 1888); and yet the same is not signified by one prophet as by another. What is signified by “Moses,” “Elias,” and “Elisha,” may be seen in the preface to chapter 18 and in n. 2762; but by “Daniel” is signified everything prophetic concerning the Lord’s advent, and concerning the state of the church; in the present case concerning its last state. The subject of devastation is largely treated of in the Prophets, and by it in the sense of the letter is signified the devastation of the Jewish and Israelitish Church, but in the internal sense there is signified the devastation of the church in general, thus also the devastation which is now at hand.

[3] Standing in the holy place;

(Matthew 24:15) signifies devastation as to all things which are of good and truth; the “holy place” is a state of love and faith (that “place” in the internal sense is state, see above, n. 2625, 2837, 3356, 3387); the holy of this state is the good which is of love, and the derivative truth which is of faith; and nothing else than these is meant by “holy” in the Word, because these things are from the Lord, who is the Holy itself, or the Sanctuary.

Let him that readeth understand;

(Matthew 24:15) signifies that these things are to be well observed by those who are in the church, especially by those who are in love and faith; who now come to be treated of.

[4] Then let them that are in Judea flee into the mountains;

(Matthew 24:16) signifies that they who are of the church will not look elsewhere than to the Lord, thus to love to Him, and to charity toward the neighbor (that by “Judea” is signified the church, will be shown below; that by a “mountain” is signified the Lord Himself, but by “mountains” love to Him, and charity toward the neighbor, may be seen above, n. 795, 796, 1430, 2722). According to the sense of the letter the meaning would be that when Jerusalem was besieged, as it came to be by the Romans, then they should not betake themselves thither, but to the mountains, according to what is written in Luke:

When ye see Jerusalem compassed with armies, then know that her devastation is at hand. Then let them that are in Judea flee upon the mountains; and let them that are in the midst of her depart out; and let not them that are in the regions enter therein (Luke 21:20-21);

[5] but in this passage the case is the same with Jerusalem, namely, that in the sense of the letter it is Jerusalem which is understood, while in the internal sense it is the Lord’s church (see n. 402, 2117); for each and all of the things recorded in the Word concerning the Jewish and Israelitish people are representative of the Lord’s kingdom in the heavens, and of His kingdom on earth; that is, of the church, as has been often shown. Hence it is that by “Jerusalem” in the internal sense is nowhere meant Jerusalem, nor by “Judea,” Judea. But these matters were of such a nature as to be capable of representing the celestial and spiritual things of the Lord’s kingdom, and the events took place for the sake of the representation. In this way the Word could be so written as to be adapted to the apprehension of the man who should read it, and also to the understanding of the angels who are with the man. This likewise was the reason why the Lord spoke in the same manner; for had He spoken otherwise, His Word would not have been adapted to the understanding of those who read it, especially at that time; nor to the understanding of the angels; thus it would neither have been received by man, nor understood by the angels.

[6] Let him that is upon the housetop not go down to take anything out of his house;

(Matthew 24:17) signifies that such as are in the good of charity should not betake themselves to those things which belong to doctrinal matters of faith. In the Word the “housetop” signifies the higher state of man, thus his state as to good; but those things which are below it signify the lower state of man, thus his state as to truth (n. 710, 1708, 2233, 2234, 3142, 3538). As regards the state of a man of the church, the case is this: While he is being regenerated he learns truths for the sake of good, for he has the affection of truth on this account; but after he has been regenerated he acts from truth and good. After the man has arrived at this state he ought not to betake himself to his former state, for if he should do this he would reason from truth concerning the good in which he is, and would thereby pervert his state, for all reasoning ceases, and ought to cease, when a man is in a state to will what is true and good; for he then thinks and acts from the will, consequently from conscience, and not as before from the understanding; and if he should again think and act from this, he would fall into temptations in which he would succumb. This then is what is signified by “Let him that is upon the housetop not go down to take anything out of his house.”

[7] And let him that is in the field not return back to take his garment; (that is, his tunic), [Matthew 24:18], signifies that such as are in the good of truth should not betake themselves from the good thereof to what is doctrinal of truth. In the Word a “field” signifies this state of man in respect to good (what is meant by “field” may be seen above, n. 368, 2971, 3196, 3310, 3317, 3500, 3508); and a “garment” or “tunic” signifies that which clothes good, that is, what is doctrinal of truth, for this is as clothing to good (that a “garment” has this signification may be seen above, n. 297, 1073, 2576, 3301). Everyone can see that in these words deeper things are hidden than those which appear in the letter, for they were spoken by the Lord Himself.

3128. And told her mother’s house according to these words. That this signifies toward natural good of every kind whithersoever enlightenment could reach, is evident from the signification of the “mother’s house,” as being the good of the external man, that is, natural good. (That a “house” denotes good may be seen above, n. 2233, 2234, 2559; also that man’s external or natural is from the mother, but the internal from the father, n. 1815.) The good with man is compared in the Word to a “house,” and on this account a man who is in good is called a “house of God;” but internal good is called the “father’s house,” and the good that is in the same degree is called the “house of the brethren;” but external good, which is the same as natural good, is called the “mother’s house.” Moreover all good and truth are born in this manner, namely, by the influx of internal good as of a father into external good as of a mother.

[2] As this verse treats of the origin of the truth which is to be conjoined with good in the rational, it is therefore said that Rebekah (by whom this truth is represented) ran to the house of her mother, for that was the origin of this truth. For as before said and shown, all good flows in by an internal way (that is, by the way of the soul) into man’s rational, and through this into his faculty of knowing, even into that which is of the senses; and by enlightenment there it causes truths to be seen. Truths are called forth thence, and are divested of their natural form, and are conjoined with good in the midway, that is, in the rational, and at the same time they make the man rational, and at last spiritual. But how these things are accomplished is utterly unknown to man; because at this day it is scarcely known what good is, and that it is distinct from truth; still less that man is reformed by means of the influx of good into truth, and by the conjunction of the two; neither is it known that the rational is distinct from the natural. And when these things, which are most general, are not known, it cannot possibly be known how the initiation of truth into good, and the conjunction of the two, is effected-which are the subjects treated of in this chapter in its internal sense. But whereas these arcana have been revealed, and are manifest to those who are in good, that is, who are angelic minds, therefore however obscure they may appear to others, they nevertheless are to be set forth, because they are in the internal sense.

[3] Concerning the enlightenment from good through truth in the natural man, which is here called the “mother’s house,” the case is this: Divine good with man inflows into his rational, and through the rational into his natural, and indeed into its memory-knowledges, that is, into the knowledges and doctrinal things therein, as before said; and there by a fitting of itself in, it forms truths for itself, through which it then enlightens all things that are in the natural man. But if the life of the natural man is such that it does not receive the Divine good, but either repels it, or perverts it, or suffocates it, then the Divine good cannot be fitted in, thus it cannot form for itself truths; and consequently the natural can no longer be enlightened; for enlightenment in the natural man is effected from good through truths; and when there is no longer enlightenment, there can be no reformation. This is the reason why in the internal sense the natural man also is much treated of in regard to its quality; thus whence truth is, namely, that it is from good there.

795. All the high mountains that were under the whole heaven were covered. That this signifies that all the goods of charity were extinguished, is evident from the signification of mountains among the most ancient people. With them mountains signified the Lord, for the reason that they held their worship of Him on mountains, because these were the highest places on earth. Hence “mountains” signified celestial things (which also were called the “highest”), consequently love and charity, and thereby the goods of love and charity, which are celestial. And in the opposite sense those also are called “mountains” who are vainglorious; and therefore a “mountain” stands for the very love of self. The Most Ancient Church is also signified in the Word by “mountains” from these being elevated above the earth and nearer as it were to heaven, to the beginnings of things.

[2] That “mountains” signify the Lord, and all things celestial from Him, or the goods of love and charity, is evident from the following passages in the Word, from which it is plain what they signify in particular cases, for all things in the Word, both in general and in particular, have a signification according to the subject to which they are applied.

In David:

The mountains shall bring peace, and the hills, in righteousness (Psalms 72:3).

“Mountains” denote here love to the Lord; “hills” love toward the neighbor, such as was with the Most Ancient Church, which because of this character is also signified in the Word by “mountains” and “hills.”

In Ezekiel:

In the mountain of My holiness, in the mountain of the height of Israel, saith the Lord Jehovih, there shall all the house of Israel serve Me, that whole land (Ezekiel 20:40).

The “mountain of holiness” here denotes love to the Lord; the “mountain of the height of Israel” charity toward the neighbor.

In Isaiah:

It shall come to pass in the latter days that the mountain of the house of Jehovah shall be established in the top of the mountains, and shall be exalted above the hills (Isaiah 2:2),

where “mountains” denote the Lord, and thence all that is celestial.

Again:

In this mountain shall Jehovah Zebaoth make unto all peoples a feast of fat things, and He will take away in this mountain the face of the covering (Isaiah 25:6-7).

“Mountain” here denotes the Lord, and hence all that is celestial.

[3] Again:

And there shall be upon every lofty mountain, and upon every high hill, rivers, streams of waters (Isaiah 30:25),

where “mountains” denote goods of love; “hills” goods of charity, from which are truths of faith, which are the “rivers and streams of waters.” Again:

Ye shall have a song, as in the night when a holy feast is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of Jehovah, to the rock of Israel (Isaiah 30:29).

The “mountain of Jehovah” here denotes the Lord with reference to the goods of love; the “Rock of Israel” the Lord with reference to the goods of charity. Again:

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

“Mount Zion” here and elsewhere in many places, denotes the Lord, and hence all that is celestial and which is love; and “hills” denote what is celestial of lower degree, which is charity.

[4] Again:

O Zion that bringest good tidings, get thee up into the high mountain; O Jerusalem that bringest good tidings, lift up thy voice with strength (Isaiah 40:9).

To “go up into the high mountain and bring good tidings” is to worship the Lord from love and charity, which are inmost, and are therefore also called “highest” because what is inmost is called highest. Again:

Let the inhabitants of the rock sing, let them shout from the top of the mountains (Isaiah 42:11).

The “inhabitants of the rock” denote those who are in charity; to “shout from the top of the mountains” is to worship the Lord from love. Again:

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation (Isaiah 52:7).

To “bring good tidings upon the mountains” is likewise to preach the Lord from the doctrine of love and charity, and from these to worship Him. Again:

The mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands (Isaiah 55:12);

denoting worship of the Lord from love and charity, which are “the mountains and the hills;” and from the faith thence derived, which are the “trees of the field.”

[5] Again:

I will make all My mountains a way, and My highways shall be exalted (Isaiah 49:11); where “mountains” denote love and charity; and “way” and “highways” the truths of faith thence derived, which are said to be “exalted” when they are from love and charity as their inmost.

Again:

He that putteth his trust in Me shall possess the land as a heritage, and shall inherit the mountain of My holiness (Isaiah 57:13); denoting the Lord’s kingdom, wherein is nothing but love and charity.

Again:

I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains, and Mine elect shall possess it (Isaiah 65:9).

“Mountains” here denote the Lord’s kingdom and celestial goods; “Judah” the celestial church.

And again:

Thus saith the high and lofty One that inhabiteth eternity, whose name is holy, I dwell in the high and holy place (Isaiah 57:15).

“High” here denotes what is holy; and hence it is that on account of their height above the earth, mountains signify the Lord and His holy celestial things. And it was for this reason that the Lord promulgated the Law from Mount Sinai. Love and charity are also meant by the Lord, by “mountains” where, speaking of the consummation of the age, He says:

Then let them that are in Judea flee into the mountains (Matthew 24:16; Luke 21:21; Mark 13:14), where “Judea” denotes the vastated church.