735. Michael and his angels fought with the dragon; and the dragon fought and his angels.- That this signifies combat between those who are for a life of love and charity, and for the Divine of the Lord in His Human, and those who are for faith alone and separated from charity, and who are opposed to the Divine of the Lord in His Human, is evident from the signification of Michael and his angels, as denoting those who are for the Divine of the Lord in His Human, and for a life of love and charity (of which we shall speak presently); and from the signification of the dragon, as denoting those who are for faith alone and separated from the life of love and of charity, and also opposed to the Divine of the Lord in His Human. That those who are in faith separated from charity, which is called faith alone, are meant by the dragon, was shown above (n. 714, 715, 716). The reason why these are also opposed to the Divine of the Lord in His Human, that is the Divine Human, is that most of those who have confirmed themselves in faith alone are merely natural and sensual; and the natural and sensual man, separated from the spiritual, can have no idea of the Divine in the Human. For they think of the Human of the Lord, naturally and sensually, and not at the same time from any spiritual idea; therefore they think of the Lord as of an ordinary man like themselves, and this they also teach; consequently in the idea of their thought they place the Divine of the Lord above His Human, and thus completely separate these two. And they do this although their doctrine, which is the doctrine of Athanasius, concerning the Trinity teaches otherwise, for this teaches that the Divine and Human are united in person, and that these two are one, like the soul and body. Let any one of these examine himself, and he will perceive that such is their idea concerning the Lord.

From these things it is evident what is meant by Michael and his angels, who fought with the dragon, namely, those who acknowledge the Divine Human of the Lord and are for a life of love and charity. For such cannot but acknowledge the Divine Human of the Lord, because otherwise they could not be in any love to the Lord, nor thus in any charity towards the neighbour, since these are solely from the Lord's Divine Human, and not from the Divine separated from His Human, nor from the Human separated from His Divine; consequently, after the dragon with his angels was cast down unto the earth, a voice out of heaven said, "Now is come the salvation, and the power, and the kingdom of our God, and the power (potestas) of His Christ" (verse 10). This makes it clear what is meant by Michael and angels.

[2] In regard to Michael in particular, it is believed from the sense of the letter that he is one of the archangels, but there is no archangel in the heavens. There are indeed higher and lower angels, and also wiser and less wise; and in the societies of angels there are governors who are set over the rest, yet there are no archangels who keep others in obedience by the exercise of arbitrary authority. Such government has no place in the heavens, for there no one acknowledges in heart that any one is above himself but the Lord alone; this is meant by these words of the Lord in Matthew:

"Be not ye called teacher, for one is your teacher, the Christ, but all ye are brethren. And call no man your father on earth, for one is your Father who is in the heavens. Neither be ye called master, for one is your Master, the Christ. He that is greatest among you shall be your minister" (23:8-11).

But those angels that are mentioned in the Word, as Michael and Raphael, mean administrations and functions, and, in general, fixed and determined parts of the administration and function of all the angels. So here Michael means that part of the angelic function which was spoken of above, namely, the defending of that part of doctrine from the Word which teaches that the Human of the Lord is Divine, and also that man must live a life of love to the Lord and of charity towards the neighbour in order that he may receive salvation from the Lord. That part of the angelic function is therefore meant which fights against those who separate the Divine from the Human of the Lord, and who separate faith from the life of love and of charity; in fact those who show forth charity with the lips but not with the life.

[3] Moreover, angels, in the Word, in the spiritual sense do not mean angels, but Divine truths from the Lord, as may be seen above (n. 130, 302), for the reason that angels are not angels from their proprium, but from the reception of Divine Truth from the Lord; it is similar in respect to archangels, who signify that Divine Truth, as said above. The angels in the heavens have not names like men on earth, but they have names expressive of their functions, and, in general, every angel has a name given to him according to his quality; this is why "name," in the Word, signifies the quality of a thing and state. The name Michael, from its derivation in the Hebrew, means "who is like God," therefore Michael signifies the Lord as to the Divine Truth that the Lord is God even as to the Human, and that man must live from Him, that is, in love to Him from Him, and in love towards the neighbour. Michael is also mentioned in Daniel (10:13, 21; 12:1), and signifies there as here, genuine truth from the Word, which is for those who will belong to the church to be established by the Lord; for Michael means those who will be in favour of the doctrine of the New Jerusalem, the two essentials of which doctrine are, that the Human of the Lord is Divine, and that a life of love and charity must be lived.

[4] Michael is also mentioned in the Epistle of Jude, in these words:

"When Michael the archangel, contending with the devil, disputed about the body of Moses, he durst not utter a sentence of reproach, but said, The Lord rebuke thee" (verse 9).

The apostle Jude quoted these words from ancient books which were written by correspondences, and by Moses in those books the Word was meant, and by his body, the sense of the letter of the Word. And as the same persons are here meant by the devil as are meant in the Apocalypse by the dragon, called also the devil and Satan, it is evident what is signified by Michael, contending with the devil, disputed about the body of Moses, namely, that such falsified the sense of the letter of the Word. And because the Word in the letter is of such a nature that the evil can turn it aside from its real meaning, and that nevertheless it can be received by the good according to its true meaning, therefore it was said by the ancient peoples, from whom these words of Jude were received, that "Michael durst not utter a sentence of reproach." That Moses, in the spiritual sense, signifies the law, thus the Word, may be seen in the Arcana Coelestia 4859 at end, 5922, 6723, 6752, 6827, 7010, 7014, 7089, 7382, 8787, 8805, 9372, 9414, 9419, 9429, 10234, 10563, 10571, 10607, 10614).

4859. 'And covered herself with a veil' means the truth was rendered obscure. This is clear from the meaning of 'covering oneself (that is, covering one's face) with a veil' as concealing and so rendering obscure truth which pretended to spring from good, as immediately above in 4858. Tamar did this so that she might become joined to Judah. For when brides first approached their bridegrooms they used to cover themselves with a veil, as one reads of Rebekah doing when she came to Isaac, Genesis 24:65, by which appearances of truth were meant, see 3207. 'A wife' means truth and 'a husband' good; but because truth as it really is does not show itself before it is joined to its good, therefore - to represent this reality - brides used to cover themselves with a veil when seen for the first time by their husbands. Here Tamar acted in a similar way, for she supposed that Shelah, Judah's son, should be her husband. But because she had not been given to him she then supposed that his father should perform the duty of a husband's brother instead. Therefore she covered herself with a veil as a bride would do. She did not cover herself as a whore would have done, though Judah supposed that this was what she was because in those times whores were likewise accustomed to cover their faces, as is evident from verse 15. The reason Judah supposed she was that kind of woman was that the Jewish nation, which is there meant by 'Judah', rated the internal truths of the representative Church as low as a whore. Therefore Judah was joined to her as though she were a whore; but Tamar's joining to him was not like that. Because internal truths could not be seen by that nation in any other way than this, the words used here 'she covered herself with a veil' therefore mean that truth was rendered obscure. The fact that the truth of the Church has been rendered obscure to members of that nation is also represented at the present day in their synagogues when they cover themselves with shawls or veils.

[2] Something similar was also represented by the skin on Moses' face shining when he came down from Mount Sinai, so that he covered himself with a veil every time he spoke to the people, Exodus 34:28-end. Moses represented the Word that is called the Law, see Preface to Chapter 18; and that is why sometimes the expression 'the Law and the Prophets' is used, as in Matthew 5:17; 11:13; 22:36, 40, and sometimes 'Moses and the Prophets', as in Luke 16:29, 31; 24:27, 44. The skin shining on his face represented the inner reality of the Word, for 'the face' means that which is internal, 358, 1999, 2434, 3527, 4066, 4796, 4797; for being spiritual, that inner reality dwells in the light of heaven. The veiling of his face every time he spoke to the people represented the fact that for members of that nation internal truth was covered and thus was rendered obscure so that they would not be exposed to any light at all from it.