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).

8805. 'And Moses went down from the mountain to the people' means application and preparation by the truth from God, in order that truths may be received within good. This is clear from the meaning of 'going down' - when said of 'Moses', who represents the truth from God - as application and also preparation by that truth; from the representation of 'Moses' as the truth from God, dealt with in 8760, 8787, which also acts as an intermediary, 8787, thus which also prepares and applies; from the meaning of 'the mountain' as the Divine within heaven, thus heaven itself; and from the representation of 'the children of Israel' as those belonging to the spiritual Church, thus those guided by truth through which good comes, and governed by good from which truth springs, at this point good in which truths are to be received. It is important to know what is meant specifically by 'Mount Sinai' in this and subsequent chapters of the Book of Exodus, also what is represented by 'the people Israel', and what by 'Moses' as well.

[2] Specifically Mount Sinai means heaven, out of which truths flow in from the Lord. Consequently 'Jehovah came down onto that mountain' means His presence in heaven. And since heaven - in which Jehovah, that is, the Lord, is present - is meant by 'Mount Sinai', Divine Good united to Divine Truth there is also meant by it; for these are what make it heaven.

[3] But The People Israel beside this mountain represent the spiritual Church in respect of good in which the truths of faith are to be implanted. It has been shown already that those belonging to the spiritual Church pass through two states. The first is when they are led by means of truths to good, and the second state is when they are governed by good and consequently by truths. At this point the state is one when they are governed by good in which truths are to be implanted, which state is an intermediate state that comes between those first and second ones. The truths that are implanted within good are contained in those which were declared by the Lord from Mount Sinai and conveyed by Moses to the people.

[4] Moses in this and subsequent chapters represents the truth from God below heaven joined to God's truth in heaven. He therefore represents the intermediary between the Divine in heaven and the good in which truths are to be implanted, the spiritual Church's good, and so represents the intermediary between the Lord and the people.

It is important to know these things for the understanding of what follows below in the Book of Exodus. All this also shows that 'Moses went down from the mountain to the people' means application and preparation through the truth from God for truths to be received within good.