277. (Verse 6) And in the midst of the throne, and roundabout the throne, were four animals full of eyes before and behind. That this signifies the guardianship and providence of the Lord to prevent the interior heavens being approached except by the good of love and of charity, that lower things thence depending may be in order, is evident from the signification of in the midst of the throne, as denoting from the Lord; for He who sat upon the throne was the Lord, as may be seen above (n. 268); and from the signification of roundabout the throne as denoting the interior or higher heavens, these being most nearly roundabout the Lord; and from the signification of four animals, which were cherubim, as denoting the Divine guardianship and providence to prevent the interior or higher heavens from being approached except by the good of love and of charity, which will be explained in what follows; and from the signification of eyes, of which they were full, before and behind, as denoting the Divine providence of the Lord; for eyes when said of man signify the understanding, which is his internal sight; but when eyes are said of God, they signify the Divine providence, as may be seen above (n.68, 152). And because eyes there signify the Divine providence of the Lord to prevent the higher heavens from being approached except by the good of love and of charity, therefore those cherubim were seen full of eyes, before and behind. The reason why lower things, which are the lower heavens, and also the church on earth, depend on that providence of the Lord, that they may be in order, is that the influx of the Lord is immediate from Himself, and also mediate through the higher into the lower heavens, and into the church; therefore unless the higher heavens are in order the lower cannot be in order (concerning which influx see The Doctrine of the New Jerusalem 277, 278).

[2] That cherubim are here meant by the four animals is evident in Ezekiel, by whom similar things were seen at the river Chebar, which are described by him in chapters 1 and 10, and in the latter are called cherubim (Ezekiel 10:1, 2, 4-9, 14, 16, 18, 19). Concerning them it is said,

"The cherubim lifted themselves up; these animals which I saw by the river Chebar. These animals that I saw under the God of Israel by the river of Chebar; I understood that they were the cherubim" (10:15, 20).

These four animals which were the cherubim, are thus described by the same prophet:

Near the river of Chebar "appeared the likeness of four animals of which this was the aspect: They had the likeness of a man, and they had each four faces, and they had each of them four wings: This was the likeness of their faces: the four had the face of a man and the face of a lion on the right side, and the four had the face of an ox on the left side, the four also had the face of an eagle. The appearance of them was as burning coals of fire, like the appearance of lamps; it went up and down among the animals, so that the fire was bright, and out of the fire went forth lightning. Over the heads of the animals was an expanse according to the form of a wonderful crystal: over the expanse which was over their head, was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man above upon it; from the appearance of his loins and downwards I saw as it were the appearance of a fire, and it had brightness round about, as the aspect of a rainbow that is in the cloud; this was the appearance of the likeness of the glory of Jehovah" (1:1, 5, 6, 10, 13, 22, 26-28).

By these representatives is described the Divine of the Lord in the higher heavens, and His providence to prevent them from being approached except by the good of love and of charity; and in that description are contained all the things mentioned in this chapter of the Apocalypse concerning the arrangement of the heavens, and they are signified by the throne upon which sat one in appearance like a jasper stone and a sardine; also by the rainbow about the throne, by the lamps of fire burning before the throne, and other things, which it would therefore be needless to explain, particularly in this place.

[3] It shall now only be shown that by cherubim in the Word are signified the guardianship and providence of the Lord, to prevent the higher heavens from being approached except by the good of love and of charity, that lower things may be in order. This is clearly manifest from the account of the cherubim placed before the garden of Eden, when man was driven out; concerning which it is thus written in Moses:

"When" Jehovah God "had driven out the man, he made cherubim to dwell on the east of Eden, and a flame of a sword turning itself every way, to keep the way of the tree of life" (Genesis 3:24).

What is meant by the man and his wife in these chapters may be seen explained in Arcana Coelestia, namely, that by the man is there meant the Most Ancient Church, which was a celestial church; and a celestial is distinguished from a spiritual church in this, that the former is in the good of love to the Lord, but the latter is in the good of charity towards the neighbour, as may be seen in the work, Heaven and Hell 20-28).

From the men who constitute those two churches on earth the two higher heavens are formed; when, therefore, the celestial church, which was the most ancient and primary church on this earth, declined and began to recede from the good of love, then it is said that cherubim were made to dwell on the east of the garden of Eden, and a flame of a sword which turned itself every way, to guard the way of the tree of life. By the east of Eden is signified where the good of celestial love enters; and by the flame of a sword which turned itself every way is signified truth from that good defending; and by the tree of life is signified the Divine which is from the Lord in the higher heavens, which is the good of love and charity, and heavenly joy therefrom. Hence it is evident that by cherubim are signified guards to prevent those heavens being approached except by the good of love and of charity; and on this account it is also said, "to guard the way of the tree of life." (That the east signifies the good of love, may be seen in Arcana Coelestia 1250, 3708; that Eden signifies wisdom therefrom, n. 99, 100; that sword signifies truth fighting against falsity and dispersing it, thus truth defending [see above], n. 73, 131; that flame signifies truth from celestial good, n. 3222, 6832, 9570; that the tree of life signifies the good of love from the Lord and heavenly joy therefrom, may be seen above, n. 109, 110).

[4] On account of this signification of cherubim there were two made of solid gold placed upon the propitiatory upon the ark, concerning which it is thus written in Moses:

"Thou shalt make cherubim, of solid gold shalt thou make them, from the two extremities of the propitiatory; from the propitiatory thou shalt make the cherubs, and let the cherubim be expanding their wings upward, covering with their wings the propitiatory; towards the propitiatory shall be the faces of the cherubim, and thou shalt put the propitiatory upon the ark. I will meet thee there, and I will speak with thee between the two cherubim" (Exodus 25:18-22; 37:7-9).

By the ark and the tabernacle were represented the higher heavens; by the ark, in which was the testimony, or the law, was represented the inmost or third heaven; by the habitation which was without the veil, the middle or second heaven; by the propitiatory, hearing and reception of all things of worship which are from the good of love and of charity; by the cherubim were signified guards, and by the gold of which they were made, the good of love. It is therefore also evident that the two cherubim represented guards to prevent the higher heavens from being approached, except by the good of love and of charity. (That by the tabernacle in general was represented heaven, where the Lord is, may be seen in Arcana Coelestia 9457, 9481, 10545; by the ark, the inmost or third heaven, n. 3478, 9485; by the testimony or the law in the ark, the Lord as to the Word, n. 3382, 6752, 7463; by the habitation which was without the veil, the middle or second heaven, n. 3478, 9457, 9481, 9485, 9594, 9596, 9632; by the propitiatory, the hearing and reception of all things of worship which are from the good of love and of charity from the , n. 9506, and by gold, the good of love, n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881).

[5] And because by the cherubim were signified guards, therefore also, there were cherubim upon the curtains of the habitation, and upon the veil (Exodus 26:1, 31).

And it was for the same reason that Solomon made, in the oracle of the temple, cherubim of olive wood, and set them in the midst of the inner house, and overlaid them with gold, and engraved all the walls of the house round about with figures of cherubim, and palm trees, and open flowers, and that he ornamented the two doors in the same manner (1 Kings 6:23-29, 32-35).

By the temple also was signified heaven and the church, and by its oracle, the inmost of heaven and of the church; by the olive wood of which the cherubim were made was signified the good of love, and similarly by the gold with which they were overlaid. By the walls upon which the cherubim were engraved were signified the ultimates of heaven and of the church, and the cherubim there signified guards. By the doors, upon which also were cherubim, was signified entrance into heaven and the church. It is therefore evident that these cherubim signified guards to prevent heaven from being approached except by the good of love and of charity; and because of this signification of cherubim, they also signify the Divine providence of the Lord, for those guards are from the Lord and are His Divine providence. (That the temple and house of God signify heaven and the church may be seen above, n. 220; hence the oracle signifies their inmost. That olive wood signifies the good of love, may be seen in Arcana Coelestia 886, 3728, 4582, 9780, 9954, 10261, and likewise the gold, see above, n. 242. That doors signify approach and admission may be seen also above, n. 248).

[6] Similarly, the new temple is described as ornamented with cherubim; concerning which it is thus written in Ezekiel:

"Cherubim and palm trees were made, so that a palm tree was between a cherub and a cherub; thus was it done to all the house round about; from the ground unto above the door were cherubim and palm trees made, and the wall of the temple" (41:18-20).

The palm signifies spiritual good, which is the good of charity (as may be seen, Arcana Coelestia. n. 8369).

[7] Because the Divine truth from the Divine good is that which protects, therefore the king of Tyre is called a cherub; for by king is signified Divine truth, and by Tyre are meant knowledges (cognitiones); and hence by the king of Tyre is signified intelligence, concerning which it is thus written in Ezekiel:

King of Tyre, "thou hast been in Eden the garden of God; every precious stone was thy covering. Thou cherub, the spreading out of one that protects; I have placed thee in the mount of holiness of God; thou hast walked in the midst of the stones of fire. Thou wast perfect in thy ways in the day that thou wast created" (Ezekiel 28:13-15).

(That by a king is signified Divine truth, may be seen above, n. 31, and by Tyre knowledges, in Arcana Coelestia 1201. That by precious stones are signified the truths and goods of heaven and of the church, see n. 9863, 9865, 9868, 9873, 9905, which are called stones of fire, because fire signifies the good of love, as may be seen, n. 934, 4906, 5215, 6314, 6832). Because the king of Tyre signifies intelligence from Divine truth, and this guards or protects, therefore the king of Tyre is called the cherub, the spreading out of one that protects.

[8] Because the higher heavens cannot be approached except by means of the good of love and of charity, that is, cannot be approached by worship and by prayers unless they proceed from that good, therefore the Lord communed with Moses and Aaron, when they entered the habitation, between the two cherubim that were upon the ark (Exodus 25:22); as also is evident in Moses:

"When Moses entered into the tent of assembly he heard a voice speaking unto him from over the propitiatory that was upon the ark of the testimony, from between the two cherubim " (Num. 7:89).

Because it is the Divine proceeding from the Lord which provides and guards, therefore it is said of the Lord,

That He sitteth upon the cherubim, as in Isaiah 37:16; Psa. 18:10; 80:1; 99:1; 1 Sam. 4:4; 2 Sam. 6:2.

[9] Because the subject treated of in this chapter is the arrangement of all things for judgment therefore also the cherubim are here treated of, that the guardianship and providence of the Lord that the higher heavens may not be approached except by means of the good of love and of charity; for unless this had been done before the Judgment, the very heavens themselves, in which were the true angels, would have been endangered, because those heavens which were about to perish (concerning which see Apoc. 21:1) were not in the good of love and charity, but only in some truths. For there were there those from the Christian world who were in the doctrine of faith alone, which some had confirmed from a few passages of the Word, and by that means had obtained some kind of conjunction with the ultimate heaven; but this conjunction was broken when that heaven, which is called the former heaven, had passed away. It was then ordained by the Lord, that hereafter no one should be conjoined with the heavens unless he be in the good of love to the Lord and in charity towards the neighbour; this is what is specifically meant by the things that now follow in this chapter. Whoever, therefore, believes that the heavens can hereafter be approached by the worship and by the prayers of those who are in faith alone and not also in the good of charity, is much deceived. The worship of these is no longer received, nor are their prayers heard, but the love of their life alone is regarded. Wherefore if the love of self and of the world reign, in whatever external worship they may have been, they are conjoined to the hells, and are also borne thither after death, and not in the first place to some heaven that is about to perish, as was previously the case.

1259. There is something further to be said about 'nations' meaning goods and evils within worship: In most ancient times people dwelt distinguished into separate nations, families, and houses, as stated already, in order that the Church on earth might represent the Lord's kingdom where all people are distinguished into communities, those communities into larger ones, and these into still larger, all these distinctions existing according to general and specific differences of love and faith, about which see 684, 685. Thus the Lord's kingdom is similarly distinguished so to speak into houses, families, and nations. This is why 'houses, families, and nations' in the Word means the goods that stem from love and its derivative faith, where also a careful distinction is made between nations and people. 'Nation' means good or evil, but 'people' truth or falsity. And this distinction is preserved so consistently as never to vary, as becomes clear from the following places:

[2] In Isaiah,

There will be on that day the root of Jesse which is standing as an ensign of the peoples; towards that root the nations will seek to go, and his rest will be glory. On that day the Lord will extend His hand a second time to acquire the remnants of His people, who remain from Asshur, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And He will raise an ensign for the nations, and will assemble the outcasts of Israel, and will gather the dispersed of Judah. Isaiah 11:10-12.

Here 'peoples' stands for the truths of the Church, 'nations' for its goods, between which a clear distinction is made. The subject here is the Lord's kingdom and the Church, and in the universal sense every regenerate person. The names mentioned mean the things that have been described already. 'Israel' means the spiritual things of the Church, 'Judah' its celestial things. In the same prophet,

This people walking in darkness have seen a great light. You have multiplied the nation, You have increased its joy. Isaiah 9:2-3.

Here 'people' stands for truths, hence the reference to 'their walking in darkness and seeing a [great] light'. 'Nation' stands for goods.

[3] In the same prophet,

What will one answer the messengers of the nation? That Jehovah has founded Zion, and in her the wretched members of His people will put their trust. Isaiah 14:32.

Here likewise 'nation' stands for good, 'people' for truth. In the same prophet,

Jehovah Zebaoth will swallow up on this mountain the face ¹ of the covering, of the covering over all peoples, and the veil that is spread over all nations. Isaiah 25:7.

This refers to a new Church, that is, the Church of the nations. 'People' stands for its truths, 'nations' for its goods. In the same prophet,

Open the gates that the righteous nation that keeps faith may enter in. Isaiah 26:2.

Here 'nation' plainly stands for goods. In the same prophet,

All the nations will be gathered together, and the peoples will be assembled. Isaiah 43:9

This too refers to the Church of the nations. 'Nations' stands for its goods, and 'peoples' for its truths. And since the two are distinct and separate from each other, both are dealt with; otherwise it would be a pointless repetition. In the same prophet,

The Lord Jehovih said, Behold, I will lift up My hand to the nations and raise My ensign to the peoples; and they will bring your sons in their bosom and carry your daughters on their shoulder. Isaiah 49:22.

This refers to the Lord's kingdom, 'nations' again standing for goods, and 'peoples' for truths.

[4] In the same prophet,

You will break out to the right and to the left, and your seed will inherit the nations, and they will dwell in the desolate cities. Isaiah 54:3.

This refers to the Lord's kingdom and to the Church called the Church of the nations. That 'the nations' stands for goods that stem from charity, or what amounts to the same, for people with whom the goods of charity exist, is clear from the promise that their 'seed', or faith, 'will inherit them'. 'Cities' stands for truths. In the same prophet,

Lo, I have given Him as a witness to the peoples, a Prince and Lawgiver to the peoples Lo, you will call a nation you do not know, and a nation that knew you not will run to you. Isaiah 55:4-5.

This refers to the Lord's kingdom. 'Peoples' stands for truths, 'nations' for goods. In the Church those who are endowed with goods that stem from charity are 'nations' while those who are endowed with truths of faith are 'peoples'. For goods and truths are attributes of the subjects to which they apply. In the same prophet,

Nations will walk to your light, and kings to the brightness of your rising. Then you will see and overflow, and your heart will be astounded and enlarged, because the abundance of the sea will be turned to you, the armies of the nations will come to you. Isaiah 60:3, 5.

This refers to the Lord's kingdom and the Church of the nations. 'Nations' stands for goods, while 'kings', who go together with 'peoples', stands for truths.

[5] In Zephaniah,

The remnants of My people will plunder them, and the residue of My nation will inherit them. Zephaniah 2:9.

In Zechariah,

Many peoples and numerous nations will come to seek Jehovah of hosts in Jerusalem. Zechariah 8:22.

'Jerusalem' stands for the Lord's kingdom and for the Church, 'peoples' those with whom the truths of faith predominate, 'nations' for those with whom the goods of charity do so, and therefore they are mentioned separately. In David,

You will deliver me from the strivings of the people; You will set me as the head of nations. A people whom I have not known will serve me. Psalms 18:43.

Here similarly 'people' stands for those with whom truths predominate, 'nations' for those with whom good does so. And because these are what constitute the member of the Church, both are mentioned. In the same author,

The peoples will confess You, O God, all the peoples will confess You; the nations will be glad and exultant, for You will judge the peoples with uprightness, and You will guide the nations into the land. Psalms 67:3-4.

'Peoples' clearly stands for those with whom truths of faith predominate, and 'nations' for those with whom the good of charity predominates.

[6] In Moses,

Remember the days of old, understand the years of generation after generation; ask your father and he will show you, and your elders and they will tell you, When the Most High gave to the nations an inheritance and separated the sons of man, He fixed the boundaries of the peoples according to the number of the sons of Israel. Deuteronomy 32:7-8.

This refers to the Most Ancient Church and the Ancient Churches, which are respectively 'the days of old' and 'the years of generation after generation'. Those with whom the good of charity predominated were called 'the nations' to whom an inheritance was given. 'The sons of man' and in the next sentence 'the peoples' mean those with whom the truths of faith deriving from charity predominated. Since 'the nations' means the goods of the Church and 'the peoples' its truths, it was therefore said of Esau and Jacob when they were still in the womb,

Two nations are in your womb, and two peoples will be separated from your bowels. Genesis 25:23.

These places now make clear what the Church of the nations is in the genuine sense. The Most Ancient Church was the true Church of the nations, as was the Ancient Church after that.

[7] Since those governed by charity are called 'nations' and those governed by faith are called 'peoples', the Lord's priesthood is therefore associated with 'nations' because it has reference to celestial things, which are goods, while His kingship is associated with 'peoples' because it has reference to spiritual things, which are truths This distinction was also represented in the Jewish Church in which they were 'a nation' before they had kings, but became 'a people' after they received them.

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