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(iii^i^\^^i




HARVARD COLLEGE
LIBRARY



TRANSFERRED FROM THE
GRADUATE SCHOOL

OF

BUSINESS ADMINISTRATION




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THE APOCALYPSE
EXPLAINED



THB APOCALYPSE EXPLAINED ACCORDING TO THE SPIR-
ITUAL SENSE IN WHICH THE .ARCANA THERE
PREDICTED BUT HERETOFORE CON-
CEALED ARE REVEALED



▲ POSTHUMOUS WOBK OF

EMAl^TUEL SWEDEITBOEG
VOLUME n.



STANDARD EDITION



NEW YORK

THE AMERICAN SWEDENBORG PRINTING AND PUBLISHING

SOCIETY

3 WEST TWENTY-NINTH STREBT
1915



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HARVARD COLLEGE LIBRARY
^ RECclVED TM^OUGH THE

GtUDUATE SCHOOL OF'
BUSINESS ADMiN'STrtATlOH

uOy 12 1930



3



In this edition, the heavy-faced figures ([2], [3], etc,) in-
serted in the text indicate the divisions that are employed in
FoW^ Swedenborg Concordance



Published by The American Swedenborg Printing and Publishing Society,
organized for the busineflB and objects solely of printing, publishing and circu-
lating the Theological Works and Writings of Emanuel Swedenborg for charitable
and missionary purposes. Incorporated in the State of New York, a.d. 1850.



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THE

APOCALYPSE EXPLAINED.



APOCALYPSE.



CHAPTER V.



1. And I saw in the right hand of Him that sat upon the
throne a book written within and on the back, sealed up with
seven seals.

2. And I saw a strong angel proclaiming with a great voice,
Who is worthy to open the book, and to loose the seals thereof ?

3. And no one was able, in heaven nor upon the earth nor
under the earth, to open the book, neither to look thereon.

4. And I wept much, that no one was found worthy to open
and to read the book, neither to look thereon.

6. And one of the elders saith unto me. Weep not; behold,
the Lion that is from the tribe of Judah, the Root of David,
hath overcome to open the book, and to loose the seven seals
thereof.

6. And I saw, and behold, in the midst of the throne, and
of the four animals, and in the midst of the elders, a Lamb
standing as if slain, having seven horns, and seven eyes, which
are the seven spirits of God sent forth into all the earth.

7. And He came and took the book out of the right hand
of Him that sat upon the throne.

8. And when He had taken the book, the four animals and
the four and twenty elders fell down before the Lamb, having
every one harps, and golden bowls full of incense, which are
the prayers of the saints.

9. And they were singing a new song, saying, Worthy art
Thou to take the book, and to open the seals thereof; for Thou

Vol. n.— 1



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2 APOCALYPSE EXPLAINED [N. 296d

wast slain, and didst redeem us to Grod in Thy blood, out of
every tribe and tongue, and people and nation;

10. And hast made us unto our God kings and priests; and
we shall reign upon the earth.

11. And I saw,, and I heard the voice of many angels round
about the throne and the animals and the elders; and the
number of them was myriads of myriads, and thousands of
thousands;

12. Saying with a great voice, Worthy is the Lamb that
was slain to receive the power, and riches, and wisdom, and
honor, and glory, and blessing.

13. And every created thing that is in heaven, and on the
earth, and under the earth, and those that are in the sea, and
all that are in them, heard I saying, Unto Him that sitteth
upon the throne and unto the* Lamb be the blessing and the
honor and the glory and the might, unto the ages of the ages.

14. And the four animals said. Amen; and the four and
twenty elders fell down and worshiped Him that liveth unto
the ages of the ages.



EXPOSITION.



296. Verse 1. And I saw in the right homd of Him that sat
upon the throne a hook written within and on the back, sealed
%ip with seven seals, 1. " And I saw in the right hand of Him
that sat upon the throne," signifies the Lord in respect to om-
nipotence and omniscience (n. 297, 298) ; " a book written within
and on the back," signifies the state of life of all in heaven
and on the earth, in general and in particular (n. 299) ; "sealed
up with seven seals," signifies altogether hidden (n. 300).

297. Ver. 1. And I saw in the right hand of Him that sat
upon the throne, signifies the Lord in respect to omnipotence
and omniscience. This is evident from the signification of
"right hand," as being, in reference to the Lord, omnipotence
and also omniscience (of which presently) ; also from the sig-
nification of "Him that sat upon the throne," as being the
Lord in respect to Divine good in heaven; for in general
"throne" signifies heaven, in particular the spiritual heaven.



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N. 297] CHAPTER V. VER. 1 3

and abstractly Divine truth proceeding, from which heaven is,
and by which judgment is effected (see above, n. 253). By
"Him that sat upon the throne," and also by "the Lamb,'' that
took the book from Him that sat upon the throne, the Lord is
meant, because by "Him that sat upon the throne'* the Lord
in respect to Divine good is meant, and by " the LamV' the
Lord in respect to Divine truth. There are two things that
pfoceed from the Lord as the sun of heaven, namely. Divine
good and Divine truth. Divine good from the Lord is called*
" the Father in the heavens,'* and is here meant by " Him that
sat upon the throne;" and Divine truth from the Lord is called
"the Son of man," but here "the Lamb." And because Divine
good judges no one, but Divine truth judges, therefore it is
here said that " the Lamb took the book from Him that sat
upon the throne." That Divine good judges no one, but Di-
vine truth judges, is meant by the Lord's words in John: —

The Father doth not judge any one, but hath given all judgment unto
the Son; because He is the Son of man (v. 22, 27).

" Father" means the Lord in respect to Divine good ; " the Son
of man," the Lord in respect to Divine truth. Divine good
"doth not judge any one," because it explores no one; but Di-
vine truth judges, for it explores every one. Yet it should be
known, that neither does the Lord Himself judge any one from
the Divine truth that proceeds from Him, for this is so united
to Divine good that they are one; but the man-spirit judges
himself; for it is the Divine truth received by himself that
judges him; but because the appearance is that the Lord judges,
therefore it is said in the Word that all are judged by the Lord.
This the Lord also teaches in John : —

Jesus said, If any man hear My words and yet believe not, I judge him
not; for I have not come to judge the world but to save the world. He
that rejecteth Me and receiveth not My words hath one that judgeth
him; the Word that I have spoken, the same shall judge him in the last
day (xii. 47, 48).

[2] For in respect to judgment, the case is this : The Lord is
present with all, and from Divine Love He wills to save all,
and He turns and leads all towards Himself. Those who are
in good and in truths therefrom follow, for they apply them-



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4 APOCALYPSJ: EXPLAINED [N. 29T

selves, btit those who are in evil and in falsities therefrom do
not follow, but turn backwards from the Lord, and to turn
themselves backward from the Lord is to turn from heaven to
hell ; for every man-spirit is either his own good and the truth
therefrom, or his own evil and the falsity therefrom. He who
is a good and the truth therefrom permits himself to be led by
the Lord ; but hiB who is an evil and the falsity theref rotn does
not permit himself to be led; he resists with all his strength
tod endeavor, for his will is toward his own love ; for this love
is his breath and life; therefore his desire is toward those who
are in a like love of evil. From this it can be seen that the
Lord does not judge any one, but that Divine truth received
judges to heaven those who have received Divine truth in the
heart, that is, in love ; and it judges to hell those who have
not received Divine truth in the heart, and who have denied it.
Thence it is clear what is meant by the Lord's saying th^t "all
judgment is given to the Son, because He is the Son of man,''
and elsewhere, that " He came not to judge the world but to save
the world," and that the Word which He has spoken is to judge
man." [3] These, however, are truths that do not fall into
man's self -intelligence, for they are among the arcana of the
wisdom of angels. (But the matter is somewhat elucidated in
the work on Heaven and Hell, n.' 545-551, under the heading,
The Lord casts no one into Hell, but the Spirit casts Himself
Thither.) That it is the Lord who is meant by "Him that sat
upon the throne," and not another whom some distinguish
from the Lord and call "God the Father," can be seen by
any one from this, tjiat the Eiivine that the Lord called
"Father" was no other than His own Divine; for this took
on the Human consequently it was the Father of the Hu-
man ; and that this Divine is infinite, eternal, uncreate, omni-
potent, God, Lord, and in no way differing from the Divine
Itself that some distinguish from Him and call the Father,
can be seen from the received faith called Athanasian, where
it is also said : —

That no one of them is greatest or least, and no one of them first or
last, but they are altogether equal; and that as is one, so is the other,
infinite, eternal, uncreate, omnipotent, God, Lord; and yet there are
not three infinites, but one; not three eternals, but one; not three un-



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N. 207] CHAPTER V. VER. 1 6

creates, but one; not three omnipotents, but one; not three Gods and
Lords, but one.

These things have been said that it may be known that by
"Him that sat upon the throne" and "the Lamb," also in
what follows by " God" and " the Lamb," not two, distinct from
each other, are meant; but that by the one. Divine good is
meant, and by the other, Divine truth in heaven, both pro-
ceeding from the Lord. That the Lord is meant by "Him
that sat upon the throne," is clear also from the particulars
of chapter iv. preceding, where the throne and One sitting
thereon are treated of (which may be seen explained, n. 268-
296) ; and still further in Matthew : —

When the Son of man shall come in His glory, and all the holy angels
with Him, then shall He sit upon the throne of His glory (:3^v. 31; xix.
28, 29).

Also in Ezekiel : —

Above the expanse that was over the head of the cherubim was as it
were the appearance of a sapphire stone, the likeness of a throne; and
upon the likeness of the throne a likeness as the appearance of a man
sitting upon it (J. 26; x. 1)'.

And in Isaiah : —

I saw the Lord sitting upon a throne, high and lifted up, and His train
filling the temple (vi. 1).

[4] Since by "throne" heaven is signified, and by "Him that
sat upon the throne" the Lord in respect to His Divine in
heaven, it is said above, in chapter iii : —

He that overcometh, I will give to him to sit with Me on My throne
(verse 21);

signifying that he shall be in heaven where the Lord is (see
above, n. 263^); and therefore in what follows in this chapter
it is said: —

I saw, and behold in the midst of the throne a Lamb standing (verse 6);
and in chapter xxii : —

He showed me a river of water of life, going forth out of the throne
of God and of the Lamb (verse 1).

"The throne of God and of the Lamb" means heaven and the
Lord there in respect to Divine good and as to Divine truth ;



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6 APOCALYPSE EXPLAINED [N. 297

" God" meaning the Lord in respect to Divine good; and "the
Lamb," the Lord in respect to Divine truth. A distinction is
here made between the two, because there are those that receive
the one more than the other. Those that receive Divine truth
in good are saved ; but those that receive Divine truth (which
is the Word) not in good are not saved, since all Divine truth
is in good and not elsewhere ; consequently those that do not
receive it in good reject it and deny it, if not openly yet tacitly,
and if not with the mouth yet with the heart; for the heart of
such is evil, and evil rejects. To receive Divine truth in good
is to receive it in the good of charity ; for those who are in that
good receive.

298a. " Right hand," in reference to the Lord, signifies both
omnipotence and omniscience, for the reason that in heaven the
south is on the right and the north on the left; and the "south"
signifies Divine truth in light, and the " north" Divine truth in
shade ; and as Divine good has all power through Divine truth,
"right hand" in reference to the Lord signifies omnipotence,
and as Divine good has all intelligence and wisdom through
Divine truth, and to the right in heaven Divine truth is in light
(as was said), so "right hand" in reference to the Lord also sig-
nifies omniscience. (That in heaven the south is on the right,
and there Divine truth is in light, and those who are there are
in intelligence and wisdom ; and that the north is on the left,
and Divine truth there is in shade, see in the work on Heaven
and Hell, where The Four Quartei-s in Heaven are treated of,
n. 141-153; that all power is from Divine good through Divine
truth, see the same work, where Thd Power of the Angels of
Heaven is treated of, n. 228-233 ; then that all intelligence
and wisdom is also from Divine good through Divine truth, see
the same work, where The Wisdom of the Angels of Heaven
is treated of, n. 266-276; and the Wise and Simple in Heaven,
n. 346-366.)

298ft. [2] That "right hand" in reference to the Lord sig-
nifies both omnipotence and omniscience, and in reference to
men power and wisdom, can be seen from the following pas-
sages. In David : —

The north and the right hand Thou hast created them; Tabor and Her-
mon shall rejoice in Thy name. Thou hast an arm with might; strong is



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N. 298b] CHAPTER V. VER. 1 7

Thy hand; Thy right hand shall be exalted. Justice and judgment are the
support ot Thy throne; mercy and truth shall stand together before Thy
faces (Ps. Ixxxix. 12-14).

Here the " right hand" plainly means the south, for it is said,
"the north and the right hand Thou hast created," and the
" south" signifies Divine truth in light ; thus in the highest sense,
which treats of the Lord, it signifies omnipotence and omnis-
cience, which Divine good has through Divine truth (as was said
above). Because both omnipotence and omniscience are signi-
fied, it is said, "Tabor and Hermon," "justice and judgment,'*
" mercy and truth." By " Tabor and Hermon" those in Divine
good and those in Divine truth are signified; by "justice and
judgment," and in like manner by "mercy and truth," Divine
goo^ and Divine truth are signified; the two together signify
in the spiritual sense Divine good through Divine truth. Om-
nipotence and omniscience, which Divine good has through
Divine truth, are signified by " Thou hast an arm with might,"
and by "strong is Thy hand; Thy right hand shall be exalted."
[3] In the same : —

If I shall forget thee, O Jerusalem, let My right hand forget (Ps.
cxxxvii. 6).

" Jerusalem" signifies the church in respect to the doctrine of
Divine truth ; and the " right hand of Jehovah," Divine truth
in light, since (as was said above) those are at the right hand of
the Lord in heaven who are in light and in wisdom from Divine
truth; thence it is evident why it is said, "If I shall forget thee,
O Jerusalem, let My right hand forget." [4] In the same : —

Behold, I am brutish, I know not. But I am continually with Thee;
Thou hast held my right hand. Thou leadest me in Thy counsel, and
afterwards receivest me with glory (Pa. Ixxiii. 22-24).

Since " right hand," in reference to man, signifies wisdom from
Divine truth, it is said, " I am brutish, I know not. Thou lead-
est me in Thy counsel, and afterwards receivest me with glory,"
'*to lead in counsel" meaning to lead by Divine truth, and "to
receive with glory" meaning to make blessed with intelligence ;
"glory" in reference to the Lord signifying Divine truth and
Divine wisdom, but in reference to man intelligence therefrom.
[5] In the same : —



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8 APOCALYPSE EXPLAINED [N. 298b

Jehovah is thy keeper; Jehovah is thy shade upon thy right hand.
The sun shall not smite thee by day, nor the moon by night {Pa. cxxL
6, 6).

"To be a shade on the right hand" signifies to be a defence
against evil and falsity. " Shade" stands here for a shady place
to preserve from hurt, and "right hand" for power and wis-
dom from Divine truth, which would be hurt by evil and falsity
unless the Lord defended. Because this is what is signified it
is said, " the sun shall not smite thee by day, nor the moon by
night," the " sun" here signifying the love of self and thence
all evil, and the "moon" the falsity of evil. (That this is the
signi^cation of " sun" and " moon" see in the work on Heaven
and Hell, n. 122, 123; and A. a, n. 2441, 7078, 8487, 9755,
10130, 10189, 10420, 10702.) [6] In the same:—' ^

Let Thy hand, O Jehovah, be over the man of Thy right hand, over
the son of man whom Thou hast made strong for Thyself (Fs. Ixxx. 17).

" Let Thy hand, Jehovah," means guard by omnipotence and
omniscience ; " the man of the right hand," who is guarded, sig-
nifies one who is wise ; and " the son of man," one who is intel-
ligent, each through Divine truth. [7] In the same : —

Gird the sword upon the thigh, O mighty One, with Thy splendor and
in Thine honor; in Thine honor mount, ride on the Word of truth, of
gentleness, and of righteousness; Thy right hand shall teach Thee won-
derful things. Kings' daughters are among Thy precious ones; on Thy
right hand shall stand the queen in the best gold of Ophir (P«. xlv. 3, 4, 9).

These things are said of the Lord. " To gird the sword upon
the thigh" signifies Divine truth combating from Divine good ;
therefore it is said, " mighty One, with Thy splendor and in
Thine honor," " splendor" signifying Divine truth, and " honor"
Divine good (see above, n. 131a, 288^). It is also said, "in
Thine honor mount, ride on the Word of truth," " in honor to
mount" signifying to combat from Divine good, and "to ride
upon the Word of truth" signifying to combat from Divine
truth, thus from Divine good through Divine truth. The Lord's
omnipotence and omniscience are signified by "Thy right hand
shall teach Thee wonderful things ;" " kings' daughters, who are
among the precious ones," signify the affections of truth; and
"the queen who is on the right hand in the best gold of Ophir"



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N. 298b] CHAPTER V. VER. 1 9

signifies heaven and the church and those thereid who are in
truths from good ; the " right hand'/ meaning truth in light, and
"gold of Ophir^' the good of love. [8] In the same: —

The saying of Jehovah to my Lord, Sit thou at My right hand until I
shall make thine enemies a stool for thy feet. The Lord at thy right
hand hath stricken through kings in the day of His anger (Pa. ex. 1, 6;
MaU. xxii. 44; Mark xii. S6; Luke xx. 42, 43).

It is known that these things were said of the Lord; they are
a description of the Lord's combats, in the world against the
hells, and their subjugation which was' effected from Divine
good through Divine truth ; " right hand" here signifies Divine
truth; it is therefore said "until I shall make thine enemies a
stool for thy feet; "enemies" signifying the hells; "making
them a stool for thy feet" signifying to subjugate altogether;
"the Lord at thy right hand hath stricken through kings in
the day of His anger" has a like signification ; " day of anger"
being a state of combat, and " kings" those who are in falsities
from evil. That the Lord, when He was in the world, put on
Divine truth from Divine good, and that He thereby subju-
gated the hells and disposed all things in heaven into order, see
in the small work on The Last Judgment (n. 46) ; and in The
DoctHne of the New Jerusalem (n. 293, 294, 301, 303). [9] In
the Gospels: —

Jesus said, Henceforth Shall ye see the Son of man sitting on the right
hand of power (MaU. xxvi. 64; Mark xiv. 62; Lvke xxii. 69);

and in Mark: —

The Lord after he had spoken to them, was taken up into heaven, and
sat down at the right hand of Grod (xvi. 19).

« To sit at the right hand of power," and " at the right hand of
God," signifies the omnipotence and omniscience which the
Lord has from Divine good through Divine truth. [lO] In
Isaiah : —

I have strengthened thee, yea, I have helped thee, [yea, I have upheld
thee,] by the right hand of My righteousness. I, Jehovah God strength-
ening thy right hand, saying unto thee. Fear not; I help thee (xli. 10, 13).

" I have strengthened thee, yea, I have helped thee,'' signifies
to give power and intelligence by omnipotence and omniscience,
which are from Divine good through Divine truth ; it is there-



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10 APOCALYPSE EXPLAINED [N. 298b

fore said, "I have upheld thee by the right hand of My right-
eousness," "right hand" signifying Divine truth, and "right-
eousness" Divine good ; the power and wisdom that man has
by these is signified by "strengthening thy right hand." Since
both, namely, the omnipotence and omniscience which the Lord
has from Divine good through Divine truth are here meant. He
is called " Jehovah God ;" for the Lord is called " Jehovah"
from Divine good, and "God" from Divine truth (see A. C, n.
709, 732, 2586, 2769, 2807,2822, 3921, 4287, 4402, 7010, 9167).
[11] In the same: —

Jehovah said to His anointed, to Cyrus, whose right hand I have
holden, to subdue nations before him; and I will loose the loins of kings,
to open doors before him, that the gates may not be shut (xlv. 1).



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