Emanuel Swedenborg.

The Apocalypse explained according to the spiritual sense, in which the arcana therein predicted but heretofore concealed are revealed (Volume 5) online

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S'^l



STATE NORMALSCHOOL,

1X36 AHGELae, -:- OAL.



THE APOCALYPSE

Explained acgof[D1ng to the Spif(itual Sense



IN WHICH THE ARCANA

THEREIN PREDICTED BUT HERETOFORE CONCEALED

ARE REVEALED



^m



A POSTHUMOUS WORK OF



EMANUEL SWEDENBORG



VOL. V



NEW YORK

AMERICAN SWEDENBORG PRINTING AND PUBLISHING

SOCIETY

20 COOPER UNION



MDCCCXCVII



In this edition, the heavy-faced figures (12.1, [S."!. etc!)
inserted in the text indicate the divisions that are employed
in Potts' Swedenborg Concordance.



A



APOCALYPSE. ^ "*^f 2153

V. 5



CHAPTER XI I I.



ND I saw a beast coming up out of the sea
having seven heads and ten horns, and upon
his horns ten diadems, and upon his heads a
name of blasphemy.

2. And the beast which I saw was Hke unto a
leopard, and his feet were as of a bear, and his
mouth as the mouth of a lion ; and the dragon gave
him his power and his throne and great authority.

3. And I saw one of his heads as if it had been
wounded to death ; and the stroke of his death
was healed ; and the whole earth wondered after the
beast.

4. And they worshipped the dragon which gave
authority unto the beast ; and they worshipped the
beast, saying, Who is like unto the beast? who is
able to make war with him ?

5. And there was given unto him a mouth speak-
ing great things and blasphemies; and there was
given unto him authority to work forty-two months.

6. And he opened his mouth in blasphemy against
God, to blaspheme His name and His tabernacle
and them that dwell in heaven.

7. And it was given unto him to make war with
the saints and to overcome them; and there was
given to him authority over every tribe and tongue
and nation.

8. And all that dwell on the earth shall worship
him, whose names have not been written in the book
of life of the Lamb that hath been slain from the
foundation of the world.



2154 APOCALYPSE EXPLAINED.

9. If any one hath an ear let liim hear.

10. If any one shall lead into captivity he shall
go into captivity; if any one shall kill with the
sword he must be killed with the sword. Here is
the endurance and the faith of the saints.

11. And I saw another beast coming up out of
the earth, and he had two horns like a lamb, and
he spake as a dragon.

12. And all the authority of the first beast he
excrciseth before him ; and he maketh the earth and
them that dwell therein to worship the first beast,
whose stroke of his death was healed.

13. And he doeth great signs, so that he even
maketh fire to come down from heaven unto the
earth before men;

14. And he seduceth them that dwell on the
earth by reason of the signs that were given him to
do before the beast ; saying to them that dwell on
earth that they should make an image to the beast
which hath the stroke of the sword and did live.

1 5. And it was o-iven unto him to ori\e breath to
the image of the beast, that the image of the beast
may speak, and may cause that as many as do not
worship the image of the beast be killed.

16. And he causeth all, the small and the great,
and the rich and the poor, and the free and the bond,
that there be given them a mark upon their right
hand or uj)on their foreheads ;

17. And that no one be able to bu\' or to sell save
he that hath the mark, or the name of the beast, or
ih<: number of his name

iS. Hf.-re is wisdom, lie that hath understanding
1' t iiim ccjunt the number of the l^east ; for it is the
nuiulxr of a man; and his number is six hundred
sixl) six.



CHAP. XIII., VERSE I. — N. 774. 2155

EXPOSITION.



^y^» "And I saw a beast coming up out of ti.e sea having seven heads and ten
horns, and upon Ins horns ten diadems, and upon l:is heads a name of blasphemy."

I. "And I saw a beast coming up out of the sea " .signifies reasonmgs from the
natural man confirming the separalion of faith from life [n. 774];
"having seven heads " signifies knowledge {scientia) of holy things, which
are falsified and udulteraled [n. 775] ; "and ten horns" signifies much
power [n. 776]; "and upon his horns ten diadems" s'lgmi'ics power
from appearances of truth in abundance [n. 777] ; "and upon his
heads a name of blasphemy" sigv.ihes falsifications of the Word [n.
778].

774. {I'erse i] "And I saw a beasf coming up out of the sea"

signifies reasonings from the nahiral 7nan confirming the separ-
ation of faith f7'Gm life. — Tliis is evident from the signification
of ''a beast coming up out of the sea," as meaning things that
belong to the natural man ; for "beasts" signify in the Word the
affections of the natural man, in both senses (see above, n. 650) ;
and the "sea" signifies the various things of the natural man
that have reference to its knowledges {scientfica) both true and
false, and to thoughts and reasonings therefrom (see also above,
n. 275, 342, 511, 537, 538, 6oo[rf]). This makes clear that " a beast
coming up out of the sea " signifies reasonings from the natural
man. It is evident that these are reasonings that confirm the
separation of faith from life, because in this chapter the dragon
is further described, "the beast coming up out of the sea" mean-
ing the reasonings of the dragon from the natural man confirm-
ing separation of faith from life, and "the beast coming up out
of the earth " meaning the confirmations of the dragon from
the sense of the letter of the Word, and the falsification of it

(see below, from verse 11 to the end of this chapter). [2.] That tllC dragon

is further described in this chapter, and is meant by the
two beasts, is evident from its being said that " the dragon
gave to the beast coming up out of the sea his power and his
throne and great authority," and furthermore, that "they wor-
shipped the dragon which gave authority unto the beast ;"
also that "the other beast that came up out of the earth spake
as a dragon, and exercised all the authority of the first beast
before the dragon." This makes clear that so far as those who
separate faith from life (who are signified by "the dragon")
confirm that separation by reasonmgs from the natural man, they
are represented by "a beast coming up out of the sea;" while
so far as they confirm that separation by the sense of the letter of



2156



lPocalypse explained.



the Word, and thereby falsily that sense, they are represented by
-a be;ist coming up out of the earth." That this is so can be
fully seen in the description of each that follows. [3.] That
reasonings from the natural man enter into the dogmas of those
who make faith the only means of salvation, thus the very essen-
tial of the church, and so separate it from life or from charity,
which they do not acknowledge as a means of salvation and as an
essential of the church,— this is but little seen, and consequently
but little recognized, by the followers and teachers of that doc-
trine, because«their thought is continually fixed on those passages
of the Word by which that doctrine is confirmed. And as the
dogmas they so confirm by the outmost sense of the Word, which
is the sense of the letter of the Word, are falsities, they must
needs emplov reasonings from the natural man, for without these
it would not be possible to make falsities appear as truths.
But this shall be illustrated by an example. That life or charity
may be separated from faith, they contend

(i.) That by Adam's fall man lost all freedom to do good from
himself, and (i'i.) for this reason man is in no wise able to fulfil the
law; and (iii.) without the fulfilling of the law there is no salvation;
and (iv.) that the Lord came into the world that He might fulfil the
law, and thus His righteousness and merit might be imputed to
man, and by that imputation man might be loosed from the yoke of
the law even to the e-xtent that nothing condemns him; and (v.)
that man accepts the imputation of the Lord's merit by faith alone,
and not at all by works.

That these are mainly reasonings from the natural man con-
firming the iissumetl principle of faith alone and its connecting
derivatives can be seen from a survey of these particulars in
their order.

^ i . ) [4. 1 By Adavis fall man lost his free will, which is a free-
dom to do good from himself. — This reasoning rests on falsities ;
for no man has or can' have a freedom to do good Irom him-
self, since man is merely a recipient, consequently the good that
man receives is not man's but is the Lord's in him. Nor do
angels even have any good except from the Lord : antl the more
they acknowledge and perceive this the more they are angels,
that is, higher and wiser than others. Still less, therefore, could
Adam, who had not yet become an angel, be in a state of good
from himself A fuller reception of good and truth, and thus of
intelligence and wisdom from the Lord, than his posterity en-
joyed was what constituted his integrity. Thus was he an
image of God ; for a man becomes an image by receiving the
Lord, aqd he becomes an image in the measure of this reception.



CHAP. XIII., VERSE I. — N. 774. 2157

In a word, to do good from the Lord is freedom ; and to do
good from self is slavery. This makes clear that this reasoning
originates in falsities that flow forth from fallacies, which are all
from the natural man. Moreover, it is not in accordance with
truth that hereditary evil was ingenerated in the whole human
race by Adam's fall ; it originated elsewhere.

(ii.) [5.] For this reason man is in no ivise able to fulfil tlie
law. — This reasoning, too, is from the natural man. The spir-
itual man knows that doing the law and fulfilling it in external
form does not save ; but that so far as man observes the law in
the external form from the internal, it does save. The internal
form, that is, the internal of the law, is to love what is good,
sincere, and just ; and its external is to do this. This the Lord
teaches in Matthew :

" Cleanse first the inside of the cup and of the platter, that the outside of
them may become clean also " (xxiii. 26).

Man fulfills the law so far as he does it from an internal, but
not so far as he does it from an external apart from an internal.
The internal of man is his love and will. But to love what is
good, sincere, and just, and from love to will it, is from the Lord
alone. Therefore to fulfil the law is to be led by the Lord. But
this must be more fully illustrated in what follows.

(iii.) [6.] Without the fulfilling of the law there is no sal-
vation. — This involves that if man were able to fulfil the law of
himself he would be saved, which in itself is flilse ; and since
it is false, and yet appears to be true because it is a received
dogma, it must be confirmed by reasonings from the natural
man. That it is false is clear from this, that man is unable to
do anything good from self, but everything good is from the
Lord ; also from this, that no such state of integrity is possible
that any good that is in itself good can be from man or be done
by man, as has been said above respecting Adam. And as such
a state of integritv never did and never can exist, it follows th;it,
tlie law must be fulfilled by the Lord, according to what hns
just been said above. Nevertheless, he who does not believe
that man must do every thing as of himself, although he does ir
from the Lord, is much deceived.

(iv.) [7.] The Lord came into the world that He might fulfil
the law, and thus His righteousness and merit might be imputed
to man ; and by that impntafio7i ma7i is loosed from the yoke of
the la-iV. even to the extent that after justification by faith alo?u
nothing condenms him. — This, too, is reasoning from the natural



215S APOCALVPSE EXPLAINED.

man. It was not for this that tlie Lord came into the world, but
that He might effect a judgment, and thereby reduce to order all
things in ti)e heavens and in the hells, and at the same time glo-
rify His Human. By this have been saved, and are still saved all
who have done good ant.1 tlo good from the Lord and not from
>elf, tims not by any imputation of His merit and righteousness.
For the Lonl leaches,

" I came not to destroy the law and the prophets ; I came not to destroy
but to fulfil Whosoever shall break . . . the least of these com-
mandments, and shall teach men so, shall be called least in the
kingdom of the heavens ; but whosoever doeth and teacheth them,
he shall be called great in the kingdom of the heavens" (AfaU. v.
17, 19, seq.).

(\'. ) [8.] .Uii'i accepts the imputation of the Lord's tnerit by
faith aloiu\ and not at all by works. — This is a conclusion de-
duced from the reasonings that precede ; and as those rea-
sonings are from the natural man, and not from the rational
enlightened by the spiritual, and consequently are from falsities
and not from truths, it follows that the conclusion drawn from
them falls to the ground.

From all this it can be seen that to establish any principle
that is in itself false there must be reasonings from the natural
man, and confirmations from the sense of the letter of the Word,
for reasonings will give an appearance of consistency to passages
selected from the sense of the letter of the Word. This is why
reasonings from the natural man are signified by "a beast out of
the sea," and confirmations from the sense of the letter of the
Word bv "a beast coming up out of the earth."

775. "Having seven heads" signifies knowledge iscifntia) of
the holy things of the Word ichich are falsified atid adulterated.
— This is evident from the signification of "head," as meaning
intelligence and wisdom, and in the contrary sense, insanity and
lolly 'see ,-ibove. n. 573. 577). And as intelligence and wisdom can-
not be predicated of those who by reasonings from the natural
man confirm the separation of faith and life, who are meant bv
"a beast coming up out of the sea." so "its head" signifies know-
Icflge. It means knowledge of the holy things of the Word, be-
cause there were"seven heads," and seven is predicated of things
holy fvT nhnvc. n. 257). Knowledge of the holy things of the Word
is meant, bornuse those ineant bv " the flragon " are not hostile to
the Word : for thev call the Word holy and Divine because thev
collect from it confirmations of their dogmas. But that thev falsify
and adulterate by these the holv things of the Word, of which they



CHAP. XIII., VERSE I. — N. 775. 2 I 59

have Knowledge, will be evident from what follows, and is evident
in general from this, that those who separate laith from life must
needs do this, since such a separation is contrary to each and all
things of the Word. For in all things of the Word and in every
()articular of it there is a marriage of good and truth, as is abun-
dantly clear from the spiritual sense of the Word. This is why
there are in so many passages two expressions tliat appear like
repetitions of the same thing, but in fa6l one of them has refer-
ence to good and the other to truth ; thus the two make as it
were a marriage, which is called the Divine marriage, the heavenly
marriage, and the spiritual marriage, and regarded in itself is

a marriage of good and truth. { Respedling this marriage see above, n.

238, 288[iJ], 484, 660.) There must be a like marriage of faith and
love, or of faith and good works ; for faith pertains to truth, and
truth to faith ; and love pertains to good, and good to love.
From this it is clear that those who separate faith from its life,
or what is the same, from love, must needs falsify the Word,
since they explain the sense of its letter in opposition to the mar-
riage of good and truth which is in each and every thing of the
Word. [2.1 It has been said that the "head" signifies wisdom
and intelligence, and that in those who are not in wisdom and in-
telligence it signifies knowledge {scien/ia) ; therefore in those who
falsiiy and pervert the Word it signifies insanity and folly, as
above (n. 715), where the significadon of "the seven heads of the
dragon " was explained ; so " the head of this beast " has the same
signification, since this beast means the dragon in reference to rea-
sonings from the natural man confirming the separation of faith
from the life The "head" signifies wisdom, intelligence, and
knowledge of truths, and in the contrarv sense folly, insanity, and
knowledge of falsities, because these have their seat in the head,
and are there in their beginnings. This is clearly evident from the
facl that the origins of all fibres are in the head, and from it they
go forth to all the organs of sense and motion belonging to the
face and the whole body ; and there, too, are substances in infin-
ite number that look like little spheres and are called by anatom-
ists the cortical and the cineritious substances ; and from these
go forth small fibres, the first of which are undiscernible ; after-
wards these are bundled together, and make up the medullary
substance of the whole cerebrum, cerebellum, and medulla ob-
longata. From this medullary substance discernible fibres ex-
tend, and these when conjoined are called nerves. By these the
cerebrum, the cerebellum, and the spinal marrow form the entire



2100 APOCALYPSE EXPLAINED.

bcM-iy and each and all things pertaining- to it ; and from this it
comes that each and all things of the body are ruled by the
brains. l3.] From all this it can be seen that the brains are
the seat ol the understanding and the will, which are included
in the one term, mind, and in consequence, of intelligence and
wisdom, and that these are there in their first principles ; also
that the organs that are formed to receive sensations and to pro-
duce motions are derivations therefrom, precisely like streams
from their fountains, or derivatives from their principles, or com-
posite things from their substances ; and these derivations are
such that the brains are everywhere present, almost as the sun
is present by its light and heat in each and all things of the
earth. From this it follows that the whole body, and each and
all things of it, are forms that are under the observation, auspices,
and obedience, of the mind, which is in the brain ; thus these
forms are so fabricated after the mind's diredlion that any part
in which the mind is not present, or to which it does not com-
municate its life, is no part of man's life. From this it can be
seen that when the mind is in its thought, which pertains to the
undersUinding, and in its affection, which pertains to the will, it
h;is an e.xtension into every particular of the whole body, and
there, by means of its forms, it spreads itself out as the thoughts
and affections of the angels do into the societies of the whole
heaven. The same is true here, since all things of the human
body correspond to all things of heaven ; consequently the form
of the whole heaven in the Lord's sight is the human form.

('Hjis is tre.ited of ai length in the A.C. and in Heaven and Hell.) [4.] All this

has been said to make known why the "head" signifies wisdom
and intelligence, also in the contrary sense folly and insanity.
For such as man is in his beginnings such is he in the whole,
for the body witli each and every part of it is a derivation, as has
just Ix-en .said. If, therefore, the mind is in a belief in falsity and
ill a love of evil, its entire body, that is, the entire man, is in a
like st.ite. This is also clearly evident when man becomes a
>:iirit. whether good or evil ; then his whole spiritual body, from
head to foot, is wholly such as his mind is. If the mind is
heavenly, the whole spirit, even as to its body, is heavenly. If
the mind is infernal, the whole spirit, even as to its body, is in-
fernal : an<I in consequence such a spirit appears in a direful
frirm like ;i devil, while the former appears in a beautihil form
like an angel f)f heaven. P.tU on this more will be said elsc-

U lleliv

77f». "And fen horns" signifies miuJi /)07C'er. — This is evi-
dent iroin what h.is been slated above (n. 716), where "the



CHAP. XIII., VKRSE I. — N. 776. 2l6l

dragon" that had "ten horns" was treated of. The much power
that is attributed to the dragon and to this beast, and is repre-
sented in the spirital world by horns, and was therefore represent-
atively exhibited to John [as horns] upon the beast of the dragon,
is the power of reasonings by fallacies, thus by falsities, from the
natural man. Such reasonings indeed have no real power, for
all power belongs to truths ; nevertheless, falsities from the falla-
cies of the senses and reasonings from these do have much
power with men on earth before they are in truths from gotKi,
that is, before they ha\e been regenerated by the Lord. For
man from birth is in evils, and also in falsities therefrom ; since
falsities gush forth from evils like impure waters from an impure
fountain ; and such falsities when confirmed by reasonings from
the fallacies of the senses appear to be truths. And as man is
from birth in falsities from evils he easily appropriates, acknow-
ledges, and believes them, for they are in agreement with his
first natural light and with the heat of that light, which is from
the fire of the love of self or of the love of the world. And since
man is easily, and as it \\ere spontaneously, carried away to be-
lieve such things, and is thus misled, much power is attributed
here to the beast, and above to the dragon. But over the man
who is in truths from good, or over one who is regenerated by
the Lord, they have no power ; and in every case they have less
power in proportion as truths are multiplied in man, and finally
none at all ; for, as has been said above, all power is in truths
from good, consequently there is none in falsities from evil. [2.]
This may be corroborated by what is seen and perceived in
the spiritual world. In certain places there those who are in
falsities are continually contending with those who are like them
and with those who are unlike them ; and it was seen that the
evil conquered by means of falsities, and drew a great manv over
to their side. When T wondered at this it was said and perceived
that falsities have power over those who are in falsities ; for it
was observed that those who were conquered and thus drawn
o\'er were equally in falsities ; and conversely, that felsities ha\e
no power over those who are in truths. It was further seen that
those who were in falsities iought also with those who were in
truths, and conquered them ; but it was percei\ed that these
were not in truths from good, but in truths without good.
When those who are in falsities fight against those who are in
truths from good they have no effect whatever ; they are like
chaff" in the air, that is dispersed and scattered in every diredlion



216:: APOCALYPSE EXPLAINED.

bv a man's breath, wiili no power of resistance. This makes
clear why the evil are sometimes called in the Word " mighty and
powerful." From this it is now evident why "ten horns" were
seen upon the head of the dragon and upon the head of this beast,
and likewise upon the head ol the scarlet beast {Apoc. xvii. 3j.

gryy, •'And upon his horns tan d/adams "signifies power /rof/i
appearances of truth in abundatice. — This is evident from the
signification of "horns," as meaning power (of which just above) ;
also from the signification of "ten," as meaning much, thus
abundance (see above, n. 675) ; also from the signification of "dia-
dems," as meaning truths in the outmost of order, which are the
truths of the sense of the letter of the Word (see above, n. 717).
Api)earances of truth are also meant, because the truths of the
sense of the letter of the Word are for the most part appearances
of truth ; and by means of these apparent truths of the Word
those who are meant by this "beast" have their power. These
are such as confirm by reasonings the separation of faith from life.
For the truths of the sense of the letter of the Word, which are
appearances of truth, and which they so connect by reasonings
as to make them to appear like genuine truths, are what are here
signified by "diadems." But when these have been connected by
reasonings from falsities and fallacies they are no longer apparent
truths but truths falsified, and thus falsities ; according to what
was shown above (n. 719) from the apparent progression of the
sun. Upon the heads of the dragon there appeared seven
diadems, but upon the horns of the beast ten diadems, because
" the head of the dragon " signifies knowledge {scientia) of the holy
things of the Word which are falsified and adulterated, thus
apparent truths which are the truths of the sense of the letter of
the Word; while the "horns" signify their much power when



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