734# 启12:7.“天上就有了战争”表示虚假与真理，并真理与虚假的争战。这从“战争”的含义清楚可知，“战争”是指属灵的战争，也就是虚假与真理，并真理与虚假的战争(对此，我们很快就会谈到)。此处所指的虚假是来自邪恶的虚假，而真理是来自良善的真理；事实上，虚假的种类有很多，但只有那些来自邪恶的虚假才与来自良善的真理争战，因为邪恶反对良善，一切真理都属于良善。所有在生活中不思想天堂和主，只思想自我和世界的人都处于邪恶之虚假。在生活中思想天堂和主，就是思想一个人必须这样或那样行事，因为圣言就是如此教导和吩咐的；那些因靠圣言生活而如此行的人就是靠主和天堂生活。但只思想自我和世界就是思想一个人由于国家法律，为了名声、荣誉和利益而必须这样或那样行事；这些人不是为主和天堂，而是为自我和世界而活。就生命而言，这些人处于邪恶，并从邪恶处于虚假；那些处于来自这个源头的虚假之人就与真理争战。不过，这些人不与圣言争战，因为他们称其为神圣和神性，但他们与圣言的纯正真理争战，因为他们从圣言证实其虚假，但只从圣言的字义来证实，一些经文的字义具有这种性质：它可以被用来证实最异端的原则，因为字义上的圣言适合孩子和简单人的理解，他们大部分是感官化的，感官人只接受他们亲眼看见的东西。由于圣言在字面上是这样，所以那些处于来自生活邪恶的虚假之人就从圣言来证实其虚假，从而歪曲圣言。事实上，那些将信与仁分离的人如此歪曲圣言，以至于凡提到实行或行为和作为的地方，他们都将这些经文(其中有数千处经文)解释得看上去不是指实行或行为、作为，只是指相信和信仰；其它情况也是如此。说这些事是为了让读者知道，那些处于来自邪恶的虚假，“与米迦勒及其使者争战”的人，如下文所描述的，是指谁。
734b.在圣言中，“战争”表示属灵的战争，也就是来自邪恶的虚假与来自良善的真理，并来自良善的真理与来自邪恶的虚假的争战，或也可说，由那些处于来自邪恶的虚假之人向那些处于来自良善的真理之人发动的争战，这一点从圣言中的许多经文明显看出来，其中我们只引用以下经文。以赛亚书：
必有许多人民前往，说，来吧，让我们登耶和华的山，到雅各神的家，祂必将祂的道教导我们，使我们行祂的路；因为律法必出于锡安，耶和华的话必出于耶路撒冷；祂必在列族之间施行审判，斥责列民；他们要将剑打成锄头，把枪打成镰刀；这民族不举剑攻击那民族，他们也不再学习战事。雅各家啊，来吧，我们要在耶和华的光明中行走。(以赛亚书2:3–5; 弥迦书4:3)
这段经文论述了主的降临，那些将属于其新教会的人要在真理上接受教导，他们通过真理被引入天堂。“耶和华的山”和“雅各家”表示拥有对主之爱和出于这爱的敬拜的教会；“必有许多人民前往，说，来吧，让我们登那山”表示呼召到那教会，因而呼召到主那里；“祂必将祂的道教导我们，使我们行祂的路”表示他们将在真理上接受教导，他们将通过真理被引导，“道”(ways)表示真理，“路”(paths)表示生活的戒律；“律法必出于锡安，话必出于耶路撒冷”表示他们将被爱之良善的教义和来自这良善的真理之教义引导，这些教义是由主那里从天堂出来给教会的，“律法”表示爱之良善的教义，“话”表示来自这良善的真理；“祂必在列族之间施行审判，斥责列民”表示那时，生活的邪恶和教义的虚假将被驱散，“列族”表示那些处于邪恶的人，“列民”表示那些处于虚假的人，因而在抽象意义上表示生活的邪恶和教义的虚假。
“他们要将剑打成锄头，把枪打成镰刀”表示那时，争战将因所有人一致同意而停止，“剑”和“枪”表示与来自良善的真理争战的来自邪恶的虚假，并与来自邪恶的虚假争战的来自良善的真理；“锄头”表示真理所培育的教会的良善，因为用锄头耕种的“田”表示生活良善方面的教会；“镰刀”表示教义的真理，因为园中的树表示对真理的感知和真理的知识。“这民族不举剑攻击那民族，他们也不再学习战事”表示类似事物，“战事”表示整体上或整个范围内的争战。“来吧，我们要在耶和华的光明中行走”表示他们将过一种智慧的生活，“耶和华的光明”表示神性真理，“在光明中行走”表示照神性真理生活，因而表示一种智慧的生活。“战事”在此表示属灵的战争，也就是虚假与真理和良善的争战，反之亦然，“剑”和“枪”，也就是战争的武器，表示诸如在属灵的争战中使用的那类事物，这一点是显而易见的，因为此处论述的是主和祂要建立的教会，以及给这教会的教义，故经上说“祂必将祂的道教导我们，使我们行祂的路”，又说“来吧，我们要在耶和华的光明中行走”。
何西阿书：
当那日，我必为他们与田野的野兽和空中的飞鸟，并地上的爬行物立约；又要从地上折断弓、剑和战争；我必使他们安然躺卧。(何西阿书2:18)
当那日，耶和华要与之立约的“田野的野兽和空中的飞鸟，并地上的爬行物”的含义，可参看前文(AE 388e, 701c节)，那里还说明，“折断弓、剑和战争”表示停止虚假与真理之间的一切争战；故经上补充说“我必使他们安然躺卧”，这句话的意思是安全，免受来自地狱的邪恶与虚假侵扰。
撒迦利亚书：
我必剪除以法莲的战车和耶路撒冷的战马，战争的弓也必剪除，但祂必向列族讲和平。(撒迦利亚书9:10)
前面也解释了这段经文(可参看AE 355a, 357a节)，由此明显可知，“战争的弓”表示与虚假争战的真理的教义，因为这话论及主。诗篇：
耶和华使地荒凉，使战争止息，直到地极；祂折弓、断枪，把战车用火焚烧。(诗篇46:8, 9)
此处“耶和华使战争止息，直到地极”也表示祂使按灵义来理解的争战止息，灵义上的争战就是虚假与教会的真理和良善的争战(参看AE 357d节)。
又：
神折断弓弦、盾牌、剑和战器。(诗篇76:3)
这句话具有同样的含义(参看AE 357d, 365f节)。以赛亚书：
因为他们逃避剑和出了鞘的剑，并弯弓与战争的重灾。(以赛亚书21:15)
这些话的含义可参看前文(AE 131a, 357b节)，那里还说明，“战争的重灾”表示由于虚假对良善知识的强烈攻击，良善的知识在此由“阿拉伯”或“基达”来表示。诗篇：
耶和华教导我的手战争，将铜弓放在我的膀臂上。(诗篇18:34)
“教导手战争”不是指与这个世界上的敌人的战争，而是指与地狱里的敌人的战争，这种战争是由真理与虚假、与邪恶的争战来进行的。表象是，此处所指的是像大卫与他的敌人所进行的那种战争，因而是耶和华教导他这种战争，并教导如何将铜弓放在膀臂上；然而，所指的是属灵的争战，以及属灵的弓，也就是真理的教义，“铜弓”表示生活良善的教义，这是因为圣言就其本质而言，是属灵的；关于这些话，也可参看前文(AE 357b节)。
又：
耶和华啊，与我相争的，求你与他们相争；与我相战的，求你与他们相战，握着小盾大牌，起来帮助我，抽出枪来，挡住那追赶我者的路；对我的灵魂说，我是你的拯救。(诗篇35:1–3)
此处“相争”、“握着小盾大牌”、“抽出枪来”意思不是说握住或使用这些战争武器，因为这话论及耶和华，但经上如此说，是因为一切战争武器都表示诸如属于属灵争战的那类事物。“小盾”因保护头部而表示保护，以防摧毁对真理的理解的虚假；“大牌”因保护胸部而表示保护，以防摧毁仁爱，也就是良善的意愿的虚假；“枪”因保护身体的所有部位而表示总体上的保护。由于所表示的是这些事物，所以经上补充说：“对我的灵魂说，我是你的拯救。”
734c.由于耶和华，也就是主，保护人免受地狱，也就是不断从地狱冒上来的邪恶和虚假伤害，所以祂被称为“万军之耶和华” (Jehovah Zebaoth)，也就是万象之耶和华(Jehovah of Hosts)，“万象或万军”表示整体上或整个范围内的天堂、因而教会的真理和良善，主通过这些真理和良善移除总体上的众地狱和个体的每个地狱。这就是为何人们认为耶和华作为战争英雄和战士在战场上战斗并进行战争，这可从以下经文清楚看出来。以赛亚书：
万军之耶和华必降临在锡安山和它的冈陵上争战。(以赛亚书31:4)
撒迦利亚书：
耶和华必出去与那些民族争战，像祂在战争之日作战的日子一样。(撒迦利亚书14:3)
以赛亚书：
耶和华必像勇士出去，必像战士激发热情，祂必战胜祂的仇敌。(以赛亚书42:13)
摩西五经：
耶和华必世世代代和亚玛力争战。(出埃及记17:16)
经上说这话，是因为“亚玛力”表示那些不断侵扰教会的真理和良善的邪恶之虚假。
此外，圣言的历史部分，无论摩西五经，还是约书亚记、撒母耳记和列王纪，所描述的战争都表示属灵的战争；例如，与亚述人、亚兰人或叙利亚人、埃及人、非利士人的战争，以及最初与约旦河之外和约旦河这边的迦南地拜偶像的民族的战争。当知道“亚述人”、“巴比伦人和迦勒底人”，以及“埃及人”、“亚兰人或叙利亚人”、“非利士人”和其余的人所表示的邪恶和虚假是什么和哪个种类时，这些战争表示什么，就变得显而易见了；因为与以色列人交战的所有民族和人民都代表地狱，地狱都渴望向以色列人所代表的教会施暴。尽管如此，战争实际上照着它们被描述的那样发生；然而，它们代表、因而表示属灵的战争，因为圣言中的话内在无不是属灵的，圣言是神性，从神性发出之物都是属灵的，并终止于属世之物。
古人也拥有一部圣言，包括预言和历史，现在已经遗失了，这一点从摩西五经(民数记21章)明显看出来，那里提到了它的预言，这些预言被称为“神谕”(Enunciations，Utterances)；那里还提到历史书，这些历史书被称为“耶和华战记”(民数记21:14–27)。这些历史书被称为“耶和华战记”，是因为它们表示主与地狱的战争，和我们圣言历史书中的战争是一样的。这就是为何在圣言中，“敌人”、“仇敌”、“攻击者”、“追赶者”、“起来反抗的人”，以及一切战争武器，如枪、大牌、小盾、剑、弓、箭和战车，都表示诸如属于与地狱的争战和保护的那类事物。
摩西五经：
你出去与仇敌争战，看见马匹、战车，以及比你更多的人民的时候，不要怕他们，因为耶和华你的神与你同在。他们上阵的时候，祭司要对他们说，今天你们将近要和仇敌作战；你们的心不要软弱，你们也不要惧怕战兢，也不要因他们惊恐，因为耶和华你们的神与你们同去，要为你们与仇敌争战，拯救你们。(申命记20:1–4)
人若不知道圣言的每个细节里面都有一个灵义，可能会以为此处所指的更内层的东西无非是出现在字面上的东西；然而，此处“争战”和在别处一样，表示属灵的争战，所以“马”、“战车”和大量“人民”表示他们所信靠的宗教虚假，他们出于这些虚假与教会的真理作战，“马”表示理解力的虚假和由此而来的推理，“战车”表示教义的虚假，大量“人民”表示总体上的虚假。无论你说虚假，还是说那些处于虚假的人，都是一样的。他们不会害怕这些人，或战兢，因为他们处于来自主的教会真理，主在这些真理中与人同在，从而出于它们为人与地狱作战，这些地狱就是灵义上的仇敌；因此，经上说：“因为耶和华神与你同在，并与你们同去，要为你们与仇敌争战，拯救你们。”这两种意义，即属世意义和属灵意义，通过存在于世界的一切事物与天堂的一切事物之间的对应关系构成一体；因此，天堂与世人通过圣言有一种结合。但隐藏在圣言历史部分中的属灵意义不如隐藏在预言部分中的那么容易看到，因为历史事实使心智固定在它们自己上面，从而使它不去思想其它任何意义，只思想出现在字面上的东西；然而，圣言的一切历史事实或部分都代表天上的事物，那些话也具有意义。
以下申命记20章中的这些话表示要作战的，是所有处于教义的真理，从而成为教会之人的人，而不是那些还没有变得如此的人：
后来，官长也要向百姓讲话说，有什么人建造新房，还没有行奉献礼的，他可以回家去，恐怕他在战争中死去，而别人去奉献。或有什么人栽种葡萄园，还没有完成并摘取它的果实，他可以回家去，恐怕他在战争中死去，而别人完成并摘取它的果实。或有什么人聘定了妻，还没迎娶她，他可以回家去，恐怕他在战争中死去，而别人去娶她。有什么人心里惧怕软弱，他可以回家去，免得他弟兄的心像他的心那样融化。(申命记20:5–8)
经上吩咐并准许“建造新房，还没有行奉献礼的”、“栽种葡萄园，还没有摘取它果实的”、“聘定了妻，还没迎娶她的”都要留在家里，恐怕他们在战争中死去，而别人去奉献房屋、摘取葡萄园的果实、娶妻，是出于灵界的原因，没有人能明白这些原因，除非他知道“建造房屋”、“栽种葡萄园”和“娶妻”，以及“在战争中死去”表示什么；“建造房屋”表示建立教会；“栽种葡萄园”所表相同，但“房屋”表示良善方面的教会，而“葡萄园”表示真理方面的教会，因为良善与真理都必须植入人，好让教会可以在他里面。“聘定并迎娶妻”表示这两者，即良善与真理的结合；“战争”表示属灵的战争，也就是与来自地狱的邪恶和虚假的争战；“在战争中死去”表示在教会通过这些手段被植入之前就屈服；这也通过试探实现，在圣言中，“战争”也表示试探。
由此可以断定这些律例在灵义上表示什么，即出去打仗的以色列人所表示的教会之人，也就是有教会在里面的人是那些要与敌人，也就是地狱作战的人，而不是那些还没有成为教会之人，或没有教会在里面的人；因此，经上说那些“建造新房，还没有行奉献礼的人”和那些“栽种葡萄园，还没有摘取它果实的人”，以及那些“聘定了妻，还没迎娶她的人”，都不可出去作战，因为所有这些人都表示那些教会尚未植入其中的人，因而表示那些还没有成为教会之人的人；经上说这些人“可以回家去，恐怕他们在战争中死去”，这句话的意思是说，这些人不会战胜他们的敌人，反而他们的敌人会战胜他们，因为只有那些处于来自良善的真理之人，或真理与良善在其里面结合的人才能战胜属灵的敌人。经上还说恐怕“别人奉献房屋”、“摘取葡萄园的果实”、“娶妻”，这表示免得虚假和邪恶与良善结合，或别的种类的真理与对良善的情感结合；因为“别人”表示虚假，也表示别的真理，因而表示不一致的真理。“心里惧怕软弱的”也要回家，表示那些还没有处于教会的良善和真理，并由此处于对主的信心之人，因为这些人惧怕邪恶，也使其他人惧怕它们，这由“免得他弟兄的心融化”来表示。这些就是经上吩咐这些事的内在原因，或来自灵界的原因。
734d.“战争”表示属灵的战争，也就是与地狱事物的战争，这一点从以下事实很明显地看出来，利未人围绕会幕的职守和事奉被称为“服役”，这从摩西五经中的这些话清楚看出来：
摩西被吩咐，利未人，从三十岁的人直到五十岁的人，凡从事服役、在会幕里办事的，都数点了。(民数记4:23, 35, 39, 43, 47)
别处：
利未人的职守是这样：从二十五岁和以上的人都要前来在会幕的事奉上从事服役，从五十岁的人起，他就要停止事奉的服役，不再事奉。(民数记8:24, 25)
利未人围绕会幕的工作和事奉被称为“服役”，因为利未人代表教会的真理，为了服侍，利未人被赐予并分派给的亚伦，代表爱之良善和拯救工作方面的主；由于主出于爱之良善通过来自圣言的真理重生并拯救世人，以及移除来自祂不断与之作战的地狱的邪恶和虚假，所以利未人的职守和事奉被称为“服役”。这事从以下事实也明显看出来，即：他们的事奉被称为“服役”，尽管利未人并未出去与那地的敌人交战。这表明，祭司职分就是服役，但却是抗击邪恶和虚假的服役。由于同样的原因，如今教会被称为战斗的教会。
以赛亚书：
山间有多人的声音，好像是大人民，有列族的列国聚集哄嚷的声音；万军之耶和华点阅作战的军队。(以赛亚书13:4)
前面解释了这些话(可参看AE 453b节)；“点阅作战的军队”表示安排来自良善的真理对抗来自邪恶的虚假，这些真理由“聚集的列族的列国”来表示。同一先知书：
到那日，耶和华必成为坐在审判席上者的公平之灵；并从城门口击退战争者的力量。(以赛亚书28:5, 6)
这些话论及那些处于自我聪明的骄傲之人，以赛亚书28:1中的“高傲的冠冕，以法莲的酒徒”就是指他们。“耶和华必成为坐在审判席上者的公平之灵”表示那些没有处于这种骄傲的人必从主拥有聪明，“审判或公平”表示对真理的理解，因而表示聪明；“耶和华必成为从城门口击退战争者的力量”表示主将能力赐予那些捍卫圣言和来自圣言的教义，努力阻止它们遭受暴力的人；“城”表示教义，给城提供入口的“城门口”表示属世真理。这就是为何长老坐在城门口审判。
耶利米书：
你们要使攻击锡安女子的战争成圣；起来，让我们趁中午上去，起来，让我们趁夜间上去，让我们毁坏她的宫殿。建土堆攻打耶路撒冷。看哪，有一种民从北方之地而来，残忍，毫无怜悯；他们的声音像海洋咆哮；锡安的女子哪，他们都骑马，如上战场的人摆阵攻击你。(耶利米书6:3–6, 22, 23)
此处论述的主题是那些处于自我聪明的人对圣言的歪曲；他们由“从北方之地而来的一种民”来表示；在灵界，这些人住在北方，因为他们处于歪曲，由此看不见真理；但“锡安的女子”表示处于纯正真理的教会。“你们要使攻击锡安女子的战争成圣，建土堆攻打耶路撒冷”表示这些人对真理的攻击和对教会的摧毁；“耶路撒冷”表示教义方面的教会，因而表示教会的教义。“起来，让我们趁中午上去”表示公开摧毁真理的努力；“起来，让我们趁夜间上去”表示暗中摧毁它们的努力；“让我们毁坏她的宫殿”表示摧毁对真理的理解的努力；“残忍的民，他们毫无怜悯”表示他们根本没有处于对真理的爱，而是处于对虚假的爱；“他们的声音像海洋咆哮；他们都骑马”表示他们出于知识(科学)和自我聪明进行推理；“他们如上战场的人摆阵”表示他们攻击真理。
诗篇：
求你救我脱离邪恶的人，保护我脱离强暴的人，就是心里图谋邪恶的人；他们终日为战争聚集；他们使自己的舌头尖锐如蛇。(诗篇140:1–3)
“邪恶的人”和“强暴的人”表示那些扭曲圣言真理的人；凡出于堕落邪恶的意图通过扭曲圣言真理向它们施暴的人都被称为“强暴的人”。“心里图谋邪恶”进一步描述了这种堕落邪恶的意图；“终日为战争聚集”表示扭曲圣言的真理；“战争”表示他们获胜所凭借的推理，故经上补充说：“他们使自己的舌头尖锐如蛇。”
撒迦利亚书：
他们必如勇士在战争中践踏街上的泥土，他们必争战，因为耶和华与他们同在，骑马的必羞愧。(撒迦利亚书10:5)
这段经文论述了主的降临和那些从主处于来自良善的真理之人；论到这些人，经上说“他们必如勇士在战争中践踏街上的泥土”，这表示他们将驱散并完全摧毁教义的虚假；“街上的泥土”表示这虚假，因为“城”表示教义，“城市的街道”表示它的真理，其中的“泥土”表示来自被歪曲的真理的虚假；“他们必争战，因为耶和华与他们同在”表示他们将凭主或来自主的能力攻击并战胜这些虚假；“骑马的必羞愧”表示一切自我聪明都将屈服；“羞愧”表示屈服，因为它论及那些被击败的人，“骑马”表示信靠自我聪明。
何西阿书：
我却要怜悯犹大家，凭耶和华他们的神拯救他们；我不靠着弓、剑、战争、马匹、马兵拯救他们。(何西阿书1:7)
“犹大家”表示属天教会；“凭耶和华他们的神怜悯并拯救他们”表示来自主的拯救；“我不靠着弓、剑、战争、马匹、马兵拯救他们”表示不靠着诸如属于自我聪明的那类东西；前面各个地方已经说明，“弓”、“剑”、“马”和“马兵”表示什么；“战争”表示凭这些事物争战。
以西结书：
你们没有上去堵住破口，也没有为以色列家修造围墙，使你们当耶和华的日子在战争中站立得住。(以西结书13:5)
这些话论及“愚蠢的先知”，愚蠢的先知表示来自被歪曲的圣言的教义虚假；“你们没有上去堵住破口，也没有为以色列家修造围墙”表示他们不能纠正教会的背道行为，或修正它的任何东西；“以色列家的破口”表示教会的背道行为，它的“围墙”表示防止虚假入侵、从而产生修正之物；“当耶和华的日子在战争中站立不住”表示在最后审判的日子，没有与来自地狱的邪恶之虚假作战。
耶利米书：
荣耀的城，就是我喜乐的城，怎能不被撇弃呢？因此，在那日，她的少年人必仆倒在街上，所有的战士都必被剪除。(耶利米书49:25, 26; 50:30)
“荣耀的城”和“耶和华喜乐的城”表示来自圣言的真理之教义；“被撇弃”表示这教义因对真理的歪曲变成虚假的教义；“因此，她的少年人必仆倒在街上”表示对真理的一切理解，因而一切聪明都将灭亡；“少年人”表示对真理的理解，“那城的街道”表示教义之虚假。“所有的战士都必被剪除”表示将不再留有与虚假争战的任何真理；“战士”表示那些处于真理，并出于真理与虚假作战的人，在抽象意义上表示与虚假作战的真理本身。
以赛亚书：
你的被杀者并不是被剑杀的，也不是在战争中被杀死的。(以赛亚书22:2)
这话论及“异象谷”，异象谷表示感官人，感官人从身体感官的谬误来看待一切事物；由于它不理解真理，从而抓住虚假以取而代之，所以经上说“你的被杀者并不是被剑杀的，也不是在战争中被杀死的”，这表示真理不是被基于虚假的推理毁灭的，也不是被虚假与真理的任何争战毁灭的，而是从它们自己毁灭的，因为是从谬误毁灭的，由于谬误而看不见真理。
同一先知书：
我要把埃及与埃及混在一起，使人攻击自己的弟兄，使人攻击自己的同伴，城攻击城，国攻击国。(以赛亚书19:2)
这些话论及与属灵人分离的属世人；这属世人由“埃及”来表示；“我要把埃及与埃及混在一起，使人攻击自己的弟兄，使人攻击自己的同伴”表示属世人中推理反对属灵人的真理和良善，并与它们争战的一群虚假；“人和弟兄”表示真理和良善，在反面意义上表示虚假和邪恶；“人和同伴”表示在自己中间的真理，在反面意义上表示在自己中间的虚假；当虚假获胜时，这种纷争和争战就会发生，因为虚假不断与虚假相争，但真理不与真理相争；“城攻击城，国攻击国”表示教义自己之间，或教会自己之间将有类似的争论；“城”表示教义，“国”表示由此而来的教会。
734e.由此明显可知，主在福音书的这些话表示什么：
将来有好些人冒我的名来，说，我是基督，并且要迷惑许多人。你们要听见战争和战争的风声；小心，不要惊慌；因为民族要起来攻击民族，国家要起来攻击国家；必有饥荒，瘟疫，地震。(马太福音24:5–7; 马可福音13:6–8; 路加福音21:8–11)
这些话是主论到时代的完结时对门徒所说的，时代的完结表示教会在末期的状态，这些章节描述了这种状态；因此，它还表示对圣言的真理和良善的连续败坏和歪曲，直到只有虚假和由此而来的邪恶。那些将要冒祂的名来，自称基督，并且要迷惑许多人的人表示那些将要来说这是神性真理的人，然而，它却是被歪曲的真理，被歪曲的真理本身就是虚假；“基督”表示神性真理方面的主，但此处在反面意义上表示被歪曲的神性真理。“他们要听见战争和战争的风声”表示必有对真理的讨论和争论；“民族要起来攻击民族，国家要起来攻击国家”表示邪恶将与邪恶争战，虚假将与虚假争战，因为邪恶之间永远不会达成一致，虚假之间也永远不会达成一致；这就是为何教会分裂了，如此多的异端邪说产生；“民族”表示那些处于邪恶的人，“国家”表示那些处于虚假的人，教会由这些人构成。“必有饥荒，瘟疫，地震”表示将不再有真理和良善的任何知识，教会的状态将因败坏它的虚假而改变；“饥荒”表示真理和良善的知识的缺乏；“瘟疫”表示虚假造成的败坏；“地震”表示教会的变化。
由于在圣言中，“战争”表示属灵的战争，也就是虚假与真理，并真理与虚假的争战，所以这些争战由但以理书中北方王与南方王之间的战争，以及公山羊与公绵羊的搏斗来描述：北方王与南方王之间的战争在但以理书第11章，公山羊与公绵羊的搏斗在但以理书第8章；在那里，“北方王”表示那些处于虚假的人，“南方王”表示那些处于真理的人；“公山羊”表示那些因处于生活的邪恶而处于教义虚假的人，“公绵羊”表示那些因处于生活的良善而处于教义真理的人。
由此清楚可知，启示录其它经文中的“交战”(war，即战争或争战、赴战)表示什么，如以下经文：
见证人作完见证的时候，那从无底坑或深渊里上来的兽要跟他们交战，胜过他们，把他们杀了。(启示录11:7)
启示录：
鬼魔的灵施行迹象，出去到地上的列王和世上的所有国家那里，叫他们在神全能者的大日聚集争战。(启示录16:14)
又：
撒但必出来，迷惑列族，就是歌革和玛各，聚集他们去赴战。(启示录20:8)
在这些经文中，“交战”(war，战争或争战、赴战)也表示属灵的战争，就是虚假与真理，并真理与虚假的战争。它被称为虚假与真理，并真理与虚假的战争，但要知道，那些处于虚假的人与真理争战，而那些处于真理的人却不与虚假争战，因为发起攻击的，总是那些处于虚假的人，而那些处于真理的人只是防御；至于主，祂甚至从不反抗，只是保护真理。不过，我们将在别处进一步谈论这个主题。
734. And there was war in heaven.- That this signifies combat of falsity against truth, and of truth against falsity, is evident from the signification [of war as denoting spiritual war, that is,] of falsity against truth and of truth against falsity, of which we shall speak presently. The falsity here meant is falsity from evil, while the truth is truth from good; for many kinds of falsities exist, but those only which are from evil fight against truths from good, since evil is opposed to good, and all truth is of good. All those are in the falsities of evil who in their life have given no thought to heaven and the Lord, but have thought only of themselves and the world. To think of heaven and the Lord in the life, is to think that one ought to act in such or such a manner, because the Word so teaches and commands; those who do this, since they live from the Word, live from the Lord and heaven. But to think only of oneself and the world, is to think that one ought to act in this or that manner because of the laws of the country, and for the sake of reputation, honours and gain. Such persons do not live for the Lord and heaven, but for themselves and the world; these are in evil as to life, and from evils in falsities; and those who are in falsities from this source fight against truths. But these do not fight against the Word, for they call it holy and Divine, but they fight against the genuine truths of the Word; they confirm their falsities by the Word, but by the sense of its letter only, which in some passages is of such a nature that it may be interpreted to confirm the most heretical principles, for the reason that the Word in that sense is adapted to the apprehension of children and the simple minded; these for the most part are sensual, and the sensual receive only those things that they see. And because the Word is such in the letter, therefore those who are in falsities from evil of life confirm their falsities by the Word, and thus falsify the Word. In fact those who separate faith from charity, so falsify the Word that wherever mention is made of acting or of deeds and works, they explain such passages - of which there are thousands - so as to make it appear that not the doing of deeds or works is meant, but only believing and faith; and so in other cases. These things have been said in order that the reader may know who are meant by those who are in falsities from evil, and who made war with Michael and his angels, as treated of in the following article.
[2] That war, in the Word, signifies spiritual war, which is that of falsity from evil against truth from good, and of truth from good against falsity from evil, or what is the same thing, that which is waged by those who are in falsities from evil against those who are in truths from good, is evident from a number of passages in the Word, of which we shall cite only the following.
In Isaiah:
"Many peoples shall go and say, Come and let us go up to the mountain of Jehovah, to the house of the God of Jacob, who will teach us of his ways, that we may go in his paths; for out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem; that he may judge among the nations, and rebuke peoples, who shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up the sword against nation, neither shall they learn war any more. O house of Jacob, come ye, and we will go in the light of Jehovah" (2:3-5; Micah 4:3).
This treats of the Lord's coming, and of the fact that those who will be of His New Church are to be instructed in truths, by which they will be led to heaven. The mountain of Jehovah and the house of Jacob signify the church in which there are love to the Lord and worship from that love. The call to that church, and thus to the Lord, is signified by Many peoples shall go and say, Come, and let us go up to that mountain. That they are to be instructed in the truths by which they will be led, is signified by the words He will teach us of His ways, that we may go in His paths, - ways denoting truths, and paths precepts of life. That they will be taught by means of the doctrine of the good of love, and the doctrine of truth from that good, which are for the church out of heaven from the Lord, is signified by Out of Zion shall go forth the law, and the Word from Jerusalem, - the law denoting the doctrine of the good of love, and the Word, truth from that good. That evils of life and falsities of doctrine will then be dissipated is signified by He will judge among the nations and rebuke peoples, - nations signifying those who are in evils, and peoples those who are in falsities, thus, in an abstract sense, evils of life and falsities of doctrine.
[3] That, by common consent, combats will then cease is signified by They shall beat their swords into ploughshares, and their spears into pruning-hooks, - swords and spears denoting falsities from evil fighting against truths from good, and truths from good against falsities from evil, ploughshares denoting the goods of the church cultivated by means of truths. For a field that is tilled by the ploughshare denotes the church as to the good of life, and pruning-hooks denote truths of doctrine, because trees in gardens signify perceptions and cognitions of truth. The signification of Nation shall not lift the sword against nation, neither shall they learn war any more is similar, war signifying combats in their whole extent. Come ye, and we will go in the light of Jehovah, signifies that such will live a life of wisdom, the light of Jehovah denoting the Divine Truth, and to go in it denoting to live according to it, thus a life of wisdom. That war here signifies spiritual war, which is that of falsities against truths and goods, and conversely, and that swords and spears, which are arms of war, signify such things as are used in spiritual combats, is manifestly evident, for the Lord, the church to be established by Him, and also the doctrine for that church, is the subject dealt with here, therefore it is said, "He shall teach us of his ways, that we may go in his paths;" also,
"Come ye, and we will go in the light of Jehovah."
[4] In Hosea:
"In that day I will make for them a covenant with the wild beast of the field, and with the bird of the heavens, and with the creeping thing of the earth; and the bow, and the sword, and the war, will I break off from the earth, and I will cause them to lie down securely" (388:27, 701:20), where it is also shown that by breaking the bow, the sword, and the war, is signified to cease from all combat between falsity and truth, therefore it is added, "And I will cause them to lie down securely," which means security from the infestations of evils and falsities from hell.
[5] In Zechariah:
"I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the bow of war shall be cut off; and he will speak peace to the nations" (357:28).
[6] In the same:
God "breaketh the flashings (scintillas) of the bow, the shield, and the sword, and the war" (357:4).
[7] In David:
"Strive, O Jehovah, with them that strive with me, fight against them that fight against me, take hold of shield and buckler and rise up for mine help, draw out the spear, and stop the way against my pursuers; say unto my soul, I am thy salvation" (Psalm 35:1-3).
Here to fight, to take hold of shield and buckler, and to draw out the spear, does not mean to use those arms of war, since this is said of Jehovah, but it is so said, because all arms of war signify such things as pertain to spiritual war. A shield, because it protects the head, signifies protection against falsities which destroy the understanding of truth; a buckler, because it protects the breast, signifies protection against the falsities which destroy charity, which is the will of good; while a spear, as it protects all parts of the body, signifies protection in general. Because such things are signified, it is therefore added, "Say to my soul, I am thy salvation."
[8] Since Jehovah, that is, the Lord, protects man from the hells, that is, from the evils and falsities which continually arise therefrom, therefore he is called Jehovah Zebaoth, that is Jehovah of armies (or hosts), and armies signify the truths and goods of heaven, and thus of the church in their whole extent, by means of which the Lord removes the hells in general, and with each one individually. This is why it is attributed to Jehovah that He fights and carries on war as a hero and man of war in battles, as is evident from the following passages.
In Isaiah:
"Jehovah Zebaoth shall come down to fight upon Mount Zion, and upon the hill thereof" (31:4).
In Zechariah:
"Jehovah shall go forth and fight against the nations, as on the day of his fighting in the day of battle" (14:3).
In Isaiah:
"Jehovah shall go forth as a hero; as a man of war he shall stir up zeal, he shall prevail over his enemies" (42:13).
In Moses:
"War of Jehovah against Amalek from generation to generation" (Exodus 17:16).
This is said because by Amalek are signified those falsities of evil which continually infest the truths and goods of the church.
[9] Moreover, the wars described in the historical parts of the Word, both those which are related in the books of Moses, and those in the books of Joshua, Judges, Samuel, and the Kings, signify spiritual wars; as for example, the wars against the Assyrians, Syrians, Egyptians, Philistines, and, in the beginning, those against the idolatrous nations in the land of Canaan beyond and on this side Jordan. But the signification of those wars becomes plain when it is known what kind of evil and falsity is signified by the Assyrians, the Babylonians, and Chaldeans, also by the Egyptians, Syrians, Philistines, and the rest. For all the nations and peoples who waged war with the sons of Israel represented the hells, which wished to do violence to the church represented by the sons of Israel. Those wars nevertheless actually took place as they are described, still they represented, and thus signified, spiritual wars, since nothing is said in the Word that is not interiorly spiritual, for the Word is Divine, and what proceeds from the Divine is spiritual, and is terminated in what is natural.
[10] That the ancients also possessed a Word both prophetical and historical, now lost, is evident in Moses (Numbers xxi.), where its prophecies are mentioned, which are there called Enunciations, and also its historical parts, which are called the Wars of Jehovah (verses 14 and 27). Those historical parts are called the Wars of Jehovah, because they signify the wars of the Lord with the hells, as is the case also with the wars in the historical parts of our Word. This, then, is why enemies, foes, assailants, pursuers, those that rise up, and moreover all arms of war, such as the spear, the buckler, the shield, the sword, the bow, arrows and the chariot, signify in the Word such things as pertain to combat and protection against the hells.
[11] In Moses:
"When thou goest out to war against the enemy, and seest the horse and the chariot, a people more than thou, thou shalt not be afraid of them, because Jehovah thy God is with thee." The priest shall say to them, when they draw near to the battle, "Ye draw near this day to the battle against your enemies, let not your heart soften, neither fear ye, nor tremble, nor be dismayed before them, for Jehovah your God goeth with you, to fight for you against your enemies, and to save you" (Deuteronomy 20:1-4).
He who does not know that there is a spiritual sense in every particular of the Word may suppose that nothing more interior is meant here than that which appears in the letter; and yet war, as elsewhere, signifies spiritual war, and therefore horse, chariot, and much people, signify the falsities of religion in which they trust, and from which they fight against the truths of the church, horse denoting the falsities of the understanding and reasonings therefrom, chariot, falsities of doctrine, and much people, falsities in general. Whether you say falsities, or those who are in falsities, it amounts to the same. They were not to be afraid of these or tremble, because they are in the truths of the church from the Lord. And because the Lord is in these truths with man, and thus from them fights for man against the hells, which are meant by enemies in the spiritual sense, therefore it is said, because Jehovah God is with thee, and goeth with thee to fight for you with your enemies, and to keep you. These two senses, the natural and the spiritual, make one by the correspondences which exist between all things of the world and all things of heaven, consequently there is a conjunction of heaven with man through the Word. But the spiritual sense which lies hidden in the historical parts of the Word is less easily seen than that in the prophetical parts, because the historical facts keep the mind fixed in themselves, and thus withdraw it from thinking of any other sense than that which appears in the letter; yet all the historical parts of the Word are representative of heavenly things, and the words, are significative.
[12] That all those who were in truths of doctrine, and thus had become men of the church, and not those that had not so become, were to fight, is signified by the following words in the same chapter:
"Afterwards the governors shall speak to the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go and return unto his house, lest peradventure he die in the war, and another man dedicate it. Or what man is there that hath planted a vineyard, and hath not completed and gathered the fruits of it? let him go and return unto his house, lest peradventure he die in the war, and another man complete and gather the fruits of it. Or what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the war, and another man take her. What man is timid and faint in heart? let him go and return unto his house, lest the heart of his brethren melt as his heart" (Deuteronomy 20:5-8).
That those that had built new houses, and had not yet dedicated them, and those that had planted vineyards, and not yet gathered the fruits of them, and those that had betrothed wives, and not yet taken them, should remain at home, lest they should die in the war, and other men should dedicate their houses, gather the fruits of their vineyards, and take their wives, was commanded and sanctioned from causes in the spiritual world; and these no one can understand, except he knows the signification of building a house, planting a vineyard, and taking a wife, and also of dying in war. To build a house signifies to establish the church, and the same is meant by planting a vineyard; but a house signifies the church as to good, and a vineyard the church as to truth, for both good and truth must be implanted in man, in order that the church may be in him. The conjunction of these two, namely, of good and truth, is signified by betrothing and taking a wife; and war signifies spiritual war, which is a combat against evils and falsities from hell; while to die in the war, signifies to yield, before the church is implanted by means of those things, this also being effected by means of temptations, which are also signified in the Word by wars.
[13] From these things it may be understood what is signified by those statutes in the spiritual sense, namely, that the men of the church, that is, men in whom is the church, who are signified by the sons of Israel going out to the war, are those who are to fight against enemies, which are the hells, that is to say, those in whom is the church, and not those who have not yet become men of the church; therefore it is said that those that have built houses, and not yet dedicated them, also those that have planted vineyards, and not yet gathered the fruits of them, also those that have betrothed wives, and have not yet taken them, shall not go out to the war; for all these signify those in whom the church has not yet been implanted, that is those who have not yet become men of the church. And it is said that they should go and return to their houses, lest they should die in the war, which means that such will not prevail over their enemies, but their enemies over them, since those alone prevail over their spiritual enemies who are in truths from good, or with whom truth is conjoined with good. It is said also, lest another man dedicate the house, gather the fruit of the vineyard, and take the wife, which signifies lest falsities and evils conjoin themselves with good, or truth of another kind with the affection for good; for another man signifies falsity, also other truth, thus truth that is not concordant. That the timid and faint in heart should also return home signifies those who were not yet in the goods and truths of the church and by means of these in confidence in the Lord, for such fear the evil, and also cause others to fear them, and this is signified by Lest the heart of his brethren melt. These now are the interior reasons, or reasons from the spiritual world, why these things were commanded.
[14] That war signifies spiritual war, which is war against infernal things, is manifestly evident from this, that the offices and ministries of the Levites in connection with the tent of meeting were called military service, as is plain from these things in Moses:
"It was commanded Moses that the Levites should be numbered, from a son of thirty years to a son of fifty years, to do military service, to do the work in the tent of the assembly" (Numbers 4:23, 35, 39, 43, 47).
And in another place:
"This is the office of the Levites; from a son of twenty-five years and upwards he shall come to do military service in the ministry of the tent of meeting, but from a son of fifty years he shall cease from the military service of the ministry, neither shall he minister any more" (Numbers 8:24, 25).
The labours and ministry of the Levites in connection with the tent of meeting are called military service, because the Levites represented the truths of the church, and Aaron, to whom the Levites were given and assigned for service, represented the Lord as to the good of love, and as to the work of salvation. And as the Lord from the good of love by means of truths from the Word regenerates and saves men, and also removes evils and falsities which are from hell, against which He continually fights, therefore the offices and ministries of the Levites were called a military service. The same thing is further evident from this that their ministries were called a military service, although they did not go out to war against the enemies of the land. This shows that the priesthood is a military service, but a military service against evils and falsities. It is for this reason that the church at this day is called a church militant.
[15] In Isaiah:
"The voice of a multitude in the mountains, like that of a great people, a tumultuous noise of the kingdoms of the nations gathered together; Jehovah Zebaoth numbereth the host of war" (13:4).
These words have been explained above (n. 28:5, 6).
This is said of those who are in the pride of [their] own intelligence, and who are meant in the first verse by the crown of pride, the drunkards of Ephraim. That those who are not in that pride shall have intelligence from the Lord, is signified by Jehovah shall be for a spirit of judgment to him that sitteth in judgment, judgment denoting the understanding of truth, thus intelligence. Jehovah shall be for strength to those who repel war from the gate, signifies that the Lord gives power to those who defend the Word and doctrine from the Word, and who endeavour to prevent them from suffering violence, a city denoting doctrine, and the gate which gives entrance to it denoting natural truths. This was the reason why the elders sat in the gates of the city to judge.
[16] And in Jeremiah:
"Sanctify ye the war" against the daughter of Zion; "arise and let us go up at noon, arise and let us go up in the night, and destroy her palaces. Cast up a mound against Jerusalem. Behold a people cometh from the land of the north, a cruel people, and they have no mercy; their voice resoundeth like the sea, they ride upon horses prepared as a man for war, against thee, O daughter of Zion" (6:3-6, 22, 23).
The subject there treated of is the falsification of the Word by those who are in [their] own intelligence, and who are meant by the people coming from the land of the north, for such persons in the spiritual world dwell in the north, because they are in falsifications from which truths cannot be seen; but a church which is in genuine truths is meant by the daughter of Zion. The attack upon truth and the destruction of the church by such is signified by Sanctify ye the war against the daughter of Zion, and cast up a mound against Jerusalem, - Jerusalem denoting the church as to doctrine, and thus the doctrine of the church. The effort to destroy truths openly is signified by Arise, let us go up at noon; and the effort to destroy them secretly is signified by Arise, let us go up in the night. The effort to destroy the understanding of truth is signified by Let us destroy her palaces; that they are wholly destitute of the love of truth, and have a love of falsity, is signified by A cruel people, and they have no mercy. That they reason from knowledges (scientia), and from [their] own intelligence, is signified by Their voice resoundeth like the sea, they ride upon horses; that they fight against truth is signified by their being prepared as a man for war.
[17] In David:
"Deliver me from the evil man, and save me from the man of violences, who think evils in the heart; all the day they gather together for war, they have sharpened their tongue like serpents" (Psalm 140:1-3).
The evil man and the man of violences signify those who pervert the truths of the Word; he is called a man of violences who from wicked intention offers violence to the truths of the Word, by perverting them; such wicked intention is further described by thinking evils in the heart, while the perversion of the truths of the Word is meant by gathering themselves together all the day for war; the reasonings by which they prevail are signified by wars, therefore it is also added, "They have sharpened their tongue like serpents."
[18] In Zechariah:
"They shall be as mighty men treading under foot the mire of the streets in the war, and they shall engage in battle, because Jehovah is with them, and they that ride upon horses shall be ashamed" (10:5).
This treats of the Lord's coming, and of those who are in truths from good from Him; of these it is said, that They shall be as mighty men treading under the foot the mire of the streets in the war, - which signifies that they will dissipate and utterly destroy falsities of doctrine, the mire of the streets denoting that falsity, because a city signifies doctrine, the streets of a city its truths, and the mire in them falsity from truth falsified. And they shall fight because Jehovah is with them, signifies that they will attack and overcome those falsities by power from the Lord; and they that ride upon horses shall be ashamed, signifies that everything of [their] own intelligence shall succumb; to be made ashamed denotes to succumb, because it is said of those who are conquered, while to ride upon horses denotes to trust in [their] own intelligence.
[19] In Hosea:
"I will have mercy on the house of Judah, and will save them by Jehovah their God; and I will not save them by the bow, nor by the sword, nor by warrior by horses, nor by horsemen" (1:7).
The house of Judah signifies the celestial church; to have compassion and to save them by Jehovah their God signifies salvation from the Lord. I will not save them by the bow, nor by the sword, nor by the war, nor by horses, nor by horsemen, signifies not by such things as belong to [man's] own intelligence. The signification of bow, sword, horses and horsemen, has been shown above in various places; war signifies combat from such things.
[20] In Ezekiel:
"Ye have not gone up into the breaches, neither made up the fence for the house of Israel, that ye might stand in the war in the day of Jehovah" (13:5).
This was said of the foolish prophets, who signify falsities of doctrine from the Word when it is falsified. That they were not able to correct the apostacies of the church, or amend anything of it is signified by Ye have not gone up into the breaches, neither made up the fence for the house of Israel, - the breaches of the house of Israel denoting the falling away of the church, and its fence that which prevents the invasion of falsity, and thus produces amendment. Not to stand in the war in the day of Jehovah, signifies not to fight against falsities of evil, which are from hell, in the day of a last judgment.
[21] And in Jeremiah:
"How is the city of glory not forsaken, the city of my joy? Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day" (49:25, 26; 50:30).
The doctrine of truth from the Word is meant by the city of glory, and by the city of the joy of Jehovah; that this is changed into a doctrine of falsity by falsifications of truth is signified by being forsaken or deserted. That all understanding of truth, and thus all intelligence, would perish, is signified by Therefore her young men shall fall in her streets, - young men denoting the understanding of truth, and the streets, of that city falsities of doctrine. That there will no longer remain any truths fighting against falsities is signified by All the men of war shall be cut off, - men of war denoting those who are in truths, and who fight from them against falsities, and, in an abstract sense, truths themselves fighting against falsities.
[22] In Isaiah:
"Thy slain (confossi) are not slain with the sword, neither killed in war" (22:2).
This is said of the valley of vision, which signifies the sensual man, which looks at everything from the fallacies of the bodily senses; because it does not understand truths, and seizes upon falsities in the place of them, it is therefore said Thy slain are not slain with the sword, neither killed in war, - which signifies that truths have not been destroyed by reasonings from falsities, nor by any combats of falsity against truths, but from themselves, because from fallacies, in consequence of which truths are not seen.
[23] In the same:
"I will mingle Egypt against Egypt, that a man shall fight against his brother, and a man against his companion, city against city, kingdom against kingdom" (19:2).
This is said of the natural separated from the spiritual man, which is signified by Egypt. The crowd of falsities in the natural man reasoning and fighting against the truths and goods of the spiritual man is signified by I will mingle Egypt against Egypt, and a man shall fight against his brother, and a man against his companion, - a man and a brother signifying truth and good, and, in the opposite sense, falsity and evil, and a man and his companion truths among themselves, and, in the opposite sense, falsities among themselves. This division, and combat, take place when falsities rule, since falsities continually contend with falsities, but truths do not contend with truths. That there will be similar contentions of doctrines among themselves, or of churches among themselves, is signified by City shall fight against city, and kingdom against kingdom, - city denoting doctrine, and kingdom the church therefrom.
[24] From these things it is evident what is signified by the Lord's words in the Evangelists;
"Many shall come in my name, saying, I am Christ, and shall lead many astray. But ye shall hear of wars and rumours of wars; see that ye be not troubled; for nation shall rise up against nation and kingdom against kingdom, and there shall be famines, and pestilences, and earthquakes" (Matthew 24:5-7; Mark 13:6-8; Luke 21:8-11).
This was said by the Lord to the disciples concerning the consummation of the age, which signifies the state of the church at its end, which is described in those chapters, therefore it also means the successive perversion and falsification of the truth and good of the Word, until nothing remains but falsity and evil therefrom. Those who shall come in His name and call themselves Christ, and shall lead many astray, signify that those shall come who will say that this is Divine Truth, when nevertheless it is truth falsified, which in itself is falsity; for by Christ is meant the Lord as to Divine Truth, but here, in the opposite sense, truth falsified. That they shall hear of wars and rumours of wars, signifies that there will be discussions and contentions about truths, and consequent falsifications. Nation shall rise up against nation, and kingdom against kingdom, signifies that evil will fight against evil, and falsity against falsity, for evils never agree among themselves, nor falsities among themselves; this is why churches are divided, and why so many heresies have arisen; nation signifies those who are in evils, and kingdom those who are in falsities, and of these the church consists. There shall be famines and pestilences and earthquakes, signifies that there will no longer be any knowledges of truth and good, and the state of the church will be changed by the falsities that will corrupt it, famine denoting a lack of the knowledges of truth and good, pestilences, corruptions by falsities, and earthquakes, the changes in the church.
[25] Since wars signify, in the Word, spiritual wars which are combats of falsity against truth, and of truth against falsity, therefore such combats are described by the war between the king of the north and the king of the south, and by the battle of the he-goat against the ram, in Daniel, - the war between the king of the north and the king of the south in chapter eleven, and the combat of the he-goat against the ram in chapter eight. And there the king of the north means those who are in falsities, and the king of the south those who are in truths. The he-goat signifies those who are in falsities of doctrine, because they are in evil of life, and the ram those who are in truths of doctrine, because they are in good of life.
[26] It is evident, from these things what is signified by war in other passages of the Apocalypse, as in the following:
When the witnesses "shall have finished their testimony, the beast coming up out of the abyss shall make war with them, and conquer them, and kill them" (11:7).
Again,
"The spirits of demons doing signs to go forth unto the kings of the earth and of the whole world, to gather them together to the war of that great day of God Almighty" (16:14):
And again,
"Satan shall go forth to lead the nations astray, Gog and Magog, that he may gather them together to war" (20:8).
In these passages also, war signifies spiritual war, which is that of falsity against truth and of truth against falsity. It is called a war of falsity against truth and of truth against falsity, but it must be understood that those who are in falsities fight against truths, but those who are in truths do not fight against falsities, for it is always those who are in falsities that attack while those who are in truths only defend, and in reference to the Lord, He does not even resist, but only protects truths. But we shall speak further upon this subject elsewhere.
734. Verse 7. And there was war in heaven, signifies the combat of falsity against truth and of truth against falsity. This is evident from the signification [of "war," as being spiritual war, that is, 1] of falsity against truth and of truth against falsity (of which presently). The falsity here meant is falsity from evil, and the truth truth from good; for there exist many kinds of falsities, but those falsities only that are from evil fight against truths from good, since evil is opposed to good, and all truth is of good. All those are in the falsities of evil who in their life have given no thought to heaven and the Lord, but have thought only of self and the world. To think of heaven and the Lord in the life is to think that this or that must be done because the Word so teaches and commands; those who do this, since they live from the Word, live from the Lord and heaven. But to think only of self and the world is to think that this or that must be done because of the laws of the country, and for the sake of reputation, honor and gain; such do not live for the Lord and heaven, but for self and the world. These in respect to life are in evil, and from evil in falsities; and those who are in falsities from this origin fight against truths. But these do not fight against the Word, for they call it holy and Divine, but they fight against the genuine truths of the Word, for they confirm their falsities from the Word, but only from the sense of its letter, which in some passages is such that it may be drawn to confirm the most heretical principles, for the reason that the Word in that sense is adapted to the apprehension of children and the simple, who for the most part are sensual, and they receive only such things as are apparent to the eyes; and as the Word is such in the letter, therefore those who are in falsities from evil of life confirm their falsities from the Word, and thus falsify the Word. Yea, they who separate faith from charity so falsify the Word that wherever mention is made of doing or of deeds and works, such passages, of which there are thousands, are explained as if nothing of doing or of deeds or works were meant, but only believing and faith; and so in other cases. This has been said to make known who are meant by those who are in falsities from evil, who "made war with Michael and his angels," as described in the following article.
[2] That "war" signifies in the Word spiritual war, which is the war of falsity from evil against truth from good, and of truth from good against falsity from evil, or what is the same, which is carried on by those who are in falsities from evil against those who are in truths from good, is evident from many passages in the Word, of which the following only need be cited. In Isaiah:
Many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob, and He will teach us of His ways that we may go in His paths; for out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem; that He may judge between the nations, and reprove peoples; and they shall beat their swords into hoes, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore. O house of Jacob, come ye, and we will go in the light of Jehovah (Isaiah 2:3-5; Mic. Micah 4:2-3).
This treats of the Lord's coming, and that those who will be of His New Church are to be instructed in truths, by which they will be led to heaven. "The mountain of Jehovah" and "the house of Jacob" signify the church in which is love to the Lord and worship from that love; a summoning to that church, and thus to the Lord, is signified by "Many peoples shall go and say, Come ye, and let us go up to that mountain;" that they will be instructed in truths by which they will be led is signified by "He will teach us of His ways that we may go in His paths," "ways" meaning truths and "paths" the precepts of life; that they will be led by the doctrine of the good of love and by the doctrine of truth from that good, which are for the church out of heaven from the Lord, is signified by "out of Zion shall go forth the law, and the Word from Jerusalem," "the law" meaning the doctrine of the good of love, and "the Word" truth from that good; that evils of life and falsities of doctrine will then be dissipated is signified by "He will judge between the nations and reprove the peoples," "nations" signifying those who are in evils, and "peoples" those who are in falsities, thus in an abstract sense evils of life and falsities of doctrine.
[3] That by the consent of all, combats will then cease is signified by "they shall beat their swords into hoes and their spears into pruning hooks," "sword" and "spear" meaning falsities from evil fighting against truths from good, and truths from good against falsities from evil; "hoes" meaning the goods of the church which are cultivated by truths, for "a field that is tilled by the hoe" means the church in respect to the good of life; and "pruning hooks" mean truths of doctrine, because trees in gardens signify the perceptions and knowledges of truths. Like things are signified by "nation shall not lift up sword against nation, neither shall they learn war anymore," "war" signifying combats in the whole complex. That they will live a life of wisdom is signified by "Come ye, and we will go in the light of Jehovah," "the light of Jehovah" meaning Divine truth, and "to go in it" meaning to live according to it, thus in a life of wisdom. That "war" here signifies spiritual war, which is that of falsities against truths and goods, and conversely, and that "swords and spears," which are arms of war, signify such things as are used in spiritual combats, is clearly evident, for the Lord and the church to be established by Him and doctrine for that church are here treated of, and it is said, "He will teach us of His ways that we may go in His paths;" also "Come ye, and we will go in the light of Jehovah."
[4] In Hosea:
In that day I will make a covenant for them with the wild beast of the field, and with the bird of the heavens, and with the creeping thing of the earth; and I will break the bow, and the sword, and the war, from the earth; and I will make them to lie down securely (388, 701), also that "breaking the bow, the sword, and the war," signifies to cease from all combat between falsity and truth; therefore it is added, "and I will make them to lie down securely," which means security from the infestations from evils and falsities that are from hell.
[5] In Zechariah:
I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the bow of war shall be cut off; but he shall speak peace to the nations (357).
[6] In the same:
God breaketh the flashes of the bow, the shield, and the sword, and the war (131, 357), also that the "grievousness of war" signifies because of the strong assault of falsities against the knowledges of good, which are here signified by "Arabia" or "Kedar."
In David:
Jehovah who teacheth my hands war, that a bow of brass may be let down upon his arms 2(357.
[7] In the same:
Strive, O Jehovah, with them that strive with me, fight against them that fight against me, take hold of shield and buckler and rise up for mine help, draw out the spear, and stop the way against my pursuers; say unto my soul, I am thy salvation (Psalms 35:1-3).
Here "to fight," "to take hold of shield and buckler," and "to draw out the spear," does not mean to grasp these arms of war, since this is said of Jehovah, but it is so said because all arms of war signify such things as pertain to spiritual war. A "shield," because it protects the head, signifies protection against the falsities that destroy the understanding of truth; a "buckler," because it protects the breast, signifies protection against the falsities that destroy charity, which is the will of good; and a "spear," because it protects all parts of the body, signifies protection in general. Because such things are signified it is added, "say unto my soul, I am thy salvation. "
[8] Because Jehovah, that is, the Lord, protects man from the hells, that is, from the evils and falsities that continually rise up out of the hells, therefore He is called "Jehovah Zebaoth," that is, Jehovah of Hosts, and "hosts" signify the truths and goods of heaven, and thus of the church in the whole complex, by which the Lord removes the hells in general, and with each one individually; this is why it is attributed to Jehovah that He fights and wages war as a hero and man of war in battles, as can be seen from the following passages. In Isaiah:
Jehovah of Hosts shall come down to fight upon Mount Zion, and upon the hill thereof (Isaiah 31:4).
In Zechariah:
Jehovah shall go forth and fight against the nations, as on the day of His fighting in the day of battle (Zechariah 14:3).
In Isaiah:
Jehovah shall go forth as a hero, He shall stir up zeal like a man of wars, He shall prevail over his enemies (Isaiah 42:13).
In Moses:
Jehovah hath war against Amalek from generation to generation (Exodus 17:16).
This is said because "Amalek" signifies those falsities of evil that continually infest the truths and goods of the church.
[9] Moreover, the wars that are described in the historicals of the Word, both in the books of Moses and in the books of Joshua, Judges, Samuel, and Kings, signify spiritual wars; as the wars against the Assyrians, Syrians, Egyptians, Philistines, and, in the beginning, against the idolatrous nations in the land of Canaan beyond and on this side Jordan. What these wars signify becomes evident when it is known what and of what kind are the evil and falsity signified by "the Assyrians," "the Babylonians and the Chaldeans," also by "the Egyptians," "the Syrians," "the Philistines," and the rest; for all nations and peoples that waged war with the sons of Israel represented the hells, which were desirous of doing violence to the church represented by the sons of Israel. Nevertheless, the wars actually took place as they are described, yet they represented and thence signified spiritual wars, since nothing is said in the Word that is not inwardly spiritual, for the Word is Divine, and what proceeds from the Divine is spiritual, and is terminated in what is natural.
[10] That the ancient people also had a Word, both prophetical and historical, that is now lost, is evident from Moses (Numbers 21), where its prophecies are referred to, and are there called "Enunciations;" also the historical books, which are called "The Wars of Jehovah" (verses 1 Numbers 21:14 and 27). Those historical books are called "The Wars of Jehovah" because they signify the wars of the Lord with the hells, as also do the wars in the historical books of our Word. This, then, is why "adversaries," "enemies," "assailants," "pursuers," "those that rise up," as also all the arms of war, as the spear, the buckler, the shield, the sword, the bow, arrows, the chariot, signify in the Word such things as pertain to combats with the hells and protection against them.
[11] In Moses:
When thou goest forth to war against thine enemies and seest the horse and the chariot, a people more than thou, thou shalt not be afraid of them, for Jehovah thy God is with thee. The priest shall say to them when they draw near to battle, Ye draw nigh this day unto battle against your enemies; let not your heart soften, neither fear ye, nor tremble, nor be terrified before them, for Jehovah your God goeth with you to fight for you against your enemies, to save you (Deuteronomy 20:1-4).
He who does not know that there is a spiritual sense in every particular of the Word might believe that nothing more interior is here meant than what is meant in the letter; and yet "war" here as elsewhere signifies spiritual war, and therefore "horse," "chariot," and "much people" signify the falsities of religion in which they trust, and from which they fight against the truths of the church, "horse" meaning the falsities of the understanding and reasonings therefrom, "chariot" falsities of doctrine, and "much people" falsities in general. Whether you say falsities or those who are in falsities it amounts to the same. They were not to be afraid of these nor tremble because they were in the truths of the church from the Lord and because the Lord is in these truths with man, and thus from them fights for man against the hells, which are the enemies in the spiritual sense; therefore it is said, "for Jehovah God is with you, and goeth with you to fight for you against your enemies, to save you." These two senses, the natural and the spiritual, make one by the correspondences that exist between all things of the world and all things of heaven; consequently there is a conjunction of heaven with man by means of the Word. But the spiritual sense that lies hidden in the historical books of the Word is less easily seen than that in the prophetical things, because the historical facts keep the mind fixed in themselves, and thus prevent its thinking anything except what appears in the letter; and still all the historical facts of the Word are representative of heavenly things, and the words are significative.
[12] That all those who were in the truths of doctrine, and thus had become men of the church, and not those that had not yet so become, were to fight, is signified by the following words in the same chapter:
Afterwards the officers shall speak unto the people, saying, What man is there that hath built a new house and hath not dedicated it, let him go and return unto his house, lest he die in the war and another man dedicate it. Or what man is there that hath planted a vineyard and hath not completed and gathered the fruits of it, let him go and return unto his house, lest he die in the war and another man complete and gather the fruits of it. Or what man is there that hath betrothed a wife and hath not taken her, let him go and return unto his house, lest he die in the war and another man take her. What man is fearful and soft in heart, let him go and return unto his house, lest the heart of his brethren melt as his heart (Deuteronomy 20:5-8).
That "those that had built new houses and had not yet dedicated them," and "those that had planted vineyards and had not yet gathered the fruits of them," and "those that had betrothed wives and had not yet taken them," should remain at home, lest they should die in the war and other men should dedicate their houses, gather the fruits of their vineyards, and take their wives, was commanded and sanctioned from causes in the spiritual world, which no one can see unless he knows what is signified by "building a house," "planting a vineyard," and "taking a wife," also by "dying in war." "To build a house" signifies to establish the church; the like is meant by "planting a vineyard," but a "house" signifies the church in respect to good, and a "vineyard" the church in respect to truth, for both good and truth must be implanted in man, that the church may be in him. The conjunction of these two, namely, of good and truth, is signified by "betrothing and taking a wife;" and "war" signifies spiritual war, which is combat against evils and falsities from hell; and "to die in the war" signifies to succumb before the church is implanted by these means; this is done also by means of temptations, which are also signified by "wars" in the Word.
[13] From this it can be concluded what these statutes signify in the spiritual sense, namely, that the men of the church, that is, the men in whom the church is, who are signified by "the sons of Israel going out to the war," are the ones to fight against enemies, which are the hells, and not those who have not yet become men of the church or men in whom the church is; therefore it is said that those "that have built houses and have not yet dedicated them," also those "that have planted vineyards and have not yet gathered the fruits of them," also those "that have betrothed wives and have not yet taken them," shall not go out to the war, for all these signify those in whom the church has not yet been implanted, thus who have not yet become men of the church; and it is said that such "should go and return to their house, lest they should die in the war," which means that such will not prevail over their enemies, but their enemies over them, since those only prevail over spiritual enemies who are in truths from good, or in whom truth is conjoined to good. It is also said, "lest another man dedicate the house," "gather the fruit of the vineyard," and "take the wife," which signifies lest falsities and evils conjoin themselves with good, or truth of another kind with the affection of good; for "another man" signifies falsity, and also other truth, thus truth that is not concordant. That "the fearful and soft of heart" should also return home signified such as were not yet in the truths and goods of the church and thereby in confidence in the Lord, for such fear the evil, and also cause others to fear them, which is signified by "lest they cause the heart of their brethren to melt." These then are the interior reasons, or reasons from the spiritual world, why these things were commanded.
[14] That "war" signifies spiritual war, which is against things infernal, is clearly evident from this, that the offices and ministries of the Levites about the Tent of meeting were called "military service," as is evident from these words of Moses:
It was commanded Moses that the Levites should be numbered from a son of thirty years to a son of fifty years, to do military service, to do the work in the Tent of meeting (Numbers 4:23, 35, 39, 43, 47).
And elsewhere:
This is the office of the Levites; from a son of twenty-five years and upward he shall come to do military service in the ministry of the Tent of meeting, but from a son of fifty years he shall cease from the military service of the ministry and shall minister no more (Numbers 8:24, 25).
The works and ministries of the Levites about the Tent of meeting are called "military service" because the Levites represented the truths of the church, and Aaron, to whom the Levites were given and assigned for service, represented the Lord in relation to the good of love and in reference to the work of salvation, and as the Lord from the good of love by means of truths from the Word regenerates and saves men, and also removes the evils and falsities that are from hell, against which He continually fights, therefore the functions and ministries of the Levites were called "military service." The same is evident from this also, that their ministries were called "military service" although the Levites did not war against the enemies of the land. This shows that the priesthood is a military service, but against falsities and evils. For the same reason the church at this day is called the church militant.
[15] In Isaiah:
The voice of a multitude in the mountains, like as of a great people, the voice of a tumult of the kingdoms of the nations gathered together; Jehovah of Hosts numbereth the host of war (Isaiah 13:4).
This may be seen explained above n. Isaiah 28:5, 6).
This is said in reference to those who are in the pride of self-intelligence, who are meant in verse 1 by "the crown of pride, the drunkards of Ephraim." Of those who are not in that pride this is said; that they shall have intelligence from the Lord is signified by "Jehovah shall be for a spirit of judgment to him that sitteth on judgment;" "judgment" signifying the understanding of truth, thus intelligence; "Jehovah shall be for might to those who turn back the war from the gate" signifies that the Lord gives power to those who defend the Word and doctrine from the Word, and who prevent violence being done to them; a "city" meaning doctrine, and "gate" which gives entrance to it meaning natural truths. This was why the elders sat for judging in the gates of the city.
[16] In Jeremiah:
Sanctify ye the war against the daughter of Zion; arise and let us go up at noon, arise and let us go up in the night and let us destroy her palaces. Cast up a mound against Jerusalem. Behold a people cometh from the land of the north, cruel and they have no pity; their voice resoundeth like the sea; they ride upon horses prepared as a man for war, against thee, O daughter of Zion (Jeremiah 6:3-6, 22, 23).
This treats of the falsification of the Word by those who are in self-intelligence; such are meant by "a people coming from the land of the north," for such in the spiritual world dwell in the north, because they are in falsifications from which truths are not seen; but the church that is in genuine truths is meant by "the daughter of Zion." The assault upon truth and the destruction of the church by such is signified by "Sanctify ye the war against the daughter of Zion, and cast up a mound against Jerusalem;" "Jerusalem" meaning the church in respect to doctrine, and thence the doctrine of the church. The effort to destroy truths openly is signified by "arise, let us go up at noon;" and the effort to destroy them secretly is signified by "arise, let us go up in the night;" the effort to destroy the understanding of truth is signified by "let us destroy her palaces;" that they are not at all in the love of truth, but in the love of falsity, is signified by "a cruel people, and they have no pity;" that they reason from knowledges [scientiae] and from self-intelligence is signified by "their voice resoundeth like the sea, they ride upon horses;" that they assault the truth is signified by "they are prepared as a man for war."
[17] In David:
Free me from the evil man, and preserve me from the man of violences, who think evils in the heart; all the day they gather together for war; they have sharpened their tongue like serpents (Psalms 140:1-3).
"Evil man" and "man of violences" signify those who pervert the truths of the Word; he is called "a man of violences" who from a depraved intention offers violence to the truths of the Word by perverting them. The depraved intention is further described by "thinking evils in the heart;" and perverting the truths of the Word is meant by "gathering themselves together all the day for war;" the reasonings by which they prevail are signified by "wars," and therefore it is added, "they have sharpened their tongue like serpents."
[18] In Zechariah:
They shall be as the mighty ones treading down the mire of the streets in the war, and they shall fight because Jehovah is with them, and they that ride upon horses shall be ashamed (Zechariah 10:5).
This treats of the Lord's coming and of those who are in truths from good from Him; of these it is said that "they shall be as the mighty ones treading down the mire of the streets in the war," which signifies that they will dissipate and wholly destroy the falsities of doctrine; "the mire of the streets" signifying that falsity, because a "city" signifies doctrine, "the streets of a city" its truths, and the "mire" in them falsity from truth falsified; "and they shall fight because Jehovah is with them" signifies that from the Lord they will attack and overcome those falsities; "and they that ride upon horses shall be ashamed" signifies that everything of self-intelligence will succumb; "to be ashamed" means to succumb because it is said of those who are overcome, and "to ride upon horses" signifies to trust in self-intelligence.
[19] In Hosea:
I will have pity on the house of Judah, and will save them by Jehovah their God; and I will not save them by bow, nor by sword, nor by war, nor by horses, nor by horsemen (Hosea 1:7).
"The house of Judah" signifies the celestial church; "to have pity and to save them by Jehovah their God" signifies salvation from the Lord; "I will not save them by the bow, the sword, war, horses, and horsemen," signifies not by such things as are of self-intelligence; what "bow," "sword," "horses" and "horsemen" signify has been shown above in various places; "war" signifies combat from such things.
[20] In Ezekiel:
Ye have not gone up into the breaches, neither fenced with a fence for the house of Israel, that ye might stand in the war in the day of Jehovah (Ezekiel 13:5).
This was said of "the foolish prophets," that signify the falsities of doctrine from the Word falsified; that they were not able to correct the backslidings of the church, or amend anything of it, is signified by "Ye have not gone up into the breaches, neither fenced with a fence for the house of Israel;" "the breaches of the house of Israel" meaning the backslidings of the church, and its "fence" what wards off the invasion of falsity, and thus amends; "not to stand in the war in the day of Jehovah" signifies not to fight against the falsities of evil, which are from hell, in the day of the Last Judgment.
[21] In Jeremiah:
How is the city of glory not forsaken, the city of my joy? Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day (Jeremiah 49:25, 26; 50:30).
The doctrine of truth from the Word is meant by "the city of glory," and by "the city of the joy of Jehovah;" that this is turned into the doctrine of falsity by falsifications of truth is signified by "being forsaken or deserted;" that all understanding of truth and thus all intelligence would perish is signified by "therefore her young men shall fall in her streets;" "young men" meaning the understanding of truth, and the "streets of that city" the falsities of doctrine. That there will no longer remain any truths combating against falsities is signified by "all the men of war shall be cut off;" "the men of war" meaning those who are in truths and who fight from them against falsities, and in an abstract sense truths fighting against falsities.
[22] In Isaiah:
Thy slain are not slain with the sword, neither are they killed in the war (Isaiah 22:2).
This is said of "the valley of vision," which signifies the sensual man that sees all things from the fallacies of the senses of the body; because it does not understand truths, and therefore seizes upon falsities instead, it is said "thy slain are not slain with the sword, neither are they killed in the war," which signifies that the truths have not been destroyed by reasonings from falsities, neither by any combats of falsity against truths, but from themselves, because from fallacies from which truths are not seen.
[23] In the same:
I will commingle Egypt against Egypt, that a man may fight against his brother, and a man against his companion, city against city, kingdom against kingdom (Isaiah 19:2).
This is said of the natural man separated from the spiritual; this is signified by "Egypt;" the crowd of falsities in the natural man reasoning and fighting against the truths and goods of the spiritual man is signified by "I will commingle Egypt against Egypt, that a man may fight against his brother and a man against his companion;" "man and brother" signifying truth and good, and in the contrary sense falsity and evil; and "man and companion" signifying truths among themselves, and in the contrary sense falsities among themselves; this division and combat take place when falsities prevail, since falsities continually contend with falsities, but truths do not contend with truths; that there will be like contentions of doctrines among themselves, that is, of the churches among themselves, is signified by "city shall fight against city, and kingdom against kingdom;" "city" meaning doctrine, and "kingdom" the church therefrom.
[24] From this the signification of the Lord's words in the Gospels can be seen:
Many shall come in My name, saying, I am Christ, and shall lead many astray. But ye shall hear of wars and rumors of wars; see that ye be not troubled; for nation shall be stirred up against nation and kingdom against kingdom, and there shall be famines and pestilences and earthquakes (Matthew 24:5-7; Mark 13:6-8; Luke 21:8-11).
This was said by the Lord to the disciples respecting the consummation of the age, which signifies the state of the church at its end, which is described in these chapters; so, too, it means the successive perversion and falsification of the truth and good of the Word until there is nothing but falsity and the evil thence. Those who "shall come in His name and shall call themselves Christ, and shall lead many astray," signify those who will come and say that this is divine truth, when yet it is truth falsified, which in itself is falsity; "Christ" meaning the Lord in relation to Divine truth, but here in the contrary sense Divine truth falsified. "They shall hear of wars and rumors of wars" signifies that there shall be disputes and contentions about truths, and consequent falsifications; "nation shall be stirred up against nation, and kingdom against kingdom," signifies that evil will fight with evil and falsity with falsity, for evils never agree among themselves nor falsities among themselves; this is why churches are divided, and so many heresies have arisen; "nation" signifies those who are in evils, and "kingdom" those who are in falsities, of whom the church consists. "There shall be famines and pestilences and earthquakes" signifies that there will no longer be any knowledges of truth and good, and that the state of the church will be changed on account of the falsities that will corrupt it; "famine" meaning a deprivation of the knowledges of truth and good; "pestilences" corruptions by falsities, and "earthquakes" the changes of the church.
[25] Since "wars" signify in the Word spiritual wars, which are the combats of falsity against truth and of truth against falsity, therefore these combats are described by "the war between the king of the north against the king of the south," and by "the battle of the he-goat against the ram," in Daniel; the war between the king of the north and the king of the south in chapter eleven, and the battle of the he-goat against the ram in chapter eight; and there "the king of the north" means those who are in falsities, and "the king of the south" those who are in truths; the "he-goat" signifies those who are in the falsities of doctrine because they are in the evil of life, and the "ram" those who are in the truths of doctrine because they are in the good of life.
[26] From this it is clear what is signified by "war" in other passages of Revelation, as in the following:
When the witnesses shall have finished their testimony the beast that cometh up out of the abyss shall make war with them, and overcome them and kill them (Revelation 11:7).
Again:
The spirits of demons doing signs to go forth unto the kings of the earth and of all the countries of the world, to gather them together unto the war of that great day of God Almighty (Revelation 16:14).
And elsewhere:
Satan shall go forth to lead astray the nations, Gog and Magog, to gather them together to war (Revelation 20:8).
In these passages also "war" signifies spiritual war, which is a war of falsity against truth and of truth against falsity. It is called a war of falsity against truth and of truth against falsity, but it is to be known that those who are in falsities fight against truths, but not so those who are in truths against falsities, for it is always those who are in falsities who attack, while those who are in truths only defend; but in reference to the Lord, He never even resists, but merely protects truths. But more elsewhere respecting this.
Footnotes:
1. The words in brackets are inserted from n. 734.
2. The Latin has "my arms," as found in 357.
734. [Vers. 7.] "Et factum est bellum in caelo." - Quod significet pugnam falsi contra verum, ac veri contra falsum, constat ex significatione (" 1
belli", quod sit bellum spirituale, quod est] falsi contra verum ac veri contra falsum (de qua sequitur): per falsum hic intelligitur falsum ex malo, et per verum intelligitur verum ex bono; nam plura genera falsorum dantur, at illa falsa quae ex malo sunt solum pugnant contra vera ex bono, ex causa quia malum est contra bonum, et omne verum est boni. Omnes illi in falso mali sunt qui nihil cogitaverunt de caelo et de Domino in vita sua, sed modo de se et de mundo: cogitare de caelo et de Domino in vita, est cogitare quod ita faciendum sit quia Verbum docet et jubet; hi quia vivunt ex Verbo, vivunt ex Domino et caelo: at cogitare modo de se et de mundo, est cogitare quod ita faciendum sit propter leges regni, et propter famam, honores et lucra; hi non vivunt Domino et caelo, sed sibi et mundo; hi sunt qui quoad vitam in malo sunt, et ex malo in falsis sunt; qui in falsis ex illa origine sunt, illi pugnant contra vera. Sed pugna illorum non est contra Verbum, hoc enim sanctum et Divinum vocant, sed est pugna eorum contra genuina vera Verbi; confirmant enim sua falsa ex Verbo, sed non nisi quam ex sensu litterae ejus, qui talis est aliquibus in locis ut trahi possit ad confirmanda principia summe haeretica ex causa quia Verbum in illo sensu est secundum captum infantum et simplicium, quorum plerique. sensuales sunt, et hi non recipiunt nisi talia quae apparent coram oculis; et quia tale est Verbum in littera, ideo qui in falsis ex malo vitae sunt, falsa sua ex Verbo confirmant, et sic Verbum falsificant: immo, qui fidem separant a charitate ita falsificant Verbum ut ubicunque dicitur "facere", ac nominantur "facta" et "opera", illa loca, quae millia sunt, explicant, sic ut non facere, nec factum aut opus intelligatur, sed credere et fides; ita in reliquis. Haec dicta sunt, ut sciatur quinam intelliguntur per illos qui in falsis ex malo sunt, a quibus "bellum factum est cum Michaele et ejus angelis", de quibus in sequente articulo.
[2] Quod "bellum" in Verbo significet bellum spirituale, quod est falsi ex malo contra verum ex bono, et vicissim, seu quod idem, quod sit ab illis qui in falsis ex malo sunt contra illos qui in veris ex bono sunt, constat ex pluribus locis in Verbo, ex quibus sequentia in medium licet afferre:
- Apud Esaiam,
"Ibunt populi multi et dicent, Ite et ascendamus ad montem Jehovae, ad domum Dei Jacobi, qui docebit nos de viis suis; ut eamus in semitis Ipsius; nam ex Zione exibit lex, et verbum Jehovae ex Hierosolyma; ut judicet inter gentes, et corripiat populos.., qui contundent gladios suos in ligones, et hastas suas in cultros putatorios; non tollet gens contra gentem gladium, neque discent amplius bellum: domus Jacobi, ite, et ibimus in luce Jehovae" (2:3-5; Micham 4:3):
haec de adventu Domini, et quod illi qui e nova Ipsius ecclesia erunt, docendi sint in veris, per quae ducentur ad caelum: per "montem Jehovae" et "domum Jacobi" significatur ecclesia ubi amor in Dominum et cultus ex illo amore: convocatio ad illam ecclesiam et sic ad Dominum significatur per quod "ibunt populi multi et dicent, Ite et ascendamus" ad illum montem: quod docendi sint in veris, per quae ducentur, significatur per "Docebit nos de viis suis, ut eamus in semitis Ipsius"; "viae" sunt vera, et "semitae" sunt praecepta vitae: quod per doctrinam boni amoris et per doctrinam veri ex illo bono, quae pro ecclesia ex caelo a Domino, significatur per quod "ex Sione exibit lex, et verbum ex Hierosolyma"; "lex" est doctrina boni amoris, et "verbum" est verum ex illo bono: quod tunc dissipabuntur mala vitae et falsa doctrinae, significatur per quod "judicabit inter gentes, et corripiet populos"; per "gentes" significantur illi qui in malis sunt, et per "populos" qui in falsis, ita abstracte mala vitae et falsa doctrinae:
[3] quod tunc ex omnium consensu cessaturae sint pugnae, significatur per quod "contundent gladios suos in ligones, et hastas suas in cultros putatorios"; "gladius" et "hasta" sunt falsa ex malo pugnantia contra vera ex bono, ac vicissim; "ligones" sunt bona ecclesiae quae per vera excoluntur, nam "ager" qui per ligones excolitur est ecclesia quoad bonum vitae; et "cultri putatorii" sunt vera doctrinae, ex eo quod "arbores" in hortis 2
significent perceptiones et cognitiones veri: similia significantur per "Non tollet gens contra gentem gladium, neque discet amplius bellum"; "bellum" significat pugnas in omni complexu: quod vitam sapientiae acturi sint, significatur per "Ite, et ibimus in luce Jehovae"; "lux Jehovae" est Divinum Verum, et "ire" in illa est vivere secundum illud, ita in vita sapientiae: quod hic "bellum" significet bellum spirituale, quod est falsorum contra vera et bona, ac vicissim, ac quod "gladii" et "hastae", quae sunt arma belli, significent talia per quae pugnae spirituales fiunt, manifeste constat; nam agitur ibi de Domino et de ecclesia ab Ipso instauranda, deque doctrina pro illa ecclesia; et dicitur quod "docebit nos de viis suis, ut eamus in semitis Ipsius"; tum, "Ite, et ibimus in luce Jehovae."
[4] Apud Hoscheam,
"Feriam illis foedus in die illo cum fera agri, et cum ave caelorum, et reptili terrae, et arcum et gladium et bellum frangam de terra, et cubare faciam eos secure" (2:18):
quid [significatur] per "feram agri", "avem caelorum", et "reptile terrae", cum quibus Jehovah in die illo panget foedus, videatur supra (n. 388 [e] 701 [c]) explicatum; et quod per "frangere arcum, gladium et bellum", significetur cessatio ab omni pugna falsi et veri; quare etiam additur, "Et cubare faciam eos secure", nempe ab infestationibus ex malis et falsis quae ex inferno.
[5] Apud Sachariam,
"Exscindam currum ex Ephraimo, et equum ex Hierosolyma, et exscindetur arcus belli; contra loquetur pacem gentibus" (9:10):
haec quoque supra (n. 3
355 [a] et 357 [a]) explicata sunt; ex quibus patet quod per "arcum belli" significetur doctrina veri pugnantis contra falsa, nam haec dicta sunt de Domino.
Apud Davidem,
Jehovah "qui ponit vastitates in terra, cessare facit bella usque ad extremitatem terrae, arcum frangit, et amputat hastam, currus comburit igne" (Psalms 46:9, 10 [B.A. 8, 9]):
hic quoque per quod Jehovah "cessare faciet bella usque ad extremitatem terrae", significatur quod cessare faciet pugnas in spirituali sensu intellectas, quae sunt falsorum contra vera et bona ecclesiae (videatur supra, n. 357 [d]).
[6] Apud eundem,
Deus "frangit scintillas arcus, scutum, et gladium, et bellum" (Psalms 76:4 [B.A. 3]):
similia hic significantur (videatur supra, n. 357 [d] et 365 [f]).
Apud Esaiam,
"Coram gladiis vagabuntur, coram gladio extenso, et coram arcu extenso, ..propter gravitatem belli" (21:15);
quid per haec significatur, videatur supra (n. 131 [a] 357 [d]), et quod per "gravitatem belli" sit propter validam impugnationem falsitatum contra cognitiones boni, quae per "Arabiam" ibi seu "Kedarem" significantur.
Apud Davidem,
Jehovah "qui docet manus meas bellum, ut demittat se arcus aeneus super brachia 4
mea" (Psalms 18:35 [B.A. 34]):
per "docere manus bellum" non intelligitur bellum contra hostes in mundo, sed contra hostes in inferno, quod fit per pugnas veri contra falsa et contra mala: apparet quidem sicut per "bellum" ibi intelligatur bellum quale David gessit contra hostes suos, et sic quod Jehovah doceret illum tale bellum, et quomodo dimitteret arcum aeneum super brachia; sed usque spirituale bellum intelligitur, et quoque arcus spiritualis, qui est doctrina veri, et "arcus aeneus doctrina boni vitae, et hoc quia Verbum in sua essentia spectatum est spirituale; sed de his quoque videatur supra (n. 357 [b]).
[7] Apud eundem,
"Jehovah, litiga cum litigatoribus meis, pugna cum oppugnatoribus meis; prehende scutum et clipeum, et surge in auxilium meum; exprome hastam, et interveni contra persecutores meos; dic animae meae, Salus tua Ego" (Psalms 35:1-3):
quod hic per "pugnare", "prehendere scutum et clipeum", et "expromere hastam", non significetur prehendere illa arma bellica, quoniam dicuntur de Jehovah [, patet] ; sed ita dicitur quia omnia arma belli significant talia quae sunt belli spiritualis; per "scutum", quia tutatur caput, significatur tutela contra falsa destruentia intellectum veri; per "clipeum", quia tutatur pectus, significatur tutela contra falsa destruentia charitatem, quae est voluntas boni; et per "hastam", quia tutatur omnia corporis, significatur tutela in communi: quia talia significantur, ideo additur, "Dic animae meae, Salus tua Ego."
[8] Quoniam Jehovah, hoc est, Dominus, tutatur hominem ab infernis, hoc est, a malis et falsis inde continue assurgentibus, ideo Dominus vocatur "Jehovah Zebaoth", hoc est, "Jehovah Exercituum"; et per "exercitus" significantur vera et bona caeli et inde ecclesiae in omni complexu, per quae Dominus removet inferna in communi, et apud unumquemvis in particulari; inde est quod tribuatur Jehovae quod Ipse pugnet et militet sicut heros et vir belli in proeliis, ut constare potest ex sequentibus locis:
- Apud Esaiam,
"Descendet Jehovah Zebaoth ad militandum super monte Zionis, et super colle ejus" ( 5
);
apud Sachariam,
"Jehovah exibit et pugnabit contra gentes, juxta diem pugnare Ipsius in die proelii" (14:3);
apud Esaiam,
"Jehovah sicut heros exibit, sicut vir bellorum excitabit zelum super hostes suos invalescet" (42:13);
apud Mosen,
"Bellum Jehovae contra Amalekum a generatione in generationem" (Exodus 17:16):
haec dicta sunt, quia per "Amalekum" significantur illa falsa mali quae ecclesiae vera et bona continue infestant.
[9] Praeterea per "bella" in historicis Verbi, tam quae memorantur in Libris Mosis, quam quae in Libris Josuae, Judicum, Samuelis et Regum, etiam significantur bella spiritualia; sicut bella contra Assyrios, Syros, Aegyptios, Philisthaeos, et in principio contra gentes idololatras in terra Canaane trans et cis Jordanem; quid vero significant, patet cum scitur quid et quale falsum et malum significatur per "Assyrios", "Dabylonicos et Chaldaeos", quid et quale per "Aegyptios", "Syros", "Philisthaeos", et reliquos; omnes enim gentes et populi, qui bella cum filiis Israelis gesserunt, repraesentabant inferna, quae violentiam inferre voluerunt ecclesiae per filios Israelis repraesentatae. Facta usque sunt bella actualiter sicut descripta sunt; sed usque repraesentabant et inde significabant bella spiritualia, quoniam nihil in Verbo dicitur quod non intus 6
est spirituale; est enim Divinum, et quod a Divino procedit est spirituale, ac terminatur in naturali.
[10] Quod etiam antiquis fuerit Verbum tam Propheticum quam Historicum, hodie deperditum, constat apud Mosen (21), ubi memorantur ejus prophetica, quae ibi vocata sunt "Enuntiata", et historica quae vocata "Bella Jehovae" (vers. 14 et 27): historica illa "Bella Jehovae" vocata sunt, quia per illa significantur bella Domini cum infernis, sicut etiam per "bella" in historicis nostri Verbi. Inde nunc est quod "hostes", "inimici", "oppugnatores", "persecutores", "insurgentes", et insuper "arma belli", sicut "hasta", "clipeus", "scutum", "gladius", "arcus", "sagittae", "currus", in Verbo significent talia quae pugnae et tutelae sunt contra infernalia.
[11] Apud Mosen,
"Quando exibis in bellum contra hostes.., et videris equum et currum, populum multum prae te, non timebit tibi ab illis, quia Jehovah Deus tuus tecum." .... Sacerdos dicet ad illos, cum accedunt ad proelium, "Vos appropinquatis hodie ad proelium contra hostes vestros; ne emollescat cor vestrum, neque timeatis vobis, neque trepidetis, neque constememini coram illis, nam Jehovah Deus vester it vobiscum ad pugnandum pro vobis cum hostibus vestris, ut servet vos" (Deuteronomius 20:14):
qui non scit quod sensus spiritualis sit in singulis Verbi, credere potest quod per haec non aliquid interius intelligatur quam sicut intelligitur in littera; sed usque per "bellum" hic ut alibi significatur bellum spirituale, et inde per "equum", "currum", et "populum multum", significantur falsa religionis quibus fidunt, et ex quibus contra vera ecclesiae pugnant; per "equum" falsa intellectus et ratiocinia inde, per "currum" falsa doctrinae, et per "populum multum" falsa in genere; sive dicas falsa, sive illos qui in falsis sunt, eodem recidit: quod non timituri sint ab illis, et trepidaturi, quia in veris ecclesiae sunt ex Domino, et quia Dominus in illis apud hominem, et sic ex illis pro homine, pugnat contra inferna, quae in sensu spirituali sunt hostes, ideo dicitur, "quia Jehovah Deus tecum, et it tecum ad pugnandum pro vobis cum hostibus vestris, ut servet vos. Hi bini sensus, nempe naturalis et spiritualis, unum faciunt per correspondentias, quae sunt inter omnia mundi et omnia caeli; inde est conjunctio caeli cum homine per Verbum. Verum spiritualis sensus, qui latet in historicis Verbi, aegrius potest videri quam qui latet in propheticis, ex causa, quia historica tenent mentem in se fixam, et inde abducunt ad cogitandum aliud quam quod apparet in littera; at usque omnia historica Verbi sunt repraesentativa caelestium, ac verba significativa.
[12] Quod omnes illi pugnaturi sint qui in veris doctrinae erant, et inde facti homines ecclesiae, et non illi qui nondum facti, significatur per haec quae sequuntur in eo capite,
"Loquentur dein moderatores ad populum, dicendo, Quis vir qui aedificavit domum novam, nec initiavit eam? abeat et revertatur in domum suam, ne forte moriatur in bello, et vir alius initiet eam. Aut quis vir qui plantavit vineam, et non perfecit et vindemiavit eam? abeat et revertatur in domum suam, ne forte moriatur in bello, et vir alius perficiat et vindemiet eam. Aut quis vir qui desponsavit uxorem, nec duxit eam? abeat et revertatur in domum suam, ne forte moriatur in bello, et vir alius ducat eam Quis vir timidus et mollis corde? abeat et revertatur domum suam, et non liquefaciat cor fratrum suorum, sicut cor ejus" (Deuteronomius 20:5-8):
quod illi "qui novas domos aedificaverunt, et nondum illas initiaverunt", et "qui plantaverunt vineas, et nondum illas vindemiaverunt", et "qui desponsaverunt uxores, et nondum eas duxerunt", remanerent domi, ne morerentur in bello, et viri alii initiarent domos, vindemiarent vineas, et ducerent uxores, mandatum et sancitum fuit ex causis in spirituali mundo, quas nemo videre potest nisi sciat quid significatur per "aedificare domum", "plantare vineam", et "ducere uxorem", tum quid significatur per "mori in bello": per "aedificare domum" significatur instaurare ecclesiam, per "plantare vineam" similiter, sed per "domum" significatur ecclesia quoad bonum, et per "vineam" ecclesia quoad verum, nam utrumque tam bonum quam verum implantandum est homini, ut in illo sit ecclesia; conjunctio utriusque, nempe boni et veri, significatur per "desponsare sibi uxorem et ducere illam"; et per "bellum" significatur bellum spirituale, quod est pugna contra mala et falsa quae ab inferno, et per "mori in bello" significatur Succumbere, antequam ecclesia per illa implantata est, quod etiam fit per tentationes, quae quoque per "bella" in Verbo significantur:
[13] ex his concludi potest quid per illa statuta in sensu spirituali significatur; nempe, quod homines ecclesiae, hoc est, homines in quibus est ecclesia, qui per "filios Israelis exeuntes in bellum" significantur, pugnaturi sint contra hostes, qui sunt inferna, et non illi qui nondum facti sunt homines ecclesiae, hoc est, homines in quibus ecclesia; quare dicitur quod illi non exituri in bellum "qui aedificaverunt domos et nondum initiaverunt illas", tum "qui plantaverunt vineas et nondum vindemiaverunt illas", ut et "qui desponsaverunt uxores et nondum duxerunt illas", nam per omnes hos significantur illi quibus ecclesia nondum implantata est, ita qui nondum facti sunt homines ecclesiae; et dicitur quod "illi abirent et reverterentur domum suam, ne morerentur in bello", per quod intelligitur quod illi non super hostes praevalituri sint, sed hostes super illos, quippe solum illi praevalent super hostes spirituales qui in veris ex bono sunt, seu apud quos verum conjunctum est bono; dicitur etiam "ne vir alius initiet domum", "vindemiet vineam", et "ducat uxorem", per quae significatur ne falsa et mala se conjungant bono, aut verum alius generis cum affectione boni; per "virum alium" significatur falsum, et quoque aliud verum, ita verum non concordans.
Quod "timidi et molles corde" etiam reverterentur domum, significabat illos qui nondum in veris et bonis ecclesiae essent, et per illa in fiducia in Dominum; hi enim timent malos, et quoque faciunt ut alii timeant, quod significatur per "ne liquefaciant cor fratrum suorum": hae nunc sunt causae interiores, seu causae e mundo spirituali, propter quas illa man data sunt.
[14] Quod "bellum" significet bellum spirituale, quod est contra infernalia, constat manifeste ex eo, quod Levitarum officia et ministeria circa Tentorium conventus dicantur "militia", ut patet ex his apud Mosen,
Mandatum est Mosi, ut numerarentur Levitae a filio triginta annorum ad filium quinquaginta annorum, ad exercendum militiam, ad faciendum opus in Tentorio conventus (Numeri 4:23, 35, 39, 43, 47):
et alibi,
"Hoc Levitarum officium, a filio quinque et viginti annorum et supra, veniet ad militandum militiam in ministerio Tentorii conventus: sed a filio quinquaginta annorum recedet a militia ministerii, nec ministrabit amplius" (Numeri 8:24, 25):
quod opera et ministeria Levitarum circa Tentorium conventus dicantur "militia", est quia Levitae repraesentabant vera ecclesiae; et Aharon, cui Levitae dati sunt et addicti ad serviendum, repraesentabant Dominum quoad bonum amoris, et quoad opus salvationis; et quia Dominus ex bono amoris per vera ex Verbo regenerat et salvat homines, et quoque removet mala et falsa, quae sunt ab inferno, contra quae continue pugnat, ideo officia et ministeria Levitarum dicta fuerunt "militia"; quod etiam ex eo patet, quod ministeria illorum vocata sint "militia", tametsi illi non militarunt contra hostes terrae: ex hoc patet quod sacerdotium sit militia, sed militia contra falsa et mala. Ex hoc est quod ecclesia etiam hodie dicatur "ecclesia pugnans."
[15] Apud Esaiam,
"Vox multitudinis in montibus, species populi magni, vox tumultus regnorum gentium congregatarum, Jehovah Zebaoth numerat exercitum belli" (13:4);
haec videantur supra (n. 453 [b]) explicata; et quod per "numerare exercitum belli" significetur ordinare vera ex bono contra falsa ex malo, quae per "regna gentium congregatarum" significantur.
Apud eundem,
"In die illo erit Jehovah [Zebaoth] .... in spiritum judicii sedenti super judicio, et in fortitudinem [illis] qui repellunt bellum a porta" (28 [5,] 6):
haec de illis qui in fastu propriae intelligentiae sunt, qui intelliguntur per "coronam superbiae, ebrios Ephraimi" (ver. 1); de illis qui non in eo fastu sunt, illa dicuntur: quod ex Domino illis sit intelligentia, significatur per "Erit Jehovah in spiritum judicii, sedenti super judicio"; "judicium" significat intellectum veri, ita intelligentiam: quod "Jehovah erit in fortitudinem illis qui repellunt bellum a porta" significat quod Dominus det potentiam illis qui Verbum et doctrinam e Verbo defendunt, et arcent ne violentia eis inferatur; "urbs" est doctrina, et "porta", quae dat introitum ad illam, sunt vera naturalia; inde erat quod seniores judicia habuerint in urbis portis.
[16] Apud Jeremiam,
"Sanctificate contra" filiam Zionis "bellum; surgite et ascenadmus in meridie; .... surgite et ascendamus in nocte, et perdamus palatia ejus: .... fundite contra Hierosolymam vallum. .... .Ecce populus veniens e terra septentrionis, .... crudelis ille, nec 7
miserantur; vox eorum sicut mare resonat, super equis equitant, paratus ut vir ad bellum, contra te, filia Zionis" (6:3-6, 22, 23):
agitur ibi de falsificatione Verbi ab illis qui in propria intelligentia sunt; hi intelliguntur per "populum venientem ex terra septentrionis", tales enim in mundo spirituali in septentrione habitant, quia in falsificatis sunt, ex quibus vera non videntur; ecclesia autem, quae in genuinis veris est, intelligitur per "filiam Zionis": impugnatio veri et destructio ecclesiae ab illis, significatur per "Sanctificate contra filiam Zionis bellum, et fundite contra Hierosolymam vallum"; "Hierosolyma" est ecclesia quoad doctrinam, et inde doctrina ecclesiae; conatus vera palam destruendi, significatur per "Surgite, ascendamus in meridie"; conatus vera clam destruendi, per "Surgite, ascendamus in nocte"; conatus destruendi intellectum veri significatur per "Perdamus palatia ejus"; quod prorsus non sint in amore veri, sed in amore falsi, significatur per quod "populus ille sit crudelis, et non miserantur"; quod ratiocinentur ex scientiis, et ex propria intelligentia, significatur per quod "vox eorum sicut mare resonat, super equis equitant"; quod sint impugnatores veri significatur per quod "sit paratus ut vir ad bellum."
[17] Apud Davidem,
"Libera me.. ab homine malo, et a viro violentiarum serva me, qui cogitant mala in corde, toto die congregant ad bella, exacuerunt linguam suam sicut serpentes (Psalms 140:2, 3 [, 41-[3]):
per "hominem malum" et "virum violentiarum" significantur qui pervertunt vera Verbi; "vir violentiarum" dicitur, qui ex prava intentione violentiam infert veris Verbi, pervertendo illa: prava intentio amplius describitur per "cogitare mala in corde"; et pervertere vera Verbi, per "toto die congregare se ad bella": ratiocinationes per quas praevalent, significantur per "bella"; quare etiam additur, "Exacuerunt linguam suam sicut serpentes."
[18] Apud Sachariam,
"Erunt sicut potentes conculcantes coenum platearum in bello, et proeliabuntur, quia Jehovah in illis, et pudefient equitantes equis" (10:5):
agitur ibi de adventu Domini, et de illis qui in veris ex bono sunt ex Ipso; de his dicitur quod "erunt sicut potentes conculcantes coenum platearum in bello", per quod significatur quod dissipaturi sint et prorsus destructuri falsa doctrinae; "coenum platearum" significat id falsum, quia "urbs" significat doctrinam, "plateae urbis" vera ejus, et "coenum" ibi falsum ex falsificato vero: "et proeliabuntur quia Jehovah cum illis", significat quod impugnaturi et expugnaturi falsa illa ex Domino; "et pudefient equitantes in equis", significat quod omne intelligentiae propriae succumbet; "pudefieri" est succumbere, quia dicitur de illis qui vincuntur, et "equitare equis" significat fidere propriae intelligentiae.
[19] Apud Hoscheam,
"Domus.. Jehudae miserebor, et salvabo illos per Deum Jehovam illorum; et non salvabo illos per arcum, et per gladium, et per bellum, et per equos, et per equites" (1:7):
per "domum Jehudae" significatur ecclesia caelestis; per "misereri et salvare illos per Jehovam Deum illorum" significatur salvatio a Domino; "non salvabo illos per arcum, gladium, bellum, equos et equites", significat non per talia quae sunt propriae intelligentiae; quid "arcus", quid "gladius", et quid "equi" et "equites", supra in suis locis ostensum est; "bellum" significat pugnam ex illis.
[20] Apud Ezechielem,
"Non ascendistis rupturas, nec sepivistis sepem pro domo Israelis, ut staretis in bello in die Jehovae" (13:5):
haec de "prophetis stultis", per quos significantur falsa doctrinae ex falsificato Verbo; quod non reparare possent lapsa ecclesiae, et aliquid ejus emendare, significatur per "Non ascendistis in rupturas, nec sepivistis sepem pro domo Israelis"; "rupturae domus Israelis" sunt lapsa ecclesiae, "sepes" ejus est quod defendit ab irruptione falsi, et sic emendat; "ut non staretis in bello in die Jehovae" significat non pugnare contra falsa mali quae ab inferno, die ultimi judicii.
[21] Apud Jeremiam,
"Quomodo non relicta est urbs gloriae, urbs gaudii mei? Quare cadent juvenes ejus in plateis ejus, et omnes viri belli exscindentur in die illo" (49:25, 26; 50:30):
doctrina veri ex Verbo intelligitur per "urbem gloriae" et per "urbem gaudii Jehovae"; quod illa versa 8
sit in doctrinam falsi per falsificationes veri, significatur per quod "relicta" seu deserta sit; quod omnis intellectus veri et sic intelligentia perierit, significatur per "Quare cadent Juvenes ejus in plateis ejus"; "juvenes" sunt intellectus veri, et "plateae" illius urbis sunt falsa doctrinae: quod non amplius aliqua vera pugnantia contra falsa supersint, significatur per quod "omnes viri belli exscindentur"; "viri belli" sunt qui in veris sunt et ex illis pugnant contra falsa, et abstracte vera pugnantia contra illa.
[22] Apud Esaiam,
"Non confossi tui confossi gladio, neque occisi bello" (22:2);
haec de "valle visionis, per quam significatur sensualis homo qui ex fallaciis sensuum corporis omnia videt; qui quia non intelligit vera, et inde loco eorum arripit falsa, dicitur quod "confossi non confossi gladio, neque occisi bello", per quae significatur quod vera non destructa sint per ratiocinationes ex falsis, neque per aliquas pugnas falsi contra Vera, sed ex se, quia ex fallaciis, ex quibus non apparent Vera.
[23] Apud eundem,
"Commiscebo Aegyptum contra Aegyptum, ut pugnet vir contra fratrem, et vir contra socium suum, urbs contra urbem, regnum contra regnum" (19:2):
haec de naturali homine separato a spirituali; ille per "Aegyptum" significatur: turba ejus falsorum ratiocinantium et pugnantium contra vera et bona spiritualis hominis, significatur per" Commiscebo Aegyptum contra Aegyptum, ut pugnet vir contra fratrem, et vir contra socium suum"; "vir et frater" significant verum et bonum, et in opposito sensu falsum et malum; "vir et socius" significant vera inter se, et in opposito sensu falsa inter se; hoc discidium et haec pugna fit quando falsa regnant, quoniam falsa cum falsis continue disceptant, non autem vera cum veris: quod similes contentiones doctrinarum inter se, seu ecclesiarum inter se, erunt, significatur per quod "urbs pugnabit contra urbem, et regnum contra regnum"; "urbs" est doctrina, et "regnum" est ecclesia inde.
[24] Ex his constare potest quid significatur per Domini verba apud Evangelistas,
"Multi.. venient in nomine meo, dicentes, Ego sum Christus, et multos seducent: audituri autem estis bella et rumores bellorum; videte ne turbemini: .... excitabitur namque gens contra gentem, et regnum contra regnum, et erunt fames, et pestes et terrae motus" (Matth. 24 9
; 10
Marc. 13:6-8; Luc. 21 [8,] 9-11):
haec a Domino ad discipulos dicta sunt de consummatione saeculi, per quam significatur status ecclesiae quoad ultimum ejus, qui in illis capitibus describitur; quare etiam intelligitur successiva perversio et falsificatio veri et boni Verbi, usque dum non sit nisi quam falsum et inde malum; per illos "qui venturi in nomine Ipsius, et se dicturos Christum, et multos seducturi", significatur quod venturi qui dicent hoc esse Divinum Verum, cum tamen est verum falsificatum, quod in se est falsum; per "Christum" enim intelligitur Dominus quoad Divinum Verum, at ibi in opposito sensu falsificatum: quod "audituri sint bella et rumores bellorum", significat quod exstiturae disceptationes et lites de veris, et inde falsificationes: quod "excitabitur gens contra gentem, et regnum contra regnum", significat quod pugnaturum malum cum malo et falsum cum falso; nam mala inter se nusquam conveniunt, nec falsa inter se, quae causa est quod ecclesiae inter se divisae sint, et tot haereses prodierint; "gens" significat illos qui in malis sunt, et "regnum" illos qui in falsis, ex quibus ecclesia: quod "erunt fames, et pestes et terrae motus", significat quod amplius nullae cognitiones veri et boni, et quod propter falsa quae infectura sunt, status ecclesiae mutaretur; "fames" est privatio cognitionum veri et boni, "pestes" sunt infectiones a falsis, et "terrae motus" sunt ecclesiae mutationes.
[25] Quoniam "bella" in Verbo significant bella spiritualia, quae sunt pugnae falsi contra verum, et veri contra falsum, ideo pugnae illae describuntur per "bellum inter regem septentrionis contra regem meridiei", et per "pugnam hirci caprarum contra arietem", apud Danielem; de bello inter regem septentrionis et regem meridiei, cap. 11; et de pugna hirci caprarum contra arietem, cap. 8; et ibi per "regem septentrionis" intelliguntur illi qui. in falsis sunt, et per "regem meridiei" qui in veris: per "hircum" significantur qui in falsis doctrinae quia in malo vitae, et per "arietem " qui in veris doctrinae quia in bono vitae.
[26] Ex his constare potest quid significatur per "bellum" etiam alibi in Apocalypsi, ut in sequentibus: -
"Quum.." testes "absolverint testimonium suum, bestia, quae ascendet ex abysso, faciet bellum cum illis, et vincet illos et occidet illos" (11:7):
alibi,
"spiritus daemonum facientes signa ad exeundum ad reges terrae et totius orbis terrarum, ad congregandum illos in bellum diei illius magnae Dei Omnipotentis" (16:14);
et alibi,
Satanas "exibit ad seducendum gentes Gogum et Magogam, ut congreget eos in bellum" ( 11
):
per "bellum" etiam in his locis significatur bellum spirituale, quod est falsi contra verum, ac veri contra falsum: dicitur bellum falsi contra verum, ac veri contra falsum; at sciendum est quod illi qui in falsis sunt pugnent contra vera, sed non ita illi qui in veris sunt contra falsa; nam illi qui in falsis sunt semper aggrediuntur, at illi qui in veris sunt modo defendunt; sed quoad Dominum, Ille ne quidem repugnat, sed modo tutatur vera: sed de his amplius alibi.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
5. The editors made a correction or note here.
6. The editors made a correction or note here.
7. The editors made a correction or note here.
8. The editors made a correction or note here.
9. The editors made a correction or note here.
10. The editors made a correction or note here.
11. The editors made a correction or note here.