741# “是迷惑全世界的”表示他们败坏教会的一切事物。这从“全世界”的含义清楚可知，“全世界”是指教会的一切事物(对此，我们很快就会谈到)；由于“全世界”表示教会的一切事物，所以“迷惑它”表示败坏这些事物；因为当仁之良善，也就是生活的良善与信分离，从中被移除，被认为无助于得救，或与得救毫不相干时，教会的一切事物就都被败坏了。圣言的一切事物，因而教会的一切事物由此被歪曲，因为主说，律法和先知都系于这两条诫命：“要爱神胜过一切，要爱邻如己。”这两条诫命表示要照着圣言的诫命生活和行事；爱就是意愿并实行，因为一个人从内层所爱的，他就会意愿，他所意愿的，他就会实行。“律法和先知”表示圣言的一切。
教会相继陷入两个邪恶与虚假的原则。一个是喜欢统治教会和天堂的一切；在圣言中，这种统治由“巴别或巴比伦”来表示；教会因邪恶陷入这个原则；另一个是将信与仁分离，生活的一切良善因这种分离而灭亡；这就是圣言中“非利士”的意思，并由但以理书中的“公山羊”和启示录中的“龙”来表示；教会因虚假而陷入这个原则。但由于这一章论述“龙”，而“龙”尤表与仁分离之信的宗教，所以我顺便提一下(与仁)分离之信的捍卫者迷惑世界所用的一些方法。他们尤其通过以下教导迷惑世界：由于没有人能从自己行本身为良善的良善，而不将功德置于其中，所以善行无助于得救；尽管如此，考虑到公共利益应当行善；这些就是圣言和由此而来的讲道，以及教会的一些祷告所指的良善。现在要解释一下这是一个多么大的错误。当一个人从圣言行善，也就是因主在圣言中就是这么吩咐的而行善时，他不是从自己，而是从主行善，因为主就是圣言(约翰福音1:1, 14)，主就在人从圣言所拥有的那些事物中，如祂在约翰福音中以这些话所教导的：
遵守我话的人，我要到他那里去，并在他那里作我的住所。(约翰福音14:23)
这就是为何主如此频繁地吩咐，必须行祂的话和诫命；那些遵行它们的人必有永生；还吩咐，每个人都将照自己的作为受审判。由此可知，那些从圣言行善的人从主行善，来自主的良善是真正的良善，它在何等程度上来自主，它里面就在何等程度上没有功德。
从圣言，因而从主所行的良善是真正的良善，这一点从启示录中的这些话也清楚看出来：
我站在门外叩门；若有人听见我的声音而开门，我要进到他那里去，我与他，他与我一同坐席。(启示录3:20)
这表明，主始终并不断同在，赐予人行善的努力，但人必须开门，也就是必须接受主；当从主的圣言行善时，他就接受了主。尽管这在人看来，似乎是凭他自己行的，但这不是出于人，而是出于他里面的主。在人看来之所以如此，是因为他没有其它感觉，只觉得他从自己思考，从自己行事；然而，当他从圣言思考和行事时，他貌似凭自己如此行；因此，这时他也相信他从主如此行。
由此可见，一个人从圣言所行的良善是属灵良善，这良善将人与主并天堂结合起来。但一个人为世界和世上的社区所行、被称为文明道德的良善的良善将他与世界，而不是与天堂结合起来。此外，信之真理与属灵良善，也就是对邻之仁的良善结合，因为信本身是属灵的，属灵之物不能与其它任何良善结合，只能与同样属灵之物结合。但与属灵良善分离的文明道德良善本身不是良善，因为它出于人；事实上，自我和世界在何等程度上隐藏在它里面，它就在何等程度上是邪恶；因此，这良善无法与信结合，真若结合，信就会消散。
741b.“迷惑全世界”表示败坏教会的一切事物，因为“世界”一般表示在其一切事物，就是良善和真理方面的教会，但尤表良善方面的教会；当经上还提到“地”时，这就是“世界”的含义。前面说明，在圣言中，“地”表示教会(AE 304, 697节)；但当经上也提到“世界”时，“地”表示真理方面的教会。因为有两样事物构成教会，即真理和良善，以下经文中的“地”和“世界或世上”就表示这两者。
以赛亚书：
夜间，我用我的灵魂渴望你；早晨，我用在我中间的灵切切等候你；因为你在地上教导你典章的时候，世上的居民就学习公义。(以赛亚书26:9)
“夜间”表示没有真理之光的状态，“早晨”表示有真理之光的状态；后一种状态来自爱，但当还没有爱时，前一种状态就存在。因此，“夜间渴望耶和华的灵魂”表示一种还没有处于真理之光的生命；“早晨，在他中间、他等候耶和华所用的灵”表示一种处于真理之光的生命；因此，经上补充说“因为你在地上教导你典章的时候，世上的居民就学习公义”，这句话表示教会处于来自圣言的真理，并通过真理处于良善；“地”表示真理方面的教会，“世上”表示良善方面的教会；因为在圣言中，“典章”(judgment，或公平、审判、判断等)论及真理，“公义”论及良善，“居民”表示处于教义、因而生活之良善的教会之人。在圣言中，“典章”(judgment，或公平、审判、判断等)论及真理，“公义”论及良善(可参看《属天的奥秘》，2235, 9857节)；“居住”表示生活，因此“居民”表示那些处于教义、因而生活之良善的人(可参看AE 133, 479, 662节)。
耶利米哀歌：
地上的列王和世上所有的居民都不信敌人和仇敌能进耶路撒冷的城门。(耶利米哀歌4:12)
“地上的列王”表示处于真理的教会之人，“世上的居民”表示处于良善的教会之人；“王”表示那些处于真理的人(可参看AE 31, 553, 625节)；刚才已经说明，“居民”表示那些处于良善的人。由此清楚可知，“地”表示真理方面的教会，“世界或世上”表示良善方面的教会。由于教会教义的一切都被虚假和邪恶摧毁，所以经上说：“他们都不信敌人和仇敌能进耶路撒冷的城门。”“敌人”表示摧毁教会真理的虚假，这些真理由“地上的列王”来表示，“仇敌”表示摧毁教会良善的邪恶，这些良善由“世上的居民”来表示；“耶路撒冷”表示教义方面的教会。
诗篇：
愿全地都惧怕耶和华，愿世上所有的居民都敬畏祂。(诗篇33:8)
此处“地”也表示那些处于教会真理的人，“世上的居民”表示那些处于教会良善的人。又：
地和其中所充满的，世界和住在其中的，都属耶和华；祂把它建立在海上，把它安定在江河之上。(诗篇24:1, 2)
此处“地”同样表示真理方面的教会，“其中所充满的”表示整体上的一切真理；“世界”表示良善方面的教会，“居住者或居民”表示整体上的良善。至于“把它建立在海上，把它安定在江河之上”表示什么，可参看前文(AE 275a, 518d节)。
以赛亚书：
我们也曾怀孕阵痛，仿佛生出风；我们未曾在地上施行拯救，世上的居民也未曾败落。(以赛亚书26:18)
此处“地”表示真理方面的教会，“世界”表示良善方面的教会。前面解释了其余的经文(可参看AE 721a节)。同一先知书：
列族啊，你们近前来听，众民哪，你们要留心听；愿地和其上所充满的，世界和其中一切所出的，都听。(以赛亚书34:1)
“列族”表示那些处于良善的人，“众民”表示那些处于真理的人(可参看AE 175, 331, 625节)；因此，经上补充说“愿地和其上所充满的，世界和其中一切所出的，都听”，“愿地和其上所充满的”表示一切真理方面的教会，“世界和其中一切所出的”表示一切良善方面的教会。
又：
世上一切的居民和地上所住的人哪，山上大旗竖起时，你们要看，号筒吹响时，你们要听。(以赛亚书18:3)
“世上的居民和地上所住的人”表示教会中所有处于良善和真理的人，如前所述；“山上大旗竖起时，你们要看，号筒吹响时，你们要听”表示主的降临；“山上大旗”，以及“号筒吹响”表示一起呼召到教会。
741c.诗篇：
在耶和华面前，因为祂来了，祂来要审判这地；祂要按着公义审判世界，按真理审判万民。(诗篇96:13; 98:9)
这论述了主的降临和那时的最后审判。由于“世界”表示那些处于良善的教会之人，“万民”表示那些处于真理的人，所以经上说：“祂要按着公义审判世界，按真理审判万民。”“公义”，以及“世界”都是指良善。又：
在诸山生出，地与世界形成之前，从永远到永远，你就是神。(诗篇90:2)
“诸山”表示那些在天堂里住在大山上的人，他们就是那些处于属天良善的人，而“地与世界”表示由那些处于真理和处于良善的人构成的教会。
又：
耶和华作王，祂以威严为衣穿上，耶和华以力量为衣穿上，给自己束腰；世界也必坚定，不得动摇；你的宝座从亘古立定，你从永恒就存在。(诗篇93:1, 2)
这些话论及即将降世的主；由于祂从人身拥有荣耀和能力，祂已将这人身与其神性合一，所以经上说“祂以威严和力量为衣穿上”、“祂给自己束腰”；因为主取得人身，是为了祂可以拥有征服地狱的能力。“必坚定，不得动摇的世界”和“必立定的宝座”表示祂即将建立并永远保护的教会；因为“世界”表示对神性良善的接受方面的天堂和教会，“宝座”表示对神性真理的接受方面的天堂和教会。
又：
在列族中要说，耶和华作王了；世界也必坚定，不得动摇；祂要按公正审判众民；天必欢喜，地必快乐。(诗篇96:10, 11)
这些话也论及即将降临的主，以及祂要建立并永远保护的教会，这由“世界必坚定，不得动摇”来表示，如前所述；由于“世界”表示良善方面的教会，所以经上补充说；“祂要按公正审判众民。”“众民”和“地”一样，表示那些处于教会真理的人，所以他们被称为“地上的众民”和“世界的居民”；“公正”也表示真理。“天必欢喜，地必快乐”表示在天堂和地上的教会中，那些在教会里的人的喜乐。
又：
耶和华要按公义审判世界，按公正判断万民。(诗篇9:8)
由于“世界”表示良善方面的教会，“公义”论及良善，所以经上说：“耶和华要按公义审判世界。”由于那些处于真理的人被称为“万民”，“公正”表示真理，如前所述，所以经上说：“祂按公正判断万民。”耶利米书：
耶和华用能力制造了大地，用智慧预备了世界，用聪明展开了诸天。(耶利米书10:12; 51:15)
“耶和华用能力制造了大地”表示主凭神性真理的能力建立教会；“用智慧预备了世界”表示祂从神性良善通过神性真理形成处于良善的教会；“用聪明展开了诸天”表示因此，祂使天堂扩大。
诗篇：
天是你的，地也是你的，世界和其中所充满的，都是你建立的。(诗篇89:11)
“天和地”表示在天堂和地上的教会，两者都是真理方面的，“世界和其中所充满的”表示在天堂和地上的教会，两者都是良善方面的，“所充满的”表示整体上或整个范围内的良善和真理。又：
我若是饥饿，我不用告诉你，因为世界和其中所充满的都是我的。(诗篇50:12)
这些论及献祭，主并不喜悦它们，而是喜悦忏悔和作为，因为经上补充说：
我岂吃雄壮公牛的肉呢？岂喝公山羊的血呢？你们要以忏悔为祭献给神，又要向至高者还你的愿。(诗篇50:13–14)
因此，“我若是饥饿”表示我若渴望献祭；但主想要出于良善和真理的敬拜，故经上说：“因为世界和其中所充满的都是我的。”“所充满的”表示整体上或整个范围内的良善和真理，如前所述。这些话论及被献为祭的牲畜，但这些牲畜在灵义上表示各种良善和真理。
马太福音：
天国的这些好信息要传遍世界，对所有民族作见证，然后末期才来到。(马太福音24:14)
由于“世界”表示良善方面的教会，所以经上说“这些好信息要传给所有民族”，因为要听并接受的“民族”表示所有处于良善的人。此外，“民族”表示所有处于邪恶的人，他们也要听；但然后“世界”表示处于邪恶时的整个教会；因此，经上还说：“然后末期才来到。”
撒母耳记上：
耶和华从灰尘里抬举贫寒人，从粪堆中提拔穷乏人，使他们与首领同坐，使他们承继荣耀的宝座；因为地的基座是耶和华的，祂将世界立在其上。(撒母耳记上2:8)
这是撒母耳的母亲哈拿的预言。“从灰尘里抬举贫寒人，从粪堆中提拔穷乏人”表示对外邦人的教导，以及在主将要启示的内层真理上的光照，由此从邪恶和虚假中的移除。“地的基座”表示外层真理，如圣言字义的真理，因为内层真理以这些真理为基础；因此，祂立在其上的“世界”表示在其一切良善和真理方面的教会(对此，可参看AE 253b, 304c节)。
741d.以赛亚书：
将来雅各要使他们扎根，以色列要发芽开花，世界的面貌必充满出产。(以赛亚书27:6)
“雅各”表示外在教会，“以色列”表示内在教会；由于教会的内在建立在其外在的基础上，内在由此增多、丰产，所以经上说：“将来雅各要使他们扎根，以色列要发芽开花。”“世界的面貌必充满出产”表示随之而来的教会的结实。
同一先知书：
这就是那使大地战抖，使列国震动，使世界成为旷野，摧毁其城邑的人吗？因他们祖宗的罪孽就要预备杀戮他的儿子，免得他们兴起来，得了这地，世界的面貌满了城邑。(以赛亚书14:16, 17, 21)
这些话论及路西弗，他是指“巴比伦”，也就是对统治天地的爱；因此，“使大地战抖，使列国震动，使世界成为旷野，摧毁其城邑”表示摧毁教会的一切事物；“大地”表示真理方面的教会；“列国”表示按真理来区分的各教会；“世界”表示良善方面的教会，“城”表示教义。“因他们祖宗的罪孽就要预备杀戮儿子”表示由他们的邪恶产生的虚假的毁灭；“免得他们得了这地，世界的面貌满了城邑”表示免得虚假和邪恶，以及来自它们的教义占领整个教会。
又：
大地必悲哀、困惑，世界衰败、困惑，地上居高位的人必衰败，地本身必在其居民之下被污秽。(以赛亚书24:4, 5)
这段经文描述了教会因自我聪明的骄傲而在其真理和良善方面的荒凉，以及对来自良善的真理的亵渎。“悲哀、困惑、衰败”描述了这种荒凉；“地和世界”表示真理和良善方面的教会；“地上居高位的人”表示自我聪明的骄傲，“地必在其居民之下被污秽”表示对来自良善的真理的亵渎。
那鸿书：
大山在祂面前震动，小山也都熔化；大地在祂面前烧毁，世界和所有住在其中的，也都如此。(那鸿书1:5)
必震动的“大山”和必熔化的“小山”表示什么，可参看前文(AE 400b, 405节)。但“地和世界，以及所有住在其中的都必烧毁”表示教会在其一切真理和良善方面将被地狱之爱摧毁。
诗篇：
耶和华啊，因你的斥责，因你鼻孔的灵的气息，水道就出现，世界的根基也显露。(诗篇18:15; 撒母耳记下22:16)
“水道就出现，世界的根基也显露”表示就其真理和良善而言，教会的一切事物从根基上都被倾覆了；“水道”表示真理，“世界的根基”表示其良善，“出现”和“显露”表示从根基上被倾覆。“耶和华啊，因你的斥责，因你鼻孔的灵的气息”表示这种摧毁是由邪恶对神性事物的仇恨和烈怒造成的；“斥责”和“耶和华鼻孔的灵”与圣言别处提到的祂的“怒气和震怒”具有相同的含义。但由于主对恶人没有怒气或震怒，而是恶人对主怀有怒气或震怒，当恶人灭亡时，怒气和震怒在他们看来似乎来自主，所以经上照着这种表象如此说。“耶和华鼻孔的灵的气息”也是指东风，东风通过干旱进行摧毁，通过其渗透力进行倾覆。
又：
你的雷声进入世界，闪电照亮世界，大地战抖震动。(诗篇77:18)
又：
祂的闪电照亮世界；大地看见便惧怕，诸山在耶和华面前，就是全地之主面前，融化如蜡。(诗篇97:4, 5)
这两段经文描述了由于主以其神性真理的同在，恶人的状态，这种状态就像当主在西乃山上向以色列人显现时，他们的状态。那时他们听见雷声，看见闪电，那山似乎在像火炉那样的吞灭的火中，他们极其害怕，这一点从圣言可以得知。这是因为他们心里是邪恶的；事实上，主照着各人的品质向各人显现，向善人显为再造之火，向恶人显为吞灭之火。由此清楚可知，“你的雷声进入世界，闪电照亮世界，大地战抖震动”、“诸山在耶和华面前，就是全地之主面前融化”表示什么；“世界”表示所有处于良善的教会之人，但在此表示那些处于邪恶的人，而“地”表示所有处于真理的教会之人，但在此表示那些处于虚假的人。
以赛亚书：
我必在世界上察罚恶意，在恶人身上察罚他们的罪孽。(以赛亚书13:11)
此处“世界”也表示那些处于邪恶的教会之人，“恶人”表示那些处于虚假的人，故经上说：“我必在世界上察罚恶意，在恶人身上察罚他们的罪孽。”“恶意”表示邪恶，“罪孽”论及虚假。
约伯记：
他们必把他从光明中撵到黑暗里，又把他逐出这个世界。(约伯记18:18)
由于“光明”表示真理，“世界”表示教会的良善，当恶人将自己从真理扔进虚假时，他也将自己从良善扔进邪恶，所以经上说“他们必把他从光明中撵到黑暗里，又把他逐出这个世界”，“黑暗”表示虚假，“逐出这个世界”表示从教会的良善中逐出。
路加福音：
众人要因惧怕，因期待将要临到世界的事而昏厥，因为天势都要震动；那时，他们要看见人子有能力，有大荣耀，驾着天上的云降临。(路加福音21:26, 27)
这些话论及时代的完结，也就是教会的末期，那时不再有任何真理，因为没有良善；那时天堂的状态由这些话来描述：“众人要因惧怕，因期待将要临到世界的事而昏厥。”这段经文描述了那些在天堂里的人对教会在其良善，因而在其真理方面的一切都要灭亡的惧怕，以及对来自主的帮助的期待。“天势的震动”表示神性真理的能力的削弱；“天势”(powers of the heavens)表示能力方面的神性真理；“那时，他们要看见人子有能力，有大荣耀，驾着天上的云降临”表示那时，主将使神性真理显现，神性真理拥有能力，并且聪明来自神性真理。
在以下启示录的经文中，“地和世界”具有相同的含义：
他们本是鬼魔的灵，施行迹象，出去到地上和全世界的列王那里，召集他们去赴战。(启示录16:14)
经上说“到地上和全世界的列王那里”，是因为“地”表示教会的一样事物，“世界”表示另一样事物。“世界”因表示良善方面的教会，故也表示教会的一切事物，因为良善是教会的本质；因此，哪里有良善，哪里也有真理，因为一切良善都渴望真理，并想与真理结合，被它属灵地滋养；这也是相互的。
741. Which seduceth the whole world.- That this signifies that they pervert all things of the church, is evident from the signification of the whole world, as denoting all things of the church, of which we shall speak presently; and as all things of the church are signified by the whole world, therefore to seduce it signifies to pervert those things. For all things of the church are perverted when the good of charity, which is the good of life, is separated and removed from faith, as not contributing to salvation or having anything to do with it; all things of the Word, and all things of the church are consequently falsified. For the Lord says, that the law and the prophets hang on these two commandments, to love God above all things, and the neighbour as oneself; and these two commandments signify to live and act according to the commandments of the Word; for to love is to will and act, since what a man loves interiorly, this he wills, and what he wills, this he does. The law and the prophets signify all things of the Word.
[2] There are two principles of evil and falsity into which the church successively falls. The one is the love of having dominion over all things of the church and of heaven, which dominion is meant in the Word by Babel or Babylonia - into this the church falls as a result of evil; the other is the separation of faith from charity, in consequence of which all the good of life perishes; this is meant in the Word by Philistea, and is signified by the he-goat in Daniel, and by the dragon in the Apocalypse; into this the church falls through falsity.
But since this chapter treats of the dragon, which primarily signifies the religion of faith separated from charity, I will refer to some of the methods by which the defenders of faith separated [from charity] lead the world astray. They lead the world astray particularly by teaching, that as no one from himself can do good, that in itself is good, and without placing merit therein, therefore good works can contribute nothing to salvation; they nevertheless say that goods ought to be done on account of the public good, and that these are the goods meant in the Word, in preachings therefrom, and in some of the prayers of the church. But how great an error this is shall now be explained. When a man does good from the Word, that is, because it is commanded by the Lord in the Word, he does not then do it from himself, but from the Lord, for the Lord is the Word (John 1:1, 14), and the Lord is in those things which man has from the Word, as He also teaches in these words in John:
"He that keepeth my word, I will come unto him, and will make my abode with him" (14:23).
This is why the Lord so often teaches that His words and commandments must be done and that those who do them shall have life eternal, also that every one will be judged according to his works. It follows from this that those who do good from the Word do good from the Lord; and good from the Lord is truly good, and so far as it is from the Lord, so far there is no merit in it.
[3] That good done from the Word, that is from the Lord, is truly good, is also clear from these words in the Apocalypse:
"Behold, I stand at the door and knock; if any one hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (3:20).
This shows that the Lord is ever and unceasingly present, and bestows upon man the effort to do good, but that man must open the door, that is, must receive the Lord; and he receives Him when he does good from His Word. Although this appears to man to be done as of himself, yet it is not of man, but of the Lord with him. It has this appearance to man, because he has no other feeling than that he thinks from himself, and acts from himself, although when he thinks and acts from the Word, he does so as of himself, therefore he then also believes that he does this from the Lord.
[4] From this it can be seen, that the good which a man does from the Word is spiritual good, and that it conjoins man to the Lord and to heaven. But the good which a man does for the sake of the world and for the sake of communities in the world, which is called civil and moral good, conjoins him to the world and not to heaven. Moreover, the conjunction of the truth of faith is with spiritual good, which is the good of charity towards the neighbour, because faith in itself is spiritual, and what is spiritual cannot be conjoined with any other good than what is equally spiritual. But civil and moral good, separated from spiritual good, is not good in itself, because it is from man, in fact, so far as self and the world lie concealed in it, so far it is evil; this good therefore cannot be conjoined with faith, and if it were conjoined, faith would be dissipated.
[5] To seduce the whole world signifies to pervert all things of the church, because by world in general is signified the church as to all things pertaining to it, both goods and truths, but specifically it signifies the church as to good; and this is the signification of world (orbem) when earth (terra) also is mentioned. That the earth (terra) in the Word signifies the church, has been shown above (n. 304, 697); but when the world (orbis) also is mentioned, then the earth signifies the church as to truth. For there are two things that make the church, namely, truth and good, and these two are signified by earth and world in the following passages.
[6] In Isaiah:
"With my soul have I desired thee in the night; with my spirit also in the midst of me have I waited for thee in the morning; for when thou teachest the earth thy judgments, the inhabitants of the world learn justice" (Arcana Coelestia 2235, 9857); and that to dwell or inhabit signifies to live, and thence, inhabitants signify those who are in the good of doctrine and thus of life, may be seen above (n. 133, 479, 662).
[7] In Lamentations:
"The kings of the earth and all the inhabitants of the world believed not that the enemy and the foe would enter into the gates of Jerusalem" (31, 553, 625); and that inhabitants signify those who are in good has been shown just above. This makes it clear that the earth signifies the church as to truths, and the world the church as to good. And because all things of the doctrine of the church were destroyed by falsities and evils, it is said that they believed not that the enemy and the foe would enter into the gates of Jerusalem, the enemy signifying the falsities which destroyed the truths of the church, meant by the kings of the earth, and the foe signifying the evils which destroyed the goods of the church, meant by the inhabitants of the world, and Jerusalem signifying the church as to doctrine.
[8] And in David:
"Let all the earth fear Jehovah, let all the inhabitants of the world stand in awe of him" (275:9, 518:23).
[9] And in Isaiah:
"We have conceived, we have travailed, we have as it were brought forth wind; we have not wrought salvation in the earth, and the inhabitants of the world have [not] fallen" (175, 331, 625); therefore it is said, "Let the earth hear, and the fulness thereof, the world and all its offspring"; for by the earth and the fulness thereof is signified the church as to all truths, and by the world and all its offspring, the church as to all goods.
[10] In the same:
"All ye inhabitants of the world and ye dwellers on the earth, when the sign of the mountains shall be lifted up, behold ye; and when the trumpet shall be sounded, hear ye" (18:3).
By the inhabitants of the world and the dwellers on the earth are signified all in the church who are in goods and truths, as above; the Lord's coming is signified by When the sign of the mountains shall be lifted up, behold ye, and when the trumpet shall be sounded, hear ye, - the sign upon the mountains and the sounding of the trumpet signifying a calling together to the church.
[11] In David:
"Before Jehovah, for he cometh, for he cometh to judge the earth; he shall judge the world in justice and the peoples in truth" (Psalm 96:13; Psalm 98:9).
This treats of the Lord's coming, and the last judgment at that time. Because the world signifies those of the church who are in good, and peoples those who are in truths, therefore it is said that "he shall judge the world in justice and the peoples in truth"; justice as well as the world refers to good.
In the same:
"Before the mountains were brought forth, and the earth and the world were formed, from everlasting and even to everlasting, thou art God" (Psalm 90:2).
The mountains signify those who dwell upon mountains in the heavens, and these are such as are in celestial good, while the earth and the world signify the church from those who are in truths and in goods.
[12] In the same:
"Jehovah reigneth, he puts on majesty, Jehovah puts on strength, he girdeth himself; the world also shall be established, nor shall it be moved; thy throne is made firm from of old, thou art from eternity" (Psalm 93:1, 2).
This is said of the Lord who was about to come into the world; and because He has glory and power from the Human which He united to His Divine, it is said that He puts on majesty and strength, and that He girdeth Himself; for the Lord assumed the Human in order that He might have power to subjugate the hells. The church which He was about to establish, and protect for ever, is signified by the world which shall be established, and shall not be moved, and by the throne which shall be made firm; for by the world is signified heaven and the church as to the reception of Divine Good, and by the throne, heaven and the church as to the reception of Divine Truth.
[13] In the same:
"Say among the nations, Jehovah reigneth; the world also shall be established, neither shall it be moved; he shall judge the peoples in uprightness; the heavens shall be glad and the earth shall rejoice" (Psalm 96:10, 11).
This also is said of the Lord's coming, and concerning the church to be established by Him and protected to eternity, which is signified by the world that shall be established and shall not be moved, as above. And because the world, signifies the church as to good, therefore it is also said concerning the peoples whom He shall judge in uprightness; peoples, like the earth, signify those who are in the truths of the church, therefore they are called peoples of the earth, and inhabitants of the world; uprightness denotes truths. The joy of those who are in the church in the heavens and in the church on earth is signified by The heavens shall be glad and the earth shall rejoice.
[14] In the same:
Jehovah "shall judge the world in justice, he shall judge the peoples in uprightness" (Psalm 9:8).
Since the world means the church as to good, and "justice" is used in reference to good, therefore it is said, "Jehovah shall judge the world in justice;" and as those who are in truths are called peoples, and uprightness denotes truths as above, therefore it is said, "He shall judge the peoples in uprightness."
In Jeremiah:
"Jehovah maketh the earth by his power, and prepareth the world by his wisdom, and by his understanding he stretcheth out the heavens" (10:12; 51:15).
Jehovah maketh the earth by His power, signifies that the Lord establishes the church by the power of Divine Truth; He prepareth the world by His wisdom, signifies that the church which is in good He forms from Divine Good by means of Divine Truth; By His understanding He stretcheth out the heavens, signifies that thus He enlarges the heavens.
[15] In David:
"The heavens and the earth are thine, the world and the fulness thereof thou hast founded" (Psalm 89:11).
The heavens and the earth signify the church in the heavens and on earth, each as to truths, while the world and the fulness thereof signifies the church in the heavens and in the earths, each as to goods, fulness denoting goods and truths in their whole extent.
Again:
"If I should be hungry I would not tell thee, for the world is mine and the fulness thereof" (Psalm 50:12).
This is said of sacrifices, that the Lord does not delight in them, but in confession and works, for it is added, "Should I eat the flesh of the mighty, or drink the blood of goats? Sacrifice to God confession, and pay thy vows to the Most High" (verses 13, 14). Therefore, if I should be hungry, signifies if I should desire sacrifices; but because the Lord desires worship from goods and truths, it is said, "For the world is mine and the fulness thereof," fulness signifying goods and truths in their whole extent, as above. This is said indeed of the beasts which were sacrificed, but these signify in the spiritual sense various kinds of good and truth.
[16] In Matthew:
"This Gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come" (24:14).
Since the world signifies the church as to good, therefore it is said that this Gospel shall be preached unto all nations, for the nations who are to hear and receive signify all those who are in good; moreover, nations also signify all those who are in evils, who also will hear; and then the world signifies the whole church when in evils; therefore it is also said that "then shall the end come."
[17] In the First Book of Samuel:
Jehovah "raiseth up the humbled out of the dust, he raiseth the needy from the dunghill, to cause them to sit with princes, and he shall make them to inherit a throne of glory, for the bases of the earth are Jehovah's, and he hath set the world upon them" (253, 304).
[18] In Isaiah:
"Jacob shall cause them that are to come to take root, Israel shall blossom and flourish, so that the faces of the world shall be filled with the produce" (27:6).
Jacob means the external church, and Israel the internal church; and because the internal of the church is founded upon its externals, and internals are thus multiplied and made fruitful, it is said that "Jacob shall cause them that are to come to take root, and that Israel shall blossom and flourish;" the resulting fructification of the church is signified by The faces of the world shall be filled with the produce.
[19] In the same:
"Is this the man that moveth the earth, that maketh kingdoms tremble, that hath turned the world into a wilderness and destroyed the cities thereof? Prepare slaughter for his sons, for the iniquity of their fathers, that they rise not up and possess the earth, and the faces of the world be filled with cities" (14:16, 17, 21).
This is said of Lucifer, by whom Babel is meant, that is, the love of ruling over heaven and over the earth; therefore to move the earth, to make kingdoms tremble, to turn the world into a wilderness and destroy the cities thereof, signifies to destroy all things of the church, the earth denoting the church as to truth, kingdoms the churches distinguished according to truths, the world the church as to good, and cities doctrinals. To prepare slaughter for his sons, for the iniquities of their fathers, signifies the destruction of the falsities that arise from their evils. Lest they possess the earth, and fill the faces of the world with cities, signifies lest falsities and evils, and doctrinals from them, take possession of the whole church.
[20] In the same:
"The earth shall mourn and be confounded, the world shall languish and be confounded, they shall languish, the loftiness of the people of the earth, and the earth itself shall be polluted under its inhabitants" (Isaiah 24:4, 5).
This describes the desolation of the church as to its truths and goods, on account of the pride of [man's] own intelligence, and the profanation of truths that are from good. The desolation is described by mourning, being confounded, and languishing; the church as to truths and as to goods is signified by the earth and by the world; the pride of [man's] own intelligence by The loftiness of the people of the earth, and the profanation of truths which are from good, by The earth shall be polluted under its inhabitants.
[21] In Nahum:
"The mountains shall tremble before him, and the hills shall melt; the earth shall be burnt up before him, and the world, and all that dwell therein" (400:7, 405). But the earth and the world, and all that dwell therein shall be burnt up, signifies that the church as to all its truths and goods will perish by infernal love.
[22] In David:
"The channels of waters appeared, and the foundations of the world were disclosed, at thy rebuke, O Jehovah, at the blast of the breath of thy nostrils" (Psalm 18:15; 2 Sam. 22:16).
That all things of the church as to its truths and goods were overturned from their foundation, is signified by The channels of waters appeared, and the foundations of the world were disclosed, the channels of waters denoting the truths, and the foundations of the world its goods; and to appear and be disclosed denote to be overturned from the foundations. That this destruction arises from the hatred and fury of the evil against Divine things is signified by At Thy rebuke, O Jehovah, at the blast of the breath of Thy nostrils; the rebuke and the breath of the nostrils of Jehovah has the same signification as His anger and wrath, elsewhere mentioned in the Word. But because there is no anger or wrath in the Lord against the evil, but the evil cherish these against the Lord, and these appear to them when they perish to be from the Lord, therefore it is put in this way, according to the appearance; the blast of the breath of the nostrils of Jehovah means the east wind, which destroys by drought, and overturns by its penetrating power.
[23] In the same:
"The voice of thunder in the world; the lightnings lightened the world; the earth trembled and shook" (Psalm 77:18).
"His lightnings shall enlighten the world, the earth shall see and fear, the mountains shall melt like wax before Jehovah, before the Lord of the whole earth" (Psalm 97:4, 5).
This describes the state of the wicked on account of the Lord's presence in His Divine Truth, which state is similar to that of the sons of Israel when the Lord appeared to them upon mount Sinai. That they then heard thunders, saw lightnings, and that the mountain appeared in a consuming fire like that of a furnace, and that they feared exceedingly, is known from the Word. This was because they were evil in heart; for the Lord appears to every one according to his quality, to the good as a recreating fire, and to the evil as a consuming fire. This makes evident the signification of The voice of Thy thunder in the world, the lightnings lightened the world, the earth shook and trembled, and the mountains melted before Jehovah, the Lord of the whole earth; the world meaning all those of the church who are in goods, but here, those who are in evils, while the earth means all those of the church who are in truths, but here, those who are in falsities.
[24] In Isaiah:
"I will visit upon the world its wickedness, and upon the impious their iniquity" (13:11).
By the world here also are meant those of the church who are in evils, and the impious those who are in falsities. Therefore it is said, I will visit upon the world its wickedness, and upon the impious their iniquity, wickedness denoting evil, while iniquity is said of falsities.
[25] In Job:
"They shall drive him from light into darkness, and chase him out of the world" (18:18).
Since light signifies truth, and the world the good of the church, and since the impious when they depart from truth into falsity also cast themselves from good into evil, it is therefore, said They shall drive him from light into darkness, and shall chase him out of the world, darkness denoting falsities, and to chase out of the world denoting to cast out from the good of the church.
[26] In Luke:
"Men fainting through fear and for expectation of those things which shall come upon the world; for the powers of the heavens shall be shaken, and then shall they see the Son of man coming in a cloud" of the heavens "with power and much glory" (21:26, 27).
This is said of the consummation of the age, which is the last time of the church, when there is no longer any truth, because there is no good; the state of heaven at that time is described by the words, Men shall be faint through fear and expectation of those things which shall come upon the world. This describes the fear of those who are in the heavens, lest everything pertaining to the church as to its good, and thus as to its truths, should perish, and also expectation of help from the Lord, The tottering of the power of Divine Truth is signified by the shaking of the powers of the heavens, the powers of the heavens denoting Divine truths as to power. That the Lord will then make Divine Truth manifest, which possesses power, and from which comes intelligence, is signified by Then shall they see the Son of man coming in a cloud of the heavens with power and much glory.
[27] Similar things are signified by the earth and by the world in the following words in the Apocalypse:
"They are 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 war" (16:14).
It is said unto the kings of the earth and of the whole world, because one thing of the church is signified by the earth, and another by the world. Since the world signifies the church as to good, therefore it also signifies all things of the church; for good is the essential of the church, consequently, where there is good there also is truth, for all good desires truth, and wishes to be conjoined with truth, and to be spiritually nourished by it; this also is mutual.
741. That seduceth the whole world, signifies that pervert all things of the church. This is evident from the signification of "the whole world," as being all things of the church (of which presently); and as all things of the church are signified by "the whole world," so "to seduce it" signifies to pervert those things; for all things of the church are perverted when the good of charity, which is the good of life, is separated and removed from faith as not contributing and effecting anything to salvation. Thereby all things of the Word and thence all things of the church are falsified, for the Lord says that the law and the prophets 1hang on these two commandments, "To love God above all things, and the neighbor as thyself." These two commandments signify to live and act according to the commandments of the Word; for to love is to will and to do, since what a man interiorly loves, that he wills, and what he wills that he does. "The law and the prophets" signify all things of the Word.
[2] There are two principles of evil and falsity into which the church successively falls. One is dominion over all things of the church and of heaven, which dominion is meant in the Word by "Babel" or "Babylonia;" into this the church falls by reason of evil; the other is the separation of faith from charity, in consequence of which separation all the good of life perishes; this is meant in the Word by "Philistia," and is signified by "the he-goat" in Daniel, and by "the dragon" in Revelation; into this the church falls by reason of falsity. But since this chapter treats of "the dragon," which especially signifies the religion of faith separate from charity, I will mention in passing some things whereby the defenders of faith separate seduce the world. They especially seduce by teaching that as from oneself no one can do good that is in itself good, or can do good without placing merit in it, so good works can contribute nothing to salvation; nevertheless, goods should be done on account of use for the public good; and these are the goods that are meant in the Word and thence in preachings, and in some of the prayers of the church. How great an error this is shall now be told. When a man does good from the Word, that is, because it is commanded by the Lord in the Word, he does it not from himself but from the Lord, for the Lord is the Word (John 1:1, 14), and the Lord is in those things that man has from the Word, as He teaches in these words in John:
He that keepeth My word, I will come unto him and will make My abode with him (John 14:23).
This is why the Lord so often commands that His words and commandments must be done; and that those who do them shall have eternal life; so also that everyone will be judged according to his works. From this it then follows that those who do good from the Word do good from the Lord, and good from the Lord is truly good, and so far as it is from the Lord there is no merit in it.
[3] That good from the Word, thus from the Lord, is truly good, is evident also from these words in Revelation:
I stand at the door and knock; if anyone hear My voice and open the door, I will come in to him and will sup with him and he with Me (Revelation 3:20).
This shows that the Lord is always and continually present and bestows the effort to do good, but that man must open the door, that is, must receive the Lord; and he receives Him when he does good from His Word. Although this appears to man to be done as of himself, yet it is not of man but of the Lord in him. It so appears to man because he has no other feeling than that he thinks from himself and acts from himself; and yet when he thinks and acts from the Word he does it as if of himself, therefore he then also believes that he does it of the Lord.
[4] From this it can be seen that the good that a man does from the Word is spiritual good, and that this conjoins man to the Lord and to heaven. But the good that a man does for the world's sake and for the sake of the communities in the world, which is called civil and moral good, conjoins him to the world and not to heaven. Moreover, the conjunction of the truth of faith is with spiritual good, which is the good of charity towards the neighbor, because faith in itself is spiritual, and what is spiritual cannot be conjoined with any other good than what is equally spiritual. But civil and moral good, separate from spiritual good, is not good in itself, because it is from man; yea, so far as self and the world lie concealed in it, it is evil; this good, therefore, cannot be conjoined with faith, yea, if it were to be conjoined faith would be dissipated.
[5] "To seduce the whole world" signifies to pervert all things of the church, because "the world" signifies in general the church as to all things of it, both goods and truths; but in particular it signifies the church in respect to good; this is the signification of "world" when "the earth" also is mentioned. That "the earth" in the Word signifies the church has been shown above (n. 304, 697); but when "the world" is also mentioned "the earth" signifies the church in respect to truth. For there are two things that constitute the church, namely, truth and good, and these two are signified by "earth" and "world" in the following passages.
[6] In Isaiah:
With my soul have I desired Thee in the night; yea, with my spirit in the midst of me have I early waited for Thee; for when Thou teachest the earth Thy judgments, the inhabitants of the world learn righteousness (Arcana Coelestia 2235) i (Arcana Coelestia 9857) n the Arcana Coelestia 2235, 9857; and that "to inhabit" signifies to live, and thence "inhabitants" those who are in the good of doctrine and thus of life, may be seen above, n. 133, 479, 662)
[7] In Lamentations:
The kings of the earth believed not, and all the inhabitants of the world, that the enemy and the adversary would come into the gates of Jerusalem (31, 553, 625); and that "the inhabitants" signify those who are in good has been shown just above. Thence it is clear that the "earth" signifies the church in respect to truths, and the "world" the church in respect to good. And as all things of the doctrine of the church were destroyed by falsities and evils, it is said that "they believed not that the enemy and the adversary would come into the gates of Jerusalem;" "enemy" signifying the falsities that destroyed the truths of the church, which are meant by "the kings of the earth," and "adversary" signifying the evils that destroyed the goods of the church, which are meant by "the inhabitants of the world;" "Jerusalem" meaning the church in respect to doctrine.
[8] In David:
Let all the earth fear Jehovah, let all the inhabitants of the world stand in awe of Him (275, 518).
[9] In Isaiah:
We have conceived, we have travailed, we have as it were brought forth wind; we have not wrought salvation in the earth, and the inhabitants of the world 2have fallen 3(175, 331, 625); therefore it is added, "let the earth hear and the fullness thereof, the world and all its offspring," "the earth and the fullness thereof" signifying the church in respect to all truths, and "the world and all its offspring" the church in respect to all goods.
[10] In the same:
All ye inhabitants of the world and ye dwellers on the earth, when the ensign of the mountains shall be lifted up, see ye, and when the trumpet shall be sounded, hear ye (Isaiah 18:3).
"The inhabitants of the world and the dwellers on the earth" signify all in the church who are in goods and truths, as above; the Lord's coming is signified by "when the ensign of the mountains shall be lifted up, see ye, and when the trumpet shall be sounded, hear ye;" "the ensign upon the mountains," as well as "the sounding of the trumpet," signify a calling together to the church.
[11] In David:
Before Jehovah, for He cometh, for He cometh to judge the earth; He shall judge the world in righteousness and the peoples in truth (Psalms 96:13; 98:9).
This treats of the Lord's coming, and the last judgment at that time. Because the "world" signifies those of the church who are in good, and "peoples" those who are in truths, it is said that "He shall judge the world in righteousness and the peoples in truth;" "righteousness" as well as the "world" refers to good. In the same:
Before the mountains were brought forth, and before the earth and the world were formed, from everlasting and even to everlasting Thou art God (Psalms 90:2).
"Mountains" signify those who dwell upon mountains in the heavens, who are those that are in celestial good, while "the earth and the world" signify the church consisting of those who are in truths and in goods.
[12] In the same:
Jehovah reigneth, He is clothed with majesty, Jehovah is clothed with strength, He girdeth Himself; the world also shall be established, nor shall it be moved; Thy throne is established from then, Thou art from eternity (Psalms 93:1, 2).
This is said of the Lord when about to come into the world; and as He has glory and power from the Human that He united to His Divine, it is said that "He is clothed with majesty and strength," and that "He girdeth Himself;" for the Lord assumed the Human that He might have power to subjugate the hells. The church that He was about to establish and protect forever is signified by "the world that shall be established and shall not be moved," and "the throne that shall be established;" for the "world" signifies heaven and the church as to the reception of Divine good, and "throne" heaven and the church as to the reception of Divine truth.
[13] In the same:
Say among the nations, Jehovah reigneth; the world also shall be established, neither shall it be moved; He shall judge the peoples in uprightness; the heavens shall be glad and the earth shall rejoice (Psalms 96:10, 11).
This, too, is said of the Lord about to come, and of the church to be established by Him and protected to eternity, which is signified by "the world that shall be established and not moved," as above; and as the "world" signifies the church in respect to good it is added that "He shall judge the peoples in uprightness;" the "peoples," like "earth," signify those who are in the truths of the church, therefore it is said "the peoples of the earth," but "the inhabitants of the world;" "uprightness" also means truths. The joy of those who are in the church in the heavens and in the church on earth is signified by "the heavens shall be glad and the earth shall rejoice."
[14] In the same:
Jehovah shall judge the world in righteousness, He shall judge the peoples in uprightness (Psalms 9:8).
Because the "world" means the church in respect to good, and "righteousness" is predicated of good, it is said "Jehovah shall judge the world in righteousness;" and as those are called "peoples" who are in truths, and "uprightness" means truths, as above, it is said, "He shall judge the peoples in uprightness." In Jeremiah:
Jehovah maketh the earth by His power, and prepareth the world by His wisdom, and by His intelligence He stretcheth out the heavens (Jeremiah 10:12; 51:15).
"Jehovah maketh the earth by His power" signifies that the Lord establishes the church by the power of Divine truth; "He prepareth the world by His wisdom" signifies that He forms the church that is in good from Divine good by means of Divine truth; "by His intelligence He stretcheth out the heavens" signifies that thus He enlarges the heavens.
[15] In David:
The heavens are Thine and the earth is Thine, the world and the fullness thereof Thou hast founded (Psalms 89:11).
"The heavens and the earth" signify the church in the heavens and in the earths, both in respect to truths, and "the world and the fullness thereof" signifies the church in the heavens and in the earths, both in respect to goods, "fullness" meaning goods and truths in the whole complex. In the same:
If I were hungry I would not tell thee, for the world is Mine and the fullness thereof (Psalms 50:12).
This is said of sacrifices, that the Lord does not delight in them, but in confession and works, for it is added:
Should I eat the flesh of the stout ones, or drink the blood of he-goats? Sacrifice unto God confession, and pay thy vows to the Most High (Psalms 50:13-14).
So "if I should be hungry" signifies if I should desire sacrifices; but as the Lord desires worship from goods and truths it is said "for the world is Mine and the fullness thereof;" "fullness" signifying goods and truths in the whole complex, as above. This is said of the beasts that were sacrificed, but these signify in the spiritual sense various kinds of good and truth.
[16] In Matthew:
These good tidings of the kingdom shall be preached in all the world, for a witness unto all, and then shall the end come (Matthew 24:14).
Because the "world" signifies the church in respect to good it is said that "these good tidings shall be preached unto all nations," for the "nations" who are to hear and receive signify all who are in good. Moreover, "nations" signify all who are in evils, who also will hear; but then the "world" signifies the whole church when it is already in evils; therefore it is said that "then shall the end come."
[17] In the first book of Samuel:
Jehovah raiseth up the depressed out of the dust, He exalteth the needy from the dunghill, to make them sit with princes, and He shall make them to inherit the throne of glory; for the bases of the earth are Jehovah's, and He hath set the world upon them (253, 304)
[18] In Isaiah:
Jacob shall cause them that are to come to take root, Israel shall blossom and bud, so that the faces of the world shall be filled with the increase (Isaiah 27:6).
"Jacob" means the external church, and "Israel" the internal church; and as the internal of the church is founded upon its externals, and internals are thereby multiplied and made fruitful, it is said that "Jacob shall cause them that are to come to take root, and Israel shall blossom and bud;" the consequent fructification of the church is signified by "the faces of the world shall be filled with the increase."
[19] In the same:
Is this the man that maketh the earth to tremble, that maketh the kingdoms to quake, that hath made the world a wilderness, and thrown down the cities thereof? Prepare slaughter for his sons for the iniquity of their fathers, that they rise not up and possess the earth and the faces of the world be filled with cities (Isaiah 14:16, 17, 21).
This is said of Lucifer, by whom "Babylon" is meant, that is, the love of ruling over heaven and over the earth; therefore "to make the earth to tremble, to make the kingdoms to quake, to make the world a wilderness and throw down the cities thereof," signifies to destroy all things of the church; the "earth" meaning the church in respect to truth; "kingdoms," churches distinguished according to truths; the "world" the church in respect to good, and "cities" doctrinals. "To prepare slaughter for the sons for the iniquity of their fathers" signifies the destruction of the falsities that arise from their evils; "that they possess not the earth and fill the faces of the world with cities" signifies lest falsities and evils, and doctrinals from them, take possession of the whole church.
[20] In the same:
The earth shall mourn and be confounded, the world shall languish and be confounded, the exaltation of the people of the earth shall languish, and the earth itself shall be profaned under its inhabitants (Isaiah 24:4, 5).
This describes the desolation of the church in respect to its truths and goods by reason of the pride of self-intelligence, and the profanation of truths that are from good. The desolation is described by "mourning, being confounded, and languishing;" the church in respect to truths and goods is signified by "the earth and the world;" the pride of self-intelligence by "the exaltation of the people of the earth," and the profanation of truths that are from good by "the earth shall be profaned under its inhabitants."
[21] In Nahum:
The mountains shall quake before Him, and the hills shall melt; the earth shall be burnt up before Him, and the world and all that dwell therein (400, 405). But "the earth and the world and they that dwell therein shall be burnt up" signifies that the church in respect to all its truths and goods will be destroyed by infernal love.
[22] In David:
The channels of waters appeared and the foundations of the world were revealed at Thy rebuke, O Jehovah, at the breath of the spirit of Thy nostrils (Psalms 18:15; 2 Samuel 22:16).
That all things of the church in respect to its truths and goods were overturned from the foundation is signified by "the channels of waters appeared and the foundations of the world were revealed;" "the channels of waters" meaning the truths, and "the foundations of the world" its goods, and "to appear" and "to be revealed" meaning to be overturned from the foundation. That this destruction is from the hatred and fury of the evil against Divine things is signified by "at Thy rebuke, O Jehovah, at the breath of the spirit of Thy nostrils;" the "rebuke" and "the spirit of Jehovah's nostrils" have a similar signification as "His anger and wrath" mentioned elsewhere in the Word. But since the Lord has no anger or wrath against the evil, while the evil have against the Lord, and as anger and wrath appear to the evil when they perish to be from the Lord, therefore this is so said according to that appearance. "The breath of the spirit of Jehovah's nostrils" means also the east wind, which destroys by drought, and overturns by its penetrating power.
[23] In the same:
The voice of Thy thunder is in the world, the lightnings enlightened the world, the earth trembled and quaked (Psalms 77:18).
His lightnings shall enlighten the world; the earth shall see and fear, the mountains shall melt like wax before Jehovah, before the Lord of the whole earth (Psalms 97:4, 5).
This describes the state of the wicked because of the Lord's presence in His Divine truth, which state is like that of the sons of Israel when the Lord appeared to them upon Mount Sinai. That they then heard thunders, saw lightnings, and that the mountain appeared to be in a consuming fire as of a furnace, and they feared exceedingly, is known from the Word. This was because they were evil in heart; for the Lord appears to everyone according to what is his quality, to the good as a recreating fire, and to the evil as a consuming fire. From this it is clear what is signified by "the voice of Thy thunder is in the world, the lightnings enlightened the world, the earth trembled and quaked;" and "the mountains shall melt before Jehovah, the Lord of the whole earth;" "the world" meaning all that are of the church who are in goods, but here who are in evils, and the "earth" all that are of the church who are in truths, but here who are in falsities.
[24] In Isaiah:
I will visit malice upon the world, and upon the wicked their iniquity (Isaiah 13:11).
Here, too, the "world" means those that are of the church who are in evils, and the "wicked" those who are in falsities, therefore it is said "I will visit malice upon the world, and upon the wicked their iniquity;" "malice" means evil, and "iniquity" is predicated of falsities.
[25] In Job:
They shall thrust him away from light unto darkness, and chase him out of the world (Job 18:18).
Because "light" signifies the truth, and the "world" the good of the church, and when the wicked man casts himself from truth into falsity he also casts himself from good into evil, it is said "they shall thrust him away from light into darkness, and chase him out of the world," "darkness" meaning falsities, and "to chase out of the world" meaning to cast out from the good of the church.
[26] In Luke:
Men will faint for fear and for expectation of the things coming upon the whole world; for the powers of the heavens shall be shaken; and then shall they see the Son of man coming in a cloud of the heavens with power and much glory (Luke 21:26, 27).
This is said of the consummation of the age, which is the last time of the church, when there is no longer any truth because there is no good; the state of heaven at that time is described by these words, that "men will faint for fear and for expectation of the things coming upon the whole world;" this describes the fear of those who are in the heavens, that everything of the church in respect to its good and therefore in respect to its truths would perish, and the expectation of help from the Lord. That the power of Divine truth is weakened is signified by "the shaking of the powers of the heavens;" "the powers of the heavens" meaning Divine truths in respect to power; that the Lord will then make evident Divine truth, which has power and from which is intelligence, is signified by "then shall they see the Son of man coming in a cloud of the heavens, with power and much glory."
[27] "The earth and the world" have a like signification in the following passage in Revelation:
They are the spirits of demons doing signs to go forth unto the kings of the earth and of the whole world, to gather them together unto the war (Revelation 16:14).
It is said "unto the kings of the earth and of the whole world," because one thing of the church is signified by "earth," and another by "world." As the "world" signifies the church in respect to good it also signifies all things of the church, for good is the essential of the church; therefore where there is good there is also truth, for every good desires truth and wishes to be conjoined to truth and to be spiritually nourished by it, thus also reciprocally.
Footnotes:
1. The Latin has here has "prophet."
2. The Hebrew has "not," as is also found in 721.
3. The Latin here has "earth," but in the explanation "world," as in the Hebrew.
741. "Seducens universum orbem." - Quod significet quae pervertunt omnia ecclesiae, constat ex significatione "universi orbis", quod sint omnia ecclesiae (de qua sequitur); et quia omnia ecclesiae per "universum orbem" significantur, per "seducere illum" significatur pervertere illa; nam pervertuntur omnia ecclesiae quando bonum charitatis, quod est bonum vitae, a fide separatur et removetur sicut nihil conducens et faciens ad salutem; inde falsificantur omnia Verbi, et inde omnia ecclesiae: nam dicitur a Domino, quod Lex et Prophetae pendeant a duobus mandatis, quae sunt amare Deum super omnia, et proximum sicut te ipsum; haec duo mandata significant vivere et facere secundum praecepta Verbi; nam "amare" est velle et facere, quod enim homo interius amat, hoc vult, et quod vult hoc facit: per "Legem et 1
Prophetas" significantur omnia Verbi.
[2] Sunt duo principia mali et falsi in quae ecclesia successive labitur: nempe, in dominium super omnia ecclesiae et caeli, quod dominium in Verbo intelligitur per "Babelem" seu "Babyloniam"; in hoc labitur ecclesia ex malo: altera est separatio fidei a charitate, ex qua separatione omne bonum vitae perit; hoc in Verbo intelligitur per "Philisthaeam", ac significatur per "hircum" apud Danielem, et per "draconem" in Apocalypsi; in hoc labitur ecclesia ex falso. sed quia in hoc capite agitur de "dracone", per quem primario significatur religio fidei separatae a charitate, velim aliqua in medium afferre per quae defensores fidei separatae seducunt orbem. Per hoc imprimis seducunt, quod doceant, 2
quod, quia nemo potest facere bonum ex se ipso quod in se est bonum, et nisi in eo sit meritum, 3
quod bona opera nihil ad salutem possint conferre; sed quod usque bona facienda sint propter usus reipublicae, et quod haec bona sint quae intelliguntur in Verbo, et inde in praedicationibus, et in quibusdam precationibus ecclesiae: sed quantum errant, nunc dicetur. Homo non facit bonum a se ipso, sed ex Domino, quando facit bonum ex Verbo, hoc est, quia mandatum est a Domino in Verbo;
nam Dominus est Verbum (Johannes 1:1, 14),
ac Dominus est in illis quae ex Verbo sunt apud hominem, quemadmodum etiam Dominus docet apud Johannem,
Qui Verbum meum servat, .... ad illum veniam, et mansionem apud illum faciam (14:23).
Inde est, quod Dominus toties mandet quod facient verba et praecepta Ipsius, et quod vitam aeternam habituri qui faciunt, tum quod quisque secundum opera judicabitur. Inde nunc sequitur quod qui bonum faciunt ex Verbo bonum faciant ex Domino; et bonum a Domino est Vere bonum, et quantum est a Domino tantum in eo non est meritum.
[3] Quod bonum ex Verbo, ita ex Domino, sit vere bonum, etiam constat ex his in Apocalypsi,
"Sto ad ostium, et pulso; si quis audiverit vocem meam, et aperuerit ostium, ingrediar ad eum, et cenabo cum eo, et ille Mecum" (3:20):
inde patet quod Dominus jugiter et continue praesens sit, et det conatum faciendi bonum, sed quod homo aperiturus sit ostium, hoc est, recepturus Dominum; et tunc recipit Ipsum quum bonum facit ex Ipsius Verbo. Hoc tametsi homini apparet fieri sicut a se, usque tamen non est hominis, sed Domini apud illum. Quod homini ita appareat, est quia non aliter sentit quam quod cogitet ex se, et faciat ex se, cum tamen dum ex Verbo cogitat et facit, est sicut a se; quare etiam tunc credit quod sit a Domino.
[4] Ex his videri potest quod bonum quod homo facit ex Verbo sit bonum spirituale, et quod id conjungat hominem Domino et caelo; at bonum quod homo facit pro mundo et pro societatibus in mundo, quod bonum civile et bonum morale vocatur, conjungit illum mundo et non caelo: et praeterea conjunctio veri fidei est cum bono spirituali, quod est bonum charitatis erga proximum, ex causa quia fides in se est spiritualis, ac spirituale non potest cum alio bono conjungi quam quod aeque est spirituale; bonum autem civile et morale, separatum a bono spirituali, non est bonum in se, quia est ab homine; immo quantum sui et mundi in illo latet, tantum est malum; quare hoc non potest conjungi cum fide; immo si conjungeretur, dissiparet fidem
[5] Quod "seducere universum orbem" significet pervertere omnia ecclesiae, est quia per "orbem" in genere significatur ecclesia quoad omnia ejus, tam bona quam vera; at in specie significatur ecclesia quoad bonum, et hoc significatur per "orbem" quando etiam "terra" dicitur. Quod per "terram" in Verbo significetur ecclesia, supra (n. 304, 697) ostensum est; sed cum "orbis" simul dicitur, per "terram" significatur ecclesia quoad verum: sunt enim duo quae faciunt ecclesiam, nempe verum et bonum; haec duo significantur per "terram" et "orbem" in sequentibus locis:
[6] - Apud Esaiam
"Anima mea desideravi Te nocte, etiam spiritu meo in medio mei ex spectavi Te mane, nam quando judicia tua terram doces, justitiam discunt habitatores orbis" ( 4
):
per "noctem" significatur status quando non lux veri est, et per "mane" significatur status quando lux veri est; hic status est ex amore, ille autem cum nondum amor; quare per "animam" qua desideravit Jehovam nocte, significatur vita quae nondum in luce veri est, et per "spiritum in medio ejus" quo exspectavit Jehovam mane, significatur vita quae in luce veri est: inde sequitur hoc ibi, "nam quando judicia tua terram doces, justitiam discunt habitatores orbis"; per quae significatur quod ecclesia a Domino in veris sit, et per vera in bono; "terra" significat ecclesiam quoad vera, et "orbis" ecclesiam quoad bonum, nam "judicium" in Verbo dicitur de vero, ac "justitia" de bono, et quoque "habitatores" significant homines ecclesiae qui in bonis doctrinae et inde vitae sunt.
(Quod "judicium" in Verbo dicatur de vero, ac "justitia" de bono, videatur in Arcanis Caelestibus, n. 2235, 9857: et quod "habitare" significet vivere, et inde "habitatores" illos qui in bono doctrinae et inde vitae sunt, videatur supra, n. 133, 479, 662.)
[7] In Threnis,
"Non crediderunt reges terrae, omnes habitatores orbis, quod venturus esset inimicus et hostis in portas Hierosolymae" (4:12):
per "reges terrae" significantur homines ecclesiae qui in veris sunt, et per "habitatores orbis" homines ecclesiae qui in bono sunt; quod "reges" significent illos qui in veris sunt, videatur supra (n. 31, 553, 625); et quod "habitatores" significent illos qui in bono sunt, mox supra ostensum est; inde patet quod "terra" significet ecclesiam quoad vera, et "orbis" ecclesiam quoad bonum: et quia a falsis et malis destructa sunt omnia doctrinae ecclesiae, dicitur quod "non crediderint quod venturus esset inimicus et hostis in portas Hierosolymae"; "inimicus" significat falsa quae destruxerunt vera ecclesiae, quae intelliguntur per "reges terrae", ac "hostis" significat mala quae destruxerunt bona ecclesiae, quae intelliguntur per "habitatores orbis"; "Hierosolyma" est ecclesia quoad doctrinam.
[8] Apud Davidem,
"Timeant a Jehovah omnis terra, ab Illo extimescant omnes habitatores orbis" (Psalms 33:8):
hic quoque per "terram" significantur illi qui in veris ecclesiae sunt, et per "habitatores orbis" illi qui in bonis ecclesiae sunt.
Apud eundem,
"Jehovae terra et plenitudo ejus, orbis et habitantes in eo; Ille.. super maria fundavit eum, et super flumina stabilivit eum" (Psalms 24:1, 2):
per "terram" etiam hic significatur ecclesia quoad verum, "plenitudo ejus" significat omnia vera in complexu; ac per "orbem" significatur ecclesia quoad bonum; "habitantes" significant bona in complexu: quid per "fundare eum super maria, et stabilire eum super flumina", significatur, videatur supra (n. 275 [a] 518 [d]).
[9] Apud Esaiam,
"Concepimus, parturivimus, quasi peperimus ventum; salutes non fecimus terrae, 5
et [non] ceciderunt habitatores 6
orbis" (26:18):
hic quoque "terra" pro ecclesia quoad vera, et "orbis" pro ecclesia quoad bona. (Reliqua supra, n. 721 [a] , explicata sunt.) Apud eundem,
"Appropinquate gentes ad audiendum, et populi auscultate; audiat terra et plenitudo ejus, orbis et omnes prognati ejus" (34:1):
quod per "gentes" intelligantur illi qui in bonis sunt, et per "populos" illi qui in veris, videatur supra (n. 175, 331, 625); quare etiam dicitur, "Audiat terra et plenitudo ejus, orbis et omnes prognati ejus", nam per "terram et plenitudinem ejus" significatur ecclesia quoad omnia vera, et per "orbem et omnes prognatos ejus" ecclesia quoad omnia bona.
[10] Apud eundem,
"Omnes habitatores orbis et incolae terrae, quando tolletur signum montium, aspicite; et cum clangetur buccina, audite" (18:3):
per "habitatores orbis" et "incolas terrae" significantur omnes in ecclesia qui in bonis et in veris sunt (ut supra): adventus Domini significatur per "Quando tolletur signum montium, aspicite; et cum clangetur buccina, audite"; "signum super montibus" significat convocationem ad ecclesiam, similiter "buccina" qua clangebatur.
[11] Apud Davidem,
"Coram Jehovah quia venit, quia venit ad judicandum terram, judicabit orbem in justitia, et populos in veritate" (Psalms 96:13; Psalms 98:9):
haec de adventu Domini, ac de ultimo judicio tunc: quia per "orbem" significantur illi ab ecclesia qui in bono sunt, et per "populos" illi qui in veris, ideo dicitur quod "judicabit orbem in justitia, et populos in veritate"; "justitia" dicitur de bono, similiter ut "orbis." Apud eundem,
"Antequam montes nati sunt, et formata est terra et orbis, ab aeterno et usque ad aeternum Tu Deus" (Psalms 90:2):
per "montes" significantur illi qui super montibus in caelis habitant, qui sunt qui in bono caelesti sunt: per "terram" autem et "orbem" significatur ecclesia ex illis qui in veris et in bonis sunt.
[12] Apud eundem,
"Jehovah regnat, majestatem induit; induit Jehovah robur, accingit Se, etiam stabilietur orbis, nec dimovebitur; firmatus est thronus tuus ex tunc, ab aeterno Tu" (Psalms 93:1, 2):
haec de Domino in mundum venturo; et quia Ipsi gloria et potestas ex Humano quod univit Divino suo, dicitur quod "majestatem et robur induat", et quod "accingat Se"; nam Dominus Humanum assumpsit ut in potentia esset subjugandi inferna: ecclesia, quam instauraturus est, ac tutaturus in aeternum, significatur per "orbem" qui stabilietur nec dimovebitur, et per "thronum" qui firmabitur; per "orbem" enim significatur caelum et ecclesia quoad receptionem Divini Boni, ac per "thronum" caelum et ecclesia quoad receptionem Divini Veri.
[13] Apud eundem,
"Dicite inter gentes, Jehovah regnat, etiam orbis stabilietur nec dimovebitur; judicabit populos in rectitudinibus; laetabuntur caeli, et gaudebit terra" (Psalms 96:10, 11):
etiam haec de Domino venturo, et de ecclesia ab Ipso instauranda ac tutanda in aeternum, quae significatur per "orbem" qui stabilietur nec dimovebitur (ut supra); et quia per "orbem" significatur ecclesia quoad bonum, ideo etiam dicitur de "populis" quos judicaturus est in rectitudinibus, per "populos" enim significantur qui in veris ecclesiae sunt, similiter ac per "terram"; quare dicuntur "populi terrae", et "habitatores orbis"; et "rectitudines" sunt vera: gaudium eorum qui in ecclesia in caelis sunt, et in ecclesia in terris, significatur per quod "laetabuntur caeli, et gaudebit terra."
[14] Apud eundem
Jehovah "judicabit orbem in justitia, judicabit populos in rectitudinibus" (Psalms 9:9 [B.A. 8]):
quoniam per "orbem" intelligitur ecclesia quoad bonum, ac "justitia" dicitur de bono, ideo dicitur, "Jehovah judicabit orbem in justitia"; et quoniam "populi" dicuntur qui in veris, et "rectitudines" sunt vera (ut supra), ideo dicitur, "judicabit populos in rectitudinibus." Apud Jeremiam,
"Jehovah facit terram per virtutem suam, et praeparat orbem per sapientiam suam, et per intelligentiam suam extendit caelos" (10:12; 51:15):
"Jehovah facit terram per virtutem suam" significat quod Dominus ecclesiam stabiliat per potentiam Divini Veri; "praeparat orbem per sapientiam suam" significat quod =ecclesiam quae in bono formet ex Divino Bono per Divinum Verum; "per intelligentiam suam extendit caelos", 7
significat quod sic amplificet caelos.
[15] Apud Davidem,
"Tui caeli et tua terra, orbem et plenitudinem ejus Tu fundasti" (Psalms 89:12 [B.A. 11]):
per "caelos et terram" significatur ecclesia in caelis et in terris, utraque quoad vera; ac per "orbem et plenitudinem ejus" significatur ecclesia in caelis et in terris, utraque quoad bona; "plenitudo" sunt bona et vera in toto complexu.
Apud eundem,
"Si esurirem, non dicerem tibi, quia Mihi orbis et plenitudo ejus" (Ps. 50:12):
haec dicta sunt de sacrificiis, quod Dominus illis non delectetur, sed confessione et operibus; nam sequitur,
"Num comederim carnem robustorum, aut sanguinem hircorum biberim? Sacrifica Deo confessionem, et exsolve Altissimo vota tua" [ (vers. 13, 14)] :
quare per "si esurirem" significatur si desiderarem sacrificia: sed quia Dominus cultum vult ex bonis et veris, dicitur, "Quia Mihi orbis et plenitudo ejus"; "plenitudo" significat bona et vera in toto complexu (ut supra): dicitur quidem hoc de bestiis quae sacrificarentur, sed per illas in sensu spirituali significantur varia genera boni et veri.
[16] Apud Matthaeum,
"Praedicabitur hoc Evangelium regni in toto orbe, in testimonium omnibus, et tunc veniet finis" (24:14):
quoniam per "orbem" significatur ecclesia quoad bonum, ideo dicitur quod "praedicaretur id Evangelium omnibus gentibus", per "gentes" enim, qui audituri et recepturi, significantur omnes qui in bono sunt: tum etiam per "gentes" significantur omnes qui in malis sunt, qui etiam audituri; sed tunc per "orbem" significatur universa ecclesia jamdum in malis; inde etiam dicitur quod "tunc veniet finis."
[17] In Libro Primo Samuelis,
Jehovah "erigit e pulvere depressum, e sterquiliniis erigit egenum, ad faciendum sedere cum principibus, et thronum gloriae hereditare faciet eos, nam Jehovae bases terrae et disposuit super iis orbem" (2:8):
propheticum Channae matris Samuelis; et per "erigere e pulvere depressum, et e sterquiliniis egenum", significatur instructio gentium, ac illustratio in interioribus veris, quae a Domino revelarentur; ita quoque remotio a malis et falsis: per "bases terrae" significantur vera exteriora, qualia sunt sensus litterae Verbi; nam super illis fundantur vera interiora; quare per "orbem", quem super iis imposuit, significatur ecclesia quoad omnia bona et vera ejus. (Sed de his videatur supra, n. 253 [d] 304 [c] .)
[18] Apud Esaiam,
"Venturos radicabit Jacobus, efflorescet et florebit Israel, ita ut impleantur facies orbis proventu" (27:6):
per "Jacobum" intelligitur ecclesia externa, et per "Israelem" ecclesia interna; et quia internum ecclesiae fundatur super externis ejus, ac interna inde multiplicantur et fructificantur, dicitur quod "Jacobus venturos radicabit", et quod "Israel efflorescet et florebit"; fructificatio ecclesiae inde significatur per "ut impleantur facies orbis proventu."
[19] Apud eundem,
"Num hic vir commovens terram, tremefaciens regna, posuit orbem in desertum, et urbes ejus destruxit? .... Parate filiis ejus mactationem ob iniquitatem patrum eorum, ut non resurgant, possideantque terram, et impleantur facies orbis urbibus" (14:16, 17, 21):
haec de Lucifero, per quem intelligitur Babel, hoc est, amor dominandi super caelum et super terram; quare per "commovere terram, tremefacere regna, ponere orbem in desertum, et urbes ejus destruere", significatur destruere omnia ecclesiae; "terra" est ecclesia quoad verum, "regna" sunt ecclesiae distinctae secundum vera, "orbis" est ecclesia quoad bonum, et "urbes" sunt doctrinalia: per "ponere filiis ejus mactationem ob iniquitatem patrum eorum" significatur destructio falsorum oriundorum ex malis eorum; "ne possideant terram, et impleantur facies orbis urbibus", significat ne falsa et mala, et ex illis doctrinalia, universam ecclesiam occupent.
[20] Apud eundem,
"Lugebit et confundetur terra, languescet et confundetur orbis, languescent, altitudo populi terrae, et ipsa terra profanabitur sub habitatoribus suis" (24:4, 5):
desolatio ecclesiae quoad vera et bona ejus, propter fastum propriae intelligentiae, ac profanatio veritatum quae ex bono sunt, ita describitur; desolatio describitur per "lugere" "confundi", et "languescere"; ecclesia quoad vera et quoad bona significatur per "terram" et per "orbem"; fastus propriae intelligentiae per "altitudinem populi terrae"; ac profanatio veritatum quae ex bono, per quod "terra profanabitur sub habitatoribus suis."
[21] Apud Nahum,
"Montes contremiscent coram Ipso, et colles liquefient; comburetur terra coram Ipso; et orbis et omnes habitantes in eo" (1:5):
quid significatur per "montes" qui contremiscent, et per "colles" qui liquefient, videatur supra (n. 400 [b] , 405); per "terram" autem, et per "orbem, et habitantes in eo", quae "combuerentur", significatur quod ecclesia, quoad omnia vera et bona ejus, per amorem infernalem peritura sit.
[22] Apud Davidem,
"Apparuerunt alvei aquarum, ac revelata sunt fundamenta orbis, ab increpatione tua, Jehovah, a flatu spiritus nasi tui" (Psalms 18:16 [B.A. 15] ; 8
Sam. 22:16):
quod funditus eversa sint omnia ecclesiae quoad vera et quoad bona ejus, significatur per "Apparuerunt alvei aquarum, et revelata sunt fundamenta orbis"; "alvei aquarum" sunt vera, et "fundamenta orbis" sunt bona ejus; "apparere" et "revelari" significat funditus everti: quod exitium illud sit ex odio et ex furore malorum contra Divina, significatur per "ab increpatione tua, Jehovah, et a flatu spiritus nasi tui"; per "increpationem" et "spiritum nasi Jehovae" simile significatur quod per "iram" et "excandescentiam" Ipsius, alibi in Verbo; at quia non aliqua ira et excandescentia est Domino contra malos, sed malorum contra Dominum, et haec apparet illis, cum pereunt, sicut a Domino, ideo secundum apparentiam ita dicitur: etiam per "flatum spiritus nasi Jehovae" intelligitur ventus orientalis, qui exsiccando destruit, et penetrando evertit.
[23] Apud eundem,
"Vox tonitrui.. in orbem, illustrarunt fulgura orbem, commota est et contremuit terra" (Psalms 77:19 [B.A. 18]);
"Illustrabunt fulgura Ipsius orbem, videbit et timebit terra, montes sicut cera liquefient coram Jehovah, coram Domino totius terrae" (Psalms 97:4, 5):
per haec describitur status impiorum ex praesentia Domini in Divino suo Vero, qui status similis est statui filiorum Israelis, quando Dominus super Monte Sinai illis apparuit; quod tunc tonitrua audiverint, fulgura viderint, quodque mons apparuerit in igne consumente sicut fornacis, et quod illi trepidaverint, ex Verbo notum est; et hoc quia corde mali fuerunt; nam Dominus apparet cuivis secundum quale ejus, bonis sicut ignis recreans, et malis sicut ignis consumens: inde patet quid significatur per quod "vox tonitrui in orbem, illustrarunt fulgura orbem, commota est et contremuit terra", et quod "montes liquefient coram Jehovah Domino totius terrae"; per "orbem" intelliguntur omnes qui ab ecclesia in bonis, ibi qui in malis, et per "terram" omnes qui ab ecclesia in veris, ibi qui in falsis.
[24] Apud Esaiam,
"Visitabo super orbem malitiam, et super impios iniquitatem eorum" (13:11):
per "orbem" etiam hic intelliguntur qui ab ecclesia in malis sunt, et per "impios" illi qui in falsis; quare dicitur, "Visitabo super orbem malitiam, et super impios iniquitatem"; "malitia" est malum, et "iniquitas" dicitur de falsis.
[25] Apud Hiobum,
"Impellent eum e luce in tenebras, et ex orbe excommunicabunt eum" (18:18):
quoniam per "lucem" significatur verum, et per "orbem" bonum ecclesiae, ac impius dum ex vero in falsum etiam ex bono in malum se conjicit, ideo dicitur "Impellent eum e luce in tenebras, et ex orbe excommunicabunt eum"; "tenebrae" sunt falsa, et "excommunicare ex orbe" est ejicere ex bono ecclesiae.
[26] Apud Lucam,
"Exanimatis hominibus prae timore et exspectatione.., quae Venient super terrarum orbem; nam virtutes caelorum commovebuntur: atque tunc videbunt Filium hominis venientem in nube" caelorum "cum virtute et gloria multa" (21:26, 27):
haec de consummatione saeculi, quae est ultimum tempus ecclesiae, quando non aliquod verum est amplius, quia non bonum; status caeli tunc per illa verba describitur, quod nempe "exanimati erunt homines prae timore et exspectatione, quae venient super terrarum orbem", per quae describitur timor illorum qui in caelis sunt, quod periturum sit omne ecclesiae quoad bonum et inde quoad vera ejus, et exspectatio opis a Domino: quod potentia Divini Veri labefactata sit, significatur per "commotionem virtutum caelorum"; "virtutes caelorum" sunt Divina vera quoad potentiam: quod tunc Dominus manifestaturus sit Divinum Verum, cui potentia, et ex quo intelligentia, significatur per "Tunc videbunt Filium hominis venientem in nube caelorum cum virtute et gloria multa."
[27] Similia significantur per "terram" et per "orbem" in sequentibus in Apocalypsi,
"Sunt.. spiritus daemonum facientes signa ad exeundum ad reges terrae et orbis terrarum totius, ad congregandum illos in bellum" (16:14):
dicitur, "ad reges terrae et totius orbis terrarum", quia aliud ecclesiae per "terram" et aliud per "orbem" significatur. Quoniam per "orbem" significatur ecclesia quoad bonum, ideo per "orbem" significantur omnia ecclesiae; essentiale enim ecclesiae est bonum; quare ubi est bonum ibi etiam est verum, nam omne bonum desiderat verum, et vult conjungi vero, et ex eo spiritualiter nutriri; ita etiam reciproce.
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