In the preface to the preceding
chapter there was unfolded what the Lord taught and foretold in
Matthew 24, verses 8 to 14, concerning the Last Judgment, that is,
the last days of the church (see n. 3486-3489). There now follow in
order, for explication in accordance with the same method of
procedure, the contents of verses 15 to 18 in the same chapter:
When therefore ye shall
see the abomination of desolation which was told of by Daniel the
prophet standing in the holy place, let him that readeth understand,
then let them that are in Judea flee into the mountains; let him
that is upon the housetop not go down to take anything out of his
house; and let him that is in the field not return back to take his
garment (Matt. 24:15-18).
Everyone may see that these words
contain arcana, and that unless these arcana are disclosed it is
impossible to know what is meant by "them that are in Judea fleeing to
the mountains;" by "him that is upon the housetop not going down to
take anything out of his house;" and by "him that is in the field not
returning back to take his garment." Unless the internal sense were to
teach what these words signify and enfold within them, the
investigators and interpreters of the Word might be led away and fall
into opinions altogether foreign to the truth; or it might even happen
that those who at heart deny the holiness of the Word might come to
the conclusion that such expressions merely describe flight and escape
on the approach of an enemy; consequently that there is nothing more
holy contained therein; when yet by these words of the Lord there is
fully described a state of the devastation of the church in respect to
the goods of love and the truths of faith; as may be seen from the
following explication of the words in question.
According to the internal sense,
the signification is as now follows.
[1] When therefore ye shall see
the abomination of desolation;
signifies the devastation of the
church, which occurs when the Lord is no longer acknowledged;
consequently when there is no love and no faith in Him; also when
there is no longer any charity toward the neighbor; and consequently
when there is not any faith of good and truth. When this is the case
in the church, or rather in the region where the Word is in
existence-that is, when men are such in the thoughts of the heart,
even if not in the doctrine of their lips-then there is "desolation,"
and the things just mentioned are its "abomination;" so that the words
"when ye shall see the abomination of desolation" signify when anyone
observes such things; and what is to be done in such a case is told in
what now follows in verses 16 to 18.
[2] Which was told of by Daniel
the prophet;
in the internal sense signifies
by the prophets; for where any prophet is mentioned by name in the
Word, it is not the prophet that is meant, but the prophetic Word
itself; because names never penetrate into heaven (see n. 1876, 1888);
and yet the same is not signified by one prophet as by another. What
is signified by "Moses," "Elias," and "Elisha," may be seen in the
preface to chapter 18 and in n. 2762; but by "Daniel" is signified
everything prophetic concerning the Lord's advent, and concerning the
state of the church; in the present case concerning its last state.
The subject of devastation is largely treated of in the Prophets, and
by it in the sense of the letter is signified the devastation of the
Jewish and Israelitish Church, but in the internal sense there is
signified the devastation of the church in general, thus also the
devastation which is now at hand.
[3] Standing in the holy place;
signifies devastation as to all
things which are of good and truth; the "holy place" is a state of
love and faith (that "place" in the internal sense is state, see
above, n. 2625, 2837, 3356, 3387); the holy of this state is the good
which is of love, and the derivative truth which is of faith; and
nothing else than these is meant by "holy" in the Word, because these
things are from the Lord, who is the Holy itself, or the Sanctuary.
Let him that readeth understand;
signifies that these things are
to be well observed by those who are in the church, especially by
those who are in love and faith; who now come to be treated of.
[4] Then let them that are in
Judea flee into the mountains;
signifies that they who are of
the church will not look elsewhere than to the Lord, thus to love to
Him, and to charity toward the neighbor (that by "Judea" is signified
the church, will be shown below; that by a "mountain" is signified the
Lord Himself, but by "mountains" love to Him, and charity toward the
neighbor, may be seen above, n. 795, 796, 1430, 2722). According to
the sense of the letter the meaning would be that when Jerusalem was
besieged, as it came to be by the Romans, then they should not betake
themselves thither, but to the mountains, according to what is written
in Luke:
When ye see Jerusalem
compassed with armies, then know that her devastation is at hand.
Then let them that are in Judea flee upon the mountains; and let
them that are in the midst of her depart out; and let not them that
are in the regions enter therein (Luke 21:20-21);
[5] but in this passage the case
is the same with Jerusalem, namely, that in the sense of the letter it
is Jerusalem which is understood, while in the internal sense it is
the Lord's church (see n. 402, 2117); for each and all of the things
recorded in the Word concerning the Jewish and Israelitish people are
representative of the Lord's kingdom in the heavens, and of His
kingdom on earth; that is, of the church, as has been often shown.
Hence it is that by "Jerusalem" in the internal sense is nowhere meant
Jerusalem, nor by "Judea," Judea. But these matters were of such a
nature as to be capable of representing the celestial and spiritual
things of the Lord's kingdom, and the events took place for the sake
of the representation. In this way the Word could be so written as to
be adapted to the apprehension of the man who should read it, and also
to the understanding of the angels who are with the man. This likewise
was the reason why the Lord spoke in the same manner; for had He
spoken otherwise, His Word would not have been adapted to the
understanding of those who read it, especially at that time; nor to
the understanding of the angels; thus it would neither have been
received by man, nor understood by the angels.
[6] Let him that is upon the
housetop not go down to take anything out of his house;
signifies that such as are in the
good of charity should not betake themselves to those things which
belong to doctrinal matters of faith. In the Word the "housetop"
signifies the higher state of man, thus his state as to good; but
those things which are below it signify the lower state of man, thus
his state as to truth (n. 710, 1708, 2233, 2234, 3142, 3538). As
regards the state of a man of the church, the case is this: While he
is being regenerated he learns truths for the sake of good, for he has
the affection of truth on this account; but after he has been
regenerated he acts from truth and good. After the man has arrived at
this state he ought not to betake himself to his former state, for if
he should do this he would reason from truth concerning the good in
which he is, and would thereby pervert his state, for all reasoning
ceases, and ought to cease, when a man is in a state to will what is
true and good; for he then thinks and acts from the will, consequently
from conscience, and not as before from the understanding; and if he
should again think and act from this, he would fall into temptations
in which he would succumb. This then is what is signified by "Let him
that is upon the housetop not go down to take anything out of his
house."
[7] And let him that is in the
field not return back to take his garment;
(that is, his tunic), signifies
that such as are in the good of truth should not betake themselves
from the good thereof to what is doctrinal of truth. In the Word a
"field" signifies this state of man in respect to good (what is meant
by "field" may be seen above, n. 368, 2971, 3196, 3310, 3317, 3500,
3508); and a "garment" or "tunic" signifies that which clothes good,
that is, what is doctrinal of truth, for this is as clothing to good
(that a "garment" has this signification may be seen above, n. 297,
1073, 2576, 3301). Everyone can see that in these words deeper things
are hidden than those which appear in the letter, for they were spoken
by the Lord Himself.
From all this it is now evident
that in these verses there is fully described the state of devastation
of the church in respect to the goods of love and the truths of faith,
and that at the same time there is given an exhortation to those who
are in these goods and truths in regard to what they ought then to do.
There are three kinds of men within the church; namely, those who are
in love to the Lord; those who are in charity toward the neighbor; and
those who are in the affection of truth. Those who belong to the first
class, who are in love to the Lord, are specifically signified in the
words, "let them that are in Judea flee into the mountains." Those in
the second class, who are in charity toward their neighbor, are
specifically signified in the words, "let him that is upon the
housetop not go down to take anything out of his house." Those in the
third class, who are in the affection of truth, are specifically
signified in the words, "and let him that is in the field not return
back to take his garment." (See what has been said and explained above
in regard to these words, n. 2454; and what is meant by "returning
back," and "looking behind him.")
That in the internal sense of the
Word "Judea" does not signify Judea; nor in like manner "Jerusalem,"
Jerusalem, may be seen from many passages in the Word. "Judea" is not
so frequently mentioned in the Word as is the "land of Judah," and by
the "land of Judah," as well as by the "land of Canaan," is signified
the Lord's kingdom (consequently also the church, for the church is
the Lord's kingdom on earth), and this for the reason that the Lord's
celestial kingdom was represented by Judah, or by the Jewish nation,
and His spiritual kingdom by Israel, or the Israelitish people; and
inasmuch as it was so represented, therefore also when mention is made
in the Word of that nation and people, in the internal sense there is
nothing else signified thereby.
[2] That this is the case will
appear from what of the Lord's Divine mercy will be said hereafter
concerning Judah and the land of Judah; and in the meantime from the
following few passages in the Prophets. In Isaiah:
My beloved had a vineyard
in the horn of a son of oil; and he made a hedge about it, and
gathered out the stones thereof, and planted it with a noble vine,
and built a tower in the midst of it, and also hewed out a winepress
therein; and he looked that it should bring forth grapes, and it
brought forth wild grapes. And now O inhabitant of Jerusalem, and
man of Judah, judge I pray you between Me and My vineyard. I will
make it a desolation. For the vineyard of Jehovah Zebaoth is the
house of Israel, and the man of Judah is the plant of His delights;
and He looked for judgment, but behold a festering; for
righteousness, but behold a cry (Isa. 5:1-3, 6-7).
In this passage, in the sense of
the letter, the perverted state of the Israelites and Jews is treated
of, but in the internal sense the perverted state of the church as
represented by Israel and Judah. The "inhabitant of Jerusalem" is the
good of the church (that "inhabitant" signifies good, or what is the
same, those who are in good, may be seen above, n. 2268, 2451, 2712,
3613; and that "Jerusalem" signifies the church, see n. 402, 2117).
The signification of the "house of Israel" is similar (that "house"
signifies good may be seen above, n. 710, 1708, 2233, 2234, 3142,
3538; and that "Israel" signifies the church, n. 3305); in like manner
the "man of Judah," for by "man" is signified truth (n. 265, 749,
1007, 3134, 3310, 3459), and by "Judah" good, but with the difference
that the "man of Judah" signifies truth from the good of love to the
Lord (which is called celestial truth), that is, those who are in such
truth.
[3] In the same:
And he shall set up an
ensign for the nations, and shall assemble the outcasts of Israel,
and gather together the dispersed of Judah from the four wings of
the earth. The envy also of Ephraim shall depart, and the enemies of
Judah shall be cut off. Ephraim shall not envy Judah, and Judah
shall not straiten Ephraim. Jehovah shall accurse the tongue of the
Egyptian sea, and with the vehemence of His breath shall shake His
hand over the river. And there shall be a highway for the remains of
His people, which shall be left from Asshur (Isa. 11:12-13, 15-16).
The subject here treated of in
the sense of the letter is the bringing back of the Israelites and
Jews from captivity, but in the internal sense it is concerning a new
church in general and with every individual in particular who is being
regenerated or is becoming a church. The "outcasts of Israel" denote
the truths of such persons; the "dispersed of Judah," their goods;
"Ephraim," their intellectual part in that it will no longer be
resistant; "Egypt," memory-knowledges; and "Asshur," the derivative
reasoning, which they have perverted; the "outcasts," the "dispersed,"
the "remains," and "those who are left," denote the truths and goods
which survive. (That "Ephraim" denotes the intellectual part, will be
made manifest elsewhere; and that "Egypt" is memory-knowledge, n.
1164-1165, 1186, 1462, 2588, 3325; that "Asshur" is reasoning, n. 119,
1186; and that "remains" are goods and truths from the Lord stored up
in the interior man, n. 468, 530, 560, 561, 660, 661, 798, 1050, 1738,
1906, 2284.)
[4] In the same:
Hear ye this, O house of
Jacob, called by the name of Israel, and they have come forth out of
the waters of Judah. For they call themselves of the holy city, and
stay themselves upon the God of Israel (Isa. 48:1-2);
where the "waters of Judah"
denote the truths which are from the good of love to the Lord; the
truths thence derived are the very goods of charity, which are called
spiritual goods, and constitute the spiritual church, the internal of
which is "Israel," and the external the "house of Jacob;" hence it is
manifest what is signified by the "house of Jacob called by the name
of Israel," and by their "coming forth out of the waters of Judah."
[5] In the same:
I will bring forth a seed
out of Jacob, and out of Judah an inheritor of My mountains; and
Mine elect shall possess it, and My servants shall dwell there (Isa.
65:9);
"out of Judah an inheritor of
mountains" in the supreme sense denotes the Lord, and in the
representative sense those who are in love to Him, thus in the good of
love to the Lord and of love to the neighbor. (That "mountains"
signify these goods was shown above, n. 3652.)
[6] So in Moses:
Judah is a lion's whelp;
from the prey my son thou art gone up; he stooped down, he couched
as a lion, and as an old lion; who shall rouse him up? (Gen. 49:9);
where it is clearly manifest that
in the supreme sense by "Judah" is meant the Lord, and in the
representative sense those who are in the good of love to Him. So in
David:
When Israel went forth
out of Egypt, the house of Jacob from a barbarous people, Judah
became His sanctuary, Israel His dominion (Ps. 114:1-2);
in this passage also "Judah"
denotes celestial good, which is the good of love to the Lord; and
"Israel," celestial truth, or spiritual good.
[7] So in Jeremiah:
Behold the days come,
saith Jehovah, that I will raise unto David a righteous offshoot,
and He shall reign as king, and prosper, and shall execute judgment
and righteousness in the earth. In His days Judah shall be saved,
and Israel shall dwell securely; and this is His name whereby He
shall be called: JEHOVAH OUR RIGHTEOUSNESS (Jer. 23:5, 6; 33:15,
16);
where the Lord's advent is
treated of, "Judah" denoting those who are in the good of love to the
Lord; "Israel," those who are in the truth of this good. That by
"Judah" is not meant Judah, nor by "Israel" Israel, is evident from
the fact that neither Judah nor Israel was saved. In like manner in
the same:
I will cause the
captivity of Judah and the captivity of Israel to return, and will
build them as at the first (Jer. 33:7).
In the same:
In those days, and in
that time, saith Jehovah, the sons of Israel shall come, they and
the sons of Judah together; going and weeping shall they go, and
shall seek Jehovah their God; and they shall seek Zion in the way
with their faces thitherward (Jer. 50:4-5).
Again:
At that time they shall
call Jerusalem the throne of Jehovah; and all the nations shall be
gathered unto it, for the name of Jehovah, to Jerusalem; neither
shall they walk any more after the stubbornness of their evil heart.
In those days the house of Judah shall walk to the house of Israel,
and they shall come together out of the land of the north upon the
land (Jer. 3:17-18).
[8] Again:
Behold the days come,
saith Jehovah, that I will sow the house of Israel and the house of
Judah with the seed of man, and with the seed of beast. And I will
make a new covenant with the house of Israel and with the house of
Judah; this is the covenant that I will make with the house of
Israel after those days; I will put My law in the midst of them, and
will write it on their heart (Jer. 31:27, 31, 33).
That Israel or the house of
Israel is not here meant, is very evident, because they were dispersed
among the Gentiles, and were never brought back out of captivity;
consequently neither was Judah nor the house of Judah meant, but
thereby were signified, in the internal sense, those who are of the
Lord's spiritual and celestial kingdom. With these is made a new
covenant, and on their heart is the law written; a "new covenant"
denoting conjunction with the Lord by means of good (see n. 665, 666,
1023, 1038, 1864, 1996, 2003, 2021, 2037); the "law written on their
heart," denoting the consequent perception of good and of truth, and
also conscience.
[9] So in Joel:
And it shall come to pass
in that day that the mountains shall drop new wine, and the hills
shall flow with milk, and all the streams of Judah shall flow with
waters; and a fountain shall go forth out of the house of Jehovah,
and shall water the stream of Shittim. Egypt shall be a waste, and
Edom shall be for a wilderness of a waste for the violence done to
the sons of Judah, because they have shed innocent blood in their
land. But Judah shall abide forever, and Jerusalem to generation and
generation (Joel 3:18, 20);
from all the particulars in this
passage also it is manifest that by "Judah" is not meant Judah, nor by
"Jerusalem," Jerusalem, but those who are in the holy of love and of
charity; for these "shall abide forever, and to generation and
generation."
[10] So in Malachi:
Behold I send Mine angel
who shall prepare the way before Me; and the Lord whom ye seek shall
suddenly come to His temple, even the angel of the covenant whom ye
desire. Then shall the offering of Judah and Jerusalem be pleasant
unto Jehovah, as in the days of eternity, and as in former years
(Mal. 3:1, 4);
where the Lord's advent is
treated of. That at that time the offering of Judah and Jerusalem was
not pleasant unto Jehovah, is evident; and from this it is manifest
that by "Judah and Jerusalem" are signified such things as are of the
Lord's church. The case is the same everywhere in the Word where
mention is made of "Judah," of "Israel," and of "Jerusalem." From all
this then it is evident what is signified by "Judah" in Matthew,
namely, the Lord's church, in the present case vastated.
The subject treated of in the
preceding verses from the evangelist, was the first and second state
of the church's perversion. That the first state consisted in their
beginning no longer to know what is good and what is true, and in
disputing together about them, whence came falsities, may be seen
above (n. 3354); and that the second state consisted in their
despising what is good and true, and also in being averse thereto, and
thus in the dying out of faith in the Lord, according to the degrees
of the cessation of charity, may be seen above (n. 3487, 3488). So
that the subject treated of in this preface is the third state of the
church, which is its state of desolation in respect to good and truth.
(from
Arcana Coelestia 3650 - 3655 ~ Emanuel Swedenborg)
