CHAPTER XXI.

THE BOOK OF REVELATION WHOLLY COMPOSED OF DIVINE SYMBOLS OR CORRESPONDENCES.

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THE HE Apocalypse, or Book of the Revelation, is the last of the inspired Word, and is wholly composed of divine symbols.' Like the books of Daniel, Ezekiel, etc., it has been looked upon as awfully mysterious, and is commonly and variously interpreted as having reference only to historical events relating chiefly to the political changes which either have taken place, or may hereafter take place, in the outward forms of the church and among the several empires and kingdoms of the world. Many of the predictions scattered throughout the prophetical portions of the Word have indeed been permitted to have some visible and very general accomplishment in historical facts, for important reasons already adduced; and, also, because of the close connection which exists between natural and spiritual events.

Such were the predictions of the Lord's first coming, the overthrow of Babylon, Nineveh, Tyre, etc., the destruction of Jerusalem, the dispersion of the Jews, the establishment of the Christian church, and many others. By this means, a devout reverence for the sacred Word, as a revelation from God, has been preserved among the human race amid ages of darkness and desolation; and although the Apocalypse could not hitherto be expounded in its internal sense, because the key to its interpretation had not yet been given, still the reading and study of it must have been attended with permanent and incalculable advantages. It completed the canon of the plenarily-inspired Word. It has excited, in every age, an earnest desire, and an ardent expectation, that the time would come when its hidden wonders and wisdom would be discovered to the faithful.

The all-important doctrines of the sole and exclusive divinity of the Lord Jesus Christ,-of keeping the divine precepts as the ap

171 "The inspired title of this last book of | municated."-Dr. Henderson's Inspiration, p. the New Testament conveys, most pointedly, 330.

the idea of instruction supernaturally com

pointed means of salvation,-of the resurrection from the dead, and of states of eternal life or eternal death as awaiting every one in the spiritual world, of the blessedness and realities of heaven, and the disorders and miseries of hell,-all these, and numerous other subjects of Christian life and doctrine, are unequivocally recorded in the very letter of the Apocalypse. "Blessed," therefore, as it is written in the introduction, "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein" (i. 3); while we are admonished, at the conclusion, neither to add thereto nor to diminish therefrom (xxii. 18, 19).

This truly wonderful book is composed, then, as to every single expression, agreeably to the science of correspondences; and now the arcana of its internal signification are unfolded (of which many striking examples have been given in these pages), it is seen to be a living spring of divine wisdom, to treat of the states of the Christian church at the period of its final consummation, and of the Lord's Second Advent, not in person, but "in the clouds of heaven" (Rev. i. 7), in "the power and great glory" of his Word, to establish a new and everlasting dispensation of love and wisdom in the hearts and minds. of men, called the New Jerusalem. In the last two chapters, this New Church, both as to her establishment, internal quality and external form, is treated of under the sublime and magnificent description of “a new heaven and a new earth," which it is promised should "descend from God out of heaven," as "the holy city, New Jerusalem," having precious stones for her foundation, golden streets, walls of jasper, gates of pearl; whose length, breadth and height are equal; as having a river of the water of life, and the tree of life; and as being "the bride and wife of the LAMB." 172

The bright and morning Star of Truth, then, has arisen upon a benighted world. The Sun of Righteousness is dissipating "the face of the covering cast over all people, and the veil spread over all na

172 For an exposition of the book of Revela- | source for the church is in the spiritual tion, see Swedenborg's Apocalypse Explained, [system], as explained by Swedenborg." 6 vols., 8vo, and Apocalypse Revealed, 2 vols., And by the same, An Exposition of the Apoc8vo. See also A Review of the Principles of alypse, 4 vols., 8vo. Apocalyptical Interpretation, 2 vols., 8vo, by the Rev. Augustus Clissold, M.A., formerly of Ex. Col., Oxford; containing an examination of the opinions of Protestant expositors. The object of the learned and intelligent author in this work is "to show that the systems of interpretation which have been prevalent have entirely failed; and that the only re

"In all Scripture there is a spiritual sense, a spiritual Cabala, which, as it tends directly to holiness, so it is best and truest understood by the sons of the Spirit, who love God and therefore know Him. Everything is best known by its own similitudes and analogies."-Jeremy Taylor's Sermons.

tions" (Isa. xxv. 7); men need no longer "walk in darkness," amid the uncertain glimmerings of imagination and corrupt traditions, nor sit in "the gloom and shadow of death." The laws by which the life-giving pages of the Word of God may be distinguished from human compositions, and consistently and with certainty expounded, are now revealed from heaven, and unfolded to human perception. The key is supplied to unlock this glorious cabinet of jewels, and the good and wise may enrich themselves with eternal treasures.173 The wells of salvation" are opened, and "living waters" can flow forth in health-restoring streams, to refresh and bless every prepared mind. But, in the language of the prophet, lo! a divine voice is heard to utter, "None of the wicked shall understand, but the wise shall understand" (Dan. xiii. 9, 10).

173 The truth of the science of correspond- | X., p. 549, where it is rigidly applied, as a ences, as well as its importance in the in- method of interpretation, to the principal terpretation of Holy Scripture, may be seen symbols in Rev. XXI. chapter. exemplified in Part II. of this work, Chap.

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CONCLUSION.

O conclude: The Word of God is, in its literal sense, by virtue of its inward life and spirit, in "its fulness, its sanctity, and its power." Its literal sense was represented by the emblematic cherubim, said to have been placed at the entrance of the garden of Eden, with a flaming sword to prevent the intrusion of the unworthy and profane within its hallowed enclosure; but its spiritual sense is the tree of life in the midst, bearing all kinds of delicious fruits, to which the faithful are declared to have "a right," or power to appropriate them, and whose "leaves," or eternal doctrines and truths of piety, charity, and usefulness, are designed "for the healing of the nations" (Gen. iii. 24; Rev. xxii. 2). The interior truths and doctrines of the spiritual sense are the upper springs," and the exterior knowledges and doctrines of the literal sense are "the nether springs,"—the blessings of "south land,"-the gifts of our heavenly Father to every faithful Christian who, in the divine strength, overcomes his spiritual enemies (Joshua xv. 19). Instruction from the letter of the Word is "the former or early rain" at seed-time, while "the latter rain," which ripens and matures the harvest, denotes instruction from the spiritual sense (Joel ii. 23). And, again, speaking of the Lord, and of the descent of the divine blessings and influences of his Holy Word, internal and external, to refresh and renovate the soul, the Psalmist says, "He shall come down like rain upon the mown grass, as showers that water the earth" (Psalm lxxii. 6).

The Word externally is the wondrous bush which Moses saw, burning and shining with inward fire, yet unconsumed (Ex. iii. 2-4; Deut. xxxiii. 16). It was also signified by the breastplate of Aaron, set exteriorly with twelve precious stones, but from which issued the Urim and Thummim, the light and flame of justice and judgment (Ex. xxviii. 30). The literal sense is the dark vapor obscuring the glorious sky, its inward sense is the resplendent bow rich with every heavenly hue of comfort and happiness (Gen. ix. 13). The Holy Word is signified by the marvellous ladder seen in vision by the patriarch; by means of it man holds consociation with angels and com

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munion with God. Its foot, or literal sense, in accommodation to our low estate, rests upon the earth; but its summit, or inmost sense, reaches the heavens. The divine glory is above it, and as we read and meditate on its holy pages in faith and love, angels ascend and descend upon its sacred steps (Gen. xxviii. 12, 13; John i. 51; Rev. xiv. 6). Its literal sense is "a field which the Lord hath blessed;" its spiritual sense is the concealed treasure which enriches the happy possessor more and more, even into the countless ages of eternity. Its literal sense was signified by the Lord's outer garments, which the soldiers parted among them, for it is capable of being wrested to confirm the most opposite doctrines; but its glorious spiritual sense was represented by the Lord's "vesture," or inner garment, woven without seam from the top to the bottom" (John xix. 23; Psalm lxxii. 17, 18). Its literal sense is the cloud that accommodates the rays of the sun to every beholder, but a knowledge and perception of its inward sense presents the sun in all its ineffable splendor, and is the Lord's advent to the soul "in power and great glory" (Mark xiii. 26; Luke xxi. 27; Matt. xxiv. 30). The tables, or literal sense, are, under divine direction, the workmanship of Moses; but the writing, or spiritual sense, is the writing of God (Ex. xxxiv. 1). Like the heavendescended manna, the Word is thus adapted to every state, "He that gathereth much hath nothing over, and he that gathereth little hath no lack. Every man may gather according to his eating." The Lord is here and elsewhere in the Gospels called the Son of Man, in relation to his word of divine truth. He was the Word made flesh" (John i. 14; Ex. xvi. 18). This view of the Word of God gives "a fulness" to it which produces a constantly-increasing conviction of its "sanctity," and stamps it with the impress of "divinity." It reveals it as "a mine in which we may continually dig, and still find beds of inexhaustible spiritual wealth to reward our unwearied re

174 The sublime and beautiful vision of the Cherubim, seen by the prophet Ezekiel and described in the first chapter of his prophecy, is, in every particular, descriptive of the Word of God, both as to its hidden contents and outward form, its inmost essence and outward influences. Swedenborg thus briefly and beautifully opens the internal sense and meaning of the entire chapter. "The divine external sphere of the Word is described, verse 4. Is represented as a man, verse 5. Its conjunction with spiritual and celestial things, verse 6. The natural sense of the Word, its quality, verse 7. The spiritual and celestial sense of the Word con

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joined with the natural, its quality, verses 8, 9. Divine love of goodness and truth, celestial, spiritual, and natural, therein distinct and united, verses 10, 11. That they regard one end, verse 12. The sphere of the Word is from the Divine Good and the Divine Truth of the Lord, from which the Word lives, verses 13, 14. The doctrine of goodness and truth in the Word and from it, verses 15-21. The Divine Essence of the Lord above it and in it, verses 22, 23; and from it, verses 24, 25. That the Lord is above the heavens, verse 26. And that He is Divine Love and Divine Wisdom itself, verses 27, 28."-S. S. 97.