MARK 13      Other translations  -  previous  -  next  -  meaning  -  Mark  -  BM Home  -  Full Page

Mark Chapter 13

that the "consummation of the age" signifies the last time of the church, was shown in the foregoing articles, whence it is evident what is meant by the "consummation of the age," spoken of by the Lord in the Gospels, (Matt. xxiv.; Mark xiii.; Luke xxi.) for it is written,—"As Jesus sat upon the Mount of Olives, His disciples came to Him privately, saying, Tell us, when shall these things be? and what is the sign of Your coming, and of the consummation of the age?" and immediately the Lord began to foretel and describe the consummation in all its successive states, even to His advent, and that then He would "come in the clouds of heaven with power and great glory, and would gather together His elect," with many other particulars, (verses 30, 31.) which in no sort came to pass at the destruction of Jerusalem. These things the Lord described on that occasion in a prophetic discourse, every word of which was weighty and significant; the spiritual import of every particular expression may be seen explained in the "Arcana Coelestia," AC 3353—3356, 3486—3489, 3650— 3655, 3751—3757, 3898—3801, 4057—4060, 4229—4231. TCR 757. See also Matthew, chap, xxiv., Exposition.

Verse 2. And Jesus answering, said to him, Seest you these great buildings? there shall not be left stone upon stone, which shall not be thrown down.—By "a stone of the temple not being left upon a stone which should not be thrown down," is signified the destruction and total vastation of the church; a "stone" also signifies the truth of the church; and whereas that destruction and vastation was signified, therefore in Matt. xxiv., Mark xiii., and Luke xxi., the subject treated of is concerning the successive vastation of the church. AE 220.

From the time of the Council of Nice, dreadful heresies began to be propagated concerning God, and concerning the Person of Christ, whereby the head of Antichrist was lifted up, and God was divided into three, and the Lord the Saviour into two, and thus the temple erected of the Lord by the apostles was destroyed, and this to such a degree, until "stone was not left upon stone, which was not thrown down," according to the Lord's words in Matt 24:2; Mark 13:2; where, by the "temple," is not only meant the temple of Jerusalem, but also the church, the consummation, or end of which, is treated of in those chapters throughout. TCR 174.

The greatest part of mankind believe that, when the Last Judgement comes, all things in the visible world are to perish, that the earth is to be burned up, the sun and the moon be dissipated, and the stars vanish away; and that afterwards a new heaven and a new earth shall be formed. This opinion has been conceived from the prophetic revelations, which are so expressed; but that the case is otherwise, may be manifest from what has been shown concerning the Last Judgement, AC 900, 931, 1850, 2117—2133. Hence it is evident that the Last Judgement is nothing else but the end of the church with one nation, and its beginning with another, which end and which beginning then have place, when there is no longer any acknowledgement of the Lord, or, what is the same thing, when there is no faith; no acknowledgement or no faith comes to pass when there is no charity, for faith cannot be given but with those who are principled in charity. That in such case there is an end of the church, and a translation of it to others, evidently appears from all those things which the Lord Himself taught and predicted concerning that last day, or concerning the "consummation of the age," in the Evangelists, namely, in Matt, xxiv., in Mark xiii., and in Luke xxi. But whereas those things cannot be comprehended by any one without a key, which is the internal sense, it is allowed to unfold them, and first the things contained in chap. xxiv. of Matthew, 3—9. They who abide in the sense of the letter, cannot know whether the contents of these verses, and those things which follow in that chapter, have relation to the destruction of Jerusalem, and the dispersion of the Jewish nation, or to the end of days, which is called the Last Judgement; but they who are in the internal sense, see clearly that the subject here treated of is concerning the end of the church, which end is what is here and in other passages called the "coming of the Lord," and the "consummation of the age." And since that end is meant, it may be known that all those things signify such things as relate to the church; but what they signify may be manifest from each in the internal sense, as where it is said,—"Many shall come in My name, saying, I am Christ; and shall seduce many;" where name does not signify name, nor Christ, Christ, but "name" signifies that by which the Lord is worshiped, and "Christ," the very Truth; thus it signifies that they will come who will say that "this is of faith," or that "this is the truth," when yet it is neither of faith, nor the truth, but what is false. Again, where it is said,—" That they shall hear of wars and rumours of wars," it denotes that debates and disputes, which are wars in the spiritual sense, will exist concerning truths. Again,—"That nation shall be stirred up against nation, and kingdom against kingdom," signifies that evil is about to fight with evil, and what is false with what is false. And again,—" There shall be famines, and pestilences, and earthquakes, in diverse places," denotes there shall be no longer any knowledge of goods and truths, and thus that the state of the church will be changed, which is an earthquake. From these considerations it is evident what is meant by the above words of the Lord, namely, that they describe the first state of the perversion of the church, which is when they begin no longer to know what is good and what is true, but dispute with each other on those subjects, from which disputes come falsities. Inasmuch as this is the first state, therefore it is said that "the end is not yet," and that "those things are the beginning of sorrows;" and this state is called "earthquakes in diverse places," which, in the internal sense, signify a change in the state of the church in part, or the first state. This being "said to the disciples," signifies that it is said to all who are of the church, for the twelve disciples represent the church; wherefore it is said,—" See lest any one seduce you;" also, "You are about to hear of wars and rumours of wars, see that you be not troubled." AC 3353, 3354.

By "a stone not being left upon a stone which should not be thrown down," is signified that the Lord would be altogether denied amongst them, wherefore also the temple was utterly destroyed. AE 391.

Verse 3. And as He sat upon the Mount of Olives, &c.— The "Mount of Olives" signifies the Divine Love, on which account the Lord was accustomed to tarry upon that mountain, as is evident in Luke,—"Jesus was in the day teaching in the temple, but going forth at night, He passed the night in the mount, which is called [the Mount] of Olives;" (Luke 21:37; 22:39; John 8:1.) and there "discoursed with His disciples concerning His coming and the consummation of the age," that is, concerning the Last Judgement; and also thence went to Jerusalem, and suffered, by which was signified that He did all things from Divine Love, for the "Mount of Olives" signified that love; for whatever the Lord did in the world was representative, and whatever He spoke was significative. The reason why He was in representatives and significatives, when in the world, was, that He might be in the ultimates of heaven and of the church, and at the same time in their first principles, and thus might govern and arrange ultimates from first principles, and all intermediate things from first principles by ultimates; representatives and significatives are in ultimates. AE 405.

Verse 4. Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?—By "the coming of the Lord and the consummation of the age," is signified the beginning of a New Church, and the end of a former one;—by "the coming of the Lord," the beginning of a New Church, and by "the consummation of the age," the end of an Old Church; wherefore the Lord, in this chapter, instructs the disciples concerning the vastation of the former church, and concerning the establishment of a New Church at the end of the former. But He instructs and teaches them by mere correspondences, which cannot be unfolded and known except by the spiritual sense; and inasmuch as they were correspondences by which the Lord spoke, therefore they were all signs, thus testifications; they are likewise called "signs" by the Lord, as in Luke,—" There shall also be great signs from heaven; there shall be signs in the sun, the moon, and the stars; and on earth distress of nations." (Luke 20:11, 25.) AE 7006.

As to what concerns the Lord's coming, it is believed by some that the Lord is about to come again in Person, and indeed to execute the Last Judgement; and this because it is said in Matthew,—" The disciples came, saying to Jesus, Tell us, what is the sign of Your coming, and of the consummation of the age?" and after that the Lord had predicted to them the states of the church, successively decreasing even to its devastation and consummation, He said,—" Then shall appear the sign of the Son of Man; and they shall see the Son of Man coming in the clouds of heaven with power and glory. Watch you, therefore, because you know not in what hour your Lord is about to come." (Matt 24:30, 39, 42; also in John 21:22.) But by His coming is not there meant His coming in person, but that He would then reveal Himself in the Word, that He is Jehovah, the Lord of heaven and earth, and that they all will adore Him alone, who shall be in His New Church, which is meant by the New Jerusalem; for which end also He has now opened the internal and spiritual sense of the Word, in which sense the Lord is everywhere treated of. This also is what is meant by His "coming in the clouds of heaven with glory." (Matt 24:30; 26:64; Mark 13:26; 14:62; Luke 21:27.) That "the clouds of heaven" signify the Word in the letter, and "glory" its spiritual sense, see above, AE 36, 594. Inasmuch as He is the Word, as He is called in John 1:1, 2, 14. therefore the revelation of Him in the Word is His coming. AE 870.

That by "consummation" is meant the devastation of the church, when there is no longer in it truth of doctrine and good of life, thus when its end is, see AR 658, 750; and whereas in this case is the coming of the Lord, and of His kingdom, therefore mention is made both of "the consummation of the age" and of "the Lord's coming," (Matt 24:3.) and each also is predicted in that chapter. AR 519.

It was predicted by the Lord, where He speaks of "the consummation of the age," (Matt 24:3, to the end; Mark 13:3, to the end; Luke 21:7, to the end.) that faith would be scarce at the last times; for whatever is said in those chapters, involves that in those times charity and faith will be scarce, and that at length there would be none. AC 1843.

Verse 6. For many shall come in My name, &c.—These things were said by the Lord to the disciples concerning "the consummation of the age," by which is signified the state of the church as to its ultimate or last time, which is described in this chapter; wherefore also the successive perversion and falsification of the truth and good of the Word is meant, until there is nothing left but what is false, and the evil thence derived. By those who shall "come in His name, and shall say that they are Christs, and shall seduce many," is signified that those are about to come, who will say that this is Divine Truth, when yet it is truth falsified, which in itself is what is false; for by "Christ" is meant the Lord as to Divine Truth, but here, in the opposite sense, truth falsified; by "hearing of wars and rumours of wars," is signified that disagreements and disputes are about to exist concerning truths, and that thence will come falsifications. By "nation being stirred up against nation," is signified that evil is about to fight with evil, and what is false with what is false, for evils never agree amongst themselves, neither do false principles, which is the reason why churches are divided amongst themselves, and so many heresies have come forth; "nation" signifies those who are in evils, and "kingdom" those who are in false principles, of which the church consists. By "famines, and pestilences, and earthquakes," is signified that there will no longer be any knowledges of truth and of good, and that by reason of the false principles that will infect, the state of the church will be changed; "famine" denotes the privation of the knowledges of truth and of good; "pestilences" denote infections from false principles; and "earthquakes" denote changes of the church. AE 734.

The above words are not to be understood as declaring that any would rise up, who would call themselves Christ or Christs, but who would falsify the Word, and would say that this or that is Divine Truth, when yet it is not. They who confirm false principles from the Word, are meant by "false Christs," and they who hatch false principles of doctrine, are meant by "false prophets;" for the subject treated of in the chapter from whence the above words are taken, is concerning the successive vastation of the church, thus concerning the falsification of the Word, and at length concerning the profanation of truth thence derived. AE 684.

Verse 7. But when you hear of wars and rumours of wars, be you not troubled, &c.—When the Lord said that "in the last times there should be wars," and that "nation should rise up against nation, and kingdom against kingdom," and that there should be "famines, pestilences, and earthquakes in diverse places," it does not signify such things in the natural world, but corresponding things in the spiritual world; for the Word, in the prophetic parts, does not treat of kingdoms on earth, nor of nations there, thus neither of their wars, nor of famine, pestilence, and earthquakes there, but of such things as correspond thereto in the spiritual world. L. J. 13. See also AC 2120, 2547.

Verses 7—13.—By the words which precede, from verse 1, to verse 17, was described the first state of perversion of the church, which was, that they began no longer to know what was good and what was true, but disputed on those subjects one amongst another, from which disputes came falsities; but by these words is described another state of the perversion of the church, which is, that they were about to despise good and truth, and also to hold them in aversion, and thus that faith in the Lord would expire, according to the degrees in which charity would cease. That a second state of perversion of the church is described in the above words of the Lord in the Evangelist [as in Matthew], is evident from the internal sense of the same, which is to the following effect:—

" All these things are the beginning of sorrows," signifies those things which precede, namely, which are of the first state of the perversion of the church, consisting, as was said, in beginning no longer to know what was good and what was true, but in disputing among themselves on those subjects, from which disputes come falsities, consequently heresies. That such things have perverted the church for several ages past, is evident from this consideration, that the church in the Christian world is divided, and this according to opinions concerning what is good and true, thus that the perversion of the church has been begun for a long time back.

" Then shall they deliver you up to affliction, and shall kill you," signifies that good and truth are about to perish, first by affliction, which is by perversion, next by killing them, which is by denial. That to "kill," when it is predicated of good and truth, denotes not to be received, thus to deny, see AC 3387, 3395; by "you," or by the apostles, are signified all things of faith in one complex, thus both its good and its truth. That by the "twelve apostles" those things are signified, see AC 577, 2089, 2129, 2130, 3272, 3354; and is here made very manifest, for the subject treated of is not concerning the preaching of the apostles, but concerning the consummation of the age.

" And you shall be hated of all nations for My name's sake," signifies contempt and aversion towards all things which are of good and truth, for to "hate" is to despise and to hold in aversion, these being the properties of hatred; "of all nations," denotes of those who are in evil; that "nations" denote such, see AC 1259, 1260, 1849, 1868, 2588; "for My name's sake," denotes for the sake of the Lord, thus for the sake of all things which are from Him; that the "name of the Lord" denotes everything in one complex, by which He is worshiped, thus everything which is of His church, see AC 2724, 3006.

" And then shall many be scandalized, and shall betray one another, and shall hate one another," signifies enmities on account of those things; "many being scandalized," denotes enmity in themselves, the Human Principle itself of the Lord being that against which they have enmity; that that principle was about to be an offence and scandal, is predicted in the Word throughout; "they shall betray one another," denotes enmity amongst themselves, derived from what is evil in opposition to what is good.

" And many false prophets shall arise, and shall seduce many," signifies preachings of what is false; that "false prophets" denote those who teach what is false, thus false doctrine, see AC 2534; "and shall seduce many," denotes that thence would be derivations.

" And because iniquity shall be multiplied, the charity of many shall grow cold," signifies the expiration of charity together with faith; "because of the multiplication of iniquity," denotes according to the false principles of faith; "the charity of many shall grow cold," denotes the expiration of charity together with faith, for each keeps pace with the other, since where there is no faith there is no charity, and where there is no charity there is no faith; but charity is what receives faith, and no charity is what rejects faith; hence the origin of all that is false, and of all that is evil.

" But he that endures to the end, the same shall be saved," signifies the salvation of those who are in charity; "he that endures to the end," denotes who does not suffer himself to be seduced, thus who does not yield in temptations.

" And this Gospel of the kingdom shall be preached in all the inhabited [earth], for a witness to all nations," signifies that this shall first be made known in the Christian world; "shall be preached," denotes that it shall be made known; "this Gospel of the kingdom" denotes this truth, that so it is; "Gospel" denotes annunciation; "kingdom" denotes truth, see AC 1672, 2547; "in all the inhabited [earth]," denotes the Christian world, see AC 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 2928, 3355; the church is here called inhabited, from the life of faith, that is, from the good which is of truth, for "to inhabit," in the internal sense, is to live, and "inhabitants" are the goods of truth, see AC 1293, 2268, 2451, 2712, 3384. "For a witness," denotes that they may know, lest they should pretend that they were ignorant; "to all the nations," denotes to the evil, see AC 1259, 1260, 1849, 1868, 2588; for when they are in the principles of what is false and evil, they no longer know what is true and what is good, believing, in this case, what is false to be true, and what is evil to be good, and vice versa; when the church is in this state, "then shall the end come." That the church is of such a quality, does not appear before those who are in the church, namely, it does not appear that they despise and hold in aversion all things which are of good and of truth, also that they cherish enmities against those things, especially against the Lord Himself; for they frequent temples, hear sermons, are in a sort of sanctity when there, attend the Holy Supper, and occasionally discourse with each other in a becoming manner on those subjects,—the evil doing these things the like as the good, yea, they even live one with another in civil charity or friendship; hence it is, that before the eyes of men there does not appear any contempt, still less aversion, and least of all enmity against the goods and truths of faith, thus neither against the Lord. But those things are external forms, by which one person seduces another, whereas the internal forms of the men of the church are altogether dissimilar, yea, altogether contrary to the external. The internal forms are what are here described, and which are of such a quality; what their quality is, appears to the life in heaven, for the angels do not attend to any other than things internal, that is, to ends, or to the intentions or wills of men, and to the thoughts thence derived; how dissimilar these are to the externals, may be manifest from those who come into the other life from the Christian world, concerning whom, see AC 2121—2126. For, in the other life, internal things alone are the things according to which they there think and speak, for external things were left with the body; it there evidently appears that however such persons seem peaceable in the world, they still hated one another, and all things which are of faith, especially the Lord; for when the Lord is only named before them in the other life, a sphere, not only of contempt, but also of aversion and enmity against Him, manifestly breathes forth and diffuses itself around, even from those who, according to appearance, have spoken and have also preached holily concerning Him; in like manner when mention is made of charity and faith. Such is their quality in the internal form which is manifested in the other life, so that if during their abode in the world, external bonds had been loosened, that is, if they had not been afraid of the loss of life and of the penalties of the law, and especially of the loss of reputation for the sake of the honours which they courted and coveted, and for the sake of the wealth after which they lusted, they would have rushed one against another from intestine hatred, according to their tendencies and thoughts, and without any conscience, would have plundered the goods of others, and also without any conscience, would have murdered them, however they were guiltless. Such are Christians at this day, as to their interiors, except a few who are not known; hence it is evident what is the quality of the church. AC 3486—3490.

Verses 12, 13. Now the brother shall deliver the brother to death, and the father the son, &c.—These words are spoken concerning the last times of the church, when there should be no longer any charity, and therefore no longer any faith. "Brother," "children," and "parents," in the internal sense, are the goods and truths of the church, and to "put to death," is to destroy those goods and truths. AC 6767.

That these words are not to be understood according to the letter, is manifest from what Jesus had before said, that "He came not to give peace upon earth, but division, for that five should be in one house divided, three against two, and two against three;" by which words is signified that false and evil principles are about to fight against truths and goods, as is the case when man comes into temptations, and is reformed; this combat is signified by division and insurrection. By "the father being divided against the son, and the son against the father," is signified that evil is about to fight against truth, and truth against evil; the "father" denoting evil, which is the selfhood of man, and the "son" denoting the truth which man has from the Lord. The lust of what is false being about to fight against the affection of truth, and the affection of truth against the lust of what is false, is signified by "the mother being divided against the daughter, and the daughter against the mother;" the "mother" denoting the lust of what is false, and the "daughter" denoting the affection of truth, and so forth. That this is the case, may also be manifest from this consideration, that the Lord says in another place, as in John 14:27; 16:33. that "in Him they should have peace," thus not division. AE 724.

Verse 13. But he that shall endure to the end, the same shall be saved,—The Lord teaches by these words, that, when man is once converted, he ought to continue in goodness and truth to the end of life. DP 231.

Verses 14—17. But when you shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that reads understand), then let them who are in Judea flee to the mountains, &c.—Every one may see that these words contain arcana, and that unless those arcana be discovered, it cannot be at all known what is meant by "those who are in Judea fleeing to the mountains," and by "him who is on the house-top not going down to take anything out of the house," and by "him who is in the field not turning back to take his garment." Unless the internal sense taught what these things signify and involve, the examiners and interpreters of the Word might be led astray, and fall into opinions altogether foreign to that sense; yea, also, they who in heart deny the sanctity of the Word, might thence conclude that in the above words was only described flight and escape on the approach of an enemy, consequently that nothing more holy was contained in them, when yet by those words of the Lord is fully described the state of vastation of the church as to the goods of love and the truths of faith, as may be manifest from the following explication of those words:—

"When therefore you shall see the abomination of desolation," signifies the vastation of the church, which then has place, when the Lord is no longer acknowledged, consequently when there is no love to and no faith in Him; also when there is no longer any charity towards the neighbour, and consequently when there is not any faith grounded in what is good and true. When these things have place in the church, or rather in the tract of country where the Word is, namely, in the thoughts of the heart, although not in the doctrine of the mouth, then is desolation, and the above things are its abomination; hence, "when you shall see the abomination," denotes when any one observes such things; what is then to be done, is taught in the following verses, 15, 16. "Declared by Daniel the prophet," signifies, in the internal sense, by the Prophets, for where any prophet is named by his name, in the Word, it is not that prophet who is meant, but the prophetic Word itself, because names in no case penetrate into heaven, AC 1876, 1888; but by one prophet is not signified the like as by another. What is signified by Moses, Elias, and Elisha, see in the preface to chap, xviii., Genesis, and AC 2762; but by Daniel is signified everything prophetic concerning the coming of the Lord, and concerning the state of the church,—in this case, concerning its last state. Vastation is much treated of in the Prophets, and by it is there signified, in the sense of the letter, the vastation of the Jewish and Israelitish church, but in the internal sense, the vastation of the church in general, thus also the vastation which is now at hand. "Standing in the holy place," signifies vastation as to all the things which are of good and truth; "holy place" is a state of love and truth, see AC 2625, 2837, 3356, 3387; the holy principle of that state is the good which is of love, and thence the truth which is of faith, nothing else being meant by holy in the Word, because those things are from the Lord, who is the Holy, or Sanctuary itself. "Let him that reads understand," signifies that these things ought to be well noted by those who are in the church, especially by those who are in love and faith, who are now treated of. "Then let them who are in Judea flee to the mountains," signifies that they who are of the church ought not to look elsewhere than to the Lord, thus to love to Him, and to charity towards the neighbour; that by "Judea" is signified the church, will be shown below; that by "mountain" is signified the Lord Himself, but by "mountains" love to Him and charity to the neighbour, see AC 795, 796, 1430, 2722. According to the sense of the letter it would mean, that when Jerusalem was besieged, as it was by the Romans, then they should not take themselves thither, but to the mountains, according to what is said in Luke, — "When you shall see Jerusalem encompassed by armies, then know you that the devastation is near. Then let them who are in Judea flee to the mountains; and let them who are in the midst thereof go forth; but they who are in the countries, let them not enter into it." (Luke 21:20, 21.) But with "Jerusalem" in this passage the case is similar, namely, that in the sense of the letter it is Jerusalem which is meant, but in the internal sense the church of the Lord, see AC 402, 2117; for all and singular the things which are mentioned in the Word concerning the people of Judah and Israel, are representative of the Lord's kingdom in the heavens, and of the Lord's kingdom on the earth, that is, of the church, as has been frequently shown. Hence it is that by Jerusalem, in the internal sense, is nowhere meant Jerusalem, nor by Judea, Judea, but they were such places as were capable of representing the celestial and spiritual things of the Lord's kingdom; and they were also made that they might represent; thus the Word could be written, which might be according to the apprehension of the man who was to read it, and according to the understanding of the angels attendant on man. This was also the reason why the Lord spoke in like manner, since if He had spoken otherwise, what He said would not have been adequate to the apprehension of those who heard, especially at that time, nor at the same time to the understanding of the angels; thus it would not have been received by man, nor understood by the angels.

" He that is on the house-top, let him not go down to take anything out of his house," signifies that they who are in the good of charity, ought not to take themselves to those things which are of the doctrinals of faith; the "house-top," in the Word, signifies the superior state of man, thus his state as to good; but the things which are beneath signify the inferior state of man, thus his state as to truth; what is meant by "house," see AC 710, 1708, 2230, 2234, 3142, 3538. With the state of the man of the church, the case is this: whilst he is regenerating, he then learns truth for the sake of good, for the affection of truth is given him for that end; but when he is regenerated, he then acts from truth and good; when he arrives at this state, he then ought not to take himself to the former state, for if he was to do this, he would reason from truth concerning the good in which he is, and would thus pervert his state. For all reasoning ceases and ought to cease, when man is in a state to will what is good and true; for in this case he thinks and acts from the will, consequently from conscience, and not from the understanding, as heretofore, for if he was to act again from this latter principle, he would fall into temptations, in which he would yield. Such are the things which are signified by the words, "Let not him who is on the house-top go down to take anything out of his house."

" And he who is in the field, let him not turn back to take his garment," or coat, signifies that they who are in the good of truth, should not take themselves from its good to the doctrinal of truth; "field," in the Word, signifies that state of man as to good, see AC 368, 2971, 3196, 3310, 3317, 3500, 3508; and "garment," or coat, signifies that which clothes good, that is, the doctrinal of truth, for this is as a garment to good; that "garment" has this signification, see AC 297, 1073, 2576, 3301. Every one may see that deeper things lie concealed herein, than what appear in the letter, for the Lord Himself spoke them. From these considerations it may now be manifest that a state of vastation of the church, as to the goods of love and the truths of faith, is fully described in these verses, and that at the same time an exhortation is given to those who are in those goods and truths, what they ought to do on the occasion. There are three kinds of men within the church, namely, they who are in love to the Lord, they who are in charity towards their neighbour, and they who are in the affection of truth. They who are in the first class, namely, they who are in love to the Lord, are specifically signified by the words, "Let those who are in Judea flee to the mountains." In the second class are they who are in charity towards their neighbour, and are specifically signified by these words, "He who is on the house-top, let him not go down to take anything out of his house." In the third class are they who are in the affection of truth, and are specifically signified by these words, "He who is in the field, let him not turn back to take his garment." That Judea, in the internal sense of the Word, does not signify Judea, as neither does Jerusalem signify Jerusalem, may be manifest from several passages in the Word. In the Word it is not so named Judea, but the "land of Judah," and by it, as by the "land of Canaan," is there signified the kingdom of the Lord, consequently also the church, for this is the kingdom of the Lord on the earth; and this, on this account,—because by "Judah," or by the Jewish nation, was represented the celestial kingdom of the Lord, and by "Israel," or the Israelitish people, His spiritual kingdom; and because this was represented, therefore also in the Word, when they are named, nothing else is signified in the internal sense. A. C. 3650—3654.

The abomination of desolation, or the devastation of the church, is described in these words in Daniel,—"Seventy weeks have been decided upon your people, and upon your city of holiness, to consummate prevarication, and to seal up sins, and to expiate iniquity, and to bring the justice of ages, and to seal the vision of the prophets, and to anoint the Holy of Holies. Know therefore and perceive, from the going forth to restore and build Jerusalem, even to Messiah the Prince, shall be seven weeks: afterwards in sixty and two weeks, the street and the trench shall be restored and built, but in straitness of times. But after sixty and two weeks Messiah shall be cut off, but not for Himself: then shall the people of a prince about to come destroy the city and the sanctuary; so that its end shall be with a flood, and even to the end of war are decided desolations. Yet He shall confirm the covenant with many in one week: but in the midst of the week, He shall cause to cease the sacrifice and meat-offering; at length upon the bird of abomination shall be desolation, and even to the consummation and decision it shall drop upon the devastation." (Dan 9:24-27.) The sense of these words has been investigated and explained by many of the learned, but only as to the literal sense, and not yet as to the spiritual sense, for this latter sense has been heretofore unknown in the Christian world. In this sense the following things are signified by the above words:—

" Seventy weeks have been decided upon your people," signifies the time and state of the church which was then amongst the Jews, even to its end; "seven" and "seventy" signifying what is full from beginning to end; and "people" signifying those who were at that time of the church. "And upon your city of holiness," signifies the time and state of the end of the church, as to the doctrine of truth derived from the Word; "city" signifying the doctrine of truth, and the "city of holiness" the Divine Truth, which is the Word. "To consummate prevarication, and to seal up sins, and to expiate iniquity," signifies when nothing but false and evil principles are in the church, thus when iniquity is fulfilled and consummated; for until this is the case, the end does not come, for reasons treated of in a little work concerning "The Last Judgement," since if it came sooner, the simply good would perish, who, as to externals, are conjoined with those who pretend to truths and goods, and assume hypocritical appearances in externals; wherefore it is added, "to bring the justice of ages," by which is signified to save those who are in the good of faith and charity; and "to seal the vision of the prophets," signifies to fulfill all things which are in the Word; and "to anoint the Holy of Holies," signifies to unite the Divine Principle Itself with the Human Principle in the Lord, for this latter is the Holy of Holies.

" Know therefore and perceive, from the going forth of the Word," signifies from the end of the Word of the Old Testament, because it was to be fulfilled in the Lord; for all things of the Word of the Old Testament, in the supreme sense, treat of the Lord, and of the glorification of His Human Principle, and thus of His dominion over all things of heaven and of the world. "Even to restore and to build Jerusalem," signifies when a New Church was about to be established; "Jerusalem" signifying that church, and "to build" signifying to establish anew. "Even to Messiah the Prince," signifies even to the Lord, and the Divine Truth in Him and from Him, for the Lord is called Messiah from the Divine Human Principle, and Prince from the Divine Truth. "Seven weeks" signify a full time and state. "Afterwards in sixty and two weeks the street and trench shall be restored and built," signifies a full time and state after His coming, until the church be established with its truths and doctrine; "sixty" signifying a full time and state as to the implantation of truth, in like manner as the number three or six; and "two" signifying those things as to good, —thus, "sixty and two," together signifying the marriage of truth with a little good; "street" signifying the truth of doctrine, and "trench" the doctrine. "But in straitness of times," signifies hardly and with difficulty, because amongst the nations who have little perception of spiritual truth.

" But after sixty and two weeks," signifies after a full time and state of the church, established as to truth and as to good. "Messiah shall be cut off," signifies that they will recede from the Lord, which was done principally by the Babylonians through the translation of the Divine Power of the Lord to the Popes, and thus by the non-acknowledgement of the Divine in His Human Principle. "But not for Himself," signifies that still He has Power and Divinity. "Then shall the people of a prince about to come destroy the city and the sanctuary," signifies that thus doctrine and the church would perish by false principles; "city" signifying doctrine, "sanctuary" the church, and the "prince about to come" the ruling false principle. "So that its end shall be with a flood, and even to the end of the war are decided desolations," signifies the falsification of truth, until there is not any combat between what is true and what is false; "floods" signifying the falsification of truth, "war" the combat between what is true and what is false, and "desolation" the last state of the church, when there is no longer any truth, but merely what is false.

"Yet He shall confirm the covenant with many in one week," signifies the time of the Reformation, when again there should be reading of the Word, and acknowledgement of the Lord, namely, of the Divine in His Human Principle; this acknowledgement, and consequent conjunction of the Lord by the Word, is signified by "covenant," and the time of the Reformation by "one week." "But in the midst of the week, He will cause to cease the sacrifice and meat-offering," signifies that still there is neither good nor truth in worship interiorly, amongst those who are reformed; "sacrifice" signifies worship from truths, and "meat-offerings" worship from good; by the "midst of the week" is not signified the midst of that time, but the inmost principle belonging to the reformed, for "midst" signifies what is inmost, and "week" the state of the church. The reason why neither good nor truth was interiorly in worship after the Reformation, is, because they assumed faith for the essential of the church, and separated it from charity; and when faith is separated from charity, there is then neither good nor truth in the inmost of worship, for the inmost of worship is the good of charity, and from it proceeds the truth of faith. "At length upon the bird of abomination shall be desolation," signifies the extinction of all truth by the separation of faith from charity; "the bird of abomination" signifies faith alone, thus faith separate from charity, for "bird" signifies thought and understanding concerning the truths of the Word, which bird becomes a bird of abomination when there is not any spiritual affection of truths, which illustrates and teaches truth, but only a natural affection, which is for the sake of fame, glory, honour, and gain, which affection, inasmuch as it is infernal, is abominable, since mere false principles are thence derived. "And even to the consummation and decision it shall drop upon the devastation," signifies its extreme, when there is nothing of truth and of faith any longer, and when it is the Last Judgement. That these last things in Daniel were predicted concerning the end of the Christian church, is evident from the Lord's words in Matthew,—" When you shall see the abomination of desolation" &c; (Matt 24:15.) for the subject treated of in that chapter is concerning "the consummation of the age," thus concerning the successive vastation of the Christian church; wherefore the devastation of this church is meant by the above words in Daniel. A. E. 684.

Verses 15, 16. And let him who is on the house-top not go down into the house, &c.—Man, before regeneration, acts from truth, but by it is acquired good; for truth then becomes good with him, when it gains place in his will, and thereby in his life; but after regeneration he acts from good, and by it are procured truths. For the better understanding of this, it is to be observed that man, before regeneration, acts from obedience, but after regeneration from affection; those two states are inverted in respect to each other, for in the former state truth has the dominion, but in the latter state good has the dominion; or in the former state man looks downwards or backwards, but in the latter state upwards or forwards. When man is in the latter state, namely, when he acts from affection, it is no longer allowed him to look back, and to do good from truth, for then the Lord flows into good, and by good, leads him. In this case, were he to look back, or to do good from truth, he would act from a principle of self, for he who acts from truth, leads himself; but he who acts from good, is led by the Lord. These are the things which are meant by the words of the Lord in Matthew,—" When you shall see the abomination of desolation, he that is on the house, let him not go down to take anything out of his house; and he that is in the field, let him not turn back to take his clothes." AC 8505. See also AC 2554, 3650, 8516, 9274, 10184.

Verse 17. But woe to them that are with child, and to them that give suck in those days! —What these words signify, it is impossible for any one to comprehend, unless he be enlightened by the internal sense. That they were not said concerning the destruction of Jerusalem, is manifest from several expressions in the chapter Matt. xxiv., as from the following:—"Except those days should be shortened, no flesh would be saved: but for the sake of the elect, those days shall be shortened;" and again,—"After the affliction of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be shaken: and then shall appear the sign of the Son of Man; and they shall see the Son of Man coming in the clouds of heaven with power and glory;" and from other expressions. That neither were those things said concerning the destruction of the world, is also evident from several passages in the same chapter, as from what goes before,—" He that is on the housetop, let him not go down into the house, neither enter to take anything out of his house; and let him who is in the field not turn back again to take his garment;" also from what is afterwards said,—" Pray you that your flight be not in the winter;" and from what follows,—" Then two shall be in the field; one shall be taken, the other shall be left. Two women shall be grinding at the mill; one shall be taken, the other shall be left." But it is evident that they were said concerning the last time of the church, that is, concerning its vastation, which is then said to take place when there is no longer any charity. Every one who thinks holily concerning the Lord, and who believes that the Divine Being was in Him, and that He spoke from the Divine Being, may know and believe that the above words, like the rest which the Lord taught and spoke, were not said concerning one nation, but concerning the universal human race, and not concerning their worldly state, but concerning their spiritual state; and also that the Lord's words comprehended the things that were of His kingdom, and which are of the church, for these things are divine and eternal. He who so believes, concludes that these words, "Woe to them that are with child, and to them that give suck in those days," do not signify those who are with child and give suck; and that these words, "Pray you that your flight be not in the winter, neither on the Sabbath," do not signify any flight on account of a worldly enemy; and so forth.

The subject treated of in what goes before was concerning three states of the perversion of good and of truth in the church; the subject now treated of is concerning a fourth state, which also is the last. Respecting the first state, consisting in beginning no longer to know what is good and what is true, but in disputing on those subjects amongst themselves, whence come false principles, see AC 3354; respecting the second state, consisting in despising what is good and true, and also holding those principles in aversion, and in faith in the Lord being thus about to expire, according to the degrees in which charity was about to cease, see AC 3487, 3488; respecting the third state, that it was a state of desolation of the church as to good and truth, see AC 3651, 3653. The subject now treated of is concerning the fourth state, which is that of the profanation of good and of truth; that this state is here described, may be manifest from singular the parts of the description in the internal sense, which is to this effect.

" But woe to them that are with child, and to them who give suck in those days," signifies those who are imbued with love to the Lord, and the good of innocence. "Woe" is a formulary of expression, signifying the danger of eternal damnation; to "be with child" denotes to conceive the good of celestial love; to "give suck" denotes also a state of innocence; "those days" denote the states in which the church then is.

"But pray you that your flight be not in the winter, nor on the Sabbath," signifies removal from them, lest this should be done precipitately in a state of too much cold, and in a state of too much heat; "flight" denotes removal from a state of the good of love and of innocence, spoken of just above; "flight in the winter" denotes removal from them in a state of too much cold; there is cold when those things are held in aversion, which aversion is induced by the loves of self and of the world; "flight on the Sabbath" denotes removal from them in a state of too much heat, which heat consists in a holy external, when the loves of self and of the world are within.

"For then shall be great affliction, such as was not from the beginning of the world until now, neither shall be," signifies the highest degree of the perversion and vastation of the church as to good and truth, which is profanation; for the profanation of what is holy induces eternal death, and much more grievous than all other states of evil, and so much the more grievous as the goods and truths profaned are more interior. Inasmuch as interior goods and truths are open and known in the Christian church, and are profaned, therefore it is said that "then shall be great affliction, such as was not from the beginning of the world until now, neither shall be."

"And except those days should be shortened, there would not any flesh be saved, but for the sake of the elect those days shall be shortened," signifies the removal of those who are of the church from interior goods and truths to exterior, that they may still be saved who are in the life of good and truth; by "days being shortened" is signified a state of removal; by "no flesh being saved" is signified that otherwise no one could be saved; by the "elect" are signified those who are in the life of good and truth. Few know what is meant by the profanation of what is holy, but it may be manifest by what has been said and shown on the subject, namely, that they are capable of profaning, who know, and acknowledge, and imbue good and truth, but not they who have not acknowledged, still less they who do not know; thus that they who are within the church can profane holy things, but not they who are without; and that they who are of the celestial church can profane holy goods, and they who are of the spiritual church can profane holy truths; that on this account interior truths were not discovered to the Jews, lest they should profane them. AC 3751—3757.

Verse 17. But woe to them that are with child, &c.—The subject here treated of is concerning "the consummation of the age," by which is meant the end of the church, when it is the Last Judgement. Hence by "those who are with child," and by "those who give suck in those days," who are the objects of lamentation, are meant those who at that time receive the goods of love and the truths of that good; "they that are with child" denote those who receive the good of love, and "they that give suck" denote those who receive the truths of that good; for the "milk" which is sucked, signifies truth from the good of love. The reason why a "woe" is pronounced upon them is, because they cannot keep the goods and truths which they receive, for at that time hell prevails, and takes them away, whence comes profanation. The reason why hell prevails at that time, is, because in the end of the church the false principles of evil prevail, and take away the truths of good; for man is held in the midst between heaven and hell, and before the Last Judgement that which arises out of hell prevails over that which descends out of heaven. AE 710. See also AR 416.

Verses 18, 19. And pray you that your flight be not in the winter; for in those days shall be affliction, &c.—No faith and faith without love is by the Lord compared to "winter," where He predicts the consummation of the age. (Mark 13:13, 19.) "Flight" denotes the last time of the church, also of every man when he dies; "winter" denotes the life of no love; the "days of affliction" is the miserable state of such in the other life. Love and faith can never be separated, because they constitute one and the same thing; when the great lights or luminaries, in Gen. i., are first treated of, they are reckoned as a one, and it is said,—" Let there be [sit, in the singular] luminaries in the expanse of heaven." Concerning this circumstance I am permitted to relate the following particulars;—that the celestial angels, by virtue of the heavenly love with which they are influenced from the Lord, are in all the knowledges of faith, and enjoy such a life and light of intelligence as can scarcely be described. But, on the other hand, spirits who are only skilled in the doctrinals of faith without love, are in such coldness of life, and in such obscurity of light, that they cannot approach even to the first limit of the entrance into the heavens, but fly back with all speed. Some of them profess to have believed in the Lord, but they have not lived according to His precepts, and it was of such that the Lord said in Matthew,—" Not every one that says to Me, Lord, Lord, shall enter into the kingdom; but he that does the will of My Father. Many will say to Me in that day, Lord, Lord, have we not prophesied in Your name," &c. (Matt 7:21, to the end.) Hence it is evident that such as are in love are also in faith, and thereby in the possession of celestial life; but it is otherwise with those who say they are in faith, and are not in the life of love. The life of faith without love is like the light of the sun without heat, as in the time of winter when nothing grows, but all things are withered and dead; whereas faith proceeding from love is like the light of the sun in the time of spring, when all things grow and flourish in consequence of the sun's fructifying beat. The case is exactly similar in respect to things spiritual and celestial, which are usually represented in the Word by the things which exist in the world and on the face of the earth. AC 34.

Verses 19, 20. For in those days shall be affliction, such as was not, &c. And unless the Lord had shortened those days, &c.—In the Evangelists, (Matt. xxiv.; Mark xiii.; and Luke xxi.) are described the successive declensions and corruptions of the Christian church; and in those chapters, by "great affliction or tribulation, such as was not since the beginning of the world, neither shall be," is signified, as in all other passages throughout the Word, the infestation of truth by falses, to such a degree, that not a single truth remains which is not falsified, and brought to its consummation. This is understood also by the "abomination of desolation" in the same passages, and also by the "desolation upon the bird of abominations," and by the "consummation and decision," in Daniel; and, in the Revelation, by the circumstances described above. All this was a consequence of men's not acknowledging the Unity of God in Trinity, and His Trinity in Unity, in one Person,—but in three; and thence founding the church on the idea of three gods in the mind, and the confession of one God with the lips. For thus they have separated themselves from the Lord, and that, at length, to such a degree, that they have no idea left of the Divinity in His Human nature; when, nevertheless, He is God the Father Himself in the Humanity, on which account He is called the "father of eternity;" (Isaiah 9:6.) and He said to Philip,—" He that sees Me, sees the Father." (John 14:7, 9.)

But it will be asked,—" What is the source or fountain from whence such 'abomination of desolation,' as is described in Daniel 9:27. and such 'affliction as never was, nor shall be,' (Matt 24:21, 22.) has sprung?" I answer,— The faith which universally prevails throughout the Christian world, with its influx, operation, and imputation, according to the received traditions. It is a wonderful thing, that the doctrine of justification by this faith alone, although it be no faith, but a mere chimera, is accounted as everything in all Christian churches, that is, it bears sway among the clergy almost as if the whole of theology consisted in it alone. It is this faith which all young students in divinity eagerly learn, imbibe, and suck in, at the universities, and which afterwards, as if they were inspired by it with heavenly wisdom, they teach in their churches, publish in their writings, and make the ground of all the literary fame and reputation that they hope to acquire, as it is the way to all rewards, preferments, and university honours; and all this is done, notwithstanding that in consequence of such faith alone, "the sun, at this day, is darkened, the moon does not give her light, the stars are fallen from heaven, and the powers of the heavens are shaken," according to the words of the Lord's prophecy in Matt 24:29. That the doctrine of this faith has now blinded men's minds to such a degree, that they are unwilling, and therefore seemingly unable, to see any divine truth interiorly, either in the light of the sun, or in the light of the moon, but only exteriorly, rudely, and superficially, as by the light of a fire at night, has been proved to me by the clearest evidence; so that 1 can venture to affirm, that should the divine truths which relate to the genuine conjunction of charity and faith, to heaven and hell, to the Lord, to a life after death, and to eternal happiness, be dropped down from heaven, written in letters of silver, they would be rejected, as not worth reading, by those who maintain the doctrine of justification and sanctification by faith alone; whereas on the other hand, should a paper, containing the doctrines of justification by faith alone, be sent from hell, this they would receive, embrace, and carry home with them in their bosom.

The great arcanum respecting the impossibility of any flesh being saved, except a New Church be founded by the Lord, is this,—that as long as the dragon, with his crew, continues in the world of spirits, into which he was cast, so long it is impossible for any divine Truth, united with divine Good, to pass through to men on earth, but it is either perverted, or falsified, or destroyed. This is what is signified in the Revelation by these words: "The dragon was cast out upon the earth, and his angels were cast out with him. Woe to the inhabitants of the earth and of the sea! for the devil is come down to you, having great anger." (Rev 12:9, 12, 13.) But when "the dragon was cast into hell," (Rev 20:10.) then John "saw the new heaven and new earth, and the New Jerusalem descending from God out of heaven." (John 21:1, 2.) By the "dragon" are signified all those who are principled in the faith of the present church. TCR 180—182.

Verse 20. No flesh could be saved, — The combats of the Lord are described by Isaiah, (63:1 —10.) where are these words,—" Your garments are as of Him that treads in the wine-press; I have trodden the wine-press alone," by which is signified that He alone sustained the evil and false principles of the church, and all violence offered to the Word, thus to Himself. It is said, "violence offered to the Word, thus to Himself," because the Lord is the Word, and violence has been offered to the Word, and to the Lord Himself, by the Roman Catholic superstition, also by the superstition amongst the Reformed concerning faith alone. The evil and false principles of the latter and the former, the Lord sustained when He executed the Last Judgement, by which He again subdued the hells, for unless they had been again subdued, "no flesh could have been saved," as He Himself testifies in Matthew 24:21, 22; Mark 13:20. AR 829.

Man, after enduring temptation, as to the internal man, is in heaven, and by the external in the world; wherefore by temptations with man, is effected conjunction with heaven and the world, and in this case the Lord with man rules His world from heaven according to order. The contrary is the case if man remains natural, for then he is desirous to rule heaven from the world; such is the case with every one who is in the love of dominion grounded in the love of self, so that if he be inwardly explored, he does not believe in any God, but in himself, and after death he believes that he is God, who has greatest power over others; such is the insanity prevalent in hell. Hence it is evident of what quality man becomes after death, if the natural man be not regenerated, consequently what he would become in phantasy unless a New Church was established by the Lord, in which church genuine truths are taught. This is meant by the Lord's words, speaking of the consummation of the age, that is, of the end of the present church,—" Then shall be affliction, such as was not from the beginning of the world to this time, nor shall be; wherefore except those days should be shortened, no flesh would be saved." TCR 598.

As to what concerns the intention of subjugation, such as prevails amongst the wicked who are in hell, it has also been given to know, that it is such an attempt and intention of subjugating those who are in good and truth as cannot be described; for they are all malice, all cunning and fraud, all deceit and cruelty, which are so great and of such a quality, that if mentioned only in part, scarcely any one in the world would believe, The hells consisting of such are at this day immensely increased; and what is wonderful, especially from those who are within the church, on account of the cunning, deceit, hatred, revenge, adultery, which flourish there more than in other places, for within the church cunning now passes for ingenuity, and adulteries are reckoned honourable; and they are laughed at who think otherwise. This being the case at this day within the church, is a proof that its last time is at hand, for unless there be an end, "no flesh would be saved," according to the Lord's words in Matthew 24:22; Mark 13:20; since all evil is contagious, and infects, as leaven infects dough, thus at length all. AC 6666.

Verse 21. And then if any one shall say to you, Lo, here is Christ! or, Lo, He is there! believe not, &c.—What these words involve, no one can know, unless the internal sense teaches, as that "false Christs shall arise, who shall give signs and prodigies;" and "if they shall say that Christ is in the desert, they should not go forth; if they should say that He is in the closets, they should not believe;" and that "the coming of the Son of Man will be as lightning, which goes forth from the east, and appears even to the west;" also that "where the carcase is, thither will the eagles be gathered together." These things, like those which precede and which follow in this chapter, [Matt. xxiv.] as to the sense of the letter, seem to be in no regular series, when yet, as to the internal sense, they are in the most beautiful; which series then first appears, when it is understood what is signified by false Christs, what by signs and prodigies, what by a desert and closets, also what by the coming of the Son of Man, and lastly, what by a carcase and eagles. The reason why the Lord so spoke was to the intent that they might not understand the Word, lest they should profane it; for when the church is vastated, as it was at that time amongst the Jews, if they had understood, they would have profaned; wherefore also the Lord spoke by parables for the same reason, as He Himself teaches in Matthew 13:13-15; Mark 4:11, 12; Luke 8:10; for the Word cannot be profaned by those who do not know its mysteries, but by those who do know, and more so by those who appear to themselves learned, than by those who appear to themselves unlearned. But the reason why at this time the interiors of the Word are opened, is, because the church at this day is so far vastated, that is, without faith and love, that although they know and understand, still they do not acknowledge, still less believe, except a few who are in the life of good, and are called the elect, who can now be instructed, with whom a New Church is about to be instituted; but where they are is known only to the Lord;—there will be few within the church, new churches heretofore having been established amongst the Gentiles.

The subject treated of in what goes before in this chapter, was concerning the successive vastation of the church, namely, that at first they began no longer to know what was good and true, but disputed on the subject; next, that they despised those things; thirdly, that they did not acknowledge them; fourthly, that they profaned. The subject now treated of is concerning the state of the church, what its quality is at that time in regard to doctrine in genera], and specifically with those who are in holy external worship, but in profane internal, that is, who with the mouth profess the Lord with holy veneration, but with the heart worship themselves and the world, so that the worship of the Lord is to them a medium of gaining honours and wealth; so far as these have acknowledged the Lord, heavenly life, and faith, so far they profane when they become of such a quality. This state of the church is now treated of, as may better appear from the internal sense of the Lord's words above quoted, which is to this effect.

" Then if any one shall say to you, Behold, here is Christ! or there, believe not," signifies exhortation to beware of their doctrine; "Christ" is the Lord as to Divine Truth, hence as to the Word, and as to doctrine derived from the Word; but in the present instance it is manifest that "Christ" denotes the contrary, namely, Divine Truth falsified, or the doctrine of what is false. That "Jesus" denotes Divine Good, and "Christ" Divine Truth, see AC 3004, 3005, 3008, 3009.

" For there shall arise false Christs and false prophets," signifies the false principles of that doctrine; that "false Christs" denote doctrinals falsified from the Word, or truths not divine, is evident from what was said just above; and that "false prophets" denote those who teach those false principles. They who teach false principles, in the Christian world, are principally those who regard their own distinction, also worldly opulence, as ends, for they pervert the truths of the Word to favour themselves; since when the love of self and the world is regarded as an end, nothing else is thought of; these are false Christs and false prophets. "And shall give great signs and prodigies," signifies things confirming and persuading from external appearances and fallacies, by which the simple suffer themselves to be seduced; that this is meant by "giving signs and prodigies," will be shown elsewhere by the Divine Mercy of the Lord. "So as to seduce, if possible, even the elect," signifies those who are in the life of good and truth, and thence appertain to the Lord; these are they who in the Word are called "the elect." They seldom appear in the assembly of those who veil profane worship under what is holy, or if they appear, they are not known, for the Lord hides them and thus protects them; for before they are confirmed, they suffer themselves to be easily led away by external sanctities, but after they are confirmed, they endure, for they are kept by the Lord in consort with angels, which they themselves are ignorant of, and in this case it is impossible that they should be seduced by that wicked crew.

" Behold, I have told you before," signifies exhortation to prudence, namely, to take heed to themselves, since they are amongst "false prophets, who appear in sheep's clothing, but inwardly they are ravenous wolves." (Matt 7:15.) Those false prophets are "the sons of the age, who are more prudent, that is, more cunning in their generation than the sons of light;" (see Luke 16:8.) wherefore the Lord exhorts them in these words,—" Behold, I send you forth as sheep in the midst of wolves; be you therefore prudent as serpents, and harmless as doves." (Matt 10:16.)

"If therefore they shall say to you, Behold, He is in the desert, go not forth; behold, He is in the closets, believe not," signifies that it must not be believed what they speak concerning Truth, nor what they speak concerning Good, and more besides. That these are the things which are signified, no one can see, unless he be acquainted with the internal sense; that an arcanum is contained in these words, may be known from this consideration,—that the Lord spoke them, and that without another sense interiorly stored up, the literal sense is no sense at all; for to what end could be the exhortation, "not to go forth if they should say that Christ was in the desert, and not to believe if they should say that He was in the closets"? But vastated truth is what is signified by "desert," and vastated good by "closets," or inner chambers. The ground and reason why vastated truth is signified by a "desert," is, because when the church is vastated, that is, when there is no longer in it any divine truth, because there is no longer any good or love to the Lord, and charity towards the neighbour, it is then said to be a desert, or to be in a desert; for by "desert" is meant all that which is not cultivated or inhabited, also which has little of vital principle in it, as is the case at that time with Truth in the church. Hence it is evident that "desert" here denotes the church, in which there is no truth. But "closets," or inner chambers, in the internal sense, signify the church as to Good, also signify simple good,—the church which is in good being called the house of God; "closets" denote goods, and those things which are in the house. That "the house of God" denotes Divine Good, and "house," in general, the good which is of love and charity, see AC 2233, 2234; 2559, 3142, 3652, 3720. The reason why what they speak concerning truth, and what they speak concerning good, ought not to be believed, is, because they call what is false, true, and what is evil, good; for they who regard themselves and the world as an end, understand nothing else by truth and good than that themselves are to be adored, and that good is to be done to themselves; and if they inspire piety, it is that they may appear in "sheep's clothing." Moreover, since the Word which the Lord spoke contains in it things innumerable, and "desert" is a term of large signification, for all that is called desert which is not cultivated and inhabited, and all those things are called closets in which are things interior; therefore also by "desert" is signified the Word of the Old Testament, for this is thought to be abrogated, and by "closets" the Word of the New Testament, because it teaches interior things, or concerning the internal man. In like manner also the whole Word is said to be a "desert," when it no longer serves for doctrinals; and human institutions are called "closets," which, because they depart from the precepts and institutes of the Word, make the Word to be a desert, as is also a known thing in the Christian world. For they who are in holy external worship and profane internal, on account of the innovations which respect the exaltation of themselves over all, and opulence above all, as ends, abrogate the Word, and this to such a degree, that they do not even allow it to be read by others; and they who are not in such profane worship, although they hold the Word to be holy, and allow it to be commonly read, still they bend and explain all things to their doctrinals, which has this effect, that the remaining things in the Word, which are not according to their doctrinals, are a desert, as may be sufficiently manifest from those who place salvation in faith alone, and despise works of charity; these make all that as a desert which the Lord Himself spoke in the New Testament, and so often in the Old, concerning love and charity, and as closets, all those things which are of faith without works. Hence it is evident what is signified by the words, "If they shall say to you, Behold, He is in the desert, go not forth; behold, He is in the closets, believe not."

"For as the lightning goes forth from the east, and appears even to the west, so shall also be the coming of the Son of Man," signifies that with the internal worship of the Lord it was as with lightning, which is instantly dissipated; for by "lightning" is signified that which is of celestial light, thus which is predicated of love and faith, for these are of celestial light; the "east," in the supreme sense, is the Lord,—in the internal sense, is the good of love, of charity, and of faith from the Lord; but the "west," in the internal sense, is what has set, or ceased to be, thus non-acknowledgement of the Lord, also non-acknowledgement of the good of love, of charity, and of faith. Thus "lightning which goes forth from the east, and appears even to the west," denotes dissipation. The "coming of the Lord" is not according to the letter, that He is to appear again in the world, but is His presence in every one, which occurs as often as the Gospel is preached, and a holy principle is thought of.

" For wherever the carcase is, thither will the eagles be gathered together," signifies that confirmations of what is false by reasonings will be multiplied in the vastated church. The church, when it is without good and truth of faith thence derived, or when it is vastated, is then said to be dead, for its life is from good and truth; and hence, when it is dead, it is compared to a "carcase." Reasonings concerning goods and truths, that they are not, only so far as they are comprehended, and confirmations of what is evil and false by those reasonings, are those "eagles," as may be manifest from what will presently follow. That "carcase" here denotes the church void of the life of charity and faith, is evident from the Lord's words, where He treats of the consummation of the age in Luke,—"The disciples said, Where, Lord? [namely, where is the consummation of the age, or the Last Judgement?] Jesus said to them, Where the body is, there will the eagles be gathered together." (Luke 17:37.) In this passage it is called the "body" instead of the "carcase," for it is a dead body which is here meant, and signifies the church; for that "judgement is about to begin at the house of God," or the church, is manifest from the Word throughout. These are the things which the words of the Lord here quoted, and explained in the internal sense, signify; and that they are in a most beautiful series, although it does not so appear in the sense of the letter, may be manifest to every one who contemplates them in their connection, according to the explication. The reason why the last state of the church is compared to eagles, which are gathered together to a carcase, or a body, is, because by "eagles" are signified the rational principles of man, which, when predicated of goods, are true rationals, but when predicated of evils, are false rationals, or ratiocinations, as may be manifest from the passages in the Word where they are named. AC 3897—3901.

Truths ought not to be thought of as being from any other source than from the Lord. Truths from another source are in general those in which the Lord is not; and the Lord is not in truths belonging to man, when man denies Him and His Divine Principle, and also when he acknowledges Him, and still believes that Good and Truth are not from Him, but from self, and hence claims to himself justice. Truths also, in which the Lord is not, are those which are taken from the Word, especially from the sense of the letter, and are explained in favour of self-dominion and self-gain; these are in themselves truths, because they are from the Word, but they are not truths, because they are misinterpreted, and thereby perverted. Such are the truths which are meant by the Lord, where He says,—" If any one shall say, Behold, here is the Christ! or there, believe not; for false Christs and false prophets shall arise," &c. AC 8868.

Verses 24—28. But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall, be falling, and the powers which are in the heavens shall be shaken. And then shall they see the Son of Man coming in the clouds with much power and glory, &c.—What the consummation of the age, or the Last Judgement, is, has been above explained, namely,, that it is the last time of the church; it is said to be the last time of the church, when there is no longer any charity or faith in the church; and it has also been shown that such consummations or last times have occasionally taken place. The consummation of the first church was described by a flood; the consummation of the second church, by the extirpation of nations in the land of Canaan, and also by several extirpations and cuttings-off mentioned by the prophets; the consummation of the third church is not described in the Word, but is predicted, which was the destruction of Jerusalem, and the dispersion of the Jewish nation, with whom the church was, throughout the whole globe; the fourth consummation is that of the present Christian church, which consummation is predicted by the Lord in the Evangelists, and also in the Revelations, and which is now at hand.

The subject treated of in the preceding parts of this chapter, [Matt. xxiv.] is concerning the successive vastation of the church, namely, that at first they began not to know what is good and true, but disputed on the subject; secondly, that they despised what is good and true; thirdly, that in heart they did not acknowledge what is good and true; fourthly, that they profaned those holy principles. These subjects were treated of in that chapter from verse 3 to 22; and because there was still about to remain the truth of faith and the good of charity in the midst, or with some who are called the elect, therefore the state of truth, which is of faith, is treated of, what it shall then be, verse 20 to 24; and the state of good, which is of charity and of love, is treated of in the verses which are now quoted; the beginning of a New Church is also treated of. From singular the things said in those versus, it appears manifest that there is an internal sense, and that unless that sense be understood, it cannot in any way be known what they involve, as that "the sun shall be darkened, and also the moon;" that "the stars shall fall from heaven;" and that "the powers of heaven shall be moved;" that "the Lord shall appear in the clouds of heaven;" that "the angels shall make a sound with the trumpet," and shall thus "gather together the elect." He who does not know the internal sense of these words, will believe that such things are about to happen, yea, that the world is about to perish, with everything that appears in the universe; but that no destruction of the world is meant by the Last. Judgement, but the consummation and vastation of the church as to charity and faith, may be seen, AC 3353; and is very evident from the words which follow in the same chapter in Matthew,—" Then two shall be in the field, one shall be taken, the other shall be left; two [women] shall be grinding at the mill, one shall be taken, the other shall be left." (Matt 24:40, 41.) That therefore by the above words is signified a state of the church at that time as to good, that is, as to charity towards the neighbour and love to the Lord, is manifest from the internal sense of those words, which is this.

" Immediately after the affliction of those days," signifies a state of the church as to the truth which is of faith, treated of in what immediately precedes; the desolation of truth, in the Word throughout, is called "affliction;" that "days" denote states, see AC 23, 487, 488, 493, 893, 2788, 3462, 3785. Hence it is evident that by those words is signified that there will be no charity after that there is no longer any faith; for faith leads to charity, because it teaches what charity is, and charity receives its quality from the truths which are of faith, but the truths of faith receive their essence and their life from charity, as has been already abundantly shown. "The sun shall be darkened, and the moon shall not give her light," signifies love to the Lord, who is the "sun," and charity towards the neighbour, which is the "moon;" to be "darkened and not to give light," signifies that they are about not to appear, thus that they are about to vanish away; that the "sun" is the celestial principle of love, and the "moon" the spiritual principle of love, that is, that the "sun" is love to the Lord, and the "moon" charity towards the neighbour, which is by faith, see AC 1053, 1529, 1530, 2120, 2441, 2495. The reason why this is the signification of the "sun" and of the "moon," is, because the Lord, in the other life, appears as a sun to those in heaven who are in love to Himself, who are called celestial, and as a moon to those who are in charity towards the neighbour, who are called spiritual, see AC 1053, 1521, 1529, 1531, 1631, 3636, 3643. The sun and moon in the heavens, or the Lord, is never obscured nor loses light, but perpetually shines, which is the case also with love to Him with the celestial, and with charity towards the neighbour with the spiritual in the heavens, also on the earth with those on whom those angels are attendant, that is, who are in love and charity; but in the case of those who are in no love and charity, but in the love of self and the world, and thence in hatred and revenge, they induce that obscurity on themselves. The case herein is as with the sun of this world, which perpetually shines, but when clouds interpose themselves, it does not appear, see AC 2441. "And the stars shall fall from heaven," signifies that the knowledges of good and of truth shall perish; nothing else is meant in the Word by "stars," where they are named, see AC 1808, 2849. "And the powers of the heavens shall be moved," signifies the foundations of the church, which are said to be moved, and to be shaken, when those things perish; for the church on the earth is the foundation of heaven, inasmuch as the influx of good and truth, through the heavens from the Lord, ultimately terminates in the goods and truths belonging to the man of the church; wherefore when the man of the church is in such a perverse state that he no longer admits the influx of good and truth, then "the powers of the heavens are said to be moved." Wherefore it is always provided by the Lord that something of the church shall remain, and when an old church perishes, that a new one shall be established.

" And then shall appear the sign of the Son of Man in heaven," signifies on this occasion the appearing of Divine Truth; a "sign" denotes appearing; the "Son of Man" is the Lord as to Divine Truth, see AC 2803, 2813, 3704. This appearing, or this sign, is what the disciples inquired about, when they said to the Lord,—"Tell us, when shall those things be done? especially what is the sign of Your coming, and of the consummation of the age?" (Matt 24:3.) for they knew from the Word, that, when the age was consummated, the Lord would come, and they knew from the Lord that the Lord would come again, and they understood by that, that the Lord would come again into the world, not yet knowing that the Lord has come as often as the church has been vastated; not that He has come in Person, as when He assumed the Human [Principle] by nativity, and made this Divine, but by appearings, either manifest, as when He appeared to Abraham in Mamre, to Moses in the bush, to the Israelitish people on Mount Sinai, to Joshua when he entered the land of Canaan, or by appearings not so manifest, as by inspirations, by which the Word was written, and afterwards by the Word; for in the Word the Lord is present, inasmuch as all things of the Word are from Him and concerning Him, as may be manifest from what has heretofore been abundantly shown. This latter appearing is what is here signified by the "sign of the Son of Man," and what is treated of in this verse. "And then shall all the tribes of the earth mourn," signifies that all shall be in grief, who are in the good of love and the truth of faith; that "mourning" has this signification, see Zech 12:10-14; and that "tribes" signify all things of good and of truth, or of love and faith, AC 3858, 3926, consequently those who are in them; they are called the "tribes of the earth," because they are signified who are within the church; that "earth" denotes the church, see AC 662, 1066, 1067, 1262, 1733, 1850, 2117, 2928, 3355. "And they shall see the Son of Man coming in the clouds of the heavens with power and much glory," signifies that then shall be revealed the Word as to its internal sense, in which the Lord is; the "Son of Man" is the Divine Truth which is therein, AC 2803, 2813, 3704; a "cloud" is the literal sense; "power" is predicated of the good, and "glory" of the truth, which are therein. That those things are signified by "seeing the Son of Man coming in the clouds of the heavens," see preface to chap. xviii., Genesis. This coming of the Lord is what is here meant, but not that He is to appear in the clouds according to the letter. The subject which now follows is concerning the establishment of a New Church, which is effected when the old one is vastated and rejected.

" He shall send forth the angels with a trumpet and a great voice," signifies election;—not that it will be by visible angels, still less by trumpets, and by great voices, but by an influx of holy good and holy truth from the Lord by angels; wherefore by "angels," in the Word, is signified somewhat of the Lord, in this case the things which are from the Lord, and concerning the Lord; by a "trumpet" and a "great voice" is signified evangelization [preaching the Gospel], as also in other passages of the Word. "And they shall gather together the elect from the four winds, from the extreme of the heavens, even to their extreme," signifies the establishment of a New Church; the "elect" are they who are in the good of charity and of faith; the "four winds" from which they shall be gathered together, are all states of good and of truth; the "extreme of the heavens to their extreme," are the internal and external things of the church. These now are the things which are signified by the above words of the Lord. AC 4056—4060.

He who is ignorant that the "clouds of heaven" signify the truths of the Word in the sense of the letter, cannot know otherwise than that the Lord in the consummation of the age, that is, in the end of the church, is about to come in the clouds of heaven, and to manifest Himself to the world; but it is a known thing, that after the Word was given, the Lord manifests Himself by it alone; for the Word, which is Divine Truth, is the Lord Himself in heaven and the church. From this consideration it may first appear, that the manifestation there predicted signifies the manifestation of Himself in the Word, which manifestation was effected by His opening and revealing the internal or spiritual sense of the Word, for in this sense is the Divine Truth itself, such as it is in heaven, and the Divine Truth in heaven is the Lord Himself there. Hence now it is evident that by the "coming of the Lord in the clouds of heaven," is signified the revelation of Himself in the sense of the letter of the Word, by virtue of its spiritual sense; for that the "clouds of heaven" signify those things which are of the sense of the letter, and "glory" those things which are of the spiritual sense, see the Treatise on "Heaven and Hell," AC 1, and the revelation itself of the spiritual sense, in the little Treatise concerning "the White Horse." The "Son of Man" also signifies the Lord as to Divine Truth. AE 594. See also AC 10574, 10604. SS 112. TCR 271.

Verses 28, 29. But learn a parable from the fig-tree, &c.— The internal sense of all the preceding verses of this chapter, [Matt. xxiv.] in a summary, is evident from what has been explained, namely, that prediction is made concerning the successive vastation of the church, and at length concerning the establishment of a New Church, in this order:— I. That they began not to know what was good and true, but disputed on the subject. II. That they despised what was good and true.

3. That in heart they did not acknowledge those principles.
4. That they profaned them. V. And whereas the truth of faith and the good of charity were yet about to remain with some, who were called the elect, the state of faith on the occasion is described. VI. And next the state of charity. VII. And lastly, the beginning of a New Church is treated of, which is meant by these words: "And He shall send His angels with a trumpet and great voice, and they shall gather together His elect from the four winds, from the extreme of the heavens to their extreme." When the end of an old church, and the beginning of a new one is at hand, then is the Last Judgement, and also the coming of the Son of Man. The subject now treated of is concerning the "coming" itself, respecting which the disciples asked the Lord, saying,—" Tell us, when shall these things be? especially what is the sign of Your coming, and of the consummation of the age?" Now therefore follow the things to be explained, which the Lord predicted concerning the very time of His coming, and of the consummation of the age, which is the Last Judgement. The internal sense is as follows:—

" But learn a parable from the fig-tree; when its branch is become soft and puts forth leaves, you know that summer is near," signifies the first principle of the New Church; "fig-tree" denotes the good of the natural principle; "branch" denotes the affection thereof, and "leaves" denote truths; the "parable" from which they should learn, denotes that those things are signified. He who does not know the internal sense of the Word, cannot in any way know what is involved in the comparison of the Lord's coining, with the fig-tree, its branches, and leaves; but whereas all comparatives in the Word are also significatives, it may hence be known what these things mean. The "fig-tree," wherever it is named in the Word, in the internal sense signifies the good of the natural principle; that "branch" denotes the affection of that principle, is for this reason,—because affection buds forth from good as a branch from its trunk; that "leaves" denote truths, see AC 885. Hence now it is evident what that parable involves, namely, that when a New Church is created by the Lord, then first of all appears the good of the natural principle, that is, good in the external form with its affection and truths. By good of the natural principle is not meant the good into which man is born, or which he derives from his parents, but the good which is spiritual as to origin; into this good no one is born, but is introduced of the Lord by the knowledges of good and of truth; wherefore before man is in this good, namely, in spiritual good, he is not a man of the church, however he appears to be so from connate good. "So also you, when you shall see all these things, know you that it is near at the doors," signifies when those things appear which are signified in the internal sense by the words which were said just above, and by those concerning the "fig-tree," that then would be the consummation of the church, that is, the Last Judgement, and the coming of the Lord; consequently that then the old church would be rejected, and a new one established. It is said "at the doors," because the good of the natural principle and its truths are the first things which are insinuated into man, when he is regenerating, and is made a church. "Verily I say to you, This generation shall not pass away, until all these things be done," signifies the Jewish nation, that it shall not be extirpated as other nations; see the reason why, AC 3479. "The heaven and the earth shall pass away, but My words shall not pass away," signifies the internals and the externals of the former church, that they shall perish, but that the Word of the Lord shall remain; that "heaven" denotes the internal of the church, and "earth" its external, see AC 82, 1411, 1733, 1850, 2117, 2118, 3355. That the "words of the Lord" denote not only those things which have been now said concerning His coming and the consummation of the age, but likewise all things which are in the Word, is evident. These things were said immediately after what was said concerning the Jewish nation, because the Jewish nation was preserved for the sake of the Word, as may be manifest from the passage cited, AC 3479. From these considerations it is now evident that prediction is here made concerning the beginning of a New Church. AC 4229—4232.

Verse 28. Learn a parable from the fig-tree.— This parable or similitude was spoken, because the "fig-tree" signifies the external church. AE 403.

Verse 30. This generation shall not pass away until all these things be done. — The residue of the worship of the Jewish people will have an end with the end or consummation of the present church in Europe, as the Lord predicts in Matt 24:34; Mark 13:30; for in those chapters the consummation of the age, which is the end of that church, is treated of, as is shown at the beginnings of chapters xxvi. to xl. of Genesis. AC 10497.

Verse 32. But of that day and hour knows no one, neither the angels who are in heaven, nor the Son, except the Father.— What is signified by these words, in the internal sense, will be manifest from the following explication, namely, that they contain a description of what will be the quality of the state at the time when the old church is rejected and a new one is established. That the rejection of the Old Church, and the establishment of a New one, is what is meant by the "consummation of the age," and by the "coming of the Son of Man," and in general by the Last Judgement, has been abundantly shown above; also that a Last Judgement has occasionally taken place on this earth, namely, first, when the celestial church of the Lord, which was the most ancient, perished amongst the antediluvians by an inundation of evil and false principles, which, in the internal sense, is the flood. Secondly, when the spiritual church, which was after the flood, and is called the ancient, diffused over a large part of the Asiatic world, ceased of itself. Thirdly, when the representative of a church amongst the posterity of Jacob was destroyed, which was effected when the ten tribes were led away into perpetual captivity, and were scattered amongst the nations, And finally, when Jerusalem was destroyed, and the Jews were also dispersed. Inasmuch as on this occasion there was a consummation of the age after the coming of the Lord, therefore also several things which were said in the Evangelists by the Lord concerning the consummation of that age, are also applicable to that nation, and likewise are applied by several at this day; nevertheless the subject there treated of specifically and especially is concerning the consummation of the age which is now at hand, namely, concerning the end of the Christian church, which is also treated of by John in the Revelations; this will be the fourth Last Judgement on this earth. What is involved in the words which are contained in Matt 24:36-42, will be manifest from their internal sense, which is as follows:—

" But of that day and hour no one knows," signifies the state of the church at that time as to goods and truths, that it would not appear to any one either on earth or in heaven; for by "day and hour" in this passage is not meant day and hour of time, but states as to good and truth; that "times," in the Word, signify states, see AC 2625, 2788, 2837, 3254, 3356, and that "days" also, see AC 23, 487, 488, 493, 893, 2788, 3162, 3785; hence also "hour" signifies the same, but a specific state. The reason why it denotes states as to good and truth, is, because the subject treated of is concerning the church, for good and truth constitute the church. "Not even the angels of the heavens, but My Father alone," signifies that heaven does not know the state of the church as to specific good and truth, but the Lord alone, and also when that state of the church is about to be present. That the Lord Himself is He who is meant by the "Father," see AC 15, 1729, 2004, 2005, 3690; and that the Divine Good in the Lord is what is named "Father," and the Divine Truth, which is from the Divine Good, the "Son," AC 2803, 3703, 3704, 3736. They, therefore, who [from this passage] believe that the Father is one [Person], and the Son another, and who thus distinguish them, do not understand the Scriptures. AC 3704, 4333, 4334.

Verse 33. Watch and pray, &c.— By "watching" is understood to acquire spiritual life, wherefore "praying" is also mentioned, because prayer is the effect of spiritual life, which is its essence, and which is of so much avail as it proceeds from the life; for they are one like the soul and the body, and like the internal and external. As prayers are of such a nature as the heart is, and are consequently not prayers such as can be accepted in worship, if the heart is evil, therefore it is said in Psalm 66:18,-" If I regard iniquity in my heart, the Lord will not hear me;" by which is signified that He will not receive the prayers and worship [proceeding from such a heart]. The heart of man is his love, and the love of man is his very life; hence it is that the prayers of a man are such as his love, or as his life is. Hence it follows that "prayers," in the spiritual sense, signify the life of his love and charity, or that this life is signified by "prayers;" moreover, man is in a continual state of prayer, when he is in the life of charity, although not with his mouth, yet in his heart. For that which is of man's love is constantly in his thoughts, although he may not be aware of it. Hence also it is evident that "prayer," in a spiritual sense, is worship from love. But these things will not be understood by those who place piety in prayers, and not in the life; yea, they will think against this fact; nor do such persons know what actual piety is. AE 325.

Verse 35. Watch you therefore: for you know not when the Lord of the house comes, at even, or at midnight, or at the cock-crowing, or in the morning.—He who does not know the internal sense of the Word, will believe that the Last Judgement is meant by these expressions, and that every one ought to be prepared for it; but by those expressions is also meant the state of man as to love and faith when he dies, for then is also his judgement. Hence it is evident that by "watching" is meant to receive life from the Lord, which is spiritual life; and by "sleeping" is meant to lead a natural life, without spiritual. AE 187. See also L.J. 13.

By "not knowing at what hour your Lord comes," is not only meant ignorance as to the time of man's death, but also as to the state of life which is to remain to eternity; for such as is the state of man's past life even to the end, such the man remains to eternity. AE 194.

TRANSLATOR'S NOTES AND OBSERVATIONS.

Chapter XIII.

verse 32. But of that day and hour knows no one, neither the angels who are in heaven, nor the Son, except the Father.— What is here rendered "except the Father,"is expressed, in the common version of the New Testament, by "but the Father." In the original Greek, however, the term is eimh, which properly signifies except or unless, and not but, and is therefore here applied to denote, not that the Son did not know the day and the hour, &c. except or unless He was the Father, thus in proportion as His Humanity was glorified, or made Divine.

Verse 33. See you, Watch and pray, &c. — What is here rendered "See you," is expressed, in the common version of the New Testament, by "Take you heed," but the original Greek is blepete, which literally means See you, and which is here applied to denote that before a man can watch and pray, he must first open the eyes of his mind to a view of truth, which view is signified by "See you;" and when his eyes are thus opened, he must then be upon his guard against the principles of infernal evil and error, which guard is signified by "watch you;" and in the third place he must keep his mind open to the principles of heavenly good and truth, signified by "pray you." Thus the three terms, seeing, watching, and praying, stand in connection with each other, denoting, in the internal sense, that the first act in the regeneration is the illumination of the understanding, and the succeeding acts are to shut the door of the mind against the intrusion of infernal spirits, and to open it for the admission of angelic influence.