Spiritual Meaning of REVELATION 14:1
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AR 612. Verse 1. And I saw, and behold a Lamb standing on the mat Zion, and with Him a hundred forty-four thousand, signifies the Lord now in the New Heaven collected out of those in the Christian churches who have acknowledged the Lord alone to be the God of heaven and earth, and have been in the truths of doctrine from the good of love from Him by the Word. By "I saw," are signified the things which follow in this chapter; by "a Lamb" is meant the Lord as to the Divine Human (n. 269, 271); by "mount Zion" is signified heaven, where they are who are in love to the Lord, as will be seen presently; by "a hundred forty-four thousand" are signified all who acknowledge the Lord alone to be the God of heaven and earth, and who are in the truths of doctrine from the good of love from Him through the Word (n. 348). These were treated of in chapter 7; but there, that "they were sealed on their foreheads," and thus were distinguished and separated from the rest; now however that they were collected together into one, and that a heaven was from them. The heaven here treated of, is the heaven collected from Christians, from the time the Lord was in the world, and from such of them as approached the Lord alone, and lived according to His precepts in the Word, by shunning evils as sins against God. This heaven is the New Heaven, from which the Holy Jerusalem, that is, the New Church upon earth, will descend (Apoc. 21:1, 2). But the heavens which were formed before the Lord’s coming are above this heaven, and are called the ancient heavens; in which likewise all acknowledge the Lord alone to be the God of heaven and earth. These heavens communicate with this New Heaven by influx. It is known, that by "the land of Canaan" is signified the church, because the Word was there, and by it the Lord was known; also because in the midst of it was the city Zion, and under it the city Jerusalem, both upon a mountain. Hence by "Zion" and "Jerusalem" are signified the inmost things of the church; and as the church in the heavens makes one with the church on earth, therefore by "Zion" and "Jerusalem" is meant the church everywhere, but by "Zion" the church as to love, and by "Jerusalem" the church as to doctrine from love. It is called "mount Zion" because by "a mountain" is signified love (n. 336). That by "mount Zion" is signified heaven and the church where the Lord alone is worshiped, may appear from the following passages:--

I have anointed my King upon Zion: I will announce concerning the statute, Thou art My Son, this day have I begotten Thee; I will give the nations for Thy inheritance; Kiss the Son, lest He be angry, and ye perish; happy are all that trust in Him (Ps. 2:6-8, 12).

0 Zion, that bringest good tidings, get thee up into the high mountain; say, Behold the Lord Jehovah will come in strength (Isa. 40:9, 10).

Exult greatly, O daughter of Zion; behold thy King cometh unto thee Just and a Saviour (Zech. 9:9; Matt. 21:2, 4, 5; John 12:14, 15).

Cry out and shout, thou inhabitant of Zion; for great is the Holy One of Israel in the midst of thee (Isa. 12:6).

The redeemed of Jehovah shall return to Zion with a song (Isa. 35:10).

Shout and be glad, O daughter of Zion, behold I come that I may dwell in the midst of thee (Zech. 2:10, 11).

Who will give the salvation of Israel in Zion (Ps. 14:7; 53:6).

The Lord Jehovih will found in Zion a tried stone, and then shall your covenant with death be abolished (Isa. 28:16-18).

My salvation shall not tarry, I will give salvation in Zion (Isa. 46:13).

Then the Redeemer shall come to Zion (Isa. 59:20).

Jehovah of Hosts shall reign in mount Zion (Isa. 24:23).

Jehovah loveth the gates of Zion more than all the dwellings of Jacob; glorious things are to be proclaimed in thee, O city of God; this one was born there; all my fountains are in thee (Ps. 87:2, 3, 6, 7).

Jehovah hath chosen Zion, He hath desired it for His seat; this is my rest forever, there will I dwell (Ps. 132:13, 14).

Let the sons of Zion exult in their King (Ps. 149:2).

0 Jehovah arise, and have mercy on Zion, the set time is come; the name of Jehovah shall be declared in Zion, when the peoples are gathered together, and the kingdoms to serve Jehovah (Ps. 102:13-16, 21, 22).

Out of Zion God shall shine; our God cometh, and shall call to the heaven above, and to the earth, Gather My saints together unto Me (Ps. 50:2-5; Isa. 1:27; 4:2, 5; 31:4, 9;33:5, 20; 37:22; 52:1; 64:10; Jer. 6:2; Lam. 4:2; Amos 1:2; Micah 3:10, 12; 4:1-3, 7, 8; Zeph. 3:14, 16; Joel 3:16, 17, 21; Zech. 8:3; Ps. 20:2; 48:2, 3, 11-14; 76:2; 78:68; 110:1, 2; 149:2, 4; 125:1; 126:1; 128:5, 6; 134:3; 135:21; 146:10).

In many places it is said "the virgin and the daughter of Zion;" by whom is not meant any virgin or daughter there, but the church as to the affection of good and truth; the same as by "the Bride of the Lamb" (Apoc. 21:2, 9; 22:17). "The virgin and the daughter of Zion" signifies the Lord‘s Church in these passages: (Isa. 1:8; 3:16-26; 4:4; 10:32; 16:1; 37:22; 52:2; 62:11; Jer. 4:31; 6:2, 23; Lam. 1:6; 2:1, 4, 8, 10, 13, 18; 4:22; Micah 1:13; 4:8, 10, 13; Zeph. 3:14; Zech. 2:10; 9:9; Ps. 9:14).

AR 613. Having His father’s name written on their foreheads, signifies their acknowledgment of the Lord‘s Divine and Divine Human from love and faith with them. By "the name of the Father" is meant the Lord as to the Divine from whom all things are, which is called the Father, and at the same time, as to the Divine Human, which is called the Son, because they are One and one Person, united like soul and body; for which reason, in heaven, by "God the Father" no other is meant than the Lord, and the Lord is also called Father in the New Heaven. The reason why it is here said, "the name of His Father on their foreheads," is also because by "Father" is meant the Divine good of the Lord’s Divine love, which in the Word of the Evangelists is everywhere meant by "the Father," when named by the Lord, and the Divine truth of the Divine wisdom by "the Son"; which two were united as soul to body and body to soul, when the Lord glorified His Human (n. 21, 170); and since they are one, it is therefore said in another place:--

The name of God and of the Lamb on their forehead (Apoc. 22:4).

Concerning these, therefore, who are here treated of, it is said, that "they had the Father‘s name written on their foreheads," because by "the one hundred and forty-four thousand sealed out of the twelve tribes of Israel," are meant the angels of the higher heavens, who are all in the good of celestial love, and by the Father, as was said, that good is meant. That the angels here treated of are angels of the higher heavens, may be seen in the explanation of chapter 7, particularly at (n. 362). By "written on their foreheads" is signified acknowledgment from love and faith in them; by "written" or "inscribed" is signified acknowledgment in them, and by "the forehead" is signified love and thence intelligence or faith (n. 347, 605). That the Divine, which is called the Father, and the Divine Human, which is called the Son, are One, like soul and body, and consequently that the Lord is to be approached as to the Divine Human, and that thus and not otherwise the Divine, which is called the Father, is approached, appears from so many passages in the Word, that they would fill many pages, if they were to be adduced; a large collection of them may be found in The Doctrine of the New Jerusalem concerning the Lord (L n. 29-36, 38-45); from which a few only shall here be quoted by way of confirmation, which are these:--

The angel said to Mary, Behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Highest. But Mary said, How shall this be, since I know not a man. The angel answered, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee, therefore also, that Holy One which shall be born of thee shall be called the Son of God (Luke 1:30-35).

The angel of the Lord appeared to Joseph in a dream, saying, Fear not to take Mary thy bride, for that which is born in her is from the Holy Spirit; and Joseph knew her not, until she brought forth her first-born Son (Matt. 1:20, 25).

In the beginning was the Word, and the Word was with God, and God was the Word, and the Word was made flesh, and we saw His glory, the glory as of the Only-begotten of the Father (John 1:1, 2, 14).

The Jews sought to kill Jesus, because He had said that God was His Own Father, making Himself equal to God. Jesus answered, Whatsoever the Father doeth, these also doeth the Son likewise; as the Father raiseth up the dead and vivifieth them, even so the Son vivifieth whom He will: Verily I say unto you, that the hour shall come, when the dead shall hear the voice of the Son of God, and they that hear shall live (John 5:18-26).

As the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:26).

I am the way, the truth, and the life; no one cometh to the Father but by Me; if ye have known Me, ye have known My Father also; and from henceforth ye have known Him and have seen Him. Philip saith unto Him, Show us the Father; Jesus saith unto him, Have I been so long time with you, and thou hast not known Me, Philip? He that hath seen Me hath seen the Father; how sayest thou then, show us the Father? Believest thou not that I am in the Father, and the Father in Me? Believe Me, that I am in the Father and the Father in Me (John 14:6-11).

I give unto My sheep eternal life; I and the Father are One. And the Jews were indignant that He made Himself God; and He said, I do the works of the Father; believe the works; that ye may know and believe that the Father is in Me and I in the Father (John 10:28-38).

He that seeth Me, seeth Him who sent Me (John 12:45).

All things whatsoever the Father hath are Mine (John 16:15).

That the Father had given all things into His hands (John 13:3).

Father, Thou hast given Me power over all flesh: this is life eternal, that they should know Thee the only God, and Jesus Christ whom Thou hast sent. All Mine are Thine, and Thine are Mine (John 17:2, 3, 10).

All power is given unto Me in heaven and on earth (Matt. 28:18).

Whatsoever ye shall ask in My name, this I will do; and I will do it (John 14:13, 14).

The spirit of Truth shall not speak from Himself, but He shall receive of Mine and declare it unto you (John 16:13, 14).

He that abideth in Me, and I in Him, the same bringeth forth much fruit; for without Me ye can do nothing (John 15:5).

There are still more in the Old Testament, from which also a few shall be adduced:--

Unto us a Boy is born, unto us a Son is given, and the government shall be upon His shoulder; and His name shall be called Wonderful, Counsellor, God, Hero, Father of eternity, Prince of peace (Isa. 9:6).

A virgin shall conceive a Son, and His name shall be called God with us (Isa. 7:14).

Behold, the days shall come, that I will raise up unto David a just branch, who shall reign a King; and this is His name, which they shall call Him, Jehovah our Justice (Jer. 23:5, 6; 33:15, 16).

Then it shall be said in that day, Lo, this is our God whom we have waited for, that He may free us; this is Jehovah whom we have waited for; let us exult and be glad in His salvation (Isa. 25:9).

Only in Thee is God, and there is no God beside; verily Thou art a God that hidest Thyself, O God of Israel, the Saviour (Isa. 45:14, 15).

Am not I Jehovah, and there is no God else beside Me, a just God and a Saviour, there is none beside Me (Isa. 45:21, 22).

I am Jehovah, and beside Me there is no Saviour (Isa. 43:11).

I Jehovah am thy God, and thou shalt not acknowledge a God beside Me, and there is no Saviour beside Me (Hos. 13:4).

Thou, O Jehovah, art our Father, our Redeemer, Thy name is from everlasting (Isa. 63:16).

Thus said the King of Israel, and His Redeemer, Jehovah of Hosts, I am the First and the Last, and beside Me there is no God (Isa. 44:6).

Thus said Jehovah thy Redeemer, I am Jehovah that maketh all things, and alone by Myself (Isa. 44:24).

Thus said Jehovah thy Redeemer, the Holy One of Israel, I am Jehovah thy God (Isa. 48:17).

Jehovah, my Rock, and my Redeemer (Ps. 19:14).

Their Redeemer is strong, Jehovah of Hosts is His Name (Jer. 50:34).

Jehovah of Hosts is His name, and thy Redeemer, the Holy One of Israel, the God of the whole earth shall He be called (Isa. 54:5).

That all flesh may know that I Jehovah am thy Saviour and thy Redeemer, the Mighty One of Jacob (Isa. 49:26; 60:16).

As for our Redeemer, Jehovah of Hosts is His name (Isa. 47:4).

Thus said thy Redeemer Jehovah (Isa 43:14; 49:7; Luke 1:68; Isa. 62:11, 12; 63:1, 4, 9; Jer. 15:20, 21; Hos. 13:4, 14; Ps. 31:5; 44:26; 49:15; 55:17, 18; 69:18; 71:23; 103:4; 107:2; 130:7, 8).

And in Zechariah:--

In that day Jehovah shall be King over all the earth; in that day Jehovah shall be One, and His name one (Zechariah 14:9).

But these are few.

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Author:  E. Swedenborg (1688-1772). Design:  I.J. Thompson, Feb 2002. www.BibleMeanings.info