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391. I saw under the altar. That this signifies those who were reserved under heaven, is plain from the signification of seeing, as denoting to make manifest (as above, n. Last Judgment 65-72). These few [remarks] may be a sufficient illustration for understanding what is said in the two following verses, namely, that
Those who were under the altar "Cried with a great voice, saying, How long, O Lord, who art holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto them; and it was said unto them, that they should rest yet a little time, until both their fellow-servants and their brethren, that should be killed as they were, should be fulfilled."
[2] The reason why under the altar signifies under heaven, is that the altar, in the highest sense, signifies the Lord, and, in a relative sense, heaven and the church, inasmuch as the Lord is heaven and the church, for the all of heaven and the church, or the all of love and faith which make them, with angels and men, are from Him, and, consequently, are His; but, in a general sense, the altar signifies all worship of the Lord, and specifically representative worship, such as existed among the sons of Israel. The reason why the altar signifies all worship, is that the worship in that church principally consisted in offering burnt-offerings and sacrifices; for these were offered for every sin and guilt, also from the desire to please Jehovah, - such sacrifices were called eucharistic or free-will, - and also for cleansings of every kind. By burnt-offerings and sacrifices inaugurations were also effected into everything holy pertaining to the church, as is plain from the sacrifices at the consecration of Aaron and his sons to the priesthood, the consecration of the tabernacle of the congregation, and afterwards of the temple. And because the worship of Jehovah, that is of the Lord, principally consisted in burnt-offerings and sacrifices, therefore, they were offered also daily, namely, every morning and evening, which in one expression was called perpetual, besides [those offered] in great abundance on every feast; hence in the Word, perpetual signifies all representative worship. From these considerations it is evident that worship, and specifically the representative worship of that nation, principally consisted in burnt-offerings and sacrifices; hence it is that the altar upon which they were performed, and which contained them, signifies in the Word all worship in general. By worship is not meant external worship only, but also internal worship, and internal worship embraces every thing of love, and every thing of faith, consequently, every thing constituting the church or heaven with man, in a word, causing the Lord to be in him.
The reason why heaven was represented before John by an altar, is also that the whole Word was written by representatives, and by such representatives as existed with the sons of Israel; therefore, that the Word should be alike in both Testaments, similar things were seen by John and are recorded in this book, as also elsewhere, namely, that the altar of incense was seen, the incense itself with the censers, also the tabernacle, the ark, and other things of a like nature; but at this day such things never appear to any angel, nor to any man whose right is opened into heaven. The reason why an altar, the ark, and like things do not appear at the present day in heaven is, that sacrifices were unknown to the ancients, and that after the Lord's advent, they were entirely abolished. For they were begun by Eber, and were afterwards continued among his posterity, who were called Hebrews, and were tolerated among the sons of Israel who were descended from Eber, especially for this reason, that worship once begun and rooted in the mind, is not removed by the Lord, but is bent to signify what is holy in religion. (Concerning which see the Arcana Coelestia 1343, 2180, 2818, 10042.)
[3] That an altar signifies, in the highest sense, the Lord's Divine Human as to the Divine good of the Divine love, and that, in a relative sense, it signifies heaven and the church, and in general all worship, and, specifically, representative worship, is quite clear from the following passages in the Word.
In David:
"Send out thy light and thy truth; let them lead me; let them lead me to the mountain of thy holiness, and to thy habitations; that I may approach unto the altar of God, even unto God" (Psalms 43:3, 4).
That by the altar of God is here meant the Lord as to the Divine Human, is plainly evident, for the way to heaven and to the Lord there, is the subject here treated of. The way to heaven is meant by, "send out thy light and truth; let them lead me"; light denoting enlightenment in which truths appear; heaven, into which it leads, is meant by, "let them lead me unto the mountain of holiness, and to thy habitations"; the mountain of holiness denoting heaven where the Lord's celestial kingdom is, in which the good of love rules. Habitations are spoken of that heaven, where the Lord's spiritual kingdom is, in which the truth from that good rules, and because both are meant, therefore it is said, that I may approach unto the altar of God, even unto God; and by the altar of God is meant where the Lord is in the good of love, and by God is meant where the Lord is in the truth from that good; for the Lord is called God from Divine truth, and Jehovah from Divine good. In the Jewish Church there were two things, which, in the highest sense, signified His Divine Human, namely, the altar and the temple; the altar, the Divine Human as to Divine good; the temple, as to Divine truth proceeding from that good. The reason why those two signified the Lord as to His Divine Human, was, that all things of worship in that church represented Divine things proceeding from the Lord, called celestial and spiritual, and the worship itself was principally performed upon the altar and in the temple, therefore by those two the Lord Himself was represented.
[4] That the temple represented His Divine Human He Himself teaches in clear terms in John:
"The Jews said, What sign showest thou that thou doest these things? Jesus answered and said, Destroy this temple, and in three days I will raise it up. But he spake of the temple of his body" (2:18-23; likewise Matthew 26:61, and elsewhere).
When the disciples showed Him the buildings of the temple, the Lord said,
that "A stone shall not be left upon a stone, that shall not be thrown down" (Matthew 24:1, 2).
This signified that the Lord was altogether denied among them, on which account also the temple was utterly destroyed.
[5] That the altar also signified the Lord's Divine Human, may be concluded from the Lord's words in Matthew:
"Woe unto you, ye blind guides, because ye say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is guilty. Fools and blind! whether is greater, the gold, or the temple that sanctifieth the gold? Likewise, whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, he is guilty. Fools and blind! whether is greater, the gift, or the altar that sanctifieth the gift? For he that sweareth by the altar, sweareth by it, and by everything thereon. And he that sweareth by the temple, sweareth by it, and by him that dwelleth therein. And he that sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon" (23:16-22).
It is said that the temple sanctifieth the gold that is in it, and that the altar sanctifies the gift that is upon it; and thus that the temple and the altar, from which is all sanctification, were most holy. Therefore, by the temple and altar is signified the Lord as to the Divine Human, for from this proceeds everything holy of heaven and the church. Neither the temple nor the altar, unless this is meant, could sanctify anything; nor can worship itself, but the Lord alone to whom the worship [is directed], and from whom the good and truth of worship [proceed]; therefore it is said that the gift does not sanctify, but the altar. By the gift are meant the sacrifices which constituted the worship; and because the Jews did not understand this, but taught otherwise, therefore, they are called by the Lord fools and blind.
[6] Because this was signified by the altar, therefore, all who touched it were made holy, as is plain in Moses:
"Seven days shalt thou sanctify the altar; that the altar may be the holy of holies; whosoever toucheth the altar shall be sanctified" (10130), here, the Divine which proceeds from the Lord; and because this was signified by touching, and those who touched were sanctified, it follows that the Lord Himself, in the highest sense, is signified by the altar, for there is nothing holy from any other source. All worship also is worship of the Lord, and from the Lord; and because worship in that church consisted principally in burnt-offerings and sacrifices, therefore also by the altar was signified the Divine itself, from which [are all things]; and this Divine is the Lord's Divine Human.
[7] Hence also it was thus commanded: That the fire upon the altar should burn continually, and should never be put out (68).
[8] Because the fire of the altar signifies the Divine love, therefore, the prophet Isaiah was sanctified by it:
"One of the seraphim flew unto me, in whose hand was a burning coal of fire, which he had taken from off the altar, and he touched my mouth, and said, This hath touched thy lips; therefore, thine iniquity is taken away, and thy sin is expiated" (6:6, 7).
What these words signify in their series may be seen, when it is known that the altar signifies the Lord as to the Divine Human; and the fire upon it, the Divine good of His Divine love; that the mouth and lips of the prophet signify the doctrine of good and truth; and that to touch signifies to communicate. The iniquity which was taken away signifies falsity, and sin evil; for iniquity is said of a life of falsity, or of a life contrary to truths; and sin, of a life of evil, or of a life contrary to good.
[9] In Isaiah:
"All the cattle of Arabia shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee; they shall come up to my well-pleasing altar; thus will I adorn the house of my grace" (60:7).
The subject here treated of is the Lord's advent, and these words are said of the Lord Himself. By all the cattle of Arabia which shall be gathered together, and by the rams of Nebaioth, which shall minister, are signified all spiritual goods, external and internal. By cattle are signified external goods; and by rams, internal goods; and by Arabia and Nebaioth, things spiritual. "They shall come up to my well-pleasing altar, thus will I adorn the house of my grace," signifies the Lord's Divine Human, in which those things will be; the altar signifies His Divine Human as to Divine good, and the house of His grace signifies the same as to Divine truth. That the Lord as to the Divine Human is here meant, is plain from the preceding parts of this chapter, where it is said that upon thee Jehovah shall arise, and His glory shall be seen upon thee, as also from what follows, by which is described the Divine Wisdom with which the Lord as to His Human will be filled.
[10] Because by the altar, in the highest sense, is signified the Lord's Divine Human, therefore by the altar also is signified heaven and the church; for the angelic heaven, considered in itself, is from the Divine which proceeds from the Lord's Divine Human, whence it is that the angelic heaven in the aggregate is as one man; therefore also that heaven is called the greatest man (Maximus Homo). (Concerning this see what is shown in the work concerning Heaven and Hell 59-86; similarly the church, n. 57, in the same work.) And because all worship is from the Lord, for it is the Divine in which the Lord Himself is, which is communicated to man from the Lord, hence by the altar is also signified, in general, the all of worship which proceeds from the good of love; and by the temple, the worship which proceeds from the truths of that good; for all worship is either from love or from faith, either from good or from truth; worship from the good of love is such as exists in the Lord's celestial kingdom, and worship from truths from that good, which truths are also called truths of faith, is such as exists in the Lord's spiritual kingdom (concerning which see also in the same work, n. 20-28).
[11] From these considerations it is now evident what is signified by altar in the following passages. In David:
"How amiable are thy dwelling-places, O Jehovah of hosts! My soul hath desired, yea, it is consumed towards, the courts of Jehovah; my heart and my flesh cry out towards the living God. Yea, the bird hath found a house, and the swallow a nest for herself, even thine altars, O Jehovah of hosts, my King and my God! Blessed are they that dwell in thy house" (Psalms 84:1-4).
By altars here are meant the heavens, for it is said, "How amiable are thy dwelling-places. My soul hath desired, yea, it is consumed towards, the courts of Jehovah"; and afterwards it is said, "even thine altars, O Jehovah of hosts." By dwellings are meant the higher heavens, and by courts the lower heavens where there is entrance; which are also called altars, from worship; and because all worship is from the good of love by truths, it is therefore said, "even thine altars, O Jehovah of hosts, my King and my God"; for the Lord is called Jehovah from Divine good, and King and God from Divine truth; and because the heavens are meant, it is also said, "Blessed are they that dwell in thy house"; the house of Jehovah God denoting heaven in the aggregate. The reason why it is also said, "Yea, the bird hath found a house, and the swallow her nest," is, that a bird signifies spiritual truth, and a swallow natural truth, by means of which there is worship; and because all truth by means of which there is worship is from the good of love, there is therefore said previously, "my heart and my flesh cry out towards the living God"; heart and flesh signifying the good of love, and to cry out signifying worship from the delight of good.
[12] Heaven and the church are also meant by altar in these passages in the Apocalypse:
"There was given me a reed like unto a rod; and the angel stood and said unto me, Rise and measure the temple of God, and the altar, and them that worship therein" (11:1).
And afterwards:
"I heard another angel out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments" (16:7).
In David:
"I wash mine hands in innocency; and compass thine altar, O Jehovah, that I may make the voice of confession to be heard " (Psalms 26:6, 7).
To wash the hands in innocency signifies to be purified from evils and falsities; to compass Thine altar, O Jehovah, signifies conjunction with the Lord by worship from the good of love, of which worship, because it is performed by means of truths from good, it is therefore added, "that I may make the voice of confession to be heard"; to make the voice of confession to be heard denoting worship from truths. The reason why to compass Thine altar, O Jehovah, signifies the Lord's conjunction by worship from the good of love, is, that Jehovah is predicated of the good of love, and to compass signifies to embrace in worship, consequently, to be conjoined.
[13] In Isaiah:
"In that day there shall be five cities in the land of Egypt, speaking with the lips of Canaan, and swearing to Jehovah of hosts; every one of them shall be called Ir Heres. In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a statue to Jehovah in the border thereof" (3448, 7236, 7988, 8019). This, therefore, is Jehovah Zebaoth, or Jehovah of hosts. "Every one of them shall be called Ir Heres," signifies doctrine shining from spiritual truths in the Natural. For Ir is a city, and a city signifies doctrine, Heres is a flashing, as that of the sun. "In that day shall there be an altar to Jehovah in the midst of the land of Egypt," signifies that then there shall be worship of the Lord from the good of love by the true scientifics which are in the natural man. The "altar to Jehovah" signifies the worship of the Lord from the good of love; in the midst of the land of Egypt, signifies by the true scientifics which are in the natural man, true scientifics denoting also the knowledges from the sense of the letter of the Word; "and a statue at the border to Jehovah," signifies the worship of the Lord from the truths of faith; a statue signifying worship from the truths of faith, and the border of Egypt signifying the ultimate things; the ultimate things of the natural man are sensual things.
[14] In the same prophet:
"When he shall lay all the stones of the altar as stones of chalk dispersed; the groves and sun images shall not rise again" (27:9).
These things are said concerning Jacob and Israel, by whom the church is signified, here that which is to be destroyed; the destruction thereof as to the truths of worship is described by laying the stones of the altar as stones of chalk dispersed, the stones of the altar denoting the truths of worship, as stones of chalk dispersed, denoting as falsities not cohering; "the groves and sun images shall not rise again," signifies that there shall no longer be any worship from spiritual and natural truths, groves signifying worship from spiritual truths, and sun images worship from natural truths.
[15] In Lamentations:
"The Lord hath forsaken his altar; he hath abhorred his sanctuary; he hath shut up in the hands of the enemy the walls of her palaces" (204). That falsities and evils had entered into all things of the church, is signified by, "He hath shut up in the hands of the enemy the walls of her palaces the enemy signifying evil and falsity; to shut up in His hands, signifying that they had entered and taken possession; the walls of the palaces signifying all protecting truths; palaces denoting things of doctrine.
[16] In Isaiah:
"Whosoever keepeth the sabbath, and observeth my covenant; them will I bring upon the mountain of my holiness, and will make them joyful in the house of my prayer; their burnt-offerings and their sacrifices shall be well-pleasing upon my altar" (56:6, 7).
By the sabbath is signified the conjunction of the Lord with heaven and the church, thus with those who are therein; therefore by keeping the sabbath is signified to be in conjunction with the Lord; and by observing His covenant is signified conjunction by a life according to the Lord's precepts; a covenant, denoting, conjunction, and a life according to the precepts conjoins, whence the precepts of the decalogue were called a covenant. "I will bring them upon the mountain of holiness," signifies that He would impart to them the good of love, the mountain of holiness signifying that heaven in which the good of love to the Lord prevails, consequently, also the good of love according to its quality there. "I will make them joyful in the house of my prayer," signifies that He would impart to them spiritual truths, the house of prayer, or the temple, signifying the heaven where spiritual truths are, and thus also spiritual truths according to their quality there. "Their burnt-offerings and sacrifices shall be well-pleasing upon my altar," signifies acceptable worship from the good of love by means of spiritual truths, burnt-offerings signifying worship from the good of love, and sacrifices worship from truths from that good; truths from good are those called spiritual truths; upon the altar, signifies, in heaven and the church.
[17] In David:
"Do good in thy good pleasure unto Zion; build thou the walls of Jerusalem. Then shalt thou be delighted with the sacrifices of justice, and in the burnt-offering; then shall they cause bullocks to ascend upon thine altar" (Psalms 51:18,19).
By Zion is meant the church that is in the good of love, and by Jerusalem the church that is in the truths of doctrine; hence by doing good in good pleasure unto Zion, and building the walls of Jerusalem, is signified to restore the church by leading it into the good of love and by instructing it in the truths of doctrine. Worship from the good of love in this case is signified by,
"Then shalt thou be delighted with the sacrifices of justice, and with burnt-offering"; justice being said of celestial good, and burnt-offering signifying love; and worship in such case, from the good of charity, is signified by, "then shall they cause bullocks to ascend upon thine altar," bullocks signifying natural-spiritual good, which good is the good of charity.
[18] Again:
"God Jehovah who enlighteneth us; bind the feast with cords, even unto the horns of the altar. Thou art my God" (Psalms 118:27, 28).
To enlighten signifies to enlighten in truths; by binding the feast with cords, even unto the horns of the altar, is signified to conjoin all things of worship, to bind with cords denoting to conjoin; the feast at the horns of the altar denoting all things of worship; horns denoting all things because [they are] ultimates; and feast and altar denoting worship. All things of worship are conjoined when externals [are conjoined] with internals, and when goods [are conjoined] with truths.
[19] In Luke:
"The blood of all the prophets shed from the foundation of the world, shall be required of this generation; from the blood of Abel unto the blood of Zacharias, slain between the altar and the temple" (Arcana Coelestia 10001, 10025; and that Abel signifies the good of charity, n. 342, 374, 1179, 3325. That neither Abel nor Zacharias is here meant in the spiritual sense, is plain from the fact, that names in the Word signify things.
[20] In Matthew:
Jesus said, "If thou offer thy gift upon the altar, and there rememberest that thy brother hath aught against thee; leave the gift before the altar, and go, first be reconciled to thy brother, and then coming offer thy gift" (Doctrine of the New Jerusalem 123-129; and the work concerning Heaven and Hell 222, 224, 358-360, 529, 535; and above, n. 325.)
[21] That, "if thou offer thy gift upon the altar," signifies in the whole of worship, is evident from the Lord's words in Luke 17:4; [Matthew 18:22]; where it is said, that the brother or neighbour must be forgiven every time, seventy times seven there signifying continually. Because such things are signified by the altar, therefore, the altar was made either of wood, or of earth, or of whole stones, upon which iron had not been moved; it was also encompassed with brass. The reason of the altar being made of wood, was, because wood signified good; and similarly of earth, for earth signifies the same; the reason of its being of whole stones, was, because those stones signified truths formed from good, or good in form, and it was forbidden to prepare those stones by hammer, axe, or iron, lest anything of one's own intelligence should enter into the formation thereof; its being encompassed with brass signified that it represented good everywhere, for brass signifies good in externals.
[22] That the altar was made of wood is plain in Moses:
"Thou shalt make an altar of shittim-woods, five cubits long and broad; it shall be four-square. And thou shalt make the horns to it. And thou shalt make for it a grate of network of brass, the floor of it shall be hollow" (Exodus 27:1-8).
And in Ezekiel:
"The altar was of wood three cubits high, and the length thereof two cubits; to which were corners, the length thereof, and the walls thereof, were of wood; then he said unto me, This is the table that is before Jehovah" (41:22).
The altar being made of wood, and overlaid with brass, was also for the sake of use, that it might be carried about, and removed from place to place in the wilderness, where the sons of Israel then were; likewise because wood signifies good, and shittim-wood, the good of justice, or of the Lord's merit. (That wood signifies good may be seen, n. Exodus 20:24, 25; and elsewhere).
And in another place it is said:
If an altar of stones be built, no iron shall be used upon the stones (Deuteronomy 27:5, 6).
[23] Hitherto it has been shown what is signified by an altar in the genuine sense; whence it is evident what is signified by an altar in the opposite sense, namely, idolatrous worship or infernal worship, which has place only with those who indeed profess religion, but still love and thus worship themselves and the world above all things; and, when this is the case, they love evil and falsity; therefore by the altar, when said of such, is signified worship from evil; and by their statutes, worship from falsity, consequently, also hell. That this is signified by the altar, in the opposite sense, is plain from the following passages.
In Isaiah:
"At that day shall a man have respect to his Maker, and his eyes shall look to the Holy One of Israel. And he shall not have respect to altars, the work of his hands, and they shall [not] look to that which their fingers have made, either to the groves or the sun images" (17:7. 8).
These words treat of the establishment of a new church by the Lord; that they shall then be led into the goods of life, and be informed in the truths of doctrine, is meant by a man at that day having respect to his Maker, and his eyes looking to the Holy One of Israel. The Lord is called Maker, from His leading into goods of life, for these make a man; and the Holy One of Israel, from His teaching the truths of doctrine; therefore it is also said, a man shall have respect, and his eyes shall look, a man being called man [homo] from the good of life, and eyes being said of the understanding of truth, thus of the truths of doctrine. That worship, then, is not from the love of self from which evils of life are, nor from man's own intelligence, from which are falsities of doctrine, is signified by his not having respect to altars, the work of his hands, and not looking to what his fingers have made. By the altars, the work of his hands, is meant worship from the love of self, from which are evils of life; and by what his fingers have made, is meant worship from man's own intelligence, from which are falsities of doctrine. By the groves and sun images, is signified a religious persuasion from falsities, and the evils thence; by groves, a religious persuasion from falsities; and by sun images, from the evils of falsity.
[24] In Jeremiah:
"The sin of Judah is written with a pen of iron, with the point of a diamond; it is written upon the table of their heart, and upon the horns of your altars; as I remember their sons, their altars, and their groves, with the green tree upon the high hills" (2163, 2682, 2722, 2972, 7692; that hence the ancients worshipped in groves under trees, according to their significations, n. 2722, 4552; that this was forbidden to the Jewish and Israelitish nations, and the reason thereof, n. 2722; that hills signify the goods of charity, and the reason thereof, n. 6435, 10438.)
[25] In Hosea:
"Israel is an empty vine, he bringeth forth fruit like unto himself; when his fruit is great he multiplieth altars; when his land is well they make goodly statues. Their heart is flattered, already are they desolated; he shall overturn their altars, he shall spoil their statues" (3727, 4580, 10643.
[26] In Ezekiel:
"Thus said the Lord Jehovih to the mountains and to the hills; to the channels and to the valleys, I, bringing the sword upon you, will also destroy your high places; and your altars shall be destroyed; your sun images shall be broken; yea, I will make your slain to fall before your idols" (6:3, 4, 6, 13).
By the Lord Jehovih said to the mountains, hills, channels, and valleys, is not signified to all who dwell there, but to all idolaters, namely, those who instituted worship upon mountains and hills, and at channels and in valleys, which they did on account of the representations and thence the significations thereof. To bring upon them the sword, and to destroy the high places, and to destroy the altars, and to break the sun images, signifies to destroy all things of idolatrous worship by means of falsities and evils, for idolatrous worship destroys itself by those things; for the sword signifies falsities destroying; high places, idolatrous worship in general; altars, the same from evil loves, and the sun images, the same from falsities of doctrine. To make the slain fall before their idols, signifies the damnation of those who perish by falsities; the slain signify those who perish by falsities; idols signify the falsities of worship in general; and to fall signifies to be damned.
[27] In Hosea:
"Ephraim hath multiplied altars to sin, they were for him altars to sin" (8:11).
By Ephraim is signified the Intellectual of the church, here the Intellectual perverted; to multiply altars to sin, signifies to pervert worship by falsities; and to make altars to sin, signifies to pervert worship by evils; for in the Word, to multiply is said of truths, and, in the opposite sense, of falsities; and to make is predicated of good, and, in the opposite sense, of evil; hence it is that both are mentioned, and yet it is not a vain repetition.
[28] In the same:
"Samaria is slain, her king, is as the foam upon the faces of the waters; and the high places of Aven, the sin of Israel, shall be destroyed; the bramble and the thorn come up on their altars" (10:8).
By Samaria was signified the spiritual church, or the church in which charity and faith make one; but after it became perverted, then by Samaria was signified the church in which charity is separated from faith, and the latter even pronounced to be the essential; therefore by it then was also signified where there is no longer any truth, because there is no good, but evil of life in place of good, and falsity of doctrine in place of truth. This is what is here signified by Samaria being cut off; the falsity of its doctrine is signified by her king being as the foam upon the faces of the waters, king signifying truth, and, in the opposite sense, as here, falsity. The foam upon the faces of the waters, signifies what is empty and separated from truths, waters denoting truths. By the high places of Aven shall be destroyed, is signified the destruction of the principles of falsity, and the reasonings thence, of those who are in that worship, which, viewed in itself, is interiorly idolatrous; for those who are in evil of life and falsities of doctrine, worship themselves and the world. By the bramble and the thorn shall come up on their altars, are signified truth falsified, and the evil thence in all their worship, altars denoting all worship.
[29] In Amos:
"In the day that I shall visit the transgressions of Israel upon him, I will visit upon the altars of Bethel, that the horns of the altar may be cut off, and fall to the ground" (3:14).
By visiting the transgressions of Israel upon him, is signified their last state, in the spiritual sense, their state after death, when they are to be judged; it is said to visit, instead of to judge, because visitation always precedes judgment; by the altars of Bethel is signified worship from evil; by the horns of the altar is signified worship from falsities; thus by these are signified all things of worship, and that these should be destroyed, is signified by the horns shall be cut off and fall to the ground. Visitation is said to be made upon the altars of Bethel, because Jeroboam separated the Israelites from the Jews, and erected two altars, one in Bethel and another in Dan; and because by Bethel and Dan are signified the last things in the church; and the last things in the man of the church are called natural-sensual things, or natural-worldly and corporeal. These, therefore, are signified by Bethel and Dan; by Bethel, the ultimate of good, and by Dan the ultimate of truth; hence by those two altars is signified worship in ultimates or in the extremes, as is the quality of the worship with those who separate charity from faith, and acknowledge this alone as the means of salvation. Hence such persons think of religion in the Natural-Sensual; therefore they neither understand nor desire to understand the things that they profess to believe, asserting that the understanding must be under obedience to faith. And those who are such were represented by the Israelites separated from the Jews, or by Samaria separated from Jerusalem. Their worship also was represented by the altars in Bethel and Dan; which worship, so far as it is separated from charity, is no worship, for therein the mouth speaks without the understanding and the will, or without the mind; without the understanding, because they say that [their creed] ought to be believed, although they do not understand; and without the will, because they remove deeds or goods of charity.
[30] That such worship is no worship, is signified by these words in the first book of Kings:
"When Jeroboam stood by the altar in Bethel, the man of God cried to him, that the altar should be rent, and the ashes poured out; which also came to pass" (13:1-5).
By the altar being rent and the ashes poured out, is signified that there was altogether no worship. That faith separated from charity is thence signified by Samaria, is, because the Jewish kingdom signified the celestial church, or the church which is in the good of love, and the Israelitish kingdom signified the spiritual church, which is in truths from that good. This was signified by the Jewish and Israelitish kingdom, when they were under one king, or when they were conjoined; but when they were separated, then, by the Israelitish kingdom was signified truth separated from good, or, what is the same, faith separated from charity. Moreover, worship is signified by the altar, because [it was signified] by the burnt-offerings and sacrifices that were offered upon it, in many other passages that are not adduced on account of their abundance; and because idolatrous worship was signified by the altars of the Gentiles, therefore it was commanded that they should be everywhere destroyed (see Deuteronomy 7:5; 12:3; Judges 2:2; and elsewhere).
[31] Hence it is evident that altars were in use among all the posterity of Eber, thus among all those who were called Hebrews, who, for the most part, were in the land of Canaan, and near round about it; likewise also in Syria, whence Abram [came]. That altars were in the land of Canaan, and near round about it, is plain from the altars here mentioned and destroyed, that they were in Syria is plain from the altars built by Balaam, who was from Syria (Num. 23:1); and from the altar in Damascus (2 Kings 16:10-15); and from the fact that the Egyptians abominated the Hebrews because of their sacrifices (Exodus 8:22); even so that they would not eat bread with them (Genesis 43:32). The reason was, that the Ancient Church, which was a representative church, and extended through a great part of the Asiatic world, was ignorant of sacrifices, and when they were instituted by Eber, looked upon them as to be abhorred, because they were desirous of appeasing God by the slaughter of different animals, and thus by blood. Among those who were of the Ancient Church, were also the Egyptians; but because they used representatives for magical purposes, that church was extinguished among them. The reason why they would not eat bread with them, [that is, with the Hebrews,] was, that at that time by dinners and by suppers was represented, and thence signified, spiritual association, which is association and conjunction by those things that pertain to the church; and by bread in general was signified all spiritual food, and thence by dining and supping all conjunction.
[32] That the Ancient Church was extended through a great part of the Asiatic world, namely, through Assyria, Mesopotamia, Syria, Ethiopia, Arabia, Lybia, Egypt, Philistia, even to Tyre and Zidon, through the land of Canaan, on this side and beyond Jordan, may be seen, n. 1238, 2385; that it was a representative church, n. 519, 521, 2896. Concerning the church instituted by Eber, which was called the Hebrew Church, see n. 1238, 1241, 1343, 4516, 4517. That sacrifices were first begun by Eber, and afterwards in use with his posterity, n. 1128, 1343, 2180, 10042. That sacrifices were not commanded, but only permitted, shown from the Word; the reason why they are said to be commanded, n. 922, 2180, 2818; and because the Word was written in that nation, and the historical Word concerning that nation, altars and sacrifices required of necessity to be mentioned, and that Divine worship was signified by them, n. 10453, 10461, 10603, 10604.
391. I saw under the altar, signifies those who were preserved under heaven. This is evident from the signification of "to see," as being to make manifest (See above, n. 65-72) of "the former heaven that passed away," and "the new heaven" that was formed by the Lord after the Last Judgment. This much will suffice to afford some light for understanding what is said in the two following verses, namely, that they who were under the altar "cried out with a great voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on those that dwell on the earth? And there were given to them white robes; and it was said unto them, that they should rest yet a little time, until their fellow-servants, as well as their brethren, who were to be killed, as they also were, should be fulfilled."
[2] "Under the altar" signifies under heaven, because the "altar," in the highest sense, signifies the Lord, and in a relative sense, heaven and the church, for the Lord is heaven and the church, since everything of heaven and the church, or everything of love and faith which make heaven and the church with angel and man, are from the Lord, and thence are His; but in a general sense the "altar" signifies all worship of the Lord and especially representative worship, such as there was with the sons of Israel. "The altar" signifies all worship, because "worship" in that church consisted mainly in offering burnt-offerings and sacrifices; for these were offered for every sin and guilt, also from good will to please Jehovah (these were called eucharistic or voluntary sacrifices), also for cleansings of every kind. Moreover, by burnt-offerings and sacrifices inaugurations were also effected into everything holy of the church, as is evident from the sacrifices at the inauguration of Aaron and his sons into the priesthood, the inauguration of the tent of meeting, and afterwards of the temple. And as the worship of Jehovah, that is, of the Lord, consisted chiefly in burnt-offerings and sacrifices, these also were offered daily, namely, every morning and evening, and were called in one word "the continual," besides a great number at every feast; so in the Word the "continual-offering" signifies all representative worship. From this it can be seen that worship, and particularly the representative worship of that nation, consisted chiefly in burnt-offerings and sacrifices. For this reason the altar upon which these were made, and which contained them, signifies in the Word all worship in general. Worship means not external worship only, but also internal worship; and internal worship comprehends everything of love and everything of faith, thus everything that constitutes the church or, heaven with man, in a word, that causes the Lord to be with him.
Heaven was represented before John by an altar, for this reason also, that the whole Word was written by representatives, and by such representatives as were with the sons of Israel; in order, therefore, that the Word might be similar in both Testaments, the things in this book and that were seen by John, are like those in other parts, that is, an altar of incense was seen, the incense itself with the censers, likewise the tabernacle, the ark, and other like things. But at the present day such things never appear to any angel, or to any man whose sight is opened into heaven. The altar, the ark, and like things do not appear in heaven at the present day, because to the ancients sacrifices were wholly unknown, and after the Lord's coming they were entirely abolished. Sacrifices were begun by Eber, and were continued afterwards among his posterity, who were called Hebrews, and were tolerated among the sons of Israel who were from Eber, especially because a worship once begun and rooted in the mind is not abolished by the Lord, but is bent to signify what is holy in religion (See Arcana Coelestia 1343, 2180, 2818, 10042, 1343, 2180, 2818, 10042).
[3] That "the altar" signifies, in the highest sense, the Lord's Divine Human in relation to the Divine good of the Divine love, and that in a relative sense it signifies heaven and the church, and in general all worship, and in particular representative worship, can be seen from the following passages in the Word. In David:
O send out Thy light and Thy truth, let them lead me; let them bring me unto the mountain of Thy holiness, and to Thy habitations, that I may come unto the altar of God, unto God (Psalms 43:3-4).
It is clearly evident that "the altar of God" here means the Lord in respect to the Divine Human, for these words treat of the way to heaven and to the Lord there; the way to heaven is meant by "send out Thy light and truth; let them lead me;" "light" meaning the illustration in which truths appear; heaven, into which it leads is meant by "let them bring me unto the mountain of holiness, and to Thy habitations;" "mountain of holiness" meaning heaven where the Lord's celestial kingdom is, in which the good of love reigns; while those heavens are called "habitations" where the Lord's spiritual kingdom is, in which truth from that good reigns; and as both are meant it is said, "that I may go unto the altar of God, unto God," "altar of God" meaning where the Lord is in the good of love, and "God" where the Lord is in truth from that good; for the Lord is called "God," from Divine truth, and "Jehovah" from Divine good. In the Jewish Church there were two things that, in the highest sense, signified the Lord's Divine Human, namely, the altar and the temple; the altar, the Divine Human in relation to Divine good; the temple, in relation to Divine truth proceeding from that good. These two signified the Lord in respect to His Divine Human, because all things of worship in that church represented the Divine things that proceed from the Lord, called celestial and spiritual, and the worship itself was chiefly performed upon the altar and in the temple, therefore, these two represented the Lord Himself.
[4] That the temple represented His Divine Human He teaches in plain terms in John:
The Jews said, What sign showest Thou that Thou doest these things? Jesus answered and said, Destroy this temple, and in three days I will raise it up. But He was speaking of the temple of His body (John 2:18-23; also Matthew 26:61 elsewhere).
When the disciples were showing Him the buildings of the temple, the Lord said:
That there shall not be left stone upon stone that shall not be thrown down (Matthew 24:1-2);
signifying that the Lord was wholly denied among them, on which account also the temple was destroyed from its foundation.
[5] That "the altar" also signified the Lord's Divine Human, may be concluded from the Lord's words in Matthew:
Woe unto you, ye blind guides, for ye say, Whosoever shall swear by the temple it is nothing, but whosoever shall swear by the gold of the temple he is guilty. Ye fools and blind! Which is greater, the gold or the temple that sanctifieth the gold? Also, whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, he is guilty. Ye fools and blind! Which is greater, the gift or the altar that sanctifieth the gift? For he that sweareth by the altar sweareth by it and by everything thereon. And he that sweareth by the temple sweareth by it and by him that dwelleth therein. And he that sweareth by heaven sweareth by the throne of God and by him that sitteth thereon (Matthew 23:16-22).
It is here said that the temple sanctifies the gold that is in it, and that the altar sanctifies the gift that is upon it; and thus that the temple and the altar were most holy, and that all sanctification was from them; therefore "the temple" and "altar" signify the Lord in respect to the Divine Human, for from that everything holy of heaven and the church proceeds. If this is not the meaning how could the temple or the altar sanctify anything? Nor can worship itself sanctify, but the Lord alone, who is worshiped, and from whom is the good and truth of worship; for this reason it is said that the gift does not sanctify, but the altar, "the gift" meaning the sacrifices that constituted the worship; and because the Jews did not understand this, but taught otherwise, they were called by the Lord "fools and blind."
[6] Because this was signified by the altar, all who touched it were sanctified as is evident in Moses:
Seven days thou shalt sanctify [the altar], that the altar may be the holy of holies; whosoever shall touch the altar shall be sanctified (Arcana Coelestia 10130), here the Divine that proceeds from the Lord; and as this was signified by "touching," and those who touched were sanctified, it follows that in the highest sense the Lord Himself is signified by the "altar," for there is nothing holy from any other source. Moreover, all worship is worship of the Lord and from the Lord; and as worship in that church consisted chiefly of burnt-offerings and sacrifices, so the "altar" signified the Divine Itself from which [a quo] and this Divine is the Lord's Divine Human.
[7] It was therefore also commanded:
That the fire upon the altar should burn continually, and never be extinguished (68).
[8] Because "the fire of the altar" signifies the Divine love, the prophet Isaiah was sanctified by it:
Then flew one of the seraphim unto me, in whose hand was a burning coal, which he had taken from off the altar, and he touched my mouth, and said, This hath touched thy lips; therefore thine iniquity is taken away, and thy sin is expiated (Isaiah 6:6-7).
What these words signify in their series can be seen when it is known that "the altar" signifies the Lord in respect to the Divine Human, and "the fire" on it the Divine good of his Divine love; that the prophet's "mouth and lips" signify the doctrine of good and truth; and that "to touch" signifies to communicate; "iniquity which was taken away" signifies falsity, and "sin" evil; for "iniquity" is predicated of the life of falsity, that is, of a life contrary to truths, and "sin" of the life of evil, that is, of a life contrary to good.
[9] In Isaiah:
All the flocks of Arabia shall be brought together unto Thee, the rams of Nebaioth shall minister unto Thee; they shall come up to Mine altar with acceptance; thus will I adorn the house of Mine adornment (Isaiah 60:7).
This treats of the Lord's coming, and this is said of the Lord Himself; "all the flocks of Arabia that are to be brought together," and "the rams of Nebaioth that are to minister" signify all spiritual goods, external and internal, "flocks" signify external goods, and "rams" internal goods, and "Arabia" and "Nebaioth" things spiritual; "they shall come up to Mine altar with acceptance; thus will I adorn the house of Mine adornment" signifies the Lord's Divine Human, in which they will be, "altar" signifying His Divine Human in relation to Divine good, and "house of adornment" the same in relation to Divine truth. That the Lord in respect to the Divine Human is here meant is evident from the preceding part of that chapter, where it is said that "Jehovah shall arise upon Thee, and His glory shall be seen upon Thee," with what follows, which describes the Divine wisdom with which the Lord will be filled in respect to His Human.
[10] As "the altar" signifies in the highest sense the Lord's Divine Human, "altar" therefore signifies also heaven and the church; for the angelic heaven, viewed in itself, is from the Divine that proceeds from the Lord's Divine Human; from this it is that the angelic heaven in the whole complex is as one man; wherefore that heaven is called the Greatest Man (See what is said about this in Heaven and Hell 59-86; and about the church, n. 57). And as all worship is from the Lord, for it is the Divine communicated to man from the Lord, in which is the Lord Himself, thence "altar" signifies also in general, everything of worship that proceeds from the good of love; and "temple" the worship that proceeds from truths from that good; for all worship is either from love or from faith, either from good or from truth; worship from the good of love is such as exists in the Lord's celestial kingdom, and worship from truths from that good, which truths are called the truths of faith, is such as exists in the Lord's spiritual kingdom (about which see also in the same work, n. 20-28).
[11] From this it can be seen what is signified by "altar" in the following passages. In David:
How amiable are Thy tabernacles, O Jehovah of Hosts! My soul is eager, yea, it is consumed for the courts of Jehovah; my heart and my flesh sing for joy unto the living God. Yea, the bird hath found a house, and the swallow a nest for herself, Thine altars, O Jehovah of Hosts, my King and my God! Blessed are they that dwell in thy house (Psalms 84:1-4).
"Altars" here mean the heavens, for it is said, "How amiable are Thy tabernacles; my soul is eager, yea, it is consumed for the courts of Jehovah," and afterwards it is said "Thine altars, O Jehovah of hosts;" "tabernacles" mean the higher heavens, and "courts" the lower heavens where is the entrance; these are also called "altars" from worship; and as all worship is from the good of love by means of truths it is said "Thine altars, O Jehovah of Hosts, my King and my God;" for the Lord is called "Jehovah" from Divine good, and "King" and "God" from Divine truth; and because the heavens are meant, it is also said, "Blessed are they that dwell in Thy house," "the house of Jehovah God" meaning heaven in the whole complex. It is also said, "yea, the bird hath found a house, and the swallow her nest," because "bird" signifies spiritual truth and "swallow" natural truth, by which there is worship; and as all truth by which there is worship is from the good of love, it is first said, "my heart and my flesh sing for joy unto the living God," "heart and flesh" signifying the good of love, and "sing for joy" worship from the delight of good.
[12] Heaven and the church are also meant by "altar" in these passages in Revelation:
There was given me a reed like unto a rod; and the angel stood and said to me, Rise and measure the temple of God, and the altar, and them that worship therein (Revelation 11:1).
I heard another angel out of the altar saying, Yea, O Lord God Almighty, true and righteous are Thy judgments (Rev. 16:7).
In David:
I wash mine hands in innocence, and compass Thine altar, O Jehovah, that I may make the voice of confession to be heard (Psalms 26:6-7).
"To wash the hands in innocence" signifies to be purified from evils and falsities; "to compass Thine altar, O Jehovah" signifies conjunction with the Lord by worship from the good of love; and because this is a worship by means of truths from good, it is added, "that I may make the voice of confession to be heard," "to make the voice of confession to be heard" meaning worship from truths. "To compass Thine altar, O Jehovah" signifies the conjunction of the Lord by means of worship from the good of love, because "Jehovah" is predicated of the good of love, and "to compass" signifies to embrace with worship, thus to be conjoined.
[13] In Isaiah:
In that day there shall be five cities in the land of Egypt that speak with the lips of Canaan, and that swear to Jehovah of Hosts; every one of them shall be called Ir Cheres [the city of Cheres]. In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a pillar to Jehovah beside the border thereof (Arcana Coelestia 3448, 7236, 7988, 8019). This, therefore is the meaning of "Jehovah Zebaoth" or "Jehovah of Hosts;" "every one of them shall be called Ir Cheres" signifies the doctrine glittering from spiritual truths in natural, for "Ir" means city, and "city" signifies doctrine; "Cheres" means a glittering like that of the sun; "in that day there shall be an altar to Jehovah in the midst of the land of Egypt" signifies that there shall then be worship of the Lord from the good of love by means of true knowledges that are in the natural man; "an altar to Jehovah" signifying the worship of the Lord from the good of love, "in the midst of the land of Egypt" signifying by means of knowledges that are in the natural man, true knowledges meaning also cognitions from the sense of the letter of the Word; "and a pillar to Jehovah besides the border thereof" signifies the worship of the Lord from the truths of faith, "a pillar (statue)" signifying worship from the truths of faith, and "the border of Egypt" signifying the ultimates; the ultimates of the natural man are things of the senses.
[14] In the same:
When he shall lay all the stones of the altar as chalk stones scattered, the groves and sun statues shall rise no more (Isaiah 27:9).
This is said of Jacob and Israel, by whom the church is signified, here the church that is to be destroyed; its destruction in respect to the truths of worship is described by "laying the stones of the altar as chalk stones scattered," "the stones of the altar" meaning the truths of worship, "as chalk stones scattered" mean as falsities that do not cohere; "the groves and sun statues shall rise no more" signifies that there shall no longer be any worship from spiritual and natural truths, "groves" signifying worship from spiritual truths, and "sun statues" worship from natural truths.
[15] In Lamentations:
The Lord hath cast off His altar; He hath abhorred His sanctuary; He hath shut up in the hand of the enemy the walls of her palaces (204.) That falsities and evils have entered into all things of the church is signified by "He hath shut up in the hand of the enemy the walls of her palaces;" "enemy" signifies evil and falsity, "to shut up in his hands" signifies that these have seized and entered, "the walls of palaces" signifies all protecting truths, "palaces" mean the things of doctrine.
[16] In Isaiah:
Everyone that keepeth the sabbath, and holdeth to My covenant, them will I bring in upon the mountain of My holiness, and will make them glad in the house of My prayer; their burnt-offerings and their sacrifices shall be well pleasing upon My altar (Isaiah 56:6-7).
"Sabbath" signifies the conjunction of the Lord with heaven and the church, thus with those who are therein; so "to keep the sabbath" signifies to be in conjunction with the Lord; and "to hold to his covenant" signifies conjunction by a life according to the Lord's commandments; "covenant" means conjunction, and a life according to the commandments is what conjoins; for this reason the commandments of the Decalogue were called "a covenant;" "them will I bring in upon the mountain of holiness" signifies that He will endow them with the good of love, "the mountain of holiness" meaning the heaven in which the good of love to the Lord is, consequently also such good of love as there is in that heaven; "I will make them glad in the house of My prayer" signifies that He will endow them with spiritual truths, "the house of prayer," or the temple, meaning the heaven where spiritual truths are, consequently also such spiritual truths as there are in that heaven; "their burnt-offerings and sacrifices shall be well pleasing upon Mine altar" signifies worship from the good of love grateful from spiritual truths, "burnt-offerings" signifying worship from the good of love, and "sacrifices" worship from truths that are from that good; truths from good are what are called spiritual truths; "upon the altar" signifies in heaven and the church.
[17] In David:
Do good in Thy good pleasure unto Zion; build Thou the walls of Jerusalem. Then shalt Thou be delighted with the sacrifices of righteousness, and with whole burnt-offering; then shall they offer up bullocks upon Thine altar (Psalms 51:18-19).
"Zion" means the church that is in the good of love, and "Jerusalem" the church that is in the truths of doctrine; therefore, "to do good in good pleasure unto Zion, and to build the walls of Jerusalem" signifies to restore the church by leading it into the good of love and by instructing it in the truths of doctrine. Worship then from the good of love is signified by "then shalt Thou be delighted with the sacrifices of righteousness and with whole burnt-offering," "righteousness" is predicated of celestial good, and "whole burnt-offering" signifies love; and worship then from the good of charity is signified by "then shall they offer up bullocks upon Thine altar," "bullocks" signifying natural good, which is the good of charity.
[18] In the same:
God is Jehovah who enlighteneth us; bind the festal-offering with ropes even to the horns of the altar. Thou art my God (Psalms 118:27-28).
"To enlighten" signifies to illustrate in truths; "to bind the festal-offering with ropes even to the horns of the altar" signifies to conjoin all things of worship, "to bind with ropes" meaning to conjoin, "the festal-offering to the horns of the altar" meaning all things of worship, "horns" mean all things because they are the ultimates, and "the festal-offering" and "altar" mean worship. All things of worship are conjoined when externals are conjoined with internals, and goods with truths.
[19] In Luke:
The blood of all the prophets shed from the foundation of the world shall be required of this generation; from the blood of Abel unto the blood of Zachariah, slain between the altar and the temple (Arcana Coelestia 10001, 10025; and that "Abel" signifies the good of charity, n. 342, 374, 1179[1], 3325). It is evident that neither Abel nor Zachariah is meant here in the spiritual sense, since in the Word names signify things.
[20] In Matthew:
Jesus said, if thou shalt offer thy gift upon the altar, and shalt there remember that thy brother hath aught against thee, leave the gift before the altar, and go; first be reconciled to thy brother, and then coming offer thy gift (The Doctrine of the New Jerusalem 123-129; and in the work on Heaven and Hell 222, 224, 358-360, 528, 529, 535; and above, n. 325.)
[21] That "If thou shalt offer thy gift upon the altar" signifies in all worship, is evident from the Lord's words in Luke 17:4 [Matthew 18:22, where it is said that the brother or neighbor must be forgiven all the time, "seventy times seven" there signifying always.
Because such things are signified by "altar," the altar was made either of wood or of ground, or of whole stones, upon which iron had not been moved, also it was overlaid with brass. The altar was made of wood, because "wood" signifies good; it was also made of ground because "ground" has a like signification; it was made of whole stones, because such "stones" signified truths formed out of good, or good in form, and it was forbidden to fit these stones by any hammer, axe, or instrument of iron, to signify that nothing of self-intelligence must come near to the formation of it; that it was overlaid with brass signified that it represented good in every part, for "brass" signifies good in externals.
[22] That the altar was made of wood is evident in Moses:
Thou shalt make the altar of shittim-wood, five cubits long and broad; it shall be foursquare. And thou shalt make horns for it. And thou shalt make for it a grating of network of brass; the board-work shall be hollow (Exodus 27:1-8).
And in Ezekiel:
The altar was of wood, three cubits high, and the length of it two cubits; its corners, the length of it, and the walls of it, were of wood. Then he said unto me, This is the table that is before Jehovah (Ezekiel 41:22).
Moreover, the altar was made of wood, and overlaid with brass, for the sake of use, that it might be carried about, and removed from place to place in the wilderness, where the sons of Israel then were; also because "wood" signifies good, and "shittim-wood" good of righteousness, or the good of the Lord's merit. (That "wood" signifies good, see Exodus 20:24-25).
If an altar of stones be built, no iron shall be struck upon the stones (Deuteronomy 27:5-6).
[23] Thus far it has been shown what "altar" signifies in the genuine sense; from this it is clear what "altar" signifies in the contrary sense, namely, idolatrous worship, or infernal worship, which has place only with those who profess religion, but yet love and thus worship self and the world above all things; and when they do this they love evil and falsity; therefore "the altar," in reference to such, signifies worship from evil, and "the statues" which they also had, worship from falsity, and therefore also hell. That this is the signification of "altar," in the contrary sense, is evident from the following passages. In Isaiah:
In that day shall a man have respect to his Maker, and his eyes shall look to the Holy One of Israel. And he shall not have respect to altars, the work of his hands, and he shall not look 1to that which his fingers have made, or to the groves or the sun-statues (Isaiah 17:7-8).
This treats of the establishment of a new church by the Lord; that men shall then be led into the goods of life, and be instructed in the truths of doctrine, is meant by "In that day shall a man have respect to his Maker, and his eyes shall look to the Holy One of Israel." The Lord is called "Maker" because He leads into the goods of life, for these make man; and He is called "the Holy One of Israel" because He teaches the truths of doctrine; therefore it is added, "a man shall have respect," and "his eyes shall look;" man is called "man" from the good of life, and "eyes" are predicated of the understanding of truth, thus of the truths of doctrine. That there will then be no worship from self-love, from which are the evils of life, nor from self-intelligence, from which are the falsities of doctrine, is signified by "he shall not have respect to altars, the work of his hands, and he shall not look to that which his fingers have made," "altars, the work of his hands," mean worship from self-love, from which are evils of life, and "that which his fingers have made" means worship from self-intelligence, from which are the falsities of doctrine; "groves and sun-statues" signify a religion from falsities and evils therefrom, "groves," a religious principle from falsities, and "sun-statues" a religious principle from the evils of falsity.
[24] In Jeremiah:
The sin of Judah is written with a pen of iron, with a point of a diamond; it is graven 2upon the table of their heart, and upon the horns of your altars; as I remember their sons, their altar, and their groves, by the green tree upon the high hills (Arcana Coelestia 2163, 2682, 2722, 2972, 7692; for this reason the ancients worshiped in groves under trees, according to their significations, n. 2722, 4552; why this was forbidden to the Jewish and Israelitish nations, n. 2722; why "hills" signify goods of charity, n. 6435, 10438)
[25] In Hosea:
Israel is an empty vine, he bringeth forth fruit like unto himself; when his fruit is plentiful he multiplieth altars; when his land is good they make goodly statues. Their heart is smooth, now are they laid waste; he shall demolish their altars, he shall devastate their statues (Arcana Coelestia 3727 Arcana Coelestia 3727[1-8], 4580, 10643.)
[26] In Ezekiel:
Thus said the Lord Jehovih to the mountains and to the hills, to the water courses and to the valleys, I bring in a sword upon you, and I will destroy your high places; and your altar shall be laid waste; your sun images shall be broken; yea, I will make your slain to fall before your idols (Ezekiel 6:3, 4, 6, 13).
"The Lord Jehovih said to the mountains, hills, water courses, and valleys," does not signify to all who dwell there, but to all idolaters, that is, to all who instituted worship upon mountains and hills, and near water-courses and in valleys, which was done because of the representation and consequent signification of these; "to bring a sword upon you, and to destroy the high places, and to lay waste the altars, and to break the sun images" signifies to destroy all things of idolatrous worship by means of falsities and evils, for it is by means of these that idolatrous worship destroys itself; "the sword" signifies falsities destroying, "the high places" idolatrous worship in general, "altars" the same from evil loves, and "sun images" the same from the falsities of doctrine; "to make the slain to fall before the idols" signifies the damnation of those who perish by falsities; "slain" signifying those who perish by falsities, "idols" the falsities of worship in general, and "to fall" to be damned.
[27] In Hosea:
Ephraim hath multiplied altars for sinning, they have made 3for him altars for sinning (Hosea 8:11).
"Ephraim" signifies the intellect of the church, here the intellect perverted; "to multiply altars for sinning" signifies to pervert worship by means of falsities; and "to make altars for sinning" signifies to pervert worship by means of evils; for in the Word, "to multiply" is predicated of truths, and in a contrary sense of falsities, and "to make" is predicated of good, and in a contrary sense of evil; this is why the two are mentioned, and yet it is not a vain repetition.
[28] In the same:
Samaria is discomfited, her king is as foam upon the faces of the waters and the high places of Aven, the sin of Israel, shall be destroyed; the thorn and the thistle come up on their altars (Hosea 10:7-8).
"Samaria" signified the spiritual church, that is the church in which charity and faith make one; but after it became perverted "Samaria" signified the church in which charity is separated from faith, and in which faith is even declared to be the essential; therefore also it then signified the church in which there is no longer any truth, because there is no good, but in place of good the evil of life, and in place of truth the falsity of doctrine. This is here signified by "Samaria is discomfited;" the falsity of its doctrine is signified by "her king is as foam upon the faces of the waters," "king" signifying truth, and in a contrary sense, as here, falsity; "foam upon the faces of the waters" signifying what is empty and separated from truths, "waters" meaning truths; "the high places of Aven shall be destroyed" signifies the destruction of principles of falsity and of the reasonings therefrom of those who are in that worship, which viewed in itself is interiorly idolatrous; for those who are in the evil of life and the falsities of doctrine worship themselves and the world; "the thorn and the thistle shall come up on their altars" signifies that truth falsified and evil therefrom, shall be in all their worship, "altars" meaning all worship.
391h.
[29] In Amos:
In the day that I shall visit the transgressions of Israel upon him, I will visit upon the altars of Bethel, that the horns of the altar may be hewn down and fall to the earth (Amos 3:14).
"To visit the transgressions of Israel upon him" signifies their last state, in the spiritual sense their state after death, when they are to be judged; it is said "to visit," instead of to judge, because visitation always precedes judgment; "the altars of Bethel" signify the worship from evil; "the horns of the altar" signify worship from falsities, thus these signify all things of worship; and that these are to be destroyed is signified by "the horns shall be hewn down and fall to the earth." It is said, "I will visit upon the altars of Bethel," because Jeroboam separated the Israelites from the Jews, and erected two altars, one in Bethel and the other in Dan; and as "Bethel" and "Dan" signify the ultimates in the church, and the ultimates in the man of the church are called natural-sensual things, or natural-worldly and corporeal, so these are signified by "Bethel," and "Dan," the ultimates of good by "Bethel," and the ultimates of truth by "Dan;" therefore these two altars signify worship in ultimates or in things most external, such as is the worship of those who separate charity from their faith, and acknowledge faith alone to be the means of salvation.
Such persons therefore, think of religion in the natural-sensual; consequently they neither understand nor desire to understand any of the things they say they believe, saying that the understanding must be under obedience to faith. Such as these were represented by the Israelites separated from the Jews, or by Samaria separated from Jerusalem, and the worship of such was represented by the altars in Bethel and Dan; such worship, insofar as it is separated from charity, is no worship, for in it the mouth speaks apart from the understanding and the will, that is, apart from the mind; apart from the understanding, because they say that men ought to believe even though they do not understand; and apart from the will because they put aside deeds or goods of charity.
[30] That such worship is no worship is signified by what is said in the first book of Kings:
When Jeroboam stood by the altar in Bethel, the man of God cried out to him that the altar should be rent, and the ashes poured out; and so it came to pass (1 Kings 12:26 the end; 1 Kings 13:1-6).
"The altar should be rent and the ashes poured out" signifies that there was no worship whatever. Faith separated from charity was then signified by "Samaria," because the Jewish kingdom signified the celestial church, that is, the church that is in the good of love, and the Israelitish kingdom signified the spiritual church which is in the truths from that good. This was signified by the Jewish and Israelitish kingdom while they were under one king, or while they were united; but when they were separated, the Israelitish kingdom signified truth separated from good, or what is the same, faith separated from charity. Moreover, worship is signified by "the altar," because it is signified by the burnt-offerings and sacrifices that were offered upon it, in many other passages too numerous to be cited. And because idolatrous worship was signified by "the altars of the nations," therefore it was commanded that they should be everywhere destroyed (See Deuteronomy 7:5; 12:3; Judges 2:2).
[31] This makes clear that altars were in use among all the posterity of Eber, thus among all who were called Hebrews, who for the most part were in the land of Canaan and its immediate neighborhood; likewise in Syria, from which Abraham came. That there were altars in the land of Canaan and its neighborhood is evident from the altars mentioned there as destroyed:
That there were altars in Syria is evident from the account of those built by Balaam, who was from Syria (Numbers 23:1).
Also from the altar in Damascus (2 Kings 16:10-15).
Also from the Egyptian abominating the Hebrews on account of their sacrifices (Exodus 8:26);
Even so that they were unwilling to eat bread with them (Genesis 43:32).
The reason of this was that to the Ancient Church, which was a representative church and extended through a great part of the Asiatic world, sacrifices were unknown, and when they were instituted by Eber it looked upon them as abominable, that is, that they should wish to appease God by the slaughter of different animals, thus by blood. Among those who were of the Ancient Church were also the Egyptians; but as they applied representatives to magic that church became extinct among them. They were unwilling to eat bread with the Hebrews, because at that time "dinners" and "suppers" represented and thus signified spiritual consociation, which is consociation and conjunction through those things that pertain to the church; and "bread" signified in general all spiritual food and thus "dining" and "supping" all conjunction.
[32] (That the Ancient Church extended through a great part of the Asiatic world, namely through Assyria, Mesopotamia, Syria, Ethiopia, Arabia, Libya, Egypt, Philistia, even to Tyre and Zidon, through the land of Canaan, on both sides of the Jordan, see Arcana Coelestia 1238, 2385; that it was a representative church, n. 519, 521, 2896; respecting the church instituted by Eber, which was called the Hebrew Church, n. 1238, 1341, 1343, 4516, 4517. That sacrifices were first begun by Eber, and were afterwards in use among his posterity, n. 1128, 1343, 2180, 10042. That sacrifices were not commanded, but only permitted, shown from the Word; why they were said to have been commanded, n. 922, 2180, 2818; that it was necessary that altars and sacrifices should be mentioned, and that Divine worship should be signified by them, because the Word was written in that nation, and the historical Word treated of that nation, n. 10453, 10461, 10603-10604)
Footnotes:
1. The photolithograph has "they shall not look;" the Hebrew has "he shall not look," so also, AE 585; AC 2722.
2. The photolithograph has "they have made," the Hebrew "they are," as also AC 921.
3. The photolithograph has "thy," but Hebrew has "their," as also AC 6804.
391. " 1
Vidi sub altari." - Quod significet qui sub caelo reservati sunt, constat ex significatione "videre", quod sit manifestatum facere (ut supra, n. 351); et ex significatione altaris", quod in proximo sensu sit cultus ex bono amoris in Dominum, in sensu interiori caelum et ecclesia quae in illo amore, et in sensu intimo Divinum Humanum Domini quoad Divinum Bonum Divini Amoris. Quod per "subter altari" significentur illi qui sub caelo reservati sunt, est quia dicitur quod "viderit subter altari animas occisorum propter Verbum Dei et propter testimonium quod habebant", et per illos intelliguntur qui sub caelo reservati sunt usque ad ultimum judicium; sed hoc quia nondum in mundo notum est, volo dicere quomodo cum hoc se habet. In opusculo De Ultimo Judicio relatum est quod ante ultimum judicium fuerit instar caeli, quod intelligitur per
"prius caelum quod transivit" (Apocalypsis 21:1);
et quod hoc caelum constiterit ex illis qui in externo cultu absque interno fuerunt, et qui inde moralem vitam externam egerunt tametsi mere naturales et non spirituales essent. Illi qui hoc caelum ante ultimum judicium constituerunt, visi sunt supra terram, etiam super montibus, collibus, et petris in mundo spirituali, et inde crediderunt se esse in caelo; sed illi qui hoc caelum constituerunt, quia solum in externa morali vita fuerunt et non simul in interna spirituali, dejecti sunt; et cum illi dejecti, tunc elevati sunt et translati in eadem loca, hoc est, super montes, colles et petras, ubi priores fuerunt, omnes illi qui reservati sunt a Domino, et absconditi hic et illic, plerique in inferiore terra; et ex his formatum est novum caelum. Hi qui reservati sunt et tunc elevati, fuerunt ex illis in mundo qui vixerunt vitam charitatis, et qui fuerunt in affectione veri spirituali: elevatio horum in loca priorum saepius mihi visa est. Hi sunt qui intelliguntur per "animas occisorum visas subter altari"; et quia illi custoditi fuerunt a Domino in terra inferiori, quae terra est sub caelo, inde per "Vidi subter altari" significantur qui sub caelo reservati sunt. Sed de his in specie agitur in Apocalypsi 20:4, 5, 12, 13, ubi plura de illis dicenda sunt: interea de "priori caelo quod transivit", et de "novo caelo" quod a Domino post ultimum judicium formatum est, videatur in opusculo De Ultimo Judicio (n. 65-72); haec pauca sufficiant pro aliqua illustratione ad intelligendum illa quae in binis sequentibus versibus dicuntur, nempe, quod qui sub altari "clamaverint voce magna, dicentes, Usque quo Domine, qui Sanctus et Verus, non judicas et vindicas sanguinem nostrum de habitantibus super terra? Et datae illis stolae albae, et dictum eis ut requiescerent adhuc tempus parvum, usque dum complentur et conservi eorum et fratres eorum, qui futuri interfici sicut et illi."
[2] Quod "sub altari" significet sub caelo, est quia "altare" in supremo sensu significat Dominum, in respectivo caelum et ecclesiam (quia Dominus est caelum et ecclesia, omne enim caeli et ecclesiae, seu omne amoris et fidei quae faciunt illa apud angelum et hominem, est ab Ipso et inde est Ipsius); in communi autem sensu "altare" significat omnem cultum Domini, in specie cultum repraesentativum, qualis fuit apud filios Israelis.
Quod "altare" significet omnem cultum, est causa quia cultus in illa ecclesia principaliter constabat in holocaustis et sacrificiis offerendis; offerebantur enim pro omni peccato et reatu, etiam ex benevolentia ut placerent Jehovae (quae sacrificia eucharistica seu gratuita vocabantur), et quoque pro mundationibus omnis generis; per holocausta et sacrificia fiebant etiam inaugurationes in omne sanctum ecclesiae, ut constat ex sacrificiis ad inaugurandum Aharonem et filios ejus in sacerdotium, et ad inaugurandum Tentorium conventus, et postea Templum: et quia in holocaustis et sacrificiis principaliter constabat cultus Jehovae, hoc est, Domini, ideo etiam cottidie, nempe quovis mane et vespere offerebantur, quae una voce vocabantur "juge", praeter in magna copia quolibet festo: inde in Verbo juge significat omnem cultum repraesentativum. Ex his constare potest quod cultus, et in specie cultus repraesentativus illius gentis principaliter in holocaustis et sacrificiis constiterit. Inde est quod altare super quo fiebant, et quod erat continens eorum, in Verbo significet in genere omnem cultum. Per cultum non intelligitur solum cultus externus, sed etiam cultus internus; et cultus internus comprehendit omne amoris et omne fidei, ita omne id quod facit ecclesiam seu caelum apud hominem, verbo quod facit ut Dominus sit apud illum.
Quod caelum coram Johanne repraesentatum sit per altare, etiam est causa quia totum Verbum per repraesentativa est conscriptum, et per talia repraesentativa quae fuerunt apud filios Israelis; quare ut Verbum sibi simile esset in utroque Testamento, etiam in hoc Libro similia sunt, et visa Johanni, ut quoque alibi; ut quod visum altare suffitus, et quod visi ipsi suffitus cum thuribulis, tum quod visum tabernaculum, ac visa arca, et similia alia; at hodie talia nusquam alicui angelo, nec alicui homini cui visus apertus est in caelum, apparent. Quod non altare, arca, et similia, hodie in caelo appareant, est quia sacrificia nusquam nota fuerunt antiquis, et quia post adventum Domini prorsus abolita; incepta enim fuerunt ab Ebero, et dein apud posteros ejus, qui vocati sunt Hebraei, continuata, et apud filios Israelis, qui ex Ebero fuerunt, tolerata, praecipue ob causam quia cultus semel inceptus et animis irradicatus non abolitur a Domino, sed flectitur ad significandum sanctum religionis (de qua re videatur in Arcanis Coelestibus, n. 2
[3] Quod "altare" significet in supremo sensu Divinum Humanum Domini quoad Divinum Bonum Divini Amoris, et quod in sensu respectivo significet caelum et ecclesiam, ac in genere omnem cultum, et in specie cultum repraesentativum, constare potest a sequentibus his locis in Verbo:
Apud Davidem,
"Mitte lucem tuam et Veritatem tuam, hac ducant me, ducant me ad montem sanctitatis tuae, et ad habitacula tua, ut ingrediar ad altare Dei, ad Deum..." (Psalms 43:3, 4):
quod per "altare Dei" hic intelligatur Dominus quoad Divinum Humanum, manifeste patet, nam agitur ibi de via ad caelum et ad Dominum ibi; via ad caelum intelligitur per "Mitte lucem et veritatem tuam, hae ducant me"; "lux" est illustratio in qua apparent veritates: caelum in quod ducatur, intelligitur per "ducant me ad montem sanctitatis et ad habitacula tua"; "mons sanctitatis" est caelum ubi regnum caeleste Domini est, in quo regnat bonum amoris; "habitacula" dicuntur illi caeli ubi est regnum spirituale Domini, in quo regnat verum ex illo bono: et quia utrumque intelligitur, ideo dicitur "ut ingrediar ad altare Dei, ad Deum"; ac per "altare Dei" intelligitur ubi Dominus est in bono amoris, et per "Deum" intelligitur ubi Dominus est in vero ex illo bono, nam Dominus dicitur "Deus" ex Divino Vero, ac "Jehovah" ex Divino Bono. In Ecclesia Judaica erant duo quae in supremo sensu significabant Divinum Humanum Ipsius, nempe altare et templum; altare Divinum Humanum quoad Divinum Bonum, templum quoad Divinum Verum procedens ex illo Bono; quod duo illa significaverint Dominum quoad Divinum Humanum Ipsius, erat causa, quia omnia cultus in illa ecclesia repraesentabant Divina quae procedunt a Domino, quae caelestia et spiritualia vocantur, et ipse cultus principaliter peragebatur super altari et in templo, quare per illa duo repraesentabatur Ipse Dominus.
[4] Quod templum repraesentaverit Divinum Humanum IpSius, apertis verbis Ipse docet apud Johannem,
"Judaei dixerunt, Quodnam signum monstras quod haec facias? Respondit Jesus et dixit, Solvite Templum hoc, in tribus tamen diebus exsuscitabo illud... sed Ipse loquebatur de Templo corporis sui" (2:18-23; tum Matthaeus 26:61; et alibi).
Quod Dominus dixerit, cum discipuli monstrabant Ipsi structuras templi,
Quod "non relinquetur lapis super lapide qui non dissolvetur" (Matthaeus 24:2, 3),
significabat quod Dominus prorsus negaretur apud illos; quare etiam templum funditus destructum est.
[5] Quod etiam altare significaverit Divinum Humanum Domini, concludi potest a Domini verbis apud Matthaeum,
"Vae vobis, duces caeci, quia dicitis, Quicunque juraverit per templum, nihil est, quicunque vero juraverit per aurum templi, reus est; stulti et caeci, utrum majus est, aurum, an templum quod sanctificat aurum? Tum, Quicunque juraverit per altare, nihil est, quicunque vero juraverit per donum quod super illo, reus est; stulti et caeci, utrum majus est donum quam altare quod sanctificat donum? Qui enim jurat per altare, jurat per illud et per omne id quod super illo est; et qui jurat per templum, jurat per illud, et per Eum qui habitat in illo: et qui jurat per caelum, jurat per thronum Dei, et per Eum qui sedet super illo" (23:16-22):
dicitur quod templum sanctificet aurum quod in eo est, et quod altare sanctificet donum quod super eo; et sic quod templum et altare fuerint sanctissima, ex quibus omnis sanctificatio; quare per "templum" et "altare" significatur Dominus quoad Divinum Humanum, ex hoc enim omne sanctum caeli et ecclesiae procedit. An templum et altare, nisi hoc intelligatur, aliquid sanctificare potest? Nec potest ipse cultus, sed Dominus cui cultus, et a quo bonum et verum cultus; quare dicitur quod non donum sanctificet, sed altare; per "donum" intelliguntur sacrificia quae erant cultus: et quia hoc non intellexerunt Judaei, sed docuerunt aliter, ideo dicti sunt a Domino "stulti et caeci."
[6] Quia hoc significatum est per "altare", ideo sanctificabantur omnes qui tetigerunt illud, ut constat apud Mosen,
"Septem dies... sanctificabis" altare, "ut altare sit sanctum sanctorum; omnis qui tetigerit altare sanctificetur" (Exodus 29:37):
per "tangere" significatur communicare, transferre, et recipere (videatur n. 10130), hic Divinum quod procedit a Domino; et quia hoc significabatur per "tangere", et qui tetigerunt sanctificabantur, sequitur quod Ipse Dominus in supremo sensu significetur per "altare", aliunde enim non est aliquod sanctum: omnis etiam cultus est cultus Domini et a Domino; quare etiam, quia cultus in ecclesia illa principaliter constabat in holocaustis et sacrificiis, per "altare" significabatur ipsum Divinum a quo, et hoc Divinum est Divinum Humanum Domini.
[7] Inde quoque erat quod mandatum sit
Quod ignis super altari jugiter arderet, et nusquam exstingueretur (Leviticus 6:5, 6 [B.A. 12, [13]),
et quod ex illo igne accenderentur lucernae in Tentorio conventus, et quod ex eodem desumerent in thuribulis et suffirent, nam per "ignem" significabatur Divinus Amor qui est in solo Domino (videatur supra, n. 68).
[8] Quia "ignis altaris" significat Divinum Amorem, ideo sanctificabatur per illum propheta Esaias,
"Volavit ad me unus seraphim, in cujus manu pruna ignis, quam... acceperat desuper altari; et tetigit os meum, et dixit, Tetigit haec labia tua; ideo recessit iniquitas tua, et peccatum tuum expiatur" ((Esai.) 6:6, 7, 7):
quid haec in serie significant, videri potest dum scitur quod "altare" significet Dominum quoad Divinum Humanum, quod "ignis" super illo Divinum Bonum Divini Amoris Ipsius, quod "os et labia" prophetae significent doctrinam boni et veri, quod "tangere" significet communicare, "iniquitas" quae recessit falsum, ac "peccatum" malum; nam "iniquitas" dicitur de vita falsi seu de vita contra vera, et "peccatum" de vita mali seu de vita contra bonum.
[9] Apud Esaiam,
"Omnia pecora Arabiae congregabuntur Tibi, arietes Nebaioth ministrabunt Tibi, ascendent ad beneplacitum altare meum; ita domum decoris 3
mei decorabo" (60:7):
agitur ibi de adventu Domini, et haec dicta sunt de Ipso Domino; per "omnia pecora Arabiae" quae congregabuntur, et per "arietes Nebaioth" qui ministrabunt, significantur omnia bona spiritualia externa et interna; per "pecora" significantur bona externa, et per "arietes" bona interna, ac per "Arabiam" et "Nebaioth" spiritualia: "ascendent ad beneplacitum altare meum, ita domum decoris mei decorabo", significat Divinum Humanum Domini in quo erunt; "altare" significat Divinum Humanum Ipsius quoad Divinum Bonum, ac "domus decoris" illud quoad Divinum Verum: quod Dominus quoad Divinum Humanum hic intelligatur, constat ex praecedentibus hujus capitis, ubi dicitur quod "super Te exorietur Jehovah, et gloria Ejus super Te videbitur", et quae sequuntur, per quae describitur Divina Sapientia qua Dominus quoad Humanum suum implebitur.
[10] Quoniam per "altare" in supremo sensu significatur Divinum Humanum Domini, ideo etiam per "altare" significatur caelum et ecclesia; nam caelum angelicum in se spectatum est ex Divino quod procedit ex Divino Humano Domini; inde est quod caelum angelicum in toto complexu sit sicut unus Homo; quare etiam caelum illud vocatur Maximus Homo (de qua re videantur quae in opere De Caelo et Inferno 59-86, ostensa sunt), similiter ecclesia (n. 57, ibi). Et quia omnis cultus est a Domino, est enim Divinum, quod communicatur homini a Domino, in quo est Ipse Dominus, inde per "altare" etiam significatur in genere omne cultus qui procedit ex bono amoris, et per "templum" cultus qui procedit ex veris ab illo bono: omnis enim cultus est vel ex amore vel ex fide, aut ex bono vel ex vero; cultus ex bono amoris est qualis est in regno caelesti Domini, et cultus ex veris ex illo bono, quae vera etiam vocantur vera fidei, est qualis est in regno spirituali Domini (de quibus etiam videatur in eodem opere, n. 20-28).
[11] Ex his nunc constare potest quid per "altare significatur in sequentibus his locis:
Apud Davidem,
"Quam amabilia sunt habitacula tua, Jehovah Zebaoth; desideravit, immo consumpta est, anima mea erga atria Jehovae, cor meum et caro mea jubilant erga Deum vivum; etiam avis invenit domum, et hirundo nidum sibi, altaria tua, Jehovah Zebaoth, Rex mi et Deus mi; beati habitatores domus tuae" (Psalms 84:2-5 [B.A. 1-4]):
per "altaria" hic intelliguntur caeli, nam dicitur "Quam amabilia sunt habitacula tua; desideravit, immo consumpta est, anima mea erga atria Jehovae", et postea "altaria tua, Jehovah Zebaoth"; per "habitacula" intelliguntur caeli superiores, et per "atria" caeli inferiores, ubi introitus, quae etiam "altaria" dicuntur ex cultu: et quia omnis cultus est ex bono amoris per vera, ideo dicitur "altaria tua, Jehovah Zebaoth, Rex mi et Deus mi", Dominus enim dicitur "Jehovah" ex Divino Bono, ac "Rex" et "Deus" ex Divino Vero: et quia intelliguntur caeli, etiam dicitur "Beati habitatores domus tuae"; "domus Jehovae Dei" est caelum in omni complexu: quod etiam dicatur, "etiam avis invenit domum et hirundo nidum suum", est quia "avis" significat verum spirituale, et "hirundo" verum naturale, per quae cultus: et quia omne verum per quod cultus est ex bono amoris, ideo praemittitur, "Cor meum et caro mea jubilant erga Deum vivum"; per "cor" et per "carnem" significatur bonum amoris, et per "jubilare" significatur cultus ex jucundo boni.
[12] Caelum et ecclesia intelliguntur per "altare" etiam in his in Apocalypsi, -
"Datus est mihi calamus similis baculo, et adstitit angelus et dixit mihi, Surge et metire templum Dei et altare, et adorantes in illo" (11:1);
et postea,
"Audivi alium angelum ex altari dicentem, Immo, Domine Deus omnipotens, vera et justa sunt judicia tua" (16:7).
Apud Davidem,
"Lavo in innocentia manus meas, et circumdo altare tuum, Jehovah, ut audiri faciam vocem confessionis" (Psalms 26:6, 7):
"lavare in innocentia manus" significat purificari a malis et falsis; "circumdare altare tuum, Jehovah", significat conjunctionem cum Domino per cultum ex bono amoris; qui cultus, quia fit per vera ex bono, ideo adjicitur, "ut audiri faciam vocem confessionis"; "audiri facere vocem confessionis" est cultus ex veris: quod "circumdare altare tuum, Jehovah", significet conjunctionem Domini per cultum ex bono amoris, est quia "Jehovah" dicitur de Bono amoris, et "circumdare" significat cultu amplecti, ita conjungi.
[13] Apud Esaiam,
"In die illo erunt quinque urbes in terra Aegypti, loquentes labiis Canaanis, et jurantes Jehovae Zebaoth: Ir Cheres dicetur unaquaevis: in die illo erit altare Jehovae in medio terrae Aegypti, et statua apud terminum ejus Jehovae" (19:18, 19):
per "Aegyptum" significatur naturalis homo et ejus scientificum; "in die illo" significat adventum Domini, et tunc statum illorum qui in veris scientificis a Domino; "quinque urbes in terra Aegypti loquentes labiis Canaanis", significat vera doctrinae plura quae genuina ecclesiae ("quinque" sunt plura, "urbes" sunt vera doctrinae, "labia Canaanis" sunt doctrinalia ecclesiae genuina); "jurantes Jehovae Zebaoth", significat confitentes Dominum: "Jehovah Zebaoth" dicitur hic et multis aliis in locis in Verbo, et intelligitur Dominus quoad omne bonum et verum, nam zebaoth in lingua originali significant exercitus, ac "exercitus" in sensu spirituali significant omnia bona et vera caeli et ecclesiae (videatur n. 3448, 7236, 7988, 8019); hoc itaque est "Jehovah Zebaoth" seu "Jehovah Exercituum": "Ir Cheres dicetur unaquaevis" significat doctrinam coruscantem ex veris spiritualibus in naturali, "Ir" enim est urbs, et "urbs" significat doctrinam, "Cheres" est coruscatio ut solis: "in die illo erit altare Jehovae in medio terrae Aegypti" significat quod tunc erit cultus Domini ex bono amoris per vera scientifica quae in naturali homine; "altare Jehovae" significat cultum Domini ex bono amoris, "in medio terrae Aegypti" significat per vera scientifica quae in naturali homine, vera scientifica sunt etiam cognitiones ex sensu litterae Verbi: "et statua apud terminum (ejus) Jehovae" significat cultum Domini ex veris fidei; per "statuam" significatur cultus ex veris fidei, et per "terminum Aegypti significantur extrema; extrema naturalis hominis sunt sensualia.
[14] Apud eundem,
"Cum posuerit omnes lapides altaris sicut lapides calcis dispersos, non resurrexerint luci et statuae solares" (27:9):
haec de Jacobo et Israele, per quos significatur ecclesia, hic quae destruenda; destructio ejus quoad vera cultus describitur per "ponere lapides altaris sicut lapides calcis dispersos"; "lapides altaris" sunt vera cultus, "sicut lapides calcis dispersi" sunt sicut falsa non cohaerentia: "non resurrexerint luci et statuae solares" significat ut non amplius aliquis cultus ex veris spiritualibus et naturalibus; "luci" significant cultum ex veris spiritualibus, et "statuae solares" cultum ex veris naturalibus.
[15] In Threnis,
"Deseruit Dominus altare suum, abominatus est sanctuarium suum, conclusit in manus hostis muros palatiorum ejus" (2:7):
lamentatio super vastatis omnibus ecclesiae; quod vastata sit ecclesia quoad omnia bona, significatur per "Deseruit Dominus altare suum"; quod vastata sit quoad omnia vera, significatur per "abominatus est sanctuarium suum"; (quod "sanctuarium" dicatur de ecclesia quoad vera, videatur supra, n. 204(a);) quod falsa et mala intraverint in omnia ecclesiae, significatur per "conclusit in manus hostis muros palatiorum ejus"; "hostis" significat malum et falsum, "concludere in manus ejus" significat quod occupaverint et intraverint, "muri palatiorum" significant omnia vera tutantia, "palatia" sunt illa quae doctrinae.
[16] Apud Esaiam,
"Quisquis custodit sabbathum... et servat foedus meum, introducam eos super montem sanctitatis meae, et exhilarabo eos in domo precationis meae; holocausta eorum et sacrificia eorum in beneplacitum super altari meo" (56:6, 7):
per "sabbathum" significatur conjunctio Domini cum caelo et ecclesia, ita cum illis qui ibi; quare per "custodire sabbathum" significatur in conjunctione cum Domino esse: et per "servare foedus Ipsius s1gnificatur conjunctio per vitam secundum praecepta Domini; "foedus" est conjunctio, et vita secundum praecepta conjungit; praecepta Decalogi inde dicta fuerunt "foedus": "introducam eos super montem sanctitatis" significat quod donaturus bono amoris; "mons sanctitatis" est caelum ubi bonum amoris in Dominum, ita quoque bonum amoris quale ibi: "exhilarabo eos in domo precationis meae" significat quod donaturus illos veris spiritualibus; "domus precationis" seu templum est caelum ubi vera spiritualia sunt, ita quoque vera spiritualia qualia ibi: "holocausta et sacrificia eorum in beneplacitum super altari meo" significat cultum ex bono amoris per vera spiritualia gratum; "holocausta" significant cultum ex bono amoris, et "sacrificia" cultum ex veris quae ex illo bono; vera ex bono sunt quae vocantur vera spiritualia; "super altari" significat in caelo et ecclesia.
[17] Apud Davidem,
"Benefac in beneplacito tuo Zioni, aedifica muros Hierosolymae; tunc delectaberis sacrificiis justitiae... et ignito; tunc ascendere facient super altare tuum juvencos" (Psalms 51:20, 21 [B.A. 18, 19]):
per "Zionem" intelligitur ecclesia quae in bono amoris, et per "Hierosolymam" ecclesia quae in veris doctrinae; inde per "benefacere in beneplacito Zioni, et aedificare muros Hierosolymae", significatur restaurare ecclesiam ducendo in bonum amoris et docendo in veris doctrinae: cultus tunc ex bono amoris significatur per "tunc delectaberis sacrificiis justitiae et ignito"; "justitia" dicitur de bono caelesti, et "ignitum" significat amorem: et cultus tunc ex bono charitatis, significatur per "tunc ascendere facient super altare tuum juvencos"; juvenci significant bonum naturale spirituale, quod bonurn est bonum charitatis.
[18] Apud eundem,
"Deus Jehovah qui illuminat nos, ligate festum funibus usque ad cornua altaris, Deus mi" (Psalms 118:27 [, 28]):
per "illuminare" significatur illustrare in veris: per "ligare festum funibus usque ad cornua altaris" significatur conjungere omnia cultus; "ligare funibus" est conjungere, "festum ad cornua altaris" sunt omnia cultus ("cornua" sunt omnia quia ultima, ac "festum" et "altare" sunt cultus); omnia cultus conjuncta sunt quando externa cum internis, et quando bona cum veris.
[19] Apud Lucam,
"Requiretur sanguis omnium prophetarum effusus a fundatione mundi a generatione hac, a sanguine Abelis usque ad sanguinem Zachariae interfecti inter altare et templum" (11:50, 51):
per haec non intelligitur quod a gente Judaica requiretur sanguis omnium prophetarum a fundatione mundi a sanguine Abelis, non enim ab aliquo requiritur sanguis quam ab illo qui effudit eum; sed per illa verba intelligitur quod ab illa gente falsificatum sit omne verum, et adulteratum omne bonum; "sanguis" enim "omnium prophetarum effusus a fundatione mundi" significat falsificationem omnis veri quod usquam in ecclesia fuit; "sanguis" est falsificatio, "prophetae" sunt vera doctrinae, et "a fundatione mundi" est quod usquam in ecclesia fuit ("fundatio mundi" est instauratio ecclesiae): "a sanguine Abelis usque ad sanguinem Zachariae interfecti inter altare et templum", significat adulterationem omnis boni, et inde exstinctionem cultus Domini; "sanguis Abelis usque ad Zachariam" est adulteratio omnis boni, "interfici inter altare et templum" est exstinguere omne bonum et omne verum in cultu, "altare" enim significat cultum ex bono, et "templum" cultum ex vero, ut supra quoque dictum est: inter utrumque est ubi conjunctio, et ubi non conjunctio ibi non bonum nec verum. Altare erat extra Tentorium conventus et extra Templum; quod itaque fiebat inter utrumque significabat communicationem et conjunctionem (videatur in Arcanis Caelestibus, n. 10001, 4
10025; et quod "Abel" significet bonum charitatis, n. 342, 374, 1179, 3325 5
). Quod non Abel nec Zacharias hic in spirituali sensu intelligatur, constat ex eo, quod nomina in Verbo significent res.
[20] Apud Matthaeum,
Jesus dixit, "Si obtuleris munus tuum super altari, et apud hoc recordatus fueris quod frater tuus habeat aliquid contra te, relinque munus coram altari, et abi, prius reconciliare fratri, et tunc veniens offer munus tuum" (5:23, 24):
per "offerre munus super altari" in sensu spirituali intelligitur colere Deum, et per colere Deum intelligitur cultus tam internus quam externus, nempe qui est amoris et fidei et inde vitae; hoc intelligitur quia cultus in Ecclesia Judaica principaliter constabat in sacrificiis seu muneribus offerendis super altari, ac principale sumitur pro omni: ex his constare potest quid in sensu spirituali intelligitur per illa verba Domini, quod nempe cultus Divinus primario consistat in charitate erga proximum, et non in pietate absque illa; "offerre munus super altari" est cultus ex pietate, et "reconciliari fratri" est cultus ex charitate, et quod hic sit vere cultus, et qualis hic talis ille. (De qua re videatur Doctrina Novae Hierosolymae, n. 6
123-129; et in opere De Caelo et Inferno 222, 224, 358-360, 528, 529, 535, et supra, n. 325(b.))
[21] Quod "si obtuleris munus tuum super altari" significet in omni cultu, patet a Domini verbis apud Lucam cap. 17:4, [Matthaeus 18:22,] ubi dicitur quod omni tempore remittendum sit fratri seu proximo; "septuagies septem" ibi significat jugiter.
Quoniam per "altare" talia significata sunt, ideo altare factum est vel ex ligno, vel ex humo, vel ex lapidibus integris super quos non moveretur ferrum, et quoque circumdatum est aere. Quod factum sit ex ligno, erat causa, quia "lignum" significat bonum; similiter quod ex humo, nam "humus" simile significat: quod ex lapidibus integris, erat causa, quia illi "lapides" significabant vera formata ex bono, seu bonum in forma; et ne accederet aliquid ex propria intelligentia quod simul formaret id, prohibitum fuit ne lapides illi aptarentur per aliquem malleum, securim, aut ferrum: quod "circumdatum fuerit aere" significabat quod repraesentaret bonum undequaque, "aes" enim significat bonum in externis.
[22] Quod altare ex ligno factum fuerit, constat apud Mosen,
"Facies altare ex lignis schittim, quinque cubiti longitudo et... latitudo, quadratum erit;... et facies ei cornua;... et facies ei cribrum, opus retis aeris... cavum tabulatum erit" (Exodus 27:1-8);
et apud Ezechielem,
"Altare erat ex ligno, tres ulnas altum, et longitudo ejus duae ulnae, cui anguli, longitudo ejus et parietes ejus ex ligno: tunc locutus est ad me, Haec mensa quae coram Jehovah" (41:22 7
):
quod altare ex ligno factum sit et obductum aere, fuit etiam propter usum ut portari ac transferri posset a loco in locum in deserto, ubi tunc fuerunt filii Israelis, tum quia "lignum significat bonum, et "lignum schittim" bonum justitiae seu meriti Domini.
(Quod "lignum" significet bonum, videatur n. 643, 3720, 8354; et quod lignum schittim "bonum justitiae seu meriti, quod soli Domino, n. 9472, 9486, 9528, 9715, 10178.) Quod autem altare ex humo aedificaretur, et si ex lapidibus, quod ex integris et non per aliquod instrumentum ferri caesis, constat etiam apud Mosen,
"Altare (humi) facies Mihi, ut sacrifices super illo holocausta tua et eucharistica tua Quod si altare lapidum facias Mihi, non aedificabis illos caesos, quia si caelum moveris super illos profanabis illud" (Exodus 20:21, 22 [B.A. 24, 25]):
et alibi,
Si altare lapidum aedificatur, non impelletur ferrum super lapides (Deutr. 27 [5,] 6).
[23] Hactenus ostensum est quid per "altare" significatum est in genuino sensu; exinde patet quid per "altare" significatur in sensu opposito, quod nempe cultus idololatricus seu cultus infernalis, qui solum est apud illos qui quidem religionem profitentur, sed usque se et mundum super omnia amant, et sic colunt; et cum hoc faciunt, amant malum et falsum; quare per "altare", cum de illis, significatur cultus ex malo, et per "statuas", quae etiam erant illis, cultus ex falso, proinde etiam infernum. Quod hoc significetur per "altare" in opposito sensu, constat ex his sequentibus locis:
Apud Esaiam,
"In die illo respiciet homo ad Factorem suum, et oculi ejus ad Sanctum Israelis spectabunt; et non respiciet ad altaria, opus manuum suarum, et quod fecerunt digiti illius 8
non spectabit, aut ad lucos aut subdiales statuas" (17:7, 8):
haec de instauratione novae ecclesiae a Domino; quod tunc ducendi erunt in bonis vitae et informandi in veris doctrinae, intelligitur per quod homo "in die illo respiciet ad Factorem suum, et oculi ejus ad Sanctum Israelis spectabunt"; Dominus dicitur "Factor" ex eo quod ducat in bona vitae, nam haec faciunt hominem, et "Sanctus Israelis" ex eo quod doceat vera doctrinae: quare etiam dicitur quod "homo respiciet", et "oculi ejus spectabunt"; homo dicitur "homo" ex bono vitae, et "oculi" dicuntur de intellectu veri, ita de veris doctrinae; quod tunc non cultus ex proprio amore, ex quo mala vitae, nec ex propria intelligentia, ex qua falsa doctrinae, significatur per quod "non respiciet ad altaria, opus manuum suarum, et quod fecerunt digiti ejus 9
non spectabit"; per "altaria, opus manuum suarum" intelligitur cultus ex proprio amore, ex quo mala vitae; et per "quod fecerunt digiti ejus intelligitur cultus ex propria intelligentia ex qua falsa doctrinae: per "lucos et subdiales statuas" significatur religiosum ex falsis et inde malis, per "lucos" religiosum ex falsis, et per "subdiales statuas" ex malis falsi.
[24] Apud Jeremiam,
"Peccatum Jehudae scriptum est stylo ferri, scalpro adamantis, 10
sculptum super tabula cordis eorum, et in cornibus altarium vestrorum: sicut recordor filiorum eorum, altarium eorum, et lucorum eorum cum arbore viridi, super collibus altis" (17:1, 2):
per haec describitur quod cultus idololatricus genti Judaicae ita irradicatus fuerit ut auferri nequiret; quod irradicatus ut non auferri posset, significatur per quod "peccatum Jehudae scriptum sit stylo ferri, scalpro adamantis, sculptum super tabula cordis eorum, et in cornibus altarium eorum"; falsum irradicatum intelligitur per "scriptum stylo ferri et scalpro adamantis", et malum irradicatum intelligitur per "sculptum super tabula cordis, et in cornibus altarium illorum"; "super cornibus altarium" dicitur quia intelligitur cultus idololatricus: per "filios" quorum recordatur, significantur falsa mali, per "altaria" cultus ille ex malo, per "lucos cum arbore viridi" cultus ille ex falso, [per] "super collibus altis" significatur adulteratio boni et falsificatio veri: illo enim tempore, quando omnia cultus erant repraesentativa caelestium et spiritualium, cultum habebant in lucis et super collibus, quia "arbores", ex quibus luci, significabant cognitiones et perceptiones veri et boni, et hoc secundum species arborum; et quia "colles" significabant bona charitatis, in quibus spirituales angeli sunt, qui in mundo spirituali habitant Super collibus, inde erat quod cultus antiquis temporibus perageretur super collibus; at hoc prohibitum fuit genti Judaicae et Israeliticae, ne profanarent sancta quae repraesentabantur, erat enim gens illa solum in externis quoad cultum, internum eorum erat mere idololatricum.
(Quod "arbores" significent cognitiones et perceptiones veri et boni secundum species illarum, videatur n. 2163, 2682, 2722, 2972, 7692:
quod inde antiqui Divinum cultum habuerint in lucis sub arboribus secundum earum significationes, n. 2722, 11
4552:
quod hoc prohibitum fuerit genti Judaicae et Israeliticae, causa, n. 2722:
quod "colles" significent bona charitatis, causa, n. 6435, 10438.)
[25] Apud Hoscheam,
"Vitis vacua Israel, fructum facit similem sibi; quando multus fructus ejus multiplicat altaria, quando bene est terrae ejus bonas faciunt statuas: adblanditur cor eorum, jam desolati sunt; ille evertet altaria illorum, devastabit statuas illorum" (10:1, 2):
"Israel" hic significat ecclesiam, quae "vitis vacua" dicitur cum non verum amplius; cultus ejus ex malis intelligitur per "altaria" quae multiplicat; et cultus ex falsis intelligitur per "statuas" quas bonas facit: quod hoc faciant quantum abundant, significatur per "quando multus est fructus ejus, et quando bene est terrae ejus"; quod cultus ex malis et ex falsis destruetur, significatur per quod evertet altaria illorum, et devastabit statuas illorum."
(Quod "statuae" significaverint cultum ex veris, ac in opposito sensu cultum ex falsis, ita idololatricum, videatur n. 3727, 4580, 10643.)
[26] Apud Ezechielem,
"Sic dixit Dominus Jehovih montibus et collibus, alveis et vallibus Ego adducens super vos gladium, et perdam excelsa vestra, et destruentur altaria vestra, frangentur solares statuae vestrae, immo faciam cadere confossos vestros coram idolis vestris" (6:3, 4, 6, 13):
"Dixit Dominus Jehovih montibus, collibus, alveis et vallibus", non significat omnibus qui ibi habitant, sed omnibus idololatris, qui nempe super montibus et collibus et ad alveos et in vallibus instituerunt cultum, quod fecerunt propter repraesentationes et inde significationes eorum; "adducere super vos gladium, et perdere excelsa, destruere altaria, et frangere solares statuas", significat destruere omnia cultus idololatrici per falsa et mala, nam cultus idololatricus semet per illa destruit; "gladius" enim significat falsa destruentia, "excelsa" cultum idololatricum in genere, "altaria" eundem ex malis amoribus, et "statuae solares" eundem ex falsis doctrinae: "facere cadere confossos coram idolis" significat damnationem eorum qui pereunt per falsa; "confossi" significant illos qui pereunt per falsa, "idola" significant falsa cultus in genere, et "cadere" significat damnari.
[27] Apud Hoscheam,
"Multiplicavit Ephraim altaria ad peccandum; 12
fecerunt illi altaria ad peccandum" (8:11):
per "Ephraim" significatur intellectuale ecclesiae, hic intellectuale perversum; "multiplicare altaria ad peccandum" significat pervertere cultum per falsa, et "facere altaria ad peccandum" significat pervertere cultum per mala; nam in Verbo "multiplicare" dicitur de veris ac in opposito sensu de falsis, et "facere", dicitur de bono et in opposito sensu de malo; inde est quod illa duo dicantur, et tamen non est repetitio vana.
[28] Apud eundem,
"Excisa est Samaria, rex ejus sicut spuma super faciebus aquarum; et perdentur excelsa Aven, peccatum Israelis, tribulus et spina ascendit super altaria illorum" (10:7, 8):
per "Samariam" significata est ecclesia spiritualis, seu ecclesia in qua charitas et fides unum faciunt; at postquam perversa facta est, tunc per "Samariam" significata est ecclesia in qua charitas separata est a fide, et haec usque essentialis pronuntiata; quare etiam tunc per illam significatum ubi non verum amplius quia non bonum, sed loco boni malum vitae, et loco veri falsum doctrinae; hoc significatur hic per quod "excisa sit Samaria": falsum doctrinae ejus significatur per "regem ejus qui sicut spuma super faciebus aquarum"; "rex" significat verum, et in opposito sensu, ut hic, falsum; "spuma" super faciebus aquarum significat vacuum et separatum a veris; "aquae" sunt vera: per quod "perdentur excelsa Aven", significatur quod destruentur principia falsi et inde ratiocinationes quae sunt illis qui in cultu illo, qui in se spectatus est interior idololatricus, nam qui in malo vitae et in falsis doctrinae sunt se colunt et mundum: per quod "tribulus et spina ascendet super altaria eorum" significatur quod verum falsificatum et malum inde in omni cultu eorum; "altaria" sunt omnis cultus.
[29] Apud Amos,
"In die illo, quo visitaturus sum praevaricationes Israelis super illum, visitabo super altaria Bethelis, ut excidantur cornua altaris, cadantque in terram" (3:14):
per "visitare praevaricationes Israelis super illum", significatur status illorum ultimus, in sensu spirituali status post mortem quando judicandi; "visitare" pro judicare dicitur quia visitatio semper praecedit judicium: per "altaria Bethelis" significatur cultus ex malo; per "cornua altaris" significatur cultus ex falsis: ita per haec significantur omnia cultus; quae quod destruenda sint, significatur per quod "cornua exscindentur et cadent in terram." Dicitur quod "visitabitur super altaria Bethelis", quia Jeroboamus separavit Israelitas a Judaeis, et erexit duo altaria, unum in Bethele et alterum in Dane; et quia per "Bethelem" et "Danem" significantur ultima in ecclesia, et ultima in homine ecclesiae vocantur naturalia sensualia, seu naturalia mundana et corporea, ideo haec per "Bethelem" et "Danem" significantur, per "Bethelem" ultimum boni et per "Danem" ultimum veri; inde per bina illa "altaria" significatur cultus in ultimis seu in extremis; qualis cultus est apud illos qui separant charitatem a fide, et hanc solam pro medio salutis agnoscunt. Hi inde de religione cogitant in naturali sensuali; quapropter omnia quae dicunt se credere, non intelligunt nec volunt intelligere, dicendo quod intellectus erit sub obedientia fidei; et qui tales sunt, repraesentati sunt per Israelitas separatos a Judaeis, seu per Samariam separatam a Hierosolyma; ac cultus eorum repraesentatus est per altaria in Bethele et Dane; qui cultus, quatenus est separatus a charitate, est nullus cultus, nam in illo os loquitur absque intellectu et voluntate, seu absque mente; absque intellectu, quia dicunt credendum esse tametsi non intelligunt, et absque voluntate, quia removent facta seu bona charitatis.
[30] Quod is cultus nullus cultus sit, significatur per haec in Libro Primo Regnum,
Cum stetit Jeroboamus super altari in Bethele, vir Dei clamavit ad illum quod altare diffinderetur et cinis effunderetur; quod etiam factum est (12:26 ad fin. ; et cap. 13:1-6):
quod prorsus nullus cultus esset, significatur per quod "altare diffinderetur, et cinis effunderetur." Quod fides separata a charitate significata sit tunc per "Samariam", est quia regnum Judaicum significabat ecclesiam caelestem seu ecclesiam quae in bono amoris, et regnum Israeliticum significabat ecclesiam spiritualem quae est in veris ex illo bono: hoc significatum est per regnum Judaicum et Israeliticum quando sub uno rege erant, seu quando conjuncta; cum autem separata sunt, tunc per regnum Israeliticum significatum est verum separatum a bono, seu quod idem, fides separata a charitate. Praeterea cultus significatur per "altare", quia per "holocausta" et "sacrificia" quae offerebantur super eo, plurimis aliis in locis, quae ob copiam non adducuntur:
et quia cultus idololatricus per "altaria gentium" significatus est, ideo mandatum est ut ubivis destruerentur (Videatur Deuteronomius 7:5; 12:3; Judicum 2:2: et alibi):
[31] ex quo patet quod altaria in usu fuerint apud omnem posteritatem ex Ebero, ita apud omnes qui Hebraei vocabantur, qui quoad plurimam partem fuerunt in terra Canaane, et proxime circum illam, tum etiam in Syria, unde Abram. Quod fuerint in terra Canaane et proxime circum illam, constat ex altaribus, quae ibi, memoratis et destructis; quod in Syria, constat
Ex altaribus a Bileamo, qui e Syria erat, aedificatis (Numeri 23:1):
Et ex altari in Damasco (2 Regnum 16:10-15);
Et ex eo, quod Aegyptii abominati sint Hebraeos propter sacrificia (Exodus 8:22 [B.A. 26]),
usque adeo ut non vellent panem cum illis comedere (Genesis 43:32).
Causa erat, quia Antiqua Ecclesia quae fuit ecclesia repraesentativa, ac per multum orbis Asiatici extensa, ignoravit sacrificia, et aspexit illa, quando ab Ebero instituta fuerunt, sicut abominanda; quod nempe vellent placare Deum per caedem diversorum animalium, et sic per sanguinem. Inter eos qui ab Antiqua Ecclesia fuerunt, erant etiam Aegyptii; sed hi quia applicuerunt repraesentativa ad magica, ecclesia illa apud eos exstincta fuit. Quod non panem cum illis vellent comedere, erat causa, quia per "prandia" et "cenas" eo tempore repraesentabatur et inde significabatur consociatio spiritualis, quae est consociatio et conjunctio per illa quae ecclesiae sunt, et per "panem" In genere significabatur omnis cibus spiritualis, et inde per "prandium" et "cenam" omnis conjunctio.
[32] (Quod Antiqua Ecclesia per multum orbis Asiatici, nempe per Assyriam, Mesopotamiam, Syriam, Aethiopiam, Arabiam, Libyam, Aegyptum, Philisthaeam usque ad Tyrum et Zidonem, per terram Canaanem cis et trans Jordanem, fuerit extensa, videatur n. 1238, 2385; quod fuerit ecclesia repraesentativa, n. 519, 521, 2896: de ecclesia ab Ebero instituta, quae vocata est Ecclesia Hebraea, n. 1238, 1241, 1343, 4516, 4517; quod sacrificia ab Ebero primum incepta fuerint, et dein in usu apud posteros ejus, n. 1128, 1343, 2180, 10042; quod sacrificia non mandata fuerint, sed modo permissa, ostensum ex Verbo; causa quod dicantur mandata, n. 922, 2180, 2818: et quia Verbum conscriptum est apud illam gentem, et Verbum Historicum de illa gente, quod non aliter potuerit quam ut altaria et sacrificia nominarentur, et quod cultus Divinus per illa significaretur, n. 10453, 10461, 10603, 10604.)
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