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490. And another angel came and stood at the altar.- This signifies the conjunction of heaven with the Lord by means of celestial good, as is evident from the signification of an angel, as denoting heaven, concerning which we shall speak presently; and from the signification of altar, as denoting good of love to the Lord, concerning which we shall also speak presently. An angel signifies the angelic heaven, because the things seen by John were representative. And because heaven could not be presented to his view, therefore angels were seen instead of the heavens, thus also, as stated above, seven angels who stood before God (n. 489); and there were also four-and-twenty elders and four animals, and that these represented the heavens was shown above (n. 313:1, 322, 362, 462); and similarly here, the angel who stood at the altar. The angels seen by John represented heaven, because the whole heaven in the presence of the Lord is as one angelic man, and similarly every society of heaven; also because an angel derives his angelic form, which is the human form, from the whole heaven. Concerning this fact see Heaven and Hell 51-58, 59-67, 68-72, 73-77, 78-86), where this interior truth is fully unfolded. For this reason when an angel is representatively seen, he signifies either that society of heaven to which he belongs, or several societies together, or even the whole heaven in regard to that special aspect of heaven and the church which is treated of. That by angels in the Word are signified complete societies in heaven, and also the whole heaven, may be seen above (n. 90, 302, 307). By this angel who stood at the altar, is signified the inmost or third heaven, because the altar signifies the good of love to the Lord, and all those who are in the inmost or third heaven are in that good.
[2] It is not to be supposed that, because an altar was seen in heaven, any altar, such as the Israelites had, exists there; but as that altar is often mentioned in the Word, and because it signifies the good of love to the Lord, and worship from that good, therefore an altar was seen by John, by whom also the Word was to be written in order that the Word might be everywhere consistent with itself. For the same reason he saw a golden altar, which was for incenses, also the censer and incenses, which are mentioned presently, and also the ark of the covenant (chap. 391).
490. Verse 3. And another angel came and stood at the altar, signifies the conjunction of heaven with the Lord through celestial good. This is evident from the signification of an "angel," as being heaven (of which presently); also from the signification of "altar," as being the good of love to the Lord (of which also presently). An "angel" signifies the angelic heaven because the things seen by John were representative; and as heaven could not be presented to his view, therefore instead of the heavens angels were seen; as also above, "seven angels who stood before God" (n. 488); so also "four and twenty elders and four animals" which represented the heavens above, n. 313, 332, 362, 462); so here, "the angel who stood at the altar." The angels seen by John represented heaven, because the whole heaven before the Lord is as one angel-man, likewise each society of heaven; also because the angel derives his angelic form, which is the human form, from the universal heaven. (Respecting this see in the work on Heaven and Hell 51-58, 59-67, 68-72, 73-77, 78-86, where this arcanum is fully unfolded.) For this reason when an angel appears representatively, he represents either the society of heaven from which he is, or many societies together, or the universal heaven in respect to that in heaven and the church that is treated of. That "angels" in the Word signify entire societies in heaven, and also the whole heaven, may be seen above (n. 90, 302, 307). This angel "who stood at the altar" signifies the inmost or third heaven, because the "altar" signifies the good of love to the Lord, and all who are in the inmost or third heaven are in that good.
[2] An altar was seen in heaven not because any altar exists there such as the Israelitish nation had; but as that altar is frequently mentioned in the Word, and it signifies the good of love to the Lord and worship from that good, so an altar was seen by John, by whom the Word was also written, in order that the Word may be everywhere consistent with itself. For a similar reason he saw a golden altar, which was for the offering of incense, also a censer and incense, which are also presently mentioned; as also the ark of the Covenant (chap. 391.
490. [Vers. 3.] "Et alius angelus venit et stetit ad altare." - Quod significet conjunctionem caeli cum Domino per bonum caeleste, constat ex significatione "angeli", quod sit caelum (de qua sequitur) et ex significatione "altaris", quod sit bonum amoris in Dominum (de qua etiam sequitur).
Quod "angelus" significet caelum angelicum, est quia illa quae visa sunt Johanni repraesentativa fuerunt; et quia caelum non potuit sisti in conspectum ejus, ideo pro caelis visi sunt angeli; ita quoque supra, "septem angeli, qui steterunt coram Deo" (n. 488); tum etiam "viginti quatuor seniores, et quatuor animalia", quae quod repraesentaverint caelos, supra (n. 313 [a] , 322, 362, 462) ostensum est: similiter hic "angelus qui stetit ad altare." Quod angeli visi Johanni caelum repraesentaverint, est quia totum caelum coram Domino est sicut unus angelus homo; similiter unaquaevis societas caeli; tum quia angelus ducit suam formam angelicam, quae est forma humana, ab universo caelo. (De qua re videatur in opere De Caelo et Inferno n. 51-58, 59-67, 68-72, 73-77, 78-86, ubi hoc arcanum plene evolutum est.) Inde est quod angelus, dum repraesentative sistitur, significet vel societatem caeli e qua est, vel plures societates simul, vel etiam universum caelum quoad illud caeli et ecclesiae de quo agitur. Quod per "angelos" in Verbo significentur integrae societates in caelo, et quoque totum caelum, videatur supra (n. 90, 302, 307): per hunc angelum, qui "stetit ad altare", significatur caelum intimum et tertium; quoniam per "altare" significatur bonum amoris in Dominum, et omnes qui in intimo seu tertio caelo sunt, in illo bono sunt.
[2] Quod altare visum sit in caelo, non erat quia aliquod altare, quale fuit apud gentem Israeliticam, ibi datur; sed quia altare id in Verbo Saepius nominatur, et per id ibi significatur bonum amoris in Dominum et cultus ex illo bono, ideo visum est Johanni, a quo etiam Verbum scriberetur, ob causam ut Verbum sibi constans esset ubivis; similiter "altare aureum" quod erat pro suffitionibus, tum "thuribulum" et "suffitus", quae etiam mox memorantur, ut quoque "arca foederis" (cap. 11:19). Plura enim repraesentativa apparent in caelo illis qui infra stant, quae tamen actualiter ibi non existunt; sunt enim solum formae repraesentativae talium quae angeli ibi cogitant ex influxu Domini, quae inde omnia significant Divina; sicut quod apparuerint "animalia" quae erant cherubi, quod apparuerit "liber obsignatus septem sigillis", et quod ex apertis quatuor primis sigillis exiverint "equi", praeter similia alibi; ita quoque hic quod apparuerit "altare", quod "thuribulum", et quod "suffitus"; quae ad visum exhibita sunt Johanni, quia in Verbo memorantur et ibi significant Divina, et quia Verbum per similia etiam in Apocalypsi conscriberetur. Erant duo altaria in usu apud gentem Israeliticam, quorum unum vocabatur "altare holocausti", alterum "altare suffimenti", quod quia obductum erat auro vocabatur "altare aureum"; et altare holocausti erat repraesentativum Domini et cultus Ejus ex bono caelesti, et altare suffimenti erat repraesentativum Domini et cultus Ejus ex bono spirituali. Bonum caeleste est bonum amoris in Dominum, et bonum spirituale est bonum charitatis erga proximum. Quid autem "altaria" in genere et in specie repraesentaverunt et significaverunt, videatur supra (n. 391).