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740. Called the devil and Satan.- That this signifies because they were interiorly in evils and in falsities from hell, is evident from the signification of the devil and Satan, as denoting hell as to evils and falsities, of which we shall speak presently. It means those who were interiorly in evils and falsities therefrom, because those who are here meant by the dragon, and are called the devil and Satan, are not outwardly, but interiorly such; for outwardly they talk like men of the church, and some like angels of heaven, about God, the Lord, faith in and love to Him, and about heaven and hell, and they gather many things from the Word by which they confirm their dogmas. Thus by means of these exterior things they are conjoined to heaven, and yet interiorly they are not influenced by them, much less delighted with them; but they are influenced by and delighted with bodily and worldly things only, and even regard heavenly things as respectively of no account. In a word, they love above all things bodily and worldly affairs, but heavenly things merely as subservient matters, so that the things which belong to the body and the world are made the head, and heavenly things the feet. They are such because they make no account of life, saying that faith alone saves, and not any good of life. Therefore they are devils and satans; for a man is such as he is interiorly, and not such as he is merely outwardly except when he speaks and acts outwardly from the interior. Moreover, a man continues to be such after death; for such as a man is interiorly, such also he is as to the spirit, and the spirit of man is affection, from which is the will and the life therefrom. From this it follows that those who make no account of life are interiorly devils and satans, and also become devils and satans when their life in the world is ended and they become spirits.
[2] The reason why they are called the devil and Satan is, that the devil and Satan signify hell, the devil signifying that hell from which evils come, and Satan that hell from which falsities come; the latter hell is called Satan, because all who are in it are called satans, and the former hell is called the devil because all who are in it are called devils. That there was no devil or Satan who before the creation of the world had been an angel of light, and was afterwards cast down with his crew into hell, is evident from what has been said in Heaven and Hell 311-316), under the head "Heaven and hell are from the human race."
[3] It must be understood that there are two kingdoms into which the heavens are divided, namely, the celestial kingdom and the spiritual kingdom, as may be seen in Heaven and Hell 20-28). To these two kingdoms correspond oppositely the two kingdoms into which the hells are divided; to the celestial kingdom corresponds oppositely the infernal kingdom, which consists of devils, and is therefore called the devil; and to the spiritual kingdom corresponds oppositely the infernal kingdom, which consists of satans, and is therefore called Satan. And as the celestial kingdom consists of angels who are in love to the Lord, so the infernal kingdom corresponding oppositely to the celestial kingdom consists of devils, who are in the love of self, and therefore from that hell evils of every kind flow forth. And as the spiritual kingdom consists of angels who are in charity towards the neighbour, so the infernal kingdom, which corresponds oppositely to the spiritual kingdom, consists of satans, who are in falsities from the love of the world, and therefore from that hell falsities of every kind flow forth.
[4] From these things it is evident what the devil and Satan signify in the following passages in the Evangelists:
"Jesus was led into the wilderness, that he might be tempted of the devil" (730:41). He is said to have been tempted by the devil, to signify that He was tempted by the hells whence evils come, thus by the worst of the hells; for these were the hells that chiefly fought against the Lord's Divine Love, the love reigning in those hells being the love of self, and this love is the opposite of the Lord's love and thus of the love which is from the Lord.
[5] In Matthew:
"The tares are the sons of the evil; the enemy who soweth them is the devil" (13:38, 39).
Tares signify the falsities of doctrine, of religion and of worship, which are from evil, wherefore also they are called the sons of the evil [one]; and since evil produces them, it is said that it is the devil who soweth them.
[6] In Luke:
"Those upon the way are they that hear, then cometh the devil, and taketh away the word out of their heart, that they may not believe and be saved" (8:12).
And in Mark:
"These are they upon the way, where the word is sown; and when they have heard, immediately Satan cometh and taketh away the word which hath been sown in their hearts" (4:15).
Respecting this the term devil is used in Luke, and Satan in Mark, for the reason that the seed which fell upon the way signifies truth from the Word, received in the memory only and not in the life, and as this is taken away both by evil and falsity, therefore both the devil and Satan are mentioned. And in Luke it is said "that the devil cometh and taketh away the word out of their heart, that they may not believe and be saved; while in Mark, "that Satan cometh and taketh away the word which hath been sown in their hearts."
[7] In Matthew:
"The king shall say to them on the left hand, Depart from me, ye cursed, into eternal fire prepared for the devil and his angels" (25:41).
The term devil is here used because these words are said of those who did not do good works, and therefore did evil works. For those who do not do good works do evil works, and the works which they did not do are recounted in the preceding verses; for when goods are lightly esteemed, evils are loved.
[8] And the Lord called Judas Iscariot a devil (6:70); and it is said that "the devil put into his heart" (John 13:2); and that after he had taken the sop "Satan entered into him" (John 13:27; Luke 22:3). This is said because Judas Iscariot represented the Jews, who were in falsities from evil, therefore from evil he is called a devil, and from falsities Satan. It is therefore said that "the devil put into his heart," to put into the heart meaning into the love which is of the will. Also it is said that "after he had taken the sop Satan entered into him," to enter into him with the sop meaning to enter into the belly, and to enter into the belly signifies into the thought, and falsities from evil belong to the thought.
[9] In John:
Jesus said to the Jews, "Ye are of your father the devil, and the desires of your father ye will do; he was a murderer from the beginning, and stood not in the truth, because the truth was not in him; when he speaketh a lie, he speaketh from his own (ex proprio)" (8:44).
The Jewish nation is here described as to what it had been from the beginning, namely, that it was in evil and in falsities therefrom. Their father the devil means evil from hell, in which their fathers were in Egypt and afterwards in the wilderness. That they wished to remain in the evils of their own desires is signified by "the desires of your father ye will do"; that they destroyed every truth of the understanding is signified by "he was a murderer from the beginning, and stood not in the truth, because the truth was not in him"; as man signifies the truth of intelligence, so a murderer signifies its destruction. Falsities from their evil are signified by When he speaketh a lie he speaketh from his own (ex proprio), his own signifying the evil of the will, and a lie the falsity therefrom.
[10] In Matthew:
The Pharisees said of Jesus, "He doth not cast out demons but by Beelzebub, the prince of the demons. Jesus, knowing their thoughts, said unto them, If Satan cast out Satan, he is divided against himself; how then shall his kingdom stand? If I in the spirit of God cast out demons, then is the kingdom of God come unto you" (12:24, 25, 26, 28).
Here the term satan, and not devil, is used because Beelzebub, who was the god of Ekron, means the god of all falsities, for Beelzebub, by derivation, means the lord of flies, and flies signify the falsities of the sensual man, thus falsities of every kind. This is why Beelzebub is called Satan; therefore the Lord also said, "If I in the spirit of God cast out demons, then is the kingdom of God come unto you," the spirit of God meaning Divine Truth proceeding from the Lord, and the kingdom of God, heaven and the church which is in Divine truths.
[11] In the Evangelists:
Peter rebuking Jesus for desiring to suffer, Jesus "turned and said unto Peter, Get thee behind me Satan, thou art a stumbling-block, because thou savourest not the things which are of God, but the things which are of men" (Matthew 16:22, 23; Mark 8:32, 33).
The Lord spoke these words to Peter, because in a representative sense Peter signified faith; and as faith is of truth, and also of falsity, as in the present case, therefore Peter is called Satan; for as already said, Satan denotes that hell from which falsities arise. Peter represented faith in both senses, namely, faith from charity, and faith without charity; and faith without charity is the faith of falsity. Those also who are in faith without charity find a stumbling-block in the Lord's suffering Himself to be crucified, therefore this is called a stumbling-block. As the passion of the cross was the Lord's last temptation, and the complete victory over all the hells, and also the full union of His Divine with the Divine Human, and as this is unknown to those who are in a faith of falsity, the Lord said, Thou savourest not the things which are of God, but the things which are of men.
[12] In Luke:
Jesus said to Simon, "Lo, Satan hath demanded you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not; when, therefore, thou hast turned again, strengthen, thy brethren" (22:31, 32).
Here also Peter represents faith without charity, which faith is a faith of falsity, for this was said to him by the Lord, just before he denied Him thrice. Because he represented faith, therefore the Lord says, "I have prayed for thee, that thy faith fail not"; that he represented the faith of falsity is evident from the fact that the Lord said to him, "When therefore thou hast turned, strengthen thy brethren." As the faith of falsity is like chaff before the wind, therefore it is said that "Satan hath demanded them, that he may sift them as wheat," wheat denoting the good of charity separated from the chaff. It is therefore evident why the term satan is here used.
[13] In the same:
"I saw Satan as lightning falling from heaven" (737).
[14] In Job:
"There was a day when the sons of God came to stand near Jehovah, and Satan came in the midst of them. And Jehovah said unto Satan, Whence comest thou? And Satan answered Jehovah, and said, From going to and fro in the earth, and from walking through it. And Jehovah gave into the hand of Satan all things belonging to Job, but he was not to put forth his hand upon him; although afterwards he might touch his bone and his flesh" (1:6-12; chap. 2:1-7).
That this is composed in the form of history is evident from many things in this book. The book of Job is a book of the Ancient Church, full of correspondences, according to the mode of writing at that time, and yet it is a book of great excellence and use. Angels at that time were called the sons of God, because the sons of God, the same as the angels, mean Divine truths, while Satan means infernal falsities. And as the hells tempt man by means of falsities, as Job was afterwards tempted, and as infernal falsities are dispersed by Divine Truths, therefore it is said that Satan stood in the midst of the sons of God. What the rest signifies will not be explained here, since those things must examined in their connection.
[15] In David:
"They lay upon me evil for good, and hatred for my love; set thou a wicked one over him, and let Satan stand at his right hand" (Psalm 109:5, 6).
This, like most things in the Psalms of David, is a prophecy concerning the Lord and His temptations; and He, above all, endured the most terrible temptations. And as the Lord, in His temptations, fought from Divine Love against the hells, and these were most hostile to Him, it is said, "They lay upon me evil for good, and hatred for my love"; and as infernal evil and falsity prevail in the hells, it is said, "Set thou a wicked one over him, and let Satan stand at his right hand," to stand at the right hand signifying to be completely beset, while Satan signifies infernal falsity with which he was beset.
[16] In Zechariah:
"Afterwards he showed me Joshua the high priest standing before the angel of Jehovah, and Satan standing at his right hand to be his adversary; and Jehovah said unto Satan, Jehovah rebuke thee, he who chooseth Jerusalem; is not this a brand plucked out of the fire? And Joshua was clothed in filthy garments, and thus stood before the angel" (735), where it is explained what is signified by the words "Michael disputed with the devil about the body of Moses, and said to the devil, The Lord rebuke thee" (Jude, verse 9). Because truth of doctrine from the Word which has been falsified is here meant, it is said, Jehovah who chooseth Jerusalem; is not this a brand plucked out of the fire?" Jerusalem signifying the doctrine of the church, and a brand plucked out of the fire signifying that there was but little of truth remaining.
[17] In these passages in the Old Testament, Satan only is mentioned, and nowhere the devil, but instead of the latter the terms foe, enemy, hater, adversary, accuser, demon, also death and hell, are made use of. From these things it is evident that the devil signifies the hell whence evils arise, and Satan the hell which is the source of falsities; as also in the following passage in the Apocalypse:
"Afterwards I saw an angel coming down out of heaven having the key of the abyss, and a great chain upon his hand, and he laid hold on the dragon, the old serpent, which is the devil and Satan, and bound him a thousand years, And when the thousand years are consummated, Satan shall be loosed out of his prison," and shall seduce the nations; "and the devil who seduced them was cast into a lake of fire and sulphur" (586).
740. Called the devil and Satan, signifies because interiorly they were in evils and in falsities that are from hell. This is evident from the signification of "the devil and as being hell in respect to evils and falsities (of which presently). It means those who were interiorly in evils and the falsities thence, since those who are here meant by "the dragon" and are called "the devil and Satan," are not exteriorly such, but interiorly; for exteriorly 1they speak like men of the church, and some like angels of heaven, about God, the Lord, faith in Him and love to Him, and about heaven and hell, and they gather many things from the Word by which they confirm their dogmas; thus by these exteriors they are conjoined to heaven; and yet interiorly they are not affected by them, much less delighted with them, but are affected and delighted only with bodily and worldly things, even so that they regard heavenly things as comparatively of no account. In a word, they love above all things the things of the body and of the world, and heavenly things only as things serviceable; thus they make the things of the body and of the world the head, and heavenly things the feet. They are such because they make the life to be of no account, saying that faith alone saves, and not any good of life. Therefore they are devils and satans, for man is such as he is interiorly, and not such as he is merely exteriorly, except when he speaks and acts outwardly from the interior. Moreover, a man continues such after death; for such as a man is interiorly, such he is in respect to the spirit, and the spirit of man is the affection from which is the will and the life therefrom. From this it follows that those who make no account of the life are interiorly devils and satans, and they also become devils and satans when their life in the world is ended and they become spirits.
[2] They are called "the devil and Satan" because both "the devil" and "Satan" signify hell; "the devil" signifying the hell from which are evils, and "Satan" the hell from which are falsities; this hell is called "Satan" because all who are in it are called satans, and the other hell is called "the devil" because all who are in it are called devils. Before the creation of the world there was no devil or Satan who had been an angel of light and was afterwards cast down with his crew into hell, as can be seen from what has been said in the work on Heaven and Hell 311-316, under the head, "Heaven and Hell Are from the Human Race").
[3] It is to be known that there are two kingdoms into which the heavens are divided, namely, a celestial kingdom and a spiritual kingdom (on which see in the work on Heaven and Hell 20-28). To these two kingdoms correspond by opposition the two kingdoms into which the hells are divided; to the celestial kingdom corresponds by opposition the infernal kingdom that consists of devils and is therefore called "the devil," and to the spiritual kingdom corresponds by opposition the infernal kingdom that consists of satans and is therefore called "Satan." And as the celestial kingdom consists of angels who are in love to the Lord, so the infernal kingdom corresponding by opposition to the celestial kingdom consists of devils, who are in the love of self; consequently from that hell evils of every kind flow forth. And as the spiritual kingdom consists of the angels who are in charity towards the neighbor, so the infernal kingdom that corresponds by opposition to the spiritual kingdom consists of satans, who are in falsities from love of the world, consequently from that hell falsities of every kind flow forth.
[4] From this it is clear what "the devil" and "Satan" signify in the following passages. In the Gospels:
Jesus was led into the wilderness to be tempted by the devil (730. He is said to have been tempted "by the devil" to signify that He was tempted by the hells from which are evils, thus by the worst of the hells, for these were the hells that chiefly fought against the Lord's Divine love, since the love that reigned in those hells was the love of self, and this love is the opposite of the Lord's love, thus of the love that is from the Lord.
[5] In Matthew:
The tares are the sons of the evil one; the enemy that soweth is the devil (Matthew 13:38, 39).
"Tares" signify the falsities of doctrine, of religion, and of worship, which are from evil, therefore they are also called "the sons of the evil one;" and as evil brings them forth it is said that it is "the devil that soweth them."
[6] In Luke:
Those upon the way are they that hear; then cometh the devil and taketh away the word from their heart, that they may not believe and be saved (Luke 8:12).
And in Mark:
These are they upon the way, where the word is sown; and when they have heard, straightway cometh Satan and taketh away the word which hath been sown in their hearts (Mark 4:15).
Respecting this the term "devil" is used in Luke, and "Satan" in Mark, for the reason that "the seed that fell upon the way" signifies truth from the Word that is received in the memory only and not in the life, and as this is taken away both by evil and by falsity, therefore both "the devil" and "Satan" are mentioned; and therefore in Luke it is said that "the devil cometh and taketh away the word from their heart, that they may not believe and be saved;" and in Mark that "Satan cometh and taketh away the word which hath been sown in their hearts."
[7] In Matthew:
The king shall say to them on the left hand, Depart from Me, ye cursed, into the eternal fire prepared for the devil 2and his angels (Matthew 25:41).
Here the term "devil" is used because this was said of those who did not do good works, and therefore did evil works; for those who do not do good works do evil works; for the works they did not do are recounted in the preceding verses, and when goods are lightly esteemed evils are loved.
[8] The Lord calls Judas Iscariot:
A devil (John 6:70);
And it is said that the devil put into his heart (John 13:2);
And that after he had taken the sop satan entered into him (John 13:27; Luke 22:3).
It is so said because Judas Iscariot represented the Jews, who were in falsities from evil, and therefore from evil he is called a "devil," and from falsities a "Satan." Wherefore it is said that "the devil put into his heart," "to put into the heart" meaning into the love that is of his will. Also it is said that "after he had taken the sop Satan entered into him;" "to enter into him with the sop" meaning into the belly, which signifies into the thought, and falsities from evil belong to the thought.
[9] In John:
Jesus said to the Jews, Ye are of your father the devil, and the desires of your father ye will to do; he was a murderer from the beginning, and stood not in the truth because there is no truth in him; when he speaketh a lie he speaketh from his own (John 8:44).
This describes the Jewish nation, such as it had been from the beginning, namely, that it was in evil and in falsities therefrom. "Their father the devil" means evil from hell, in which their fathers were in Egypt and afterwards in the desert; that they willed to remain in the evils of their cupidities is signified by "the desires of your father ye will to do;" that they destroyed every truth of the understanding is signified by "he was a murderer from the beginning, and stood not in the truth because there was no truth in him;" as "man" signifies the truth of intelligence, so "murderer" signifies its destroyer. Their falsities from evil are signified by "when he speaketh a lie he speaketh from his own;" "his own" signifying the evil of the will, and "lie" the falsity therefrom.
[10] In Matthew:
The Pharisees said of Jesus, He doth not cast out demons but by Beelzebub the prince of the demons. Jesus, knowing their thoughts, said unto them, If Satan casteth out satan he is divided against himself; how then shall his kingdom stand? But if I in the spirit of God cast out demons, then is the kingdom of God come unto you (Matthew 12:24-26, 28).
Here the term "Satan," and not devil is used, because "Beelzebub," who was the god of Ekron, means the god of all falsities, for "Beelzebub" by derivation means the god of flies, and "flies" signify the falsities of the sensual man, thus falsities of every kind. This is why Beelzebub is called Satan. So, too, the Lord said, "If I in the spirit of God cast out demons, then is the kingdom of God come unto you;" "the spirit of God" meaning Divine truth proceeding from the Lord, and "the kingdom of God" thence signifying heaven and the church that are in Divine truths.
[11] In the Gospels:
Peter rebuking Jesus because He was willing to suffer, Jesus turned and said unto Peter, Get thee behind Me, Satan, thou art a stumbling-block, because thou savorest not the things which are of God, but the things which are of men (Matthew 16:22, 23; Mark 8:32, 33).
The Lord said this to Peter because in a representative sense "Peter" signified faith; and as faith is of truth, and also, as here, of falsity, Peter is called Satan, for as has been said "Satan" means the hell that is the source of falsities. "Peter" represented faith in both senses, namely, faith from charity, and faith without charity; and faith without charity is the faith of falsity.
Moreover, those who are in faith without charity find a stumbling-block in the Lord's suffering Himself to be crucified; therefore this is called a "stumbling-block." As the passion of the cross was the Lord's last temptation and complete victory over all the hells, and also the complete union of His Divine with the Divine Human, and this is unknown to those who are in the faith of falsity, the Lord said "thou savorest not the things which are of God, but the things which are of men. "
[12] In Luke:
Jesus said to Simon, Behold Satan demanded you that he might sift you as wheat. But I prayed for thee that thy faith fail not; when, therefore, thou shalt be converted, strengthen thou thy brethren (Luke 22:31, 32).
Here, too, "Peter" represents faith without charity, which faith is the faith of falsity, for this was said to him by the Lord just before he thrice denied Him. Because he represented faith therefore the Lord says, "I prayed for thee that thy faith fail not;" that he represented the faith of falsity is evident from the Lord's saying to him, "when, therefore, thou shalt be converted, strengthen thou thy brethren." As the faith of falsity is like chaff before the wind, it is said that "Satan demanded them that he might sift them as wheat," "wheat" meaning the good of charity separated from chaff. From this it is clear why the name "Satan" is here used.
[13] In the same:
I beheld Satan as lightning falling from heaven (737).
[14] In Job:
There was a day when the sons of God came to stand by Jehovah, and Satan came in the midst of them. And Jehovah said unto Satan, Whence comest thou? And Satan answered Jehovah and said, From going to and fro in the earth, and from walking through it. And Jehovah gave into the hand of Satan all things belonging to Job, but he was not to put forth his hand upon Job; also afterwards that he might touch his bone and his flesh (Job 1:6-12; 2:1-7).
That this is a composed history is evident from many things in this book. The book of Job is a book of the Ancient Church, full of correspondences, according to the mode of writing at that time, but yet it is an excellent and useful book. The angels at that time were called "sons of God," because "sons of God," the same as "angels," mean Divine truths, and "Satan" infernal falsities. And as the hells tempt men by falsities, as Job was afterwards tempted, and as infernal falsities are dispersed by Divine truths, it is said that "Satan stood in the midst of the sons of God." What the rest signifies will not be explained here, since it must be made clear in its series.
[15] In David:
They put upon me evil for good, and hatred for my love; appoint Thou a wicked one over him, and let Satan stand at his right hand (Psalms 109:5-6).
This, like most things in the Psalms of David, is a prophecy respecting the Lord and His temptations; for He above all others endured the most frightful temptations; and as He in His temptations fought from Divine love against the hells, which were most hostile to Him, it is said "they put upon me evil for good, and hatred for my love;" and as infernal evil and falsity prevail with them it is said "appoint thou a wicked one over him, and let Satan stand at his right hand;" "to stand at the right hand" signifying to be wholly possessed, and "Satan" signifying infernal falsity with which he was possessed.
[16] In Zechariah:
Afterwards he showed me Joshua the great priest standing before the angel of Jehovah, and Satan standing at his right hand to be his adversary; and Jehovah said unto Satan, Jehovah rebuke thee, even He who chooseth Jerusalem; is not this a brand delivered out of the fire? And Joshua was clothed in filthy garments, and thus stood before the angel (Zechariah 3:1-3).
What this involves can be seen only from the series of things that precede and follow; from these it can be seen that this represented how the Word was falsified. "Joshua the great priest" signifies here the law or the Word; and "he stood before the angel clothed in filthy garments" signifies its falsification. This shows that "Satan" here means the falsity of doctrine from the Word when it is falsified; and as this began to prevail at that time, Zechariah saw "Satan standing at his right hand;" "to stand at the right hand" signifying to fight against Divine truth. Because it is the sense of the letter of the Word only that can be falsified, for the reason that the things in that sense are truths in appearance only, and those who interpret the Word according to the letter cannot easily be convinced of falsities, so Joshua 3said, "Jehovah rebuke thee," as above n. Jude 1:9). Because the truth of doctrine from the Word which has been falsified is here meant, it is said, "Jehovah who chooseth Jerusalem; is not this a brand delivered out of the fire?" "Jerusalem" signifying the doctrine of the church, and "a brand delivered out of the fire" that there was but little of truth left.
[17] In these passages in the Old Testament "Satan" only is mentioned, and in no place the devil, but instead of the devil the terms "foe," "enemy," "hater," "adversary," "accuser," "demon," also "death" and "hell," are made use of. From this it may be clear that "the devil" signifies the hell from which are evils, and "Satan" the hell from which are falsities; as also in the following passages in Revelation:
Afterwards I saw an angel coming down out of heaven having the key of the abyss and a great chain upon his hand, and he laid hold on the dragon, the old serpent, which is the devil and Satan, and bound him a thousand years. And when the thousand years are finished, Satan shall be loosed out of his prison, and shall lead the nations astray. And the devil that led them astray was cast into the lake of fire and brimstone (586.
Footnotes:
1. The Latin has "interiorly."
2. The Greek has "devil," as is also found in 504.
3. The Latin here has "Jehovah," but cf. The text as given above.
740. "Vocatus diabolus et satanas." - Quod 1
significet quia interius sunt in malis et in falsis quae ab inferno, constat ex significatione "diaboli et satanae", quod sit infernum quoad mala et quoad falsa (de qua sequitur); quod sint qui [interius] in malis et inde falsis sunt, est quia illi qui hic per "draconem" intelliguntur, [et qui] vocantur "diabolus et satanas", non exterius tales sunt, sed interius; 2
exterius enim loquuntur sicut homines ecclesiae, et quidam sicut angeli caeli, de Deo, de Domino, de fide et amore in Ipsum, deque caelo et inferno, et ex Verbo multa depromunt per quae sua dogmata confirmant; inde est quod per exteriora haec conjuncti sint caelo, at vero interius non illis afficiantur, minus delectentur, sed solum afficiuntur et delectantur corporeis et mundanis, usque adeo ut caelestia respective nihili pendant: verbo, corporea et mundana super omnia amant, et caelestia solum ut servitia, sic ut illa quae corporis et mundi sunt, faciant caput, ac caelestia pedes. Tales sunt quia vitam nihili faciunt, dicentes quod sola fides salvet, et non aliquod bonum vitae: inde est quod diaboli et satanae sint, nam homo talis est qualis est interius, et non qualis est solum exterius, nisi exterius loquatur et agat ex interiori: talis etiam manet post mortem; nam qualis homo est interius, talis etiam est quoad spiritum, et spiritus hominis est affectio, ex qua voluntas et inde vita; inde sequitur quod illi qui nihili faciunt vitam, interius diaboli et satanae sint, et quoque post exactam vitam in mundo, dum fiunt spiritus, diaboli et satanae fiant.
[2] Quod dicantur "diabolus et satanas", est quia per "diabolum" significatur infernum, pariter per "satanam", sed per "diabolum" significatur infernum unde mala, et per "satanam" infernum unde falsa; quod hoc infernum dicatur satanas, est quia omnes qui in eo sunt vocantur satanae; et quod illud infernum dicatur Diabolus, est quia omnes qui ibi sunt dicuntur diaboli: quod non aliquis diabolus et satanas ante creationem mundi fuerit, qui fuerat lucis angelus, et postea cum turba sua dejectus in infernum, constare potest ex illis quae in opere De Caelo et Inferno (n. 311-316) ostensa sunt, ubi actum est de eo, Quod Caelum et Infernum sint ex Humano Genere.
[3] Sciendum est quod sint duo regna in quae distincti sunt caeli, nempe regnum caeleste et regnum spirituale (de quibus etiam videatur opus De Caelo et Inferno 20-28). His duobus regnis ex opposito correspondent duo regna in quae inferna distincta sunt; regno caelesti ex opposito correspondet regnum infernale quod ex diabolis consistit, et inde vocatur Diabolus; et regno spirituali ex opposito correspondet regnum infernale quod ex satanis consistit, et inde vocatur satanas. Et quia regnum caeleste consistit ex angelis qui in amore in Dominum sunt, ita regnum infernale regno caelesti ex opposito correspondens consistit ex diabolis qui in amore sui sunt; inde est quod ex illo inferno mala omnis generis effluant: et quia regnum spirituale consistit ex angelis qui in charitate erga proximum sunt, ita regnum infernale regno spirituali ex opposito correspondens consistit ex satanis qui in falsis ex amore mundi sunt; inde est quod ex illo inferno falsa omnis generis effluant.
[4] Ex his constare potest quid significat "diabolus" et quid "satanas" In sequentibus locis:
- Apud Evangelistas,
"Jesus deductus est in desertum..., ut tentaretur a diabolo (Matthaeus 4:1, seq.; Luc. 4:1-13 3
):
quid per "desertum", et quid per "tentationes" Domini quadraginta diebus et quadraginta noctibus, significatur, supra (n. 730 [e]) ostensum est: quod "a diabolo" dicatur tentatus, significat quod ab infernis unde mala, ita a pessimis; nam illa inferna primario pugnabant contra Divinum Amorem Domini; nam amor in illis infernis regnans est amor sui, et hic amor est oppositus amori Domini, ita amori qui a Domino.
[5] Apud Matthaeum,
"Zizania sunt filii mali, inimicus.. qui seminat.. est diabolus" (13:38, 39):
"zizania" significant falsa doctrinae, religionis et cultus, quae ex malo sunt; quare etiam vocantur "filii mali"; et quia malum producit illa, dicitur quod "diabolus" sit qui seminat illa.
[6] Apud Lucam,
"Qui.. super via, sunt audientes, postea venit diabolus, et aufert verbum e corde eorum, ut non credant et salventur" (8:12);
et apud Marcum,
"Hi.. sunt qui super viam, ubi seminatur verbum, et quando audiverint statim venit satanas, et aufert verbum seminatum in cordibus eorum" (4:15):
de hoc apud Lucam dicitur "diabolus", et apud Marcum in "satanas", ex causa, quia per "semen quod cecidit super viam" significatur verum e Verbo quod solum recipitur memoria et non vita; hoc quia aufertur tam a malo quam a falso, ideo dicitur "diabolus" et "satanas"; inde est quod apud Lucam dicatur quod "veniat diabolus et auferat verbum e corde eorum, ut non credant et salventur"; et apud Marcum, quod "veniat satanas et auferat verbum seminatum in cordibus eorum."
[7] Apud Matthaeum,
"Rex dicet eis a sinistris, Discedite a Me, maledicti, in ignem aeternum paratum 4
diabolo et angelis ejus" (25:41):
quod hic dicatur "diabolus", est quia haec dicta sunt de illis qui non bona, et ideo mala fecerunt; nam qui non bona opera faciunt, illi, mala opera faciunt; recensentur enim opera in praecedentibus quae non fecerunt; nam cum bona vilipenduntur, mala amantur.
[8] Vocatur Judas Ischarioth a Domino
"Diabolus" (Johannes 6:70);
et dicitur quod diabolus injecerit in cor ejus (Johannes 13:2):
et quod post assumptam offulam satanas ingressus sit in 5
eum (Johannes 13:27; Luca 22:3):
causa quod ita dicatur, est quia per Judam Ischarioten repraesentati sint Judaei, qui quia in falsis ex malo fuerunt, ex malo vocatur "diabolus", et ex falsis "satanas": quare dicitur quod "diabolus injecerit in cor ejus"; "injicere in cor" est in amorem qui voluntatis ejus: et quod "satanas post assumptam offulam ingressus sit in eum"; "ingredi in eum cum offula" est in ventrem; et "ingredi in ventrem" est in cogitationem, et falsa ex malo sunt cogitationis.
[9] Apud Johannem,
Jesus ad Judaeos, "Vos ex patre diabolo estis, et desideria patris vestri vultis facere; is homicida fuit ab initio, et in veritate non stetit, quia non veritas in eo; quando loquitur mendacium, ex proprio loquitur" (8:44):
describitur hic gens Judaica, qualis ab initio fuerat, quod nempe in malo et inde falsis; per "patrem diabolum" intelligitur malum ex inferno in quo fuerunt patres eorum in Aegypto et postea in deserto; quod voluerint in malis cupiditatum suarum esse, intelligitur per quod "desideria patris vestri vultis facere"; quod omne verum intellectus destruxerint, significatur per quod "homicida fuerit ab initio, et in veritate non steterit, quia non veritas in eo"; "homo" significat verum intelligentiae; inde "homicida", destructorem ejus: falsa ex malo eorum significatur per [quod] "quando loquitur mendacium, ex proprio loquatur"; "proprium" significat malum voluntatis, ac "mendacium" significat falsum inde.
[10] Apud Matthaeum,
Pharisaei dixerunt de Jesu, "Non ejicit daemonia nisi per Beelzebul, principem daemoniorum; sciens.. Jesus cogitationes illorum dixit illis, .... Si satanas satanam ejicit, contra se ipsum divisus est; quomodo.. regnum illius stabit? .... Si Ego in spiritu Dei ejicio daemonia, utique pervenit ad vos regnum Dei (12:24, [25,] 26, 28):
quod hic "satanas", et non diabolus, dicatur, est quia per "Beelzebulem", qui fuerat deus Ekronis, intelligitur deus omnium falsorum; nam Beelzebul, si interpreteris, est Dominus muscarum, et "muscae" significant falsa sensualis hominis, ita falsa omnis generis; inde est quod Beelzebul dicatur satanas: quare etiam dixit Dominus, "Si Ego in spiritu , Dei ejicio daemonia, utique pervenit ad vos regnum Dei"; per "spiritum Dei" intelligitur Divinum Verum procedens a Domino, et per "regnum Dei" inde significatur caelum et ecclesia quae in Divinis Veris.
[11] Apud Evangelistas,
Petrus increpans Jesum, quod vellet pati; et Jesus "conversus dixit Petro, Abi post Me, Satana; scandalum.. es; quia non sapis quae Dei sunt, sed quae hominum" (Matthaeus 16:22, 23; Marc. 8 [32,] 33):
quod haec a Domino dicta sint Petro, est quia "Petrus" in sensu repraesentativo significabat fidem; et quia fides est veri, et quoque falsi, ut hic, ideo Petrus vocatur Satanas, nam, ut dictum est, "Satanas" est infernum unde falsa. Petrus repraesentabat fidem in utroque sensu, nempe fidem ex charitate, et fidem absque charitate; et fides absque charitate est fides falsi: etiam illi qui in fide absque charitate sunt se scandalizant ex eo, quod Dominus se passus sit crucifigi; idcirco etiam vocatur "scandalum." Quia passio crucis fuit ultima tentatio Domini et plena victoria super omnia inferna, et quoque plena unio Ipsius Divini cum Divino Humano, et hoc ignorant illi qui in fide falsi sunt, ideo dixit Dominus, "Non sapis quae Dei sunt, sed quae hominum."
[12] Apud Lucam,
Jesus dixit Simoni, "Ecce satanas expostulavit Vos, ut cribraret vos sicut triticum: Ego vero oravi pro te, ut non desinat fides tua; tu ergo, quando conversus fueris, confirma fratres tuos" (22:31, 32):
hic quoque Petrus repraesentat fidem absque charitate, quae fides est fides falsi; nam haec illi a Domino dicta sunt mox antequam ter abnegavit Ipsum: quia repraesentabat fidem, ideo dicit Dominus, "Ego oravi pro te, ne desinat fides tua"; quod repraesentaverit fidem falsi, constat ex eo, quod Dominus dixerit, "Tu ergo, quando conversus fueris, confirma fratres tuos": quia fides falsi est sicut palea coram vento, ideo dicitur quod "Satan expostulaverit eos, ut cribraret eos sicut triticum"; "triticum" est bonum charitatis separatum a palea; inde patet, cur dicitur "satanas."
[13] Apud eundem,
"Vidi satanam sicut fulmen e caelo cadentem" (10:18):
per "satanam" hic simile significatur quod per "draconem", qui quoque in caelo visus est, ac e caelo projectus; sed "draco" est qui proprie intelligitur per "diabolum", ac "angeli ejus" qui intelliguntur per "satanam." Quod per "angelos draconis" intelligantur falsa mali, in subsequente paragrapho videbitur; quod "satanas deciderit e caelo", significat quod Dominus per Divinum Verum, quod tunc Ipse fuit, e caelo omnia falsa expulerit, et quod subjugaverit illa inferna quae "satanas" vocantur, similiter quod Michael dejecerit "draconem et angelos ejus" (de quibus mox supra. n. 737).
[14] Apud Hiobum,
"Fuit dies cum venerunt filii Dei ad standum juxta Jehovam, et venit Satan in medio illorum; et dixit Jehovah ad Satanam, Unde venis? Et respondit Satanas Jehovae, et dixit, A pervagando terram, et ab ambulando per eam. Et dedit Jehovah Satanae in manum omnia Hiobi, sed ne in illum mitteret manum; ac postea ut tangeret os et carnem ejus ( 6
7
217
[15] Apud Davidem,
"Ponunt super me malum pro bono, et odium pro amore meo; praefice illi improbum, et satanas stet ad dextram ejus" (Psalms 109:5, 6):
hoc, sicut pleraque in psalmis Davidis, est propheticum de Domino, et de tentationibus Ipsius, quas prae omnibus immanissimas sustinuit; et quia Dominus in tentationibus suis ex Divino Amore contra inferna, quae Ipsi infensissima fuerunt, pugnavit, dicitur, "Ponunt super me malum pro bono, et odium pro amore meo": et quia infernale malum et falsum praevalet apud illos, dicitur, "Praefice illi improbum, et satanas stet ad dextram ejus"; "stare ad dextram" significat prorsus occupari, et "satanas" significat falsum infernale, quo occuparetur.
[16] Apud Sachariam,
"Postea ostendit mihi Jehoschuam sacerdotem magnum, stantem coram angelo Jehovae; et Satan stans ad dextram ejus ad adversandum illi: et dixit Jehovah ad Satanam, Increpet te Jehovah, eligens Hierosolymam; nonne illa titio ereptus ex igne? Et Jehoschua fuit indutus vestibus pollutis, sicque stans coram angelo" (3:1-3).
quid haec involvunt, non constare potest nisi ex serie rerum quae antecedunt et consequuntur; ex illa videri potest quod per ea repraesentatum sit quomodo Verbum falsificatum fuit; per "Jehoschuam sacerdotem magnum" significatur ibi Lex seu Verbum, et falsificatio ejus per quod "vestibus pollutis indutus steterit coram angelo": inde patet quod per "satanam" ibi intelligatur falsum doctrinae ex falsificato Verbo; et quia id illo tempore incepit praevalere, visum sachariae est quod "satanas steterit ad dextram ejus"; "stare ad dextram" significat pugnare contra Divinum Verum. Quoniam sensus litterae Verbi solum falsificari potest, ex causa quia illa solum apparenter vera sunt, et illi qui Verbum secundum litteram interpretantur aegre possunt redargui falsorum, dixit 8
Jehovah, "Increpet te Jehovah", sicut supra (n. 735), ubi explicatur quid significat quod
"Michael cum diabolo disceptaverit de Mosis corpore", et quod Michael dixerit diabolo, "Increpet te Dominus" ([Epist.] Jud. vers. 9).
Quia verum doctrinae ex Verbo intelligitur, quod falsificatum est, dicitur, "Jehovah eligens Hierosolymam; nonne illa titio ereptus ex igne?" Per "Hierosolymam" significatur doctrina ecclesiae, et per "titionem ereptum ex igne" significatur quod parum veri residuum sit.
[17] In his locis in Veteri Testamento solum "satanas" nominatur, et nullibi diabolus, sed pro illo dicitur "hostis", inimicus, "osor", "adversarius", "accusator", "daemon", tum "mors" et "infernum." Ex his constare potest quod per "diabolum" significetur infernum unde mala, et per "satanam" infernum unde falsa; ut quoque in sequentibus in Apocalypsi,
"Postea vidi angelum descendentem e caelo, qui habebat clavem abyssi, et catenam magnam super manu sua; hic comprehendit draconem, serpentem antiquum, qui est diabolus et satanas, et vinxit eum mille annos. .... Et quando consummati fuerunt mille anni, solvetur satanas e custodia sua", et seducet gentes; "et diabolus, qui seduxit eos, conjectus est in stagnum ignis et sulphuris" (20:1, 2, 7, 8, 10).
Quid autem "daemon", "daemonium", et "spiritus daemonii" significant, videatur supra (n. 586).
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