----中文待译----
960. Go, pour out the vials of the anger of God into the earth. That this signifies the state of the devastated church, is evident from the signification of the vials of the anger of God, as denoting the evils and falsities that have devastated the church, for the vials of the anger of God have a similar signification to that of the plagues in the preceding chapter (949); similar things are signified by the anger of God; for the anger of God is said of the evils and falsities that devastate the goods and truths of the church, and from the signification of earth, as denoting the church (concerning which see n. 29, 304, 417, 697, 741, 752, 876).
The reason why by pouring out those vials into the earth is signified the state of the church thus effected is, that the vastations of the church in the Word are attributed to God, consequently, that they flow forth from heaven, although nothing of them is from God, but from man only. Still, however, it is so said in the sense of the letter of the Word because it appears to be so to men; and because that sense is the ultimate, therefore it consists of appearances.
[2] The reason why they are called vials is, that vials are vessels and vessels signify the same as their contents, as chalices, bowls, cups, with the wine or other liquor in them; and as the censers (acerrae et thuribula) for the incense, and several other vessels. The reason is, that the sense of the letter of the Word is the ultimate sense of Divine truth, and, therefore, consists of ultimates that are in nature; for ultimates are those things upon which interior or higher things are built and founded. That vials, chalices, cups, bowls, and dishes are mentioned for their contents, and therefore have a similar signification, is evident from the Word, for there they signify falsities from hell, and the drunkenness or insanity therefrom. They also signify temptations, and also truths from the Lord and the wisdom therefrom. That they signify falsities from hell, and insanity therefrom, is evident from the following passages.
In Jeremiah:
"Jehovah said, Take this cup of the wine of the anger of Jehovah out of my hand, and make all nations drink to which I send thee, that they may drink and stagger, and be mad, by reason of the sword. When they refuse to take the cup out of thine hand to drink, thou shalt say unto them, Thus saith Jehovah Zebaoth, drinking ye shall surely drink" (25:15, 16, 28).
By the cup of wine here also is signified falsity from hell; by drinking is signified to appropriate to themselves; by being mad is signified to be spiritually insane, which takes place when falsity is called truth, and truth falsity. By the nations that shall drink are signified the evil, and, in the abstract sense, evils; for many nations that were to drink are there enumerated. But still those nations are not meant, but the evils signified by them; and it is evils that drink, that is, appropriate to themselves falsities. That the cup of wine signifies falsity, is also evident from its being said, that they may be mad by reason of the sword; for by sword is signified falsity destroying truth.
[3] In the same:
"A golden cup is Babel in the hand of Jehovah, making drunk the whole earth; the nations have drunk of her wine, therefore are the nations mad" (51:7).
By the golden cup is signified falsity destroying good; by Babel is signified dominion by means of the holy things of the church over heaven, and over the souls of men, from which dominion profane falsities are derived; by making the earth drunk is signified to infatuate the church, so that any truth is no longer seen. Wine signifies such a falsity.
[4] In Ezekiel:
"Thou hast walked in the way of thy sister, therefore will I give her cup into thine hand. Thus saith the Lord Jehovih, Thou shalt drink of thy sister's cup, deep and broad; thou shalt be for laughter and derision, ample to be taken; with drunkenness and sadness shalt thou be filled, with the cup of devastation and desolation, with the cup of thy sister Samaria, which thou shalt drink and press out; and thou shalt break the sherds thereof" (23:31-34).
These things are said concerning Jerusalem, by which is signified the celestial church as to doctrine; and by Samaria there, which is the sister, is signified the spiritual church, also as to doctrine. For the Jewish nation represented the Lord's celestial kingdom; and the Israelitish nation His spiritual kingdom. But in this case by Jerusalem and Samaria is signified the church devastated as to all good and truth. The full devastation of the church with the Jewish nation is described by the cup of the sister deep and broad; and by their being filled with drunkenness and sadness; also by drinking the cup, pressing it out, and breaking the sherds thereof. It is called a cup of devastation and desolation, because devastation is said of good, and desolation of truth.
[5] In Zechariah:
"Behold I make Jerusalem a cup of trembling unto all the people round about" (12:2).
In Habakkuk:
"Thou shalt be satiated with ignominy for glory; drink thou also, that thy foreskin may be uncovered. The cup of Jehovah shall pass about to thee, that a shameful vomit may be upon thy glory" (2:16).
Cup denotes falsified truth, which in itself is falsity; and of which a shameful vomiting is said. Wherefore it is said, "upon thy glory," glory signifying the Divine truth in the Word.
In Lamentations:
"Rejoice and be glad, O daughter of Edom, the cup shall also pass over to thee, thou shalt be made drunken and shalt be uncovered" (4:21).
Here also the cup has a similar signification.
[6] In David:
"Jehovah shall rain upon the impious, snares, fire, and brimstone, and a wind of storms; the portion of their cup" (Psalms 11:6).
Again:
"There is a cup in the hand of Jehovah, and he hath mixed it with wine, he hath filled it with mixture, and poured out thence; but the dregs thereof all the impious of the earth shall suck out and drink them" (Psalms 75:9).
By snares, fire, and brimstone are signified falsities and evils seducing, and by a wind of storms is signified the vehement assault of truth. These things are called the portion of a cup, because a cup, as containing, signifies them. By mixing and filling with mixture, is signified, to falsity truth and profane it.
[7] In all these passages the devastation of truth and good by falsities and evils is attributed to Jehovah. For it is said that they should take the cup of the anger of Jehovah out of His hand, that Jehovah mixed it with wine, and filled it with mixture; it is also called a cup in the hand of Jehovah. But, nevertheless, it is to be understood, that nothing of devastation is from Jehovah, but that it is entirely from man. The reason it is so said is, that the natural man only sees that God is angry, and punishes, condemns, and casts into hell those who despise and blaspheme Him, that is, those who do not give Him glory. But to think in this way is natural; therefore in the sense of the letter of the Word, which is natural, it is so said.
[8] Similar elsewhere in the Apocalypse:
"He who worshipped the beast, shall drink of the wine of the wrath of God mixed pure in the cup of His wrath" (14:10).
"Great Babylon came into remembrance before God, to give unto her the cup of the wine of the wrath of his anger" (16:19).
"A woman having a golden cup in her hand full of abominations and the uncleanness of whoredom" (17:4).
"Double to her double, according to her works; in the cup in which she hath mingled, mingle to her double" (18:6).
From these things it is evident what is signified by the seven vials of the angels, which they poured out into the earth, the sea, the rivers, the fountains of waters, the sun, upon the throne of the beast, the river Euphrates, and into the air, that is, that they denote states of devastation, which are thereby described.
[9] That a chalice or cup signifies temptations is evident from the following passages.
In the Evangelists:
Jesus said to the sons of Zebedee, "Ye know not what ye ask. Are ye able to drink of the cup which I shall drink of, and to be baptized with the baptism that I am baptized with? They said unto him, We are able. Then he said unto them, Ye shall drink indeed of my cup, and with the baptism that I am baptized with, ye shall be baptized" (Matthew 20:22, 23; Mark 10:38, 39).
But these passages may be seen explained above (n. John 18:11).
In Gethsemane, Jesus said, "If it be possible, let this cup pass from me" (Matthew 26:39, 42, 44; Mark 14:36; Luke 22:42).
That in these passages a cup or chalice signifies temptations is evident. Also in Isaiah (51:17, 22); where it is also called the cup of the anger of God, and the cup of trembling.
[10] Because a cup signifies the same as wine, and wine, in the good sense, signifies Divine truth, therefore also this is signified by cup in the following passages.
In the Evangelists:
Jesus, "taking the cup and giving thanks, gave it to his disciples, saying, Drink ye all of it; for this is my blood, that of the new covenant" (328, 329, 476, 748); and that Covenant signifies conjunction (n. 701).
[11] In David:
"Jehovah is the portion of my part and my cup. Thou sustainest my lot" (Psalm 16:5).
Again:
"Thou settest before me a table in the presence of mine enemies; thou anointest my head with oil; my cup shall abound" (Psalms 23:5).
In these passages cup is for Divine truth; and because cup has this signification it is also called the
"Cup of salvation" (Psalms 116:13).
And the
"Cup of consolations" (Jeremiah 16:7).
[12] In Mark:
"Whosoever of you shall give a cup of water to drink in my name, because ye are Christ's, shall not lose his reward" (Mark 9:11).
By giving a cup of water to drink in my name, because they are Christ's, signifies to teach truth from the love of truth, thus from the Lord, also to do it. The love of truth for the sake of truth is meant by giving a cup of water in the name of the Lord. By Christ also is meant the Lord as to Divine truths.
[13] In the Evangelists:
"Woe to you, Scribes and Pharisees, hypocrites! ye make clean the outside of the cup and platter, but within they are full of extortion and excess; purge first the inside of the cup and platter, that the outside may be clean also" (Matthew 23:25, 26; Luke 11:39).
The reason why the Lord mentioned the cup and platter is, that the thing containing signifies the same as what is contained; thus, the cup the same as wine, and the plate the same as meat. By wine is signified the truth of the Word and of doctrine; and by meat, the good of the Word and of doctrine.
The natural man or the natural mind is inwardly purified when falsities and evils are removed; but the contrary is the case when they are not removed. For as is the interior, such is the exterior, but not the contrary. For the interior flows into the exterior, and disposes it to agreement with itself, but not the reverse.
Continuation concerning the Second Precept:-
[14] Because by the name of God is meant what is from God, and which is God, and this is called Divine truth, and with us the Word; and since this is in itself Divine, and most holy, it is not to be profaned; and it is profaned when its sanctity is denied, as is the case when it is despised, rejected, and treated with contempt. When this is the case, then heaven is closed, and man is left to hell. For the Word is the only medium of conjunction of heaven with the church; therefore, when it is rejected from the heart, that conjunction is loosed; and then a man, because left to hell, no longer acknowledges any truth of the church.
There are two things by which heaven is shut to the men of the church. One is the denial of the Lord's Divine, and the other is the denial of the sanctity of the Word. The reason is, that the Lord's Divine is the all of heaven; and the Divine truth, which is the Word in the spiritual sense, constitutes heaven. It is therefore evident that he who denies the one or the other, denies the all of heaven, and that from which heaven is and exists; and that, consequently, he deprives himself of communication, and thence of conjunction, with heaven.
To profane the Word is the same as blaspheming the Holy Spirit; and this is remitted to no one. Wherefore, also, it is said in this precept, that he who profanes the name of God shall not be left unpunished.
960. Go pour out the vials of the anger of God into the earth, signifies the state of the devastated church. This is evident from the signification of "the vials of the anger of God," as being the evils and falsities that have devastated the church; for "the vials of the anger of God" have the like signification as "the plagues" in the preceding chapter (949). "The anger of God" has a similar signification, for "the anger of God" is predicated of the evils and falsities that devastate the goods and truths of the church. It is evident also from the signification of "the earth," as being the church (See above, n. 29, 304, 417, 697, 741, 741, 752, 876). "To pour out these vials into the earth" signifies the state of the church so produced, because the vastations of the church are attributed in the Word to God, consequently they are represented as flowing forth from heaven; and yet nothing of them comes from God, but they are solely from man. Nevertheless, it is so said in the sense of the letter of the Word because it so appears to men, and that sense being the ultimate sense consists of appearances.
[2] These are called "vials" because vials are vessels, and vessels have a similar signification as their contents, as goblets, beakers, cups, with wine or other liquor in them; and as the incense vessels and censers for the incense, and many other vessels. The reason of this is that the sense of the letter of the Word is the ultimate sense of the Divine truth, and therefore consists of the ultimate things that are in nature; for upon ultimates interior or higher things are built and founded. That vials, goblets, cups, beakers, and platters are mentioned in place of their contents, and therefore have a similar signification, is evident from the Word, where they signify falsities from hell, and drunkenness or insanity therefrom. They also signify temptations; also truths from the Lord and wisdom therefrom. That they signify falsities from hell and insanity therefrom is evident from the following passages. In Jeremiah:
Jehovah said, Take this cup of the wine of the anger of Jehovah out of My hand, and make all nations to whom I send thee to drink of it, that they may drink and stagger, and be mad because of the sword. When they refuse to take the cup out of thine hand to drink, thou shalt say unto them, Thus saith Jehovah of Hosts, Drinking ye shall drink (Jeremiah 25:15, 16, 28).
"Cup of wine" here signifies the falsity that is from hell; "to drink" signifies to appropriate to oneself; "to be mad" signifies to be spiritually insane, which takes place when falsity is called truth and truth falsity. The "nations" that shall drink signify the evil, and in an abstract sense evils; for many nations that were to drink are there enumerated, and yet nations are not meant, but the evils signified by them, and evils are what drink, that is, appropriate to themselves, falsities. That "cup of wine" signifies falsity is evident also from the words, "that they may be mad because of the sword," for "sword" signifies falsity destroying truth.
[3] In the same:
Babylon is a cup of gold in the hand of Jehovah, making the whole earth drunken; the nations have drunk of her wine, therefore the nations are mad (Jeremiah 51:7).
"Cup of gold" signifies falsity destroying good; "Babylon" signifies dominion over heaven and over the souls of men by means of the holy things of the church, from which dominion profane falsities flow forth; "to make the earth drunk" signifies to so infatuate the church that truth is not seen any more. "Wine" signifies that falsity.
[4] In Ezekiel:
Thou hast walked in the way of thy sister, therefore will I give her cup into thine hand. Thus saith the Lord Jehovih, Thou shalt drink of thy sister's cup, which is deep and broad; thou shalt be for a laughing and derision; ample to contain, thou shalt be filled with drunkenness and sadness, with the cup of devastation and desolation, with the cup of thy sister Samaria, which thou shalt drink and press out; and thou shalt break in pieces the shards thereof (Ezekiel 23:31-34).
This is said of Jerusalem, which signifies the celestial church as to doctrine; and Samaria, which is the "sister," signifies here the spiritual church, also as to doctrine. For the Jewish nation represented the Lord's celestial kingdom, and the Israelitish nation His spiritual kingdom. But here "Jerusalem and Samaria" signify the church devastated as to all good and truth. The full devastation of the church with the Jewish nation is described by "the sister's cup, which is deep and broad," and "they shall be filled with drunkenness and sadness," and "they shall drink the cup and press it out, and break in pieces the shards thereof. "It is called "a cup of devastation and desolation," because "devastation" is predicated of good, and "desolation" of truth.
[5] In Zechariah:
Behold I make Jerusalem a cup of trembling unto all the peoples round about (Zechariah 12:2).
In Habakkuk:
Thou shalt be satiated with shame more than with glory; drink thou also, and let thy foreskin be uncovered. The cup of Jehovah shall go about unto thee, and shameful vomiting shall be upon thy glory (Habakkuk 2:16).
"Cup" stands for falsified truth, which in itself is falsity, and of this "shameful vomiting" is predicated; therefore it is said "upon thy glory," "glory" signifying the Divine truth in the Word. In Lamentations:
Rejoice and be glad, O daughter of Edom; the cup shall pass through unto thee also; thou shalt be made drunken and shalt be uncovered (Lamentations 4:21).
Here "cup" has the same signification.
[6] In David:
Jehovah shall rain upon the wicked snares, fire, and brimstone, and a wind of tempests shall be the portion of their cup (Psalms 11:6).
In the same:
There is a cup in the hand of Jehovah, and He hath mixed it with wine. He hath filled it with mixture, and hath poured it out thence; but the dregs of it all the wicked of the earth shall suck out and drink (Psalms 75:8).
"Snares, fire, and brimstone," signify falsities and evils leading astray, and "a wind of tempests" signifies vigorous assault upon truth. These are called "the portion of a cup," because a "cup," as a containant signifies these. "To mix" and "to fill with mixture" signify to falsify truth and to profane it.
[7] In all these passages the devastation of truth and good by falsities and evils is attributed to Jehovah, for it is said that "they were to take the cup of the anger of Jehovah out of His hand," that "Jehovah hath mixed it with wine and filled it with mixture," also it is called "a cup in the hand of Jehovah;" and yet it must be understood that nothing of devastation is from Jehovah, but everything of it is from man. It is so said because the natural man sees no otherwise than that God is angry with, punishes, condemns, and casts into hell, those who despise and blaspheme Him, in a word, who do not give glory to Him; and because to so think is natural, it is so said in the sense of the letter of the Word, which is natural.
[8] So in other passages in Revelation:
He that adored the beast shall drink of the wine of the anger of God, mixed with unmixed wine in the cup of His wrath (Revelation 14:9, 10).
Great Babylon came in remembrance before God, to give unto her the cup of the wine of the fury of His wrath (Revelation 16:19).
A woman having in her hand a golden cup full of abominations and of the uncleanness of her whoredom (Revelation 17:4).
Double unto her double according to her works; in the cup that she mingled mingle to her double (Revelation 18:6).
This makes clear the signification of the seven "vials" of the angels, which they poured out into the earth, the sea, the rivers, the fountains of waters, upon the sun, the throne of the beast, the river Euphrates, and into the air, namely, that they mean states of devastation, which are described by these.
[9] That a "goblet" or "cup" signifies temptations can be seen from the following passages. In the Gospels:
Jesus said to the sons of Zebedee, Ye know not what ye ask. Are ye able to drink the cup that I am about to drink, and to be baptized with the baptism that I am baptized with? They said, We are able. Then He said unto them, My cup indeed shall ye drink, and be baptized with the baptism that I am baptized with (Matthew 20:22, 23; Mark 10:38, 39).
But these passages may be seen explained above n. John 18:11).
Jesus said in Gethsemane, If it be possible let this cup pass away from Me (Matthew 26:39, 42, 44; Mark 14:36; Luke 22:42).
In these passages a "cup" or "goblet" plainly signifies temptations. So in Isaiah (Isaiah 51:17, 22), where it is also called "the cup of the anger of God" and "the cup of trembling."
[10] As "cup" has a similar signification as "wine," and "wine" in the good sense signifies the Divine truth, therefore also this is what "cup" signifies in the following passages. In the Gospels:
Jesus taking the cup and giving thanks, gave to the disciples, saying, All drink from it; for this is My blood, that of the new Testament (328, 329, 476, 748; and that "covenant" signifies conjunction, n. 701)
[11] In David:
Jehovah is the portion of your 1part and of my cup; Thou sustainest my lot (Psalms 16:5).
In the same:
Thou wilt set a table before me in the presence of mine enemies; Thou wilt make fat my head with oil; my cup shall run over (Psalms 23:5). 2
In these passages "cup" stands for the Divine truth; and as this is the signification of "cup" it is also called:
The cup of salvation (Psalms 116:13);
And the cup of consolations (Jeremiah 16:7).
[12] In Mark:
Whosoever shall give you a cup of water to drink in My name, because ye are Christ's, he shall not lose his reward (Mark 9:41).
"To give a cup of water to drink in My name, because ye are Christ's," signifies to teach truth from the love of truth, thus from the Lord, likewise to do it. The love of truth for the sake of truth is meant by "giving a cup of water in the name of the Lord;" and "Christ" means the Lord as to the Divine truth.
[13] In the Gospels:
Woe unto you, Scribes and Pharisees, hypocrites; for ye cleanse the outside of the cup and the platter, but within they are full from rapine and intemperance. Cleanse first the inside of the cup and of the platter, that the outside may become clean also (Matthew 23:25, 26; Luke 11:39).
The Lord used the terms "cup" and "platter," because the containant has the same signification as the contents; thus the "cup" the same as "wine," and the "platter" the same as "food." "Wine" signifies the truth of the Word and of doctrine, and "food" the good of the Word and of doctrine. The natural man or the natural mind is inwardly purified when falsities and evils are removed, but it is not purified when they are not removed. For such as the interior is such does the exterior become, but the interior does not become such as the exterior is. For the interior flows into the exterior and disposes it to agreement with itself, but not the reverse.
(Continuation respecting the Second Commandment)
[14] Since "the name of God" means that which is from God and which is God, and this is called the Divine truth, and with us the Word, this must not be profaned, because it is in itself Divine and most holy; and it is profaned when its holiness is denied, which is done when it is despised, rejected, and treated contemptuously. When this is done heaven is closed and man is left to hell. For the Word is the only medium of conjunction of heaven with the church; therefore when the Word is cast out of the heart that conjunction is dissolved; and because man is then left to hell he no longer acknowledges any truth of the church.
[15] There are two things by which heaven is closed to the men of the church. One is the denial of the Lord's Divine, and the other is the denial of the holiness of the Word; and for this reason that the Lord's Divine is the all of heaven, and the Divine truth, which is the Word in the spiritual sense, is what makes heaven; which makes clear that he who denies the one or the other denies that which is the all of heaven, and from which heaven is and exists, and thus deprives himself of communication and thence of conjunction with heaven. To profane the Word is the same as "blaspheming the Holy Spirit," which is not forgiven to anyone, consequently it is said in this commandment that he who profanes the name of God shall not be left unpunished.
Footnotes:
1. The Latin has "vestrae" "your." The Hebrew has "my."
2. [Marginal Note:] Skins of wine.
960. "Ite, effundite phialas irae Dei in terram." - Quod significet statum ecclesiae devastatae, constat ex significatione "phialarum irae Dei", quod sint mala et falsa quae devastaverunt ecclesiam; (nam per "phialas irae Dei" similia significantur quae per "plagas", cap. praeced. 15, vers. 6; nam ibi dicitur quod "septem angeli exiverint e templo habentes septem plagas", ac per "plagas" ibi significantur mala et inde falsa, ac falsa et inde mala, quae devastarunt ecclesiam (videatur supra, n. 949); similia significantur per "iram Dei"; nam "ira Dei" dicitur de malis et falsis, quae bona et vera ecclesiae devastant): et ex significatione "terrae", quod sit ecclesia (de qua [supra,] n. 29, 304, 417 [a] , 697, 741 [b-dl, 752, 876). Quod per "effundere illas phialas in terram", significetur status ecclesiae ita factus, est quia vastationes ecclesiae in Verbo tribuuntur Deo, consequenter quod e caelo profluant, tametsi nihil earum fit ex Deo, sed solum ex homine; ita usque dicitur in Verbi sensu litterae, quia sic hominibus apparet, et ille sensus, quia ultimus est, ex apparentiis consistit.
[2] Quod "phialae" dicantur, est quia phialae sunt vasa, et "vasa" similia significant cum contentis, sicut "calices", "scyphi", "pocula", cum vino aut alio liquore in illis; ac sicut "acerrae" et "thuribula" pro suffitu; et plura alia vasa: causa est, quia sensus litterae Verbi est sensus Divini Veri ultimus, ac ideo consistit ex ultimis quae in Natura sunt; ultima enim sunt, super quibus interiora seu superiora struuntur et fundantur.
Quod "phialae", "calices"; "pocula", "scyphi", "paropsides" dicantur pro contentis, et quod ideo similia significent, constat ex Verbo; ibi enim significant falsa ab inferno, et inde ebrietatem seu insaniam, tum etiam significant tentationes; et quoque vera ex Domino et inde sapientiam. Quod significent falsa ab inferno, et inde insaniam, constat ex sequentibus locis:
Apud Jeremiam,
"Dixit Jehovah, .... Sume calicem vini irae" Jehovae "hunc e manu mea, et bibere fac . . omnes gentes, ad quas Ego mitto te; ut bibant et titubent, et insaniant propter gladium. .... Quando renuerint accipere calicem e manu tua ad bibendum, dices ad eos, Sic dixit Jehovah Zebaoth, bibendo bibetis" (25:15, 16, 28):
per "calicem vini" hic quoque significatur falsum quod ab inferno; per "bibere" significatur appropriare sibi; per "insanire" significatur spiritualiter insanire, quod fit dum falsum vocatur verum, ac verum falsum; per "gentes" quae bibent, significantur mali, et in sensu abstracto mala; nam ibi enumerantur plures gentes quae bibiturae, sed usque non illae, sed mala per illas significantur; et mala sunt quae bibunt, hoc est, appropriant sibi falsa: quod per "calicem vini significetur falsum, patet etiam ex eo, quod dicatur, "Ut insaniant propter gladium"; per "gladium" enim significatur falsum destruens verum.
[3] Apud eundem,
"Calix auri Babel in manu Jehovae, inebrians universam terram; de vino ejus biberunt gentes, ideo insaniunt gentes" (51:7):
per "calicem auri" significatur falsum destruens bonum; per "Babelem" significatur dominium per sancta ecclesiae super caelum et super animas hominum, ex quo dominio falsa profana scaturiunt: per "inebriare terram" significatur infatuare ecclesiam ita ut non amplius videatur aliquod verum: "vinum" significat, id falsum.
[4] Apud Ezechielem,
"In via sororis tuae ambulasti; ideo dabo calicem ejus in manum tuam: sic dixit Dominus Jehovih, Calicem sororis tuae bibes, profundum et latum; eris in risum et subsannationem, ampla ad capiendum; ebrietate et tristitia impleberis, calice devastationis et desolationis, calice sororis tuae Samariae; quem bibes et exprimes, et testas ejus comminues" (23:31-34):
haec de Hierosolyma, per quam significatur ecclesia caelestis quoad doctrinam; et per "Samariam" ibi, quae est "soror", significatur ecclesia spiritualis, etiam quoad doctrinam; nam gens Judaica repraesentabat regnum caeleste Domini, et gens Israelitica regnum spirituale Ipsius: hic vero per "Hierosolymam" et "Samariam" significatur ecclesia devastata quoad omne bonum et verum; devastatio plenaria ecclesiae apud gentem Judaicam describitur per "calicem sororis profundum et latum", et quod "implerentur ebrietate et tristitia", quod "calicem biberent, exprimerent, et testas ejus comminuerent": dicitur "calix devastationis et desolationis", quia "devastatio" praedicatur de bono, ac "desolatio" de vero.
[5] Apud Sachariam,
"Ecce Ego pono Hierosolymam in calicem trepidationis omnibus populis circumcirca" (12:2);
apud Habakuk,
"Satiaberis ignominia prae gloria; bibes etiam tu, ut praeputium tuum reveletur; circumibit ad te calix . . Jehovae, ut vomitus ignominiosus super gloria tua" (2:16):
"calix" pro falsificato vero, quod in se est falsum, et de quo praedicatur "vomitus ignominiosus"; quare dicitur, "super gloria tua"; per "gloriam" significatur Divinum Verum in Verbo. In Threnis,
"Gaude et laetare, filia Edomi; ...etiam ad te transibit calix, inebriaberis et revelaberis" (4:21):
similia hic per "calicem" significantur.
[6] Apud Davidem,
Jehovah "pluet super impios laqueos, ignem et sulphur, et ventus procellarum portio calicis eorum" (Psalms 11:6);
apud eundem,
"Calix in manu Jehovae, et vino miscuit; implevit mixto, et effudit inde; sed faeces ejus exsugent, bibent omnes impii terrae" (Psalms 75:9 [B.A. 8]):
per "laqueos, . ignem et sulphur", significantur falsa et mala seducentia, et per "ventum procellarum" significatur impugnatio veri vehemens; illa dicuntur "portio calicis", quia "calix" ut continens significat illa; per "miscere" et "implere mixto" significatur falsificare verum et profanare illud.
[7] In omnibus his locis tribuitur Jehovae devastatio veri et boni per falsa et mala; nam dicitur, quod "sumerent calicem irae Jehovae e manu Ipsius", quod "Jehovah vino miscuit, et implevit mixto", tum "calix in manu Jehovae"; sed usque intelligendum est quod nihil devastationis sit a Jehovah, sed omne ejus ab homine. Causa quod ita dicatur, est, quia naturalis homo non aliud videt quam quod Deus irascatur, puniat, condemnet et conjiciat in infernum, illos qui Ipsum vilipendunt et blasphemant, verbo qui non Ipsi gloriam dant; quia ita cogitare est naturale, ideo in sensu litterae Verbi, qui est naturalis, ita dicitur.
[8] Pariter alibi in Apocalypsi,
Qui adoraverit bestiam "bibet ex vino irae Dei mixto mero in poculo excandescentiae Ipsius" (14 [9,] 10);
"Babylon magna venit in memoriam coram Deo, dare illi poculum vini excandescentiae irae Ipsius" (16:19);
"Mulier .... habens aureum poculum in manu sua plenum abominationibus et immunditie scortationis" (17:4);
"Duplicate ei dupla juxta opera ejus; poculo, quo miscuit, miscete ei duplum" (18:6).
Ex his patet quid significatur per "phialas" septem angelorum, quas effuderunt in terram, mare, fluvios, fontes aquarum, solem, super thronum bestiae, fluvium Euphratem, et in aerem; quod nempe sint status devastationis quae per illa describuntur.
[9] Quod "calix" seu "poculum" significet tentationes, constare potest ex sequentibus:
Apud Evangelistas,
Jesus dixit filiis Zebedaei, "Nescitis quid petitis; an potestis bibere poculum quod bibiturus sum, et baptismate, quo baptizor, baptizari? Dicebant . ., Possumus. Tum dixit iis, Poculum meum quidem bibetis, et baptismate, quo baptizor, baptizabimini" (Matthaeus 20:22, 23; Marcus 10:38, 39):
sed haec videantur supra (n. 893) explicata.
Apud eosdem,
"Jesus . . dixit Petro, .... Poculumne, quod dederit Mihi Pater, non biberim illud?" (Johannes 18:11);
Jesus in Gethsemane dixit, "Si possibile, transeat a Me calix hic" Matthaeus 26:39, 42, 44; Marcus 14:36; Luca 22:42):
quod in his locis "poculum" seu "calix" significet tentationes, patet: similiter apud Esaiam (cap. 51:17, 22), ubi etiam vocatur "calix irae Dei", et "calix trepidationis."
[10] Quoniam "calix" simile significat quod "vinum", ac "vinum" in bono sensu significat Divinum Verum, ideo etiam hoc per "calicem" significatur in sequentibus locis:
Apud Evangelistas,
Jesus "accipiens poculum, et gratias agens, dedit" discipulis, "dicens, Bibite ex eo omnes; hoc enim est sanguis meus, ille Novi Testamenti" (Matthaeus 26:27, 28; Marcus 14:23, 24; Luca 22:17, 18):
quia per "sanguinem Domini" significatur Divinum Verum procedens ab Ipso, et similiter per "vinum", consequenter per "poculum", ideo dicitur, "Hoc est sanguis meus"; et quia per Divinum Verum est conjunctio Domini cum ecclesia, ideo dicitur, "Ille Novi Testamenti", seu "Novi Foederis.
(Quod "sanguis Domini" significet Divinum Verum, videatur [supra] , n. 328 [a-c] 329 [a-f] , 476, 748: et quod "foedus" significet conjunctionem, n. 701.)
[11] Apud Davidem,
"Jehovah portio partis meae, et calix meus; Tu sustentans sortem meam" (Psalms 16:5):
apud eundem,
"Dispones ante me mensam coram inimicis meis, pinguefacies oleo caput meum, poculum meum abundabit" (Psalms 23:5): 1
in his locis "calix" pro Divino Vero. Quia "calix" id significat, ideo vocatur
"Calix salutum" (PsaIm. 116:13);
Et "calix consolationum" (Jeremias 16:7).
[12] Apud Marcum,
"Quisquis vos potaverit poculo aquae in nomine meo, quod Christi sitis, .... non perdet mercedem suam" (9:41):
per "potare poculo aquae in nomine meo, quod Christi sitis", significatur docere Verum ex amore Veri, ita ex Domino, similiter facere illud; amor veri propter verum intelligitur per "dare poculum aquae in nomine Domini"; per "Christum" etiam intelligitur Dominus quoad Divinum Verum.
[13] Apud Evangelistas,
"Vae vobis, Scribae et Pharisaei, hypocritae; . . purgatis exterius poculi et patinae, interiora vero plena sunt rapina et intemperantia; ...purga prius interius poculi et patinae, ut fiat etiam exterius . . mundum" (Matthaeus 23:25, 26; Luca 11:39):
quod Dominus dixerit "poculum et patinam", est quiacontinens significat idem quod contentum, ita "poculum" simile quod "vinum", et "patina" simile quod "cibus"; per "vinum" significatur verum Verbi et doctrinae, ac per "cibum" bonum Verbi et doctrinae: naturalis homo seu naturalis mens purificatur interius quando falsa et mala remota sunt; contrarium est quando non remota sunt; nam quale interius est, tale fit exterius; non autem quale exterius est, tale fit interius; nam interius influit in exterius, ac disponit hoc ad convenientiam secum, non autem vicissim.
[14] (Continuatio de Secundo Praecepto.)
Quoniam per "nomen Dei" intelligitur id quod ex Deo est, et quod est Deus, et hoc vocatur Divinum Verum, et apud nos Verbum, hoc quia in se Divinum est, et sanctissimum, non profanandum est; et profanatur cum sanctitas ejus negatur, quod fit cum contemnitur, rejicitur et probris afficitur; quando hoc fit, tunc occluditur caelum, et homo relinquitur inferno. Verbum enim est unicum medium conjunctionis caeli cum ecclesia; quare cum id e corde rejicitur, solvitur illa conjunctio, et tunc homo, quia relinquitur inferno, non amplius agnoscit aliquod verum ecclesiae.
[15] Sunt duo per quae caelum hominibus ecclesiae clauditur; unum est negatio Divini Domini, et alterum est negatio sanctitatis Verbi; causa est, quia Divinum Domini est omne caeli, ac Divinum Verum, quod est Verbum in sensu spirituali, facit caelum; inde patet, quod qui unum aut alterum negat, neget id quod est omne caeli, et a quo est et existit caelum, et quod sic deprivet se communicatione et inde conjunctione cum caelo. Profanare Verbum est idem cum "blasphemare Spiritum sanctum", quod non alicui remittitur; quare etiam in hoc praecepto dicitur quod "non relinquetur impunis qui nomen Dei profanat."
Footnotes:
1. The editors made a correction or note here.. [NOTA E MARGINE SINISTRA:-] Utres vini.