These things saith the Son of man, signifies the Lord in respect to the Divine Human, from which is that essential of the church. This is evident from the signification of "the Son of man," as being the Lord in respect to the Divine Human, and in respect to Divine truth, since Divine truth proceeds from Him (see above, n. 63); also as being that from which is that essential of the church, namely, the opening of the internal or spiritual man, and the conjunction thereof with the external, since everything of the church with man is from the Lord's Divine Human. For everything of love and faith, which two constitute the church, proceeds from the Lord's Divine Human, and not immediately from the Divine Itself; for what proceeds immediately from His Divine Itself, does not fall into any thought and affection of man, nor consequently into faith and love, because it is far above them. This can be seen from the fact that man is not able to think of the Divine Itself apart from the human form, except as he thinks of nature, as it were, in things least. Thought that is not determined to a certain figure is diffused in every direction, and what is diffused is dissipated. This has been given me to know most especially from those in the other life who are from the Christian world, who have thought only of the Father, and not of the Lord, that they make nature in its minutest parts their God, and finally fall away from all idea of God, consequently from the idea and faith in anything of heaven and the church. [2] It is otherwise with those who have thought of God under the human form; these have all their ideas determined to the Divine, nor do their thoughts, like the thoughts of those mentioned before, wander in every direction. And as the Divine under the Human form, is the Lord's Divine Human, therefore the Lord bends and determines their thoughts and affections to Himself. This, because it is the primary truth of the church, unceasingly flows in out of heaven with man; consequently it is, as it were, implanted in everyone to think of the Divine under the human form, and thus to see His Divine inwardly in himself, with the exception of such as have extinguished in themselves this implanted thought (see in the work on Heaven and Hell, n. 82). From this the reason can also be seen, why all men, whatsoever after death, when they become spirits, turn themselves to their own loves, and thus why those who have worshiped the Divine under the human form turn themselves to the Lord, who appears to them as a sun above the heavens. But those who have not worshiped the Divine under the human form, turn themselves to the loves of their natural man, all of which have reference to the loves of self and the world, thus turning backwards from the Lord; and turning oneself backwards from the Lord is turning towards hell. (That all in the spiritual world turn themselves to their own loves, see in the work on Heaven and Hell, n. 17, 123, 142-145, 151, 153, 255, 272, 510, 548, 552, 561.) [3] All who lived in ancient times and worshiped the Divine saw the Divine in thought under the human form, and hardly anyone thought of an invisible Divine; and the Divine under the human form was even then the Divine Human. But as this Divine Human was the Divine of the Lord in the heavens and passing through the heavens, when at length heaven became enfeebled, because men, of whom heaven is made up, from internal successively became external and thus natural, therefore it pleased the Divine Itself to put on a human, and to glorify it, or make it Divine, that thus from Himself He might affect all, both those who are in the spiritual world and those who are in the natural world, and might save those who acknowledge and worship His Divine in the Human. [4] This is clearly stated in many passages in the Old Testament Prophets, as well as in the Evangelists; of these I will cite only the following in John: In the beginning was the Word, and the Word was with God, and God was the Word. All things were made through Him, and without Him was not anything made that hath been made. In Him was life; and the life was the light of men. And that Light shineth in the darkness; and the darkness apprehended it not. It was the true Light, which lighteth every man coming into the world. He was in the world, but the world acknowledged Him not. And the Word became flesh, and dwelt among us, and we beheld His glory (John 1:1-14). It is plainly evident that the Lord in respect to the Human is here meant by "the Word," for it is said, "the Word became flesh, and dwelt among us, and we beheld His glory." It is also evident that the Lord made His Human to be Divine, for it is said, "the Word was with God and God was the Word, and this became flesh," that is, a man. And since all Divine truth proceeds from the Lord's Divine Human, and this is His Divine in the heavens, therefore by "the Word" is also signified Divine truth; and thence He is said to be "the Light which lighted every man coming into the world." Moreover, "light" is Divine truth; and because men from being internal became so external or natural as no longer to acknowledge Divine truth or the Lord, therefore it is said that "the darkness apprehended not the light," and that "the world acknowledged Him not." (That the Word is the Lord in respect to the Divine Human and Divine truth proceeding therefrom, see The Doctrine of the New Jerusalem, n. 263, 304. That "light" is Divine truth, and "darkness" the falsities in which those are who are not in the light, see in the work on Heaven and Hell, n. 126-140, 275.) [5] That they who acknowledge the Lord and worship Him from love and faith, and are not in the love of self and the love of the world, are regenerated and saved, is also taught in these words in John: As many as received Him, to them gave He power to be children of God, even to them that believe in His name; which were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12, 13). Here "of bloods" means such as destroy love and charity. "The will of the flesh" is every evil from the love of self and love of the world, also man's will-proprium, which in itself is nothing but evil; "the will of man" is falsity thence that comes from that will-proprium. That those who are not in these loves receive the Lord and are regenerated and saved, is meant by its being said that those who "believe in His name become children of God," and are "born of God." (That to "believe in the Lord's name" is to acknowledge His Divine Human and to receive love and faith from Him, see above. n. 102-135. That "bloods" are the things that destroy love and charity, see Arcana Coelestia, n. 4735, 5476, 9127; that "flesh" is man's will-proprium, which in itself is nothing but evil, n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 4328, 8480, 8550, 10283, 10284, 10286, 10732; and that man's proprium is the love of self and the love of the world, n. 694, 731, 4317, 5660. That "man" [vir] is the intellectual, and therefore truth or falsity, since the intellectual is of the one or the other, see n. 3134, 3309, 9007. Thus "the will of man" [viri] is the intelligence-proprium, which, when it exists from the will-proprium [which in itself is nothing but evil], is nothing but falsity, for where evil is in the will there is falsity in the understanding. That to be "born of God" is to be regenerated by the Lord, see Doctrine of the New Jerusalem, n. 173-184. Moreover, that all in the universe, from influx out of heaven and from revelation, worship the Divine in the human form, see Earths in the Universe, n. 98, 121, 141, 154, 158, 159, 169; likewise all angels of the higher heavens, see in the work on Heaven and Hell, n. 78-86.) [6] From this it can now be seen that everything of the church, thus also everything of heaven with men, is from the Lord's Divine Human. For this reason "the Son of man," who is the Divine Human, is described in the first chapter of Revelation by various representatives; and from that description the introductory sentences to each of the churches are taken (as may be seen above, n. 113), and what is said to this church in particular treats of this chief essential of the church, namely, the conjunction of the internal and external, or the regeneration of the man of the church; for it is said to the angel of this church, "These things saith the Son of God, that hath His eyes as a flame of fire."
That hath His eyes as a flame of fire, signifies Divine Providence from His Divine love, also Divine wisdom and intelligence communicated to those who are in love towards Him and from that in faith in Him. That "eyes as a flame of fire," means in reference to the Lord, His Divine Providence from His Divine love, see above (n. 68). This means also Divine wisdom and intelligence communicated to those who are in love towards the Lord, and from that in faith in Him, because "eyes" in the Word signify in reference to man the understanding of truth, and the understanding of truth is intelligence and wisdom; consequently "eyes" signify, in reference to the Lord, Divine wisdom and intelligence proceeding from Him; and what proceeds from Him is communicated to angels and to men who are in love towards Him and from that in faith in Him. All the wisdom and intelligence that angels and men have is the Lord's with them and not their own; and this is also well known in the church; for it is known that all good, which is of love, and all truth, which is of faith, are from God, and nothing thereof from man; and truths interiorly seen and acknowledged constitute intelligence, and these together with goods interiorly perceived and thence seen constitute wisdom. From this then it is that "having His eyes as a flame of fire" also signifies the Lord's Divine wisdom and intelligence communicated to those who are in the goods of love, and from that in faith in Him. [2] "Eyes" signify the understanding, because all the sight of the eyes with men and angels is from the understanding. That all the sight of the eyes is from the understanding must sound absurd to those who are ignorant of the interior causes of things, out of which effects are presented in the body; those ignorant of these causes believe no otherwise than that the eye sees of itself, that the ear hears of itself, that the tongue tastes of itself, and that the body feels of itself; when yet it is the interior life of man, the life of his spirit, which is the life of his understanding and will, or of his thought and affection that, through the organs of the body, has sensation of the things that are in the world, and thus perceives them naturally. The whole body, with all its sensories, is merely an instrument of its soul, or of its spirit; which is also the reason that when man's spirit is separated from the body the body has no sensation whatever, but the spirit afterwards continues to have sensation as before. (That man's spirit sees, hears, and feels, after it is released from the body equally as before while in the body, see in the work on Heaven and Hell, n. 461-469; and on The Correspondence of the Understanding with the Sight of the Eye, see Arcana Coelestia n. 4403-4421, 4523-4534.) With beasts, moreover, their interior life, which is also called their soul, has sensation equally through the external organs of their body, but with a difference, in that the sensation of the beast is not rational like man's, thus is not formed from an understanding and will such as man has (see in the work on Heaven and Hell, n. 108; and The Last Judgment, n. 25). [3] From this, then, it is, that by "eye" in the Word is signified the understanding of truth, or intelligence and wisdom, as may be seen from the following passages. In Isaiah: Say to this people, hear ye in hearing, but understand not; and see ye in seeing, and know not. Make the heart of this people fat, and make their ears heavy, and smear their eyes, lest they see with their eyes (Isa. 6:9-10; John 12:40). "To smear the eyes, lest they see with their eyes," is to darken the understanding, that they may not understand. [4] In the same: Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your heads, the seers hath He covered (Isa. 29:10); where "He hath closed the eyes; the prophets and the heads, and the seers hath He covered," is the understanding of truth. "Prophets" are those that teach truths, who are also called "heads," because the head signifies intelligence, and are also called "seers" from the revelation of Divine truth with them. [5] In the same: The eyes of them that see shall not be closed, and the ears of them that hear shall hearken (Isa. 32:3). "The eyes of them that see" means of those that understand truths. In the same: Who shutteth his eyes from seeing evil. Thine eyes shall behold the king in his beauty (Isa. 33:15, 17). "To shut the eyes from seeing evil" is not to admit evil into the thought; "their eyes shall behold the king in his beauty" is that they are to understand truth in its light with pleasantness; for by "king" here is not meant a king but truth (see above, n. 31). [6] In Jeremiah: Hear now this, O foolish people, who have no heart; who have eyes and see not; who have ears and hear not (Jer. 5:21; Ezek. 12:2). In Lamentations: The crown of our head hath fallen; for this our heart hath become faint; and for this our eyes have been darkened (Lam. 5:16, 17). "The crown of the head" is wisdom (see above n. 126); the "faint heart" means that the will of good is no more (that "heart" is the will and love, see in the work on Heaven and Hell, n. 95). "Eyes" are the understanding of truth, and they are said to be darkened when truth is no longer understood. [7] In Zechariah: The punishment of the shepherd forsaking the flock, a sword upon his right eye; and his right eye in growing dim shall be dimmed (Zech. 11:17). "The sword upon the right eye," and "the right eye in growing dim shall be dimmed," means that all truth in the understanding is to perish through falsity (that "sword" is the destruction of truth by falsity, see above, n. 131). [8] In the same: The plague wherewith Jehovah will strike all the peoples that shall war against Jerusalem; their eyes shall consume away in their sockets (Zech. 14:12). "The peoples that shall war against Jerusalem" are those that fight against the church; "Jerusalem" is the church; that "their eyes shall consume away" means that intelligence is to perish because they fight by falsities against truths. [9] In Zechariah: I will smite every horse with astonishment, and every horse of the peoples with blindness (Zech. 12:4). Here the vastation of the church is treated of; by "horse" is signified the intellectual, therefore the understanding is meant when it is said that the horse should be smitten with astonishment and with blindness. (That "horse" signifies the intellectual, see the small treatise on The White Horse, n. 1-5.) [10] In David: Hear me, O Jehovah, my God; lighten mine eyes, lest I sleep [the sleep of] death (Ps. 13:4). "Lighten the eyes" means the understanding. In Moses: Thou shalt not take a gift, for a gift doth blind the eyes of the wise (Deut. 16:19). "To blind the eyes of the wise" is that they may not see or understand the truth. [11] In Matthew: The lamp of the body is the eye: if the eye be single the whole body is light; if the eye be evil the whole body is darkened. If therefore the light be darkness, how great is the darkness (Matt. 6:22, 23; Luke 11:34). By "eye" here is not meant the eye, but the understanding; by "the eye single" the understanding of truth; by "the eye evil" the understanding of falsity; "darkness" is falsities; "the whole body" is the whole spirit, which is wholly such as the will is and the understanding therefrom; but if it has the understanding of truth from the will of good it is an angel of light; but if it has an understanding of falsity it is a spirit of darkness. By these words the reformation of man through the understanding of truth is described. From this it is clear that he who knows what "eye" signifies can know the arcanum of these words. That man is reformed by means of truths in the understanding, see above (n. 112, 126). [12] In Matthew: If thy right eye causeth thee to stumble, pluck it out, and cast it from thee; for it is better for thee to enter life with one eye, rather than having two eyes to be cast into hell fire (Matt. 5:29; 18:9; Mark 9:47). Here also, by "eye" is not meant the eye, but the understanding thinking; by "the right eye causing to stumble" the understanding thinking evil; "plucking it out and casting it away" is not admitting such evil, but rejecting it; "having one eye" is the understanding thinking not evil, but truth only, for the understanding can think the truth; if it thinks evil it is from the will of evil. It is said "the right eye," because "the right eye" signifies the understanding of good, and the "left eye" the understanding of truth (see Arcana Coelestia, n. 4410, 6923). [13] In Isaiah: In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of thick darkness and out of darkness (Isa. 29:18). In the same: Then the eyes of the blind shall be opened, and the ears of the deaf (Isa. 35:5). In the same: I will give thee for a light of the nations, to open the eyes of the blind, to lead him that is bound out of the dungeon, and them that sit in darkness out of the house of prison (Isa. 42:6, 7). In the same: Bring forth the blind people that have eyes, and the deaf that have ears (Isa. 43:8). "To open the eyes of the blind" is to instruct those who as yet are ignorant of truths, but nevertheless have a longing for them, that is, the Gentiles. The like is signified by: The Lord's healing the blind (Matt. 9:27-29; 20:29 to the end; 21:14; Mark 8:23, 25; Luke 18:35 to the end; John 9:1-21); for all the Lord's miracles involved such things as pertain to the church and heaven, therefore they were Divine (see Arcana Coelestia, n. 7337, 8364, 9301). [14] Because the "eye" signified the understanding it was among the statutes pertaining to the sons of Israel: That no one of the seed of Aaron who was blind or had a blemish in the eye should come nigh to offer sacrifice, or enter within the veil (Lev. 21:17-23). That what was blind should not be offered for a sacrifice (Lev. 22:22; Mal. 1:8); so also among the curses was: A fever that should consume the eyes (Lev. 26:16). From all this it can now be known what is signified by "the eyes of the Son of God that were as a flame of fire," namely, Divine wisdom and intelligence communicated to those who are in love towards the Lord and thence in faith in Him. [15] That His Divine Providence is also signified is evident from what was shown above (n. 68). To this may be added what is said of the cherubim in Ezekiel, and of the four animals about the throne in Revelation, which also signify the Divine Providence of the Lord, and in particular, a guard that the Lord be not approached except through good. In Ezekiel: I saw, and behold four wheels near the cherubim; their whole flesh, and their backs, and their hands, and their wings, and the wheels were full of eyes round about (Ezek. 10:9, 12). In Revelation: About the throne were four living creatures full of eyes before and behind; each one had wings full of eyes about and within (Rev. 4:6, 8). These four "living creatures" also were cherubim, for the description of them is almost like that of the cherubim in Ezekiel. So many "eyes" are ascribed to them because the Lord's Divine Providence, which is signified by "cherubim," is His government of all things in the heavens and on the earth by Divine wisdom; for the Lord by Divine Providence sees all things, disposes all things, and looks out for all things. (That by "cherubim" is signified the Lord's Divine Providence, and in particular, a guard that the Lord be not approached except through good, see n. 9277, 9509, 9673.)
And His feet like burnished brass, signifies the ultimate of Divine order, which is the natural, full of Divine love, as is evident from what is said and shown above (n. 69), where similar words occur. As what is written to the angel of this church treats of the internal of the church, which is spiritual, and its external, which is natural, that they must make one (see above, n. 150), so it is prefaced by these things respecting the Lord, from whom is everything of the church, "These things saith the Son of God, that hath His eyes as a flame of fire, and His feet like unto burnished brass;" for in respect to man, "eyes" signify the internal, which is spiritual, and "feet" the external, which is natural; but in respect to the Lord, "eyes" and "feet" signify the Divine things from which are the internal and external with man.
Verse 19. I know thy works and charity, signifies the internal of those who are of the church. This is evident from the signification of "works," as being the things that are of the will, or of celestial love (of which see above, n. 98), and from the signification of "charity," as being the things that are of spiritual love. "Works and charity" signifies the internal of the church, because its internal is made up of the things that are of the will or love, and its external of the things that are of the understanding and faith. There are two loves that constitute heaven or the church, love to the Lord and love towards the neighbor, or charity; love to the Lord is called celestial love, and love toward the neighbor, which is charity, is called spiritual love. They are so called for the reason that heaven is divided into two kingdoms, one called the celestial kingdom, the other the spiritual kingdom, consequently the loves that govern there are so called (see the work on Heaven and Hell, n. 13-19, 20-28 also Doctrine of the New Jerusalem, n. 54-62, 84-100, where also it is shown what celestial love is, and what spiritual love, namely, that celestial love is to do the commandments of the Lord from the affection of the will, and spiritual love is to do them from the affection of the understanding). There are two things that constitute heaven or the church with man, namely, love and faith. Love resides in man's will, for what man loves that he also wills; but faith resides in his understanding, for what a man believes that he also thinks, and thought is of the understanding. [2] The internal of the celestial church, therefore, is to do the Lord's commandments from the affection of the will, consequently from the love of good; while the internal of the spiritual church is to do the Lord's commandments from the affection of the understanding, consequently from the love of truth. That doing the Lord's commandments is loving Him, He Himself teaches in John (14:21, 23). The internal of the celestial church is what is meant by "works," and the internal of the spiritual church is meant by "charity." (But as these things cannot be explained in a few words, so as to be clearly perceived, see what is said respecting them in The Doctrine of the New Jerusalem, on The Will and Understanding, n. 28-36; on The Internal and the External Man, n. 36-53; on Love in General, n. 54-64; on Love towards the Neighbor, or Charity, n. 84-107; on Faith, n. 108-122; and in the work on Heaven and Hell, where Celestial Love and Spiritual Love are treated of, n. 13-19.)
And ministry and faith, signifies good and truth therein. This is evident from the signification of "ministry," as being good (of which presently); and from the signification of "faith," as being truth. Faith signifies truth, because truth is of faith, and faith is of truth. "Ministry" signifies good, because in the Word "ministry" is predicated of good. For this reason the function of Aaron, of his sons, and of the Levites, and the priestly function in general, was called a "ministry." For the same reason, "ministering" to Jehovah, or to the Lord, means to worship Him from the good of love. From this it is clear that "ministry" has reference to works, and "faith" to charity, of which just above, where it is said, "I know thy works and charity," for faith and charity make one, since where there is no charity there is no faith (see The Doctrine of the New Jerusalem, n. 108-122; and the small work on The Last Judgment, n. 33-40). [2] That "ministry" and "ministering" in the Word are predicated of the good of love can be seen from the following passages. In David: Jehovah maketh His angels spirits, His ministers a flaming fire (Ps. 104:4). Jehovah's "making His angels spirits" means that they are recipients of Divine truth (see above, n. 130). "Making His ministers a flaming fire" means that they are recipients of Divine good for "flaming fire" signifies the good of love (see above, n. 68). From this it is clear that by "ministers" those who are in the good of love are meant. [3] In the same: Bless Jehovah, all ye His hosts; ye ministers of His that do His will (Ps. 103:21). Those are called "hosts of Jehovah" who are in truths (see n. 3448, 7236, 7988, 8019), and "ministers" those who are in goods; therefore it is said, "that do His will." Doing the Lord's will is acting from the good of love; for all good has reference to the will, as all truth has to the understanding. [4] In Isaiah: Ye shall be called the priests of Jehovah, the ministers of our God (Isa. 61:6). Priests are called "ministers" because they represented the Lord in respect to the good of love; those, therefore, who are in the good of love are called "priests" in the Word (see Arcana Coelestia, n. 2015, 6148, 9809, 10017); and for the same reason they are called "ministers of God." On this account the function of Aaron and of his sons is called "a ministry;" also the function of the Levite priests; and entering into the tent of meeting and officiating in the ministry there, also approaching the altar and officiating in the ministry there, is called "ministering" (see Exod. 28:35; 30:20; Num. 8:15, 19, 24-26). And in Jeremiah: Then shall My covenant become void with the Levites the priests, My ministers (Jer. 33:21). (That Aaron represented the Lord in respect to the good of love, see Arcana Coelestia, 9806, 9946, 10017; likewise priests in general, n. 2015, 6148; consequently by "priesthood" in the Word the Divine good of the Lord's Divine love is signified, n. 9806, 9809.) [5] There are two kingdoms into which the whole heaven is divided, in one of which are the angels who are in the good of celestial love, in the other the angels who are in the good of spiritual love, or in charity. The Lord's celestial kingdom is called His "priesthood," the spiritual kingdom His "royalty" (see in the work on Heaven and Hell, n. 24, 226). "Ministry" is predicated of those in the celestial kingdom, and "service" of those in the spiritual kingdom. From this it is clear what is meant in the following passages by "ministering" and "minister," and by "serving" and "servant": Jesus said to the disciples, Whosoever would be great let him be your minister; and whosoever would be first, let him be your servant; as the Son of man came not to be ministered unto, but to minister (Matt. 20:26-28; 23:11-12; Mark 9:35; Luke 22:24-27). Jesus said, If any man will minister to Me let him follow Me; then where I am, there shall also My minister be; yea, if any man will minister to Me, him will My Father honor (John 12:26). Jesus said, Blessed are those servants whom the Lord when He cometh shall find watching; I say unto you, that He shall gird Himself, and make them to recline to eat, and He will come forth and minister to them (Luke 12:37). In Isaiah: The sons of the alien that conjoin themselves to Jehovah to minister to Him, and to love the name of Jehovah (Isa. 56:6). Because "ministering" is predicated of the good of love, "the sons of the alien" are said "to minister to Jehovah," and "to love Him;" and of the Lord Himself it is said that "He would minister." From all this it can now be seen that by "ministry" is signified everything that is done from the good of love, thus the good of love.
And thine endurance, signifies conjunction with the external, and consequent combat. This is evident from the signification of "endurance," as being in respect to those who are in the internal and the external of the church (who are here treated of), the conjunction of the internal with the external, and consequent combat. This is signified by "endurance," because the conjunction of the internal with the external, or of the spiritual man with the natural, is effected by temptations; without these the two are not conjoined; therefore the combat by which that conjunction is effected, since man then suffers and endures, is signified by "endurance." (That the internal man is conjoined with the external by temptations, which are spiritual combats, see Arcana Coelestia, n. 10685; and in The Doctrine of the New Jerusalem, n. 190, 194, 199.)
And thy works, and the last to be more than the first, signifies the externals that are therefrom. This is evident from the signification of "works," as being externals in which are internals; for "works" are ultimate effects, in which internals are presented together, and are in a series therein; there they form their ultimate and fullness. The things that are of the thought and the will, and spiritually speaking, those that are of love and of faith, are called internal; these are in works, consequently "works" are ultimates. (That the interior things, which are of the mind, successively flow into external things, even into the extreme or ultimate, and that they have existence and subsistence therein, see Arcana Coelestia, n. 634, 6239, 6465, 9215-9216; that in the ultimate they also form what is simultaneous, in what series, see n. 5897, 6451, 8603, 10099; that the whole man is in his deeds or works, and that what is only willed and not done, when man is able to do, does not yet have existence, see in the work on Heaven and Hell, n. 475-476.) [2] To this I will add an arcanum not yet known. After death, man's spirit appears in a human form according to the life of his affection while in the world; in a beautiful form if he lived a life of heavenly love; in an unbeautiful form if he lived a life of worldly love. It is from this that angels are forms of love and charity; yet their form is not so beautiful from the affection of thought and will alone as from the affection of these expressed in deeds or works; for deeds or works from the affection of the will and thought, or of love and faith, are what constitute the outward aspect of the spirit, thus the beauty of his face, body, and speech. The reason for this is, that as the interiors terminate in deeds or works as into their extremes, so do they terminate in the outward form of the body. For it is well known that everything of man's will terminates in the extremes of his body. Any part of the body in which the will does not terminate is not a part of the body; as is evident from the actions of the body, even the least of them; for these all flow from the impulse of the will and are manifested in the extremes of the body (see in the work on Heaven and Hell, n. 59, 60; and in the small work on The Last Judgment, n. 30, 31). [3] The same is manifest from this, that man's spirit is altogether as his will is; not as his will is that does not go forth into act when it can (that will is nothing but thought in which there is an appearance of wing), but as the actual will is, which has no other desire than to act; this will is the same with man's love; in accordance with this is the whole spirit and its human form. (That the will or love is the spirit itself, see above, n. 105; and in the work on Heaven and Hell, n. 479.) On this account it is so often said in the Word that man ought "to do the Lord's commandments," and that he will be recompensed according to his "doings," that is, according to the love in deeds, but not according to the love without deeds, when doing is possible. [4] It is said, "I know thy works, and the last to be more than the first;" by "the last being more than the first" is meant that the works are more full of love after the conjunction of the internal man with the external; for the more the internal is conjoined with the external the more there is of the internal in externals; consequently in the deeds or works; for externals or works are nothing but effects of the interiors which are of the will and of the thought therefrom; and effects derive their all from the internals from which they exist, as motion does from its conatus. In man the conatus is the will, and the motion therefrom is action. [5] From what has been explained in this verse it can be seen in what order the conjunction of the internal with the external in the man of the church is described, namely, the internal by "I know thy works and charity;" the good of the internal and its truth by "ministry and faith;" the conjunction of the internal with the external by "endurance;" and the externals therefrom by "I know thy works, and the last to be more than the first." That such things are involved in these words no one can see from the sense of the letter, but only from the spiritual sense which is within the literal sense.
Verse 20. But I have against thee a few things, signifies that heed should be taken, as is evident from what follows, for it is there told of what things heed should be taken.
That thou sufferest the woman Jezebel, signifies the delight of the love of self and of the world. This is evident from the signification of "the woman Jezebel," as being the church wholly perverted; for "woman" in the Word signifies the Church (see Arcana Coelestia, n. 252, 253, 749, 770, 6014, 7337, 8994), here the church perverted. And as all perversion of the church springs from those two loves, namely, from the love of self and the love of the world, "Jezebel" signifies the delight of these loves. The church in which these loves reign is called "the woman Jezebel," because Jezebel the wife of Ahab represented in the Word the delight of these loves, and the perversion of the church thereby. For all things that are written in the Word, even in the historical portion, are representative of such things as are of the church (see The Doctrine of the New Jerusalem, n. 249-266). Every perversion of the church springs from these two loves when they reign over the heavenly loves, because these two loves are altogether opposite to the two loves that constitute heaven and the church, which are love to the Lord and love towards the neighbor, and because from these two loves all evils and the falsities thence spring (see in The Doctrine of the New Jerusalem, n. 59, 61, 65-82 and in the work on Heaven and Hell, n. 252, 396, 399, 400, 486, 551-565, 566-575). [2] That Jezebel the wife of Ahab represented what has been said will be seen presently; but something shall first be said about the delights of loves. Every man is such as his love is, and every delight of his life is from his love; for whatever favors his love he perceives as delightful, and whatever is adverse to his love he perceives as undelightful; consequently it is the same whether it be said that man is such as his love is, or such as his life's delight is. Those, therefore, who are loves of self and of the world, that is, they, with whom these loves reign, have no other life's delight or no other life than infernal life. For these loves, or the life's delights from them that are permanent, turn all their thoughts and intentions to self and the world; and so far as they turn them to self and to the world, they so far immerse them in man's proprium [what is his own], which he has by inheritance, thus at the same time in evils of every kind; and so far as man's thoughts and intentions are turned to his inherited proprium, which in itself is nothing but evil, so far are they turned away from heaven. For man's interiors, which are of his mind, that is, of his thought and intention, or of his understanding and will, are actually turned to his own loves, that is, downwards to self where the love of self and its delights reign, and outwards, that is, away from heaven towards the world, where the love of the world and its delights reign. It is otherwise when man loves God above all things, and his neighbor as himself; then the Lord turns the interiors which are of man's mind, or of his thought and intention, to Himself, thus turning them away from man's proprium [what is his own], and elevating them; and this without man's knowing anything about it. From this it is that man's spirit, which is the man himself, after its release from the body is actually turned to its own love, because that constitutes his life's delight, that is, his life. (That all spirits are actually turned to their own loves, see in the work on Heaven and Hell, n. 17, 123, 142-145, 151, 153, 272, 510, 548, 552, 561; and above, n. 41.) [3] This may be illustrated somewhat by the fact that all the least parts of the body turn themselves to the common center of our earth, which is called the center of gravity; and from this it is that wheresoever men are, even those who are in directly opposite positions, and are called antipodes, all stand upon their feet. Yet this center of gravity is merely nature's center of gravity; but there is another center of gravity in the spiritual world, and this, with man, is determined by the love in which he is, downwards if his love is infernal, but upwards if his love is heavenly; and whichever way man's love is determined, in the same way his thoughts and intentions are determined; for these are in the spiritual world, and are impelled by the forces that are there. [4] From this it can now be seen that the perversion of the church with men, which is signified by "the woman Jezebel," is solely from the loves of self and of the world, since these turn man's interiors, which are of his mind, downward, thus turning them away from heaven. It is said "the perversion of the church with men," because the church is in man, as heaven is in the angel; every church is constituted of those that are of the church, and not of any others, even though they may be born where the church is; as can be clearly seen from this, that love and faith constitute the church, and love and faith must be in man, consequently the church must be in him. (That heaven is in the angel, and the church in man, see in the work on Heaven and Hell, n. 33, 53, 54, 57, 454; and in The Doctrine of the New Jerusalem, n. 232, 233, 241, 245, 246.)
That calleth herself a prophetess, to teach and to seduce My servants, signifies that the doctrine of all falsities is therefrom. This is evident from the signification of a "prophet," as being one who teaches truths, and abstractly from persons, the doctrine of truth (of which, see Arcana Coelestia, n. 2534, 7269); therefore in the contrary sense by a "prophet" those who teach falsities are meant, and abstractly from persons, the doctrine of falsities, and the like is here meant by "prophetess." Because "prophetess" here signifies one who teaches falsities and the doctrine of all falsities, it is therefore added that "she teaches and seduces the servants of the Lord." It is said "to teach and to seduce," because "to teach" is predicated of truths and falsities, and to "seduce" of goods and evils; and those who are in truths are called in the Word "servants of the Lord," and those who are in good are called "ministers" (see above, n. 155). It is said of Jezebel that she "calleth herself a prophetess," not that Jezebel the wife of Ahab called herself a prophetess, but this is said because "Jezebel" signifies the delight of the love of self and the world; and this delight teaches and seduces those who are in truths. For everyone, when he thinks by himself, thinks from his own love, and thus imbues himself with falsities, which is "to teach and to seduce." Of Jezebel we read in the Word: That Ahab the king of Israel took to wife Jezebel the daughter of the king of the Zidonians, and that he went away and served Baal, and reared up to him an altar in Samaria, and made a grove (1 Kings 16:31-33); And that Jezebel slew the prophets of Jehovah (1 Kings 18:4, 13); And that she wished to slay Elijah also (1 Kings 19:1-2 seq.); And that through craft, by substituting false witnesses, she took away the vineyard from Naboth, and slew him (1 Kings 21:6-7 seq.); It was therefore predicted by Elijah that dogs should eat her (1 Kings 21:23; 2 Kings 9:10); And afterwards, by the command of Jehu, she was thrown out of the window, and some of her blood was sprinkled upon the wall and upon the horses that trod her under foot (2 Kings 9:32-34). [2] By all these things the perversion of the church by the delight of the love of self and the world, and by the evils and falsities flowing forth therefrom, was represented. For all the historical parts of the Word, as well as the prophetical, are representative of such things as are of the church. "Baal" whom Ahab served, and to whom he raised up an altar, signifies the worship from the evils of the love of self and the world; the "grove" which he made signifies worship from the falsities therefrom. That "Jezebel slew the prophets of Jehovah" signifies the destruction of the church in respect to its truths; that "she wished to slay Elijah also" signifies a desire to annihilate the Word, for Elijah represented the Word. "The vineyard which by means of false witnesses she took away from Naboth" signifies the falsification of truth and the adulteration of good; the prophecy of Elijah that "dogs should eat her" signifies uncleanness and profanation. That "she was thrown out of a window, and some of her blood was sprinkled upon the wall and upon the horses that trod her under foot," signifies the lot of those who are of that character; what the lot of such will be can be seen from the internal sense of the particulars there. From this it can be seen that by "the woman Jezebel, who calleth herself a prophetess," no other Jezebel is meant than Jezebel the wife of Ahab, spoken of in the Word; and that by her those are described who are in the doctrine of all falsities from the delights of the loves of self and of the world.
To commit whoredom, and to eat idol sacrifices, signifies falsifications of truth and adulterations of good. This is evident from the signification of "committing whoredom," as being to falsify truths (of which see above, n. 141), and from the signification of "eating idol sacrifices," as being to appropriate evil (of which see also above, n. 141); to adulterate good is also signified, because appropriations of evil are, in things of the church, adulterations of good; for it is an application of its goods to evils, thus adulterating them. For example, the goods of the Israelitish church were signified by the altar, the sacrifices, and eating together of the things sacrificed; when these things were given over to Baal, goods were applied to evils (besides other like instances). It is the like in a church in which there are no representatives, when the Word is applied to confirm the evils of self, as is done by the papal body to gain dominion over the universal heaven. That "to commit whoredom and to eat idol sacrifices" signifies to falsify truths and adulterate goods, is also clear from this, that the deeds of Jezebel are in one expression called "whoredoms" and "witchcrafts," in the second book of Kings: When Jehoram saw Jehu, he said, Is it peace, Jehu? and he said, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are many? (2 Kings 9:22).
Verse 21. And I gave her time that she might repent of her whoredom, and she repented not, signifies that those who are in falsities therefrom do not turn themselves to truths nor by means of truths. This is evident from the signification of "repenting of whoredom," as being to turn oneself from falsities to truths; for "whoredom" is the falsification of truth, and "to repent" is to turn oneself away from falsities; for repentance is an actual turning from falsities to truths, and dissociation and separation from falsities (see above, n. 143); also from the signification of "she repented not," as being that they do not turn themselves from falsities to truths. These things are said of Jezebel, but those are meant who from the delight of the loves of self and the world have falsified truths and adulterated goods; for in the prophecies of the Word one person is named, and by that person are meant all of that character. [2] Something shall be here said briefly about this statement that those who have falsified truths with themselves by applying them to the delights of self-love do not afterwards turn themselves to truths. Man sees from the Word the truths of the church from the spiritual or internal man and from its intellectual, but he does not receive them therein except to the extent that he loves them so as to wish to do them. When man so wills, his internal or spiritual man calls forth and elevates to itself, out of the natural man and its memory, the truths that are there, and conjoins them to the love that is of his will; thus the internal spiritual man, where man's interior and higher mind resides, is opened and is successively filled and perfected. But if man permits the natural delight, which is the delight of the love of self and the world, to have dominion, then he views all things from that delight; and if he then sees truths he applies them to his own love and falsifies them. When this is done the internal spiritual man is closed; for as this is suited only to the reception of such things as are in heaven, it cannot bear that truths should be falsified; consequently when truths are falsified it contracts itself and closes almost, as a fibril does when touched by a prickle. When the internal is once closed, the love of self reigns, or the love of the world, or both together; and they form the external or natural man altogether in opposition to the internal or spiritual man. For this reason those who have falsified truths by applying them to the delights of the love of self and the world are unable afterwards to turn themselves to truths. This is what is here meant by these words, "I gave to the woman Jezebel time that she might repent of her whoredom, and she repented not."
Verse 22. Behold, I cast her into a bed, signifies that they are left to their natural man, and to the doctrine of falsities therein. This is evident from the signification of a "bed," as being the natural man, also the doctrine of falsities (of which presently). What now follows treats of those who suffer themselves to be seduced by those who are in the doctrine of falsities from the delight of the love of self and the world, who are meant by "Jezebel" (as was said above). Those who suffer themselves to be seduced are not like those who have falsified truths and adulterated goods from the delight of those loves; for such have seen truths and have applied them to favor their delights, and have thus perverted them, and afterwards these are unable to turn themselves to truths and acknowledge them. These are treated of in the preceding article (n. 162). But those who have not done this, but have suffered themselves to be led away by those who have, have not so closed the internal or spiritual man with themselves; for they have not themselves falsified truths, but have put faith in those who have, because these falsities sound like truths. For these think no more deeply than that their leaders must be believed because they are intelligent and wise; thus they hang upon the lips of a master. There are many such at this day in Christendom, especially among those born in countries where the papal religion prevails. These are meant by those that commit adultery with Jezebel in a bed. [2] "Bed" signifies the doctrine of falsities, and at the same time the natural man, because the doctrine of falsities has no other source than the natural man separated from the spiritual; and the natural man separated from the spiritual sees worldly things in light, but heavenly things in thick darkness; it sees falsity, therefore, in the place of truth, and evil in the place of good; moreover, if it sees truth it falsifies it, and if it sees good it adulterates it; for heaven flows into the natural or external man through the spiritual or internal man, and not immediately into the natural or external; into it the world flows immediately. And when the natural world with man is not governed by the spiritual world, the bond with heaven is broken; and when this is broken man makes the world his all, and heaven of little or no account; so also self as all, and God of little or no account. When the external or natural man is in such a state it is in falsities from the evils that spring forth out of the love of self and the world. As "bed," therefore, signifies the natural man, it also signifies the doctrine of falsities. [3] "Bed" signifies the natural man, because the natural man underlies the spiritual, thus the spiritual lies on it and on the things that are in it as on its own bed. That "bed" signifies the natural man, also the doctrinals that are in it, can be seen from the passages in the word where "bed" is mentioned, as in the following. In Amos: As the shepherd hath rescued out of the mouth of the lion two legs and a bit of an ear, so shall the sons of Israel be rescued that dwell in Samaria on the corner of a bed, and on the end of a couch (Amos 3:12). "Lion" signifies the church, here those therein that destroy goods and truths; "legs and a bit of an ear" are the goods that are in the natural man, and something of perception of truth therefrom; "the sons of Israel that dwell in Samaria" are those of the church; "on the corner of the bed, and on the end of a couch," are those in a little natural light from the spiritual, and in some truths therefrom. [4] In the same: Woe to them that are at ease in Zion, and trust in the mountains of Samaria; to them that lie upon the beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that devise for themselves instruments of song; that drink out of bowls of wine, and anoint themselves with the firstlings of the oils: but they are not grieved over the breach of Joseph (Amos 6:4-6). Those that the "trust in the mountains of Samaria" are those that trust in themselves, and from self-intelligence hatch out doctrines. "Samaria" is the perverted spiritual church; "beds of ivory" are fallacies of the senses on which doctrine is founded; "to stretch themselves upon couches" is to confirm and multiply the falsities therefrom; "to eat the lambs out of the flock, and the calves out of the midst of the stall, to drink out of bowls of wine and to anoint themselves with the firstlings of the oils," is to draw the truths and goods of the Word out of the sense of its letter and to apply and falsify them. "Not to be grieved over the breach of Joseph" is not to care that the spiritual church is perishing, and that its truths are being infringed upon. (That "Joseph" in the highest sense signifies the Lord in respect to the Divine spiritual; in the internal sense the Lord's spiritual kingdom, thus also the spiritual church; and in the external sense the fructification of good and multiplication of truth, see Arcana Coelestia, n. 3969, 3971, 4669, 6417, 6526.) [5] In Moses: May the blessings of thy father prevail above the blessings of my parents, may they be on the head of Joseph, and on the head of the bed 163-1 of his brethren (Gen. 49:26). "Joseph," as was said, is the Lord's spiritual church; "the head of the bed of his brethren" is the spiritual that flows into all the truths and goods of that church (for the twelve sons or tribes of Israel signify all the truths and goods of the church in the complex, see Arcana Coelestia, n. 3858, 3926, 4060, 6335). [6] In Luke: I say unto you, In that night there shall be two [men] in one bed; one shall be taken, the other shall be left. There shall be two [women] grinding together; one shall be taken, the other shall be left. There shall be two [men] in the field; one shall be taken, the other shall be left (Luke 17:34-36). This treats of the consummation of the age, which is the last time of the church when judgment takes place. To be "in one bed" is to be in the same doctrine of the church; "two [women] grinding" are those that collect and learn such things as are serviceable to faith; "two [men] in the field" are those in the church that apply goods and truths to themselves. (That "those who grind" are those who collect and learn such things as are serviceable to faith, see Arcana Coelestia, n. 4335, 7780, 9995; that "field" means reception of truth and good, see n. 368, 3310, 9141, 9295.) [7] In John: Jesus said to the sick man at the pool of Bethsaida, 163-2 Arise, take up thy bed, and walk. And straightway the man was made whole, and took up his bed, and walked. Afterward Jesus findeth him, and said unto him, Behold, thou art made whole; sin no more, lest a worse thing befall thee (John 5:8-12, 14). And in Mark: They uncovered the roof where Jesus was, and they let down 163-3 the bed whereon the sick of the palsy lay. Jesus said, Whether is easier to say, Thy sins are forgiven thee, or to say, Arise, and take up thy bed and walk? Then he said, Arise, take up thy bed, and walk and go unto thine house. And immediately he arose, took up the bed, and went forth before them all (Mark 2:4, 9, 11-12). The Lord saying to these sick, "Arise, take up thy bed, and walk," signifies doctrine, and a life according thereto; "bed" signifies doctrine, and "to walk" life (that " walking" is living, see above, n. 97). "The sick man" signifies those that have transgressed and sinned; consequently the Lord said to the sick man at the pool of Bethsaida, "Behold, thou art made whole; sin no more, lest a worse thing befall thee;" and to the paralytic let down on a bed through the roof, "Whether it is easier to say, Thy sins are forgiven thee, or to say, Arise, take up thy bed, and walk?" Those who know nothing of the internal sense of the Word may believe that the words that the Lord spoke involve nothing more than what is obvious in the sense of the letter, when yet every particular of what the Lord spoke has a spiritual meaning, for He spoke from the Divine, and thus in the presence both of heaven and of the world (see Arcana Coelestia, n. 2533, 4637, 4807, 9048, 9063, 9086, 10126, 10276). [8] The bed of Og, the king of Bashan, is thus described in Moses: Og, king of Bashan, remained of the remnants of the Rephaim; behold, his bed was a bed of iron; is it not in Rabbah of the sons of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man (Deut. 3:11). The bed of Og is here described, because he was of the remnants of the Rephaim, and because he was king of Bashan; for by the "Rephaim," those were signified who were in the love of self above others, and therefore natural above all others, and from a persuasion of their eminence over others were in falsities of every kind (see Arcana Coelestia, n. 581, 1268, 1270, 1271, 1673, 7686). And by "Bashan" the external of the church, thus the natural, was signified, for Bashan was outside the land of Canaan where the church was. On this account the bed of Og is described, which would not have been described unless such things had been signified by "Og;" for whatsoever is mentioned in the Word, even in the historical Word, is significative as to every expression. From this it is that the Word is spiritual in each and every particular, and therefore Divine from inmosts to ultimates. On this account, also, it is said that the bed was "of iron," that it was "in Rabbah of the sons of Ammon," and that "nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man." For "iron" signifies what is natural (see below, n. 176); "Rabbah of Ammon" signifies the falsifications of truth (see Arcana Coelestia, n. 2468); and "nine cubits the length thereof, and four cubits the breadth of it," signifies the conjunction of evil and falsity. [9] From this it can be seen what the Word is in its bosom. Because "bed" signifies doctrine, it was among the statutes in the church with the sons of Israel: That every bed whereon he that hath the issue lieth should be unclean; and that the man who touched his bed should wash his clothes, and bathe himself in waters (Lev. 15:4-5). "Having the issue" signifies those who are in natural love, separate from spiritual love; "washing the clothes, and bathing himself in waters," signifies purification by the truths of faith (see The Doctrine of the New Jerusalem, n. 202-209). Because "Jacob" in the Word signifies the external church, which is with those who are in natural light, and who live a moral life from the obedience of faith, though not from internal affection, when "Jacob" is spoken of there is in the spiritual world above on the right side, the appearance of a man lying in a bed; therefore in the Word it is said of him when he was dying: When Jacob had made an end of charging his sons, he gathered up his feet upon his bed and expired (Gen. 49:33). It is said "he gathered up his feet upon the bed," because "feet" also signify the natural (see Arcana Coelestia, n. 2162, 3147, 3761, 3986, 4280, 4938-4952).
And those that commit adultery with her into great affliction, signifies grievous temptations for those who addict themselves to the falsities of such. This is evident from the signification of "committing adultery," as being to falsify truths (see above, n. 141) therefore "to commit adultery with Jezebel" is to surrender oneself to the falsities of those signified by "Jezebel;" and from the signification of "affliction," as being the infestation of truth by falsities (see above, n. 47), here temptation, since temptation with man is nothing else but infestation of truth by falsities (see The Doctrine of the New Jerusalem, n. 188, 196, 197); therefore "casting those who commit adultery with her into great affliction" signifies the grievous temptations of those who addict themselves to the falsities of such. Here those are treated of with whom the spiritual or internal man is not so closed, because they are in some spiritual affection of truth, and yet they suffer themselves to be seduced by those who are in the doctrine of falsities (see above, n. 162). As these receive falsities into the memory of their natural man, with which falsities the internal spiritual man cannot agree, for this receives nothing but truths, a combat arises between the spiritual and the natural man. This combat is temptation, and this is signified by "great affliction." (That temptation is the combat between the spiritual and natural man, see in The Doctrine of the New Jerusalem, n. 190, 194, 197, 199.)
Except they repent of their works, signifies except they separate themselves from them. This is evident from the signification of "repenting," as being to separate oneself from falsities (of which see above, n. 143); also from the signification of "works," which are here whoredoms with Jezebel, by which are signified the reception of falsities (of which see just above, n. 163). To separate oneself from these is to repent, and to repent is to refrain from evils and falsities, and afterwards to shun them and to have them in aversion (see The Doctrine of the New Jerusalem, n. 161, 165, 169 seq.)
Verse 23. And her sons I will kill with death, signifies that thus falsities are extinguished. This is evident from the signification of "sons," as being truths of the church from the Word, and, in the contrary sense, falsities (of which presently); also from the signification of "king with death," as being to extinguish; for falsities are separated, and as it were extinguished by temptations, and by man's refraining from them, and shunning them, and holding them in aversion. "Sons" in the Word signify truths, and in the contrary sense falsities, because the spiritual sense of the Word treats only of such things as relate to the church and heaven; and all things of the church and of heaven have reference to the goods which are of love, and to the truths which are of faith. From this it is that the names of kinships and relationships, as husband, wife, son, daughter, brother, sister, daughter-in-law, son-in-law, and others, signify spiritual things that have reference to spiritual birth, which is regeneration, and to the heavenly marriage, which is the marriage of good and truth. The things that are born of this marriage are likewise goods and truths. From this it is that "daughters" in the Word signify goods, and "sons" truths, both derived from the good that is signified by "father," and from the truth that is signified by "mother." (That all the truths and goods that are with the regenerate man are conjoined according to spiritual relationships, and follow in order, see Arcana Coelestia, n. 2508, 3815, 4121. That all who are in heaven are also associated according to spiritual relationships, see in the work on Heaven and Hell, n. 205. That "sons" signify truths and the affections of truth, is shown in Arcana Coelestia, n. 489, 491, 533, 2623, 3373, 4257, 8649, 9807; that "sons of sons" signify truths in successive order, n. 6583, 6584; that by "father," "mother," "brethren," "children," goods and truths, or evils and falsities with man are signified, n. 10490; that "to smite the mother upon the sons," is to destroy all things of the church, n. 4257; that the Lord called Himself "the Son of man," because He was Divine truth, and because every truth of heaven and of the church proceeds from Him, see above, n. 63.)
And all [the churches] shall know that I am He that searcheth the reins and hearts signifies the acknowledgment of all who are of the church, that the Lord alone knows and explores the exteriors and interiors, and the things that are of faith and love. This is evident from the signification of "searching," as being, in reference to the Lord, that He alone knows and explores; also from the signification of "reins" as being the truths of faith and their purification from falsities (of which in what follows); also from the signification of "hearts," as being the goods of love. "Heart" signifies the good of love, because there are two things that rule in man, and from these is the whole life of his body, namely the heart and the lungs. And as all things in man's body correspond to the things that are in his mind, there are two things also that rule there, namely the will and the understanding. These two kingdoms of the mind correspond to the two kingdoms of the body, namely the will to the heart and its pulse, and the understanding to the lungs and their respiration. Without this correspondence the body could not live, not even a particle of it. As the heart corresponds to the will, so it corresponds to the good of love; and as the lungs correspond to the understanding, so they also correspond to the truths of faith. It is from this correspondence that "heart" signifies love, and "soul" signifies faith. It is from this that the expression "from the heart and soul" is so often used in the Word, by which is meant from love and faith. (As this correspondence is much treated of in the Arcana Coelestia, these things may be seen more fully explained there, namely, that "heart" in the Word signifies love; and because it signifies love, it also signifies the will, n. 2930, 3313, 7542, 8910, 9050, 9113, 10336. That the heart corresponds to the things that are of love with man, and the lungs to the things that are of faith with him, n. 3883-3896. That in heaven there is a pulse such as that of the heart, and a respiration such as that of the lungs, n. 3884, 3885, 3887. That the pulse of the heart there is in accordance with the state of love, and the respiration of the lungs in accord with the state of faith, n. 3886-3889. That the influx of the heart into the lungs is like the influx of good into truth, and like the influx of the will into the understanding; it is also according to the influx of love into faith, and there are like communications and conjunctions, n. 3884, 3887-3889, 9300, 9495. Of the influx of heaven into the heart and into the lungs, from experience, n. 3884. That from this the correspondence in the Word, "from the heart and soul" signifies from love and faith, n. 2930, 9050. That the conjunction of man's spirit with his body is by means of the respiration of the lungs and the pulse of the heart, and that therefore when these cease man dies as to the body, but lives as to the spirit, see in the work on Heaven and Hell [n. 521]; and that when the pulse of the heart ceases the spirit is separated, because the heart corresponds to love, which is the vital heat, n. 447, in the same work. Many other things respecting this correspondence, see n. 95.) "Reins" signify the truths of faith, and their purification from falsities, because the purification of the blood is performed in the reins and "blood" in the Word signifies truth (as may be seen in Arcana Coelestia, n. 4735, 9127). The like is signified by the organ that purifies; and all purification from falsities is effected by truths. From this it is clear what is signified in the Word by the expression, that Jehovah, or the Lord, "searcheth the hearts and reins," namely, that He explores the truths of faith and the goods of love, and separates them from evils and falsities. [2] This is signified by "reins" in the following places. In Jeremiah: Jehovah Zebaoth, Judge of righteousness, trying the reins and the heart (Jer. 11:20). In the same: Thou hast proved 167-1 them, yea, they have taken root; they grow, yea, they bring forth fruit: Thou art near in their mouth, and far from their reins. But thou, O Jehovah, Thou shalt see me, and shalt prove my heart (Jer. 12:2, 3). "Near in the mouth and far from the reins" is truth in the memory only, and in some thought therefrom when man speaks, but not in the will and from that in act. Truth in the will and from that in the act is what separates and dissipates falsities. Truth in the will and from that in the act is wing and doing what a man knows and thinks to be true; such truth is what is especially meant by "reins." [3] In the same: I, Jehovah, search the heart, I prove the reins, even to give every man according to his ways, and according to the fruits of his works (Jer. 17:10). "Searching the heart" is purifying good by separating evil from it; "proving the reins" is purifying truth by separating falsity from it; it is therefore said "to give to every man according to his ways, and according to the fruit of his works;" "ways" are the truths that are of faith, and "the fruit of works" are the goods that are of love. (That "ways" are truths that are of faith, see above, n. 97; and that "the fruit of works" are the goods that are of love, n. 98, 109, 116.) [4] In the same: Jehovah Zebaoth, that provest the righteous, that seest the reins, and the heart (Jer. 20:12). And in David: Establish Thou the righteous; for Thou that provest the hearts and the reins art a righteous God (Ps. 7:9); "the righteous" are those who love to do what is true and good, their goods and truths are purified by the Lord, which is meant by "seeing" and by "proving the reins and the hearts." In David: Prove me, O Jehovah, and try me, explore my reins and my heart (Ps. 26:2). Because truths are separated from falsities and goods from evils by means of temptations, it is said, "Try me." In the same: My heart is in a ferment, and I am pricked in my reins, but I am foolish and know not (Ps. 73:21, 22). The infestation of good by evil and of truth by falsity is described by these words. In the same: Behold, thou desirest truth in the reins and in the hidden part thou makest wisdom known to me (Ps. 51:6). Here there is another word in the original for "reins," that includes the separation both of falsities from truths and of evils from goods. This shows that the "reins" signify purification and separation. [5] In the same: I will bless Jehovah, who hath given me counsel; also my reins chastise me in the night (Ps. 16:7). "Night" signifies the state of man when falsities rise up; the consequent combat of truths with falsities is signified by "my reins chastise me." In the same: Even the darkness doth not make darkness before Thee, but the night is lucid as the day; as the darkness so is the light. For thou possessest my reins, my bone was not hidden from Thee when I was made in secret (Ps. 139:12, 13, 15). "Darkness" means falsities, and "light" truths; to "possess the reins" is to know falsities and truths with man; therefore it is said, "my bone was not hidden from Thee when I was made in secret," which signifies that no falsity that was made was hidden. (That "darkness" means falsity and "light" truth, see in the work on Heaven and Hell, n. 126-140; and that "bone" means truth in the ultimate of order and in the contrary sense, falsity, Arcana Coelestia, n. 3812, 5560, 5565, 6592, 8005.) [6] As "the reins" signified truths purified from falsities, so: In the sacrifices, the fats and reins alone were offered up (as may be seen in Exod. 29:13; Lev. 3:4, 10, 15; 4:9; and elsewhere). Fats and reins alone were offered upon the altar because "fats" signified the goods of love, and "reins" the truths of faith. (That "fats" or "fatnesses" signify the goods of love, see Arcana Coelestia, n. 353, 5943, 6409, 10033. That the "reins" signify the truths of faith, examining, purifying, and rejecting from themselves falsities, is from correspondence; for each and every thing of the body corresponds, as can be seen in the work on Heaven and Hell, where this is shown in its chapter entitled, There is a Correspondence of all things of Heaven with all things of Man, n. 87-102; and on the Reins, n. 96, 97.) Unless it be known that there is such a correspondence, who could ever know why it is so often said of Jehovah or the Lord in the Word, that "He searcheth and proveth the reins and the heart?" (On the correspondence of the reins, of the ureters, and of the bladder, see further in Arcana Coelestia, n. 5380-5386.) To "search the reins and the heart" signifies also to explore the exteriors and the interiors of man, because truth is without and good is within; and spiritual good, which in its essence is truth, and in particular is signified by the "reins," is exterior good; while celestial good which in particular is signified by the "heart," is interior good. (This can be seen more fully from what is shown respecting The Spiritual Kingdom and the Celestial Kingdom, in the work on Heaven and Hell, n. 20-26.)
And I will give to each one of you according to your works, signifies eternal blessedness according to one's internal in the external. This is evident from the signification of "works," as being the things that are of love and of faith therefrom (of which see above, n. 98, 116); and as being the same in deeds or works (see n. 157); also from the signification of "giving to each one according to his works," as being eternal blessedness; for everything blessed and delightful is of love and according to the love (of which also see above, n. 146). Here "giving to each one according to his works" signifies eternal blessedness according to the internal in the external, because those are here treated of, who at the same time are in the internal and the external, and of the conjunction of the two (see above, n. 150). It is said, eternal blessedness according to the internal in the external, because all heavenly blessedness with man, spirit, and angel flows in through the internal into their external; for their internal is formed for the reception of all things of heaven, and their external for the reception of all things of the world; therefore there is heavenly blessedness with those only with whom the internal has been opened and formed after the image of heaven; and not with those in whom the internal has been shut; the blessedness of these is the delight of honor, glory, and gain, which delight a man may have so long as he lives in the world. (But after death, when man becomes a spirit, this is changed into the corresponding delight which is filthy and direful, see in the work on Heaven and Hell, n. 485-490; and that the blessedness of heaven, which is called heavenly joy, those only have who are in the internal and from that in the external, see the same, n. 395-414; and what the internal and the external are, see The Doctrine of the New Jerusalem, n. 36-53.)
Verse 24. But unto you I say, and unto the rest in Thyatira, signifies to all and each one within whom the internal is conjoined to the external. This is evident from what was said and shown above (n. 150), namely that in what is written to the angel of the church in Thyatira those are described who are in the internal and from that in the external, thus those with whom the internal is conjoined to the external.
As many as have not this doctrine, signifies with whom external delight, which is the delight of the love of self and the world, is not dominant. This is evident from the signification of that "doctrine" which "Jezebel, who calleth herself a prophetess," taught, and by which she seduced, as being the delight of love of self and the world (of which see above, n. 159-161). Here "doctrine" signifies life; so by "not having it," is signified not to live according to it; for what is meant is having doctrine in themselves; and to have doctrine in themselves is to have it in the life. From this it is clear that by the "doctrine of Jezebel" is meant the life of the love of self and the world.
And who have not known the depths of Satan, as they say, signifies entanglement with these, as is evident from this, that the loves that rule in the hells are the loves of self and of the world, and those loves are altogether contrary to the love to the Lord and the love to the neighbor, which rule in heaven. "Satan," by whom is meant hell (see above, n. 120), unceasingly inspires the loves of self and of the world; and these man also receives with delight, because they are in him hereditarily, and are therefore his proprium [his own]; thus hell insinuates itself with man and entangles him. This is what is signified by "the depths of Satan." There are few, however, who are aware of this, because these loves, as they are man's proprium [man's own] by inheritance, draw his mind to themselves by allurements from delight, and thus draw him away from the delights of heavenly loves, even until he does not know what the delights of heaven are. These delights of the love of self and the love of the world are what close up the internal man and open the external; and to the extent that the external is opened the internal is closed, so that the man is finally in total thick darkness in respect to the things of heaven and the church, though in light [lumen] in respect to the things of self and the world. (These things may be seen more fully described in the work on Heaven and Hell, in the chapter where it is shown that The Divine of the Lord in Heaven is Love to Him, and Charity towards the neighbor, n. 13-19; and in the chapter where it is shown that All who are in the Hells are in Evils and in Falsities therefrom, out of the loves of Self and of the World, and that these loves are the Infernal Fires, n. 551-565, 566-575; also in the Doctrine of the New Jerusalem, n. 65-83, where these two loves are treated of.
I put upon you no other burden, signifies that this alone should be guarded against. This is evident from the signification of "laying a burden" upon those in whom the internal can be conjoined with the external, as being that they should carefully guard against this, since the delights of these two loves are the sole cause of the closing of man's internal, which looks to heaven. When that is closed there is no conjunction of the internal with the external, which looks to the world, nor any influx from heaven. It is said "burden," because man's proprium [what is man's own], which is to love self above God and the world above heaven, offers resistance.
Verse 25. Nevertheless that which ye have, hold fast till I come, signifies steadfastness in a state of the good of love and faith, even until visitation. This is evident from the signification of "that which ye have hold fast," as being to be steadfast in a state of love and faith, thus in a state of conjunction of the internal with the external, in which they are capable of being so far as they resist the delights of the loves of self and of the world. For so far as man removes these delights from him is the internal conjoined with the external, thus more in one man and less in another. This is evident also from the signification of "till I come," as meaning visitation (of which see above, n. 144).
Verse 26. And he that overcometh and keepeth My works unto the end, signifies perseverance in love and faith after combat against these loves and their removal as far as possible. This is evident from the signification of "overcoming" as being to fight against the delights of the loves of self and of the world, and to remove them. That this is the spiritual sense of these words follows from the connection. It is evident also from the signification of "keeping unto the end," as being perseverance even unto death; for he who perseveres even unto death in love and faith is saved; for such as he then is in respect to his life, he thenceforth remains to eternity (see above, n. 125). It is evident also from the signification of "works" as being the things of love and faith in cause and in effect, that is in internals and in externals. These things are here signified by "works," because these are the things treated of in what is written to the angel of this church (see above, n. 150). It is said, "keepeth My works," because everything of love and faith, and every opening of the internal and its conjunction with the external is from the Lord alone; therefore the "works," by which these are signified, are not man's, but the Lord's with man; and consequently it is said, "My works."
I will give him power over the nations, signifies over the evils within him, which will then be scattered by the Lord. This is evident from the signification of "nations," as being evils (of which presently); and from the signification of "giving power over them," as being that these (the evils) will then be dispersed by the Lord. "To have power," in reference to "over the nations," means to scatter in reference to evils; thus there is an adaptation of words to their subjects. It is said that evils will be scattered by the Lord, for the Lord scatters evils by means of truths. He first discovers them to man by means of truths, and when man acknowledges the evils, the Lord scatters them. (That the Lord alone does this, see The Doctrine of the New Jerusalem, n. 200.) "Nations and peoples" are often mentioned in the Word, and those who know nothing of the spiritual or internal sense of the Word, believe that peoples and nations are to be understood. But "peoples" mean those who are in truths, or in the contrary sense those who are in falsities, and "nations" those who are in goods, or in the contrary sense, those who are in evils. And as such are meant by "peoples" and by "nations," so abstractly from persons "peoples" mean truths or falsities, and "nations" goods and evils; for the true spiritual sense is abstracted from persons, spaces, times, and like things, that are proper to nature. [2] With these the natural sense of the Word, which is the sense of its letter, is at one; and the sense that is at one with these serves as a basis to the sense that is apart from them. For all things that are in nature are ultimates of Divine order, and the Divine does not rest in the middle, but flows down even to its ultimates, and there subsists. From this it is that the Word in the letter is such as it is, and unless it were such it would not serve as a basis for the wisdom of angels who are spiritual. It can be seen from this how mistaken those are who despise the Word on account of its style. "Nations" signify those who are in good, and in the abstract, goods, because men who lived in ancient times were divided into nations, families, and houses; and they then loved each other mutually; and the father of a nation loved the whole nation which was from him; thus the good of love reigned among them. For this reason "nations" signified goods. But when men came into the opposite state, which took place in the following ages when empires were established, then "nations" signified evils. (See further on this subject in The small work on The Earths in the Universe, n. 49, 90, 173, 174.) [3] That "nations" in the Word signify either goods or evils, and "people" either truths or falsities, can be seen from the following passages. In Isaiah: Nations shall walk to Thy light, and kings to the brightness of Thy rising. Then shalt Thou see and flow together, and Thine heart shall be enlarged, because the multitude of the sea is converted unto Thee, the army of the nations come unto Thee; Thy gates shall be opened continually, they shall not be shut by day and by night, that men may bring unto Thee the army of the nations, and their kings shall be brought; for the nation or kingdom that will not serve Thee shall perish; and the nations by wasting shall be wasted. Thou shalt suck the milk of nations, even the breasts of kings shalt Thou suck. The little one shall become a thousand, and the few a numerous nation (Isa. 60:3, 5, 11-12, 16, 22). Here the Lord is treated of; and by "nations" all who are in the good of love to Him are meant, and by "kings" all who are in the truths of faith in Him. From this it is manifest who are meant by the "nations" that "shall walk to Thy light;" and by "the army of the nations that shall be brought;" also, who are meant by "the kings" that "shall walk to the brightness of Thy rising;" and by "the kings of the nations" that "shall be brought;" also, what is meant by "Thou shalt suck the milk of nations and the breasts of kings" ("milk" is the delight of the good of love, likewise "breasts," for milk is from them). The multiplication of truth and the fructification of good are described by the "little one shall become a thousand, and the few a numerous nation." But by "the nations that shall be wasted" are meant all that are in evils, and also the evils themselves. [4] In the same: Behold I will lift up My hand towards the nations, and set up Mine ensign towards the peoples, that they may bring thy sons in the bosom, and carry thy daughters upon the shoulder; and kings shall be thy nourishers and the chief women thy sucklers; with the face to the earth shall they bow down to thee (Isa. 49:22, 23). here also the Lord is treated of, and those who shall worship and adore Him. To "lift up His hand towards the nations, and His ensign towards the peoples," 175-1 is to join to Himself all who are in the goods of love and in truths therefrom; of these it is said that "they shall bring thy sons in the bosom, and carry thy daughters upon the shoulder;" "sons" are the affections of truth, and "daughters" the affections of good (see above, n. 166). And of these it is said that their "kings shall be thy nourishers, and the chief women thy sucklers." "Kings" are truths themselves, "chief women" are the goods thereof; and as man is regenerated by both of these, and also nourished, it is said that they shall be "nourishers" and "sucklers." (That man is regenerated by means of truths and a life according to them, see in The Doctrine of the New Jerusalem, n. 23, 24, 27, 186.) This is the internal sense of these words; without that sense who could understand them? [5] In the same: Jehovah said, Behold I spread out upon Jerusalem peace as a river, and as a torrent the glory of the nations, that ye may suck. He will come to gather all nations and tongues, that they may come and see My glory. They shall declare My glory among the nations; then shall they bring your brethren out of all nations, as a gift to Jehovah, upon horses and upon the chariot, to the mountain of My holiness (Isa. 66:12, 18-20). Here "Jerusalem" is the Lord's church in the heavens and on the earth; it is said the church in the heavens, for the church is there also (see in the work on Heaven and Hell, n. 221-227). By "nations and tongues" all who are in the goods of love and in truths therefrom are meant. It is said that "they shall bring out of all nations a gift to Jehovah, upon horses and upon the chariot;" "a gift to Jehovah" is worship from the good of love; "horses and chariots" are intellectuals and doctrinals, for these are the source and foundation of worship. (That this is what "horses and chariots" signify, see in the small work on The White Horse, n. 1-5.) [6] In the same: It shall be in that day that a Root of Jesse, which shall stand for a sign of the people, the nations shall seek (Isa. 11:10). "The root of Jesse" is the Lord; "to stand for a sign of the people" means that it may be seen by those who are in truths; "the nations which shall seek," are those who are in the good of love. It is believed that "nations" here mean the nations that are to approach and acknowledge the Lord, from which is to be the church that is called the church of the Gentiles; but these are not meant by "nation" but all who are in love to the Lord and faith in Him, whether within the church or out of it (see in the work on Heaven and Hell, n. 308, 318-328). [7] In the same: A strong people shall honor Thee, the city of the powerful nations shall fear thee (Isa. 25:3). In the same: Open ye the gates, that the righteous nation may enter in. Thou hast increased the nation, O Jehovah, Thou hast increased the nation, Thou art glorified (Isa. 26:2, 15). In the same: Come near, ye nations, to hear; and hearken, ye peoples (Isa. 34:1). In the same: I, Jehovah, have called thee in righteousness, for a covenant to the people, for a light of the nations (Isa. 42:6). In Jeremiah: The nations shall bless themselves in Him, and in Him shall they glory (Jer. 4:2). In the same: Who will not fear Thee, O king of nations? and in all their kingdom there is none like unto Thee (Jer. 10:7). In Daniel: I was seeing in the night visions, and behold with the clouds of heaven One like the Son of man. And there was given Him dominion, and glory, and a kingdom; and all peoples, nations, and tongues shall worship Him (Jer. 7:13, 14). In David: The peoples shall give thanks unto Thee, O God; all the peoples shall give thanks unto Thee. Let the nations be glad and sing for joy; for Thou shalt judge the peoples with equity, and shalt lead the nations upon the earth (Ps. 67:3, 4). In the same: That I may see the good of Thy chosen, and be glad in the joy of Thy nations (Ps. 106:5). In Revelation: The glory and honor of the nations shall be brought into the New Jerusalem (Rev. 21:26). In Isaiah: Ye shall be called priests of Jehovah; ministers of your 175-2 God, it shall be said to you. Ye shall eat the wealth of the nations, and in their glory shall ye glory (Isa. 61:6). In the Lamentations: The breath of our nostrils, the Anointed of Jehovah, was taken in their pits; of whom we had said, In His shadow we shall live among the nations (Lam. 4:20). In these passages, by "nations" all who are in love to the Lord, whether within the church where the Word is or out it: are meant. [8] That by "nations" in a contrary sense those who are in evils are meant, and in the abstract, evils themselves, can be seen from the following passages. In Jeremiah: I will bring a nation upon you from far, it is a mighty nation; it is a nation of an age, a nation whose tongue thou shalt not know. It shall eat up thy harvest and thy bread; it shall eat up thy sons and thy daughters; it shall eat up thy vine and thy fig-tree; it shall impoverish the cities with the sword (Jer. 5:15, 17). The vastation of the church is here treated of; and by "nation" is meant the evil that will consummate it; it is therefore said, that "it shall eat up the harvest and the bread," "the sons and daughters," "the vine and the fig-tree," and "shall impoverish the cities with the sword;" by which all the goods of love and the truths of faith are signified; by "harvest" a state of the reception of truth from good (see Arcana Coelestia, n. 9295); by "bread" the good of love (see in The Doctrine of the New Jerusalem, n. 218); by "sons and daughters" the affections of truth and good (see above, n. 166); by "vine" the internal church, thus the internal things of the church (see Arcana Coelestia, n. 1069, 5113, 6376, 9277): by "fig-tree" the external church, thus the external things of the church (Arcana Coelestia, n. 5113); by "cities" doctrines (Arcana Coelestia, n. 402, 2449, 2712, 2943, 3216, 4492, 4493); by "sword" falsity destroying (see above, n. 73, 131). From this it can be seen that by "nations" is signified the evil that destroys all these. [9] In the same: Behold I lay stumbling-blocks before this people, that they may stumble upon them, the fathers and the sons together. Behold, a people cometh from the land of the north, and a great nation from the sides of the earth. They have no compassion, their voice roareth like the sea, and they ride upon horses (Jer. 6:21-23). (vi. 21-23). Here also "nation" means evil, and "peoples" falsities, "the stumbling-blocks upon which the fathers and the sons stumble" are the perversions of good and truth ("fathers" are goods, and "sons" truths therefrom). It is said, "a people from the land of the north, and a nation from the sides of the earth," for the "north" signifies falsity from evil, and "the sides of the earth" signify what is outside of the church, thus evils remote from the goods of the church. "To roar like the sea, and to ride upon horses," is to persuade by fallacies of the senses, and by reasonings therefrom. [10] In Ezekiel: The land is full of the judgment of bloods, and the city is full of violence, wherefore I will bring the worst of the nations, that they may occupy their houses; the king shall mourn, and the prince shall be clothed with stupor (Ezek. 7:23-24, 27). The "land" is the church; "full of the judgment of bloods" is to be in falsities that destroy goods; "city" is doctrine; "full of violence" is to use force against the good of charity; "the worst of the nations" are direful falsities from evil; "to occupy their houses" is to possess their minds; "the king who shall mourn" is the truth of the church; "the prince who shall be clothed with stupor," is subservient truth. (That the "land" is the church, see Arcana Coelestia, n. 662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 8011, 9325, 9643; that "bloods" are falsities destroying good, n. 374, 1005, 4735, 5476, 9127; that "city" is doctrine, n. 2268, 2449, 2451, 2712, 2943, 3216, 4492, 4493; that "violence" is using force against the good of charity, n. 6353; that "houses" are the things of man that belong to his mind, n. 710, 2231, 2233, 2559, 3128, 3538, 4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150; that "the king who shall mourn" is the truth of the church, see above n. 31.) [11] In David: Jehovah bringeth the counsel of the nations to naught, He overthroweth the thoughts of the peoples (Ps. 33:10). "Nations" mean those who are in evils, and "peoples" those who are in falsities; and because both are signified, it is said that "Jehovah bringeth the counsel of the nations to naught, and overthroweth the thoughts of the peoples," which are two expressions, as it were, of one thing, yet they are distinct in the internal sense, in which "nations" signify one thing, and "peoples" another. [12] In Luke: Then they shall fall by the edge of the sword, and shall be led captive among all nations, and at length Jerusalem shall be trodden down by the nations, until the time of the nations be fulfilled. Then there shall be signs in sun, moon, and stars, and upon the earth anguish of nations, the sea and the waves roaring (Luke 21:24-25). The consummation of the age is here treated of, which is the last time of the church, when there is no longer any faith because there is no charity, or no truth because there is no good. This is here described by correspondences: "to fall by the edge of the sword" is to be destroyed by falsities; "to be led captive among all nations" is to be possessed by evils of every kind; "Jerusalem, which shall be trodden down," is the church; the "sun" is love to the Lord; the "moon" faith in Him; the "stars" the knowledges of good and truth; the "signs" in them mean that these are to perish; "the sea and the waves that shall roar" are fallacies and reasonings therefrom. [13] In Matthew: Nation shall rise up against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places. And they shall deliver you unto affliction, and ye shall be hated of all the nations for My name's sake (Matt. 24:7, 9; Luke 21:10, 11). These things also were said by the Lord respecting the last time of the church; and by "nation shall rise up against nation, and kingdom against kingdom" is signified that there will be conflicts of evils and falsities among themselves; by "famines and pestilences" are signified the failure and wasting of truths; by "earthquakes" the perversion of the church; by "being hated of all nations" is signified to be hated by all who are in evil; "the name of the Lord," for the sake of which they shall be hated, signifies all things of love and faith whereby the Lord is worshiped (see above, n. 102, 135). [14] In Ezekiel: Behold Asshur a cedar in Lebanon. He has become high, and his branches have been multiplied. In his branches have all the fowl of the heavens built their nests, and under his branches all the beasts of the field have brought forth, and in his shade have dwelt all great nations. But his heart is lifted up in his height; therefore I will give him into the hand of the strong one of the nations, strangers shall cut him off, the violent of the nations, and they shall cast him down; whence all peoples of the earth have gone down from his shadow, and have abandoned him (Ezek. 31:3, 5, 6, 10-12). These things no one can understand unless he has a knowledge of the spiritual or internal sense of the Word. He will believe them to be mere comparisons, in which there is no spiritual signification; when yet all the particulars therein signify things of heaven and the church; therefore they shall be explained briefly. "Asshur" is the rational of the man of the church which is illustrated; this is called "a cedar in Lebanon," because a "cedar" has the same signification as "Asshur," specifically truth from good in the rational; and "Lebanon" is the mind where the rational resides, because there were cedars in Lebanon. By "his branches that were multiplied" are meant truths therefrom; "the fowl of the heavens that built their nests in his branches" are the affections of truth; and "the beasts of the field that brought forth under his branches" are the affections of good; the "great nations that dwelt in his shade" are the goods of love; "his heart lifted up in his height" is the love of self; "to be given into the hands of the strong one of the nations," and "to be cast down by the violent of the nations," means that evils from that love will destroy goods and truths; "the peoples of the earth that went down from his shadow and abandoned him" are all truths of the church. From this it is manifest that "nations" signify goods, and in the contrary sense evils; by "the nations that dwelt in his shade," goods; and by "the nations that cut him off, and cast him down," evils. (See, moreover, what is said and shown about nations and their signification in Arcana Coelestia, namely, that by "nations" in the Word are meant those who are in good, and consequently goods themselves, n. 1059, 1159, 1258, 1260, 1416, 1849, 6005; "the assembly of the nations," truths and goods, n. 4574, 7830; "the holy nation," the spiritual kingdom, n. 9255, 9256; when it is said "nation and people," by "nation" those who are in celestial good are meant, and by "people" those who are in spiritual good, n. 10288. That by "nations," especially the nations of the land of Canaan, evils and falsities of every kind are meant, n. 1059, 1205, 1868, 6306, 8054, 8317, 9320, 9327).
Verse 27.And He shall rule them with an iron rod, signifies that He is about to chastise evils by means of truths that are in the natural man. This is evident from the signification of "ruling," as being to chastise, for it is added that "He would shiver them as pottery vessels," and the evils which are signified are chastised by means of truths. It is evident also from the signification of "an iron rod," as being truths that are in the natural man; a "rod" or "staff" signifies the power by which chastisement is effected; and "iron" truths in the natural man which chastise. (That a "rod" or "staff:" is power, see Arcana Coelestia, n. 4013, 4015, 4876, 4936, 6947, 7011, 7026, 7568, 7572; that it is for this reason that kings have a scepter, which is a short staff, n. 4581, 4876.) "Iron" signifies truths in the natural man, because metals, as well as the other things of the earth, by correspondence signify things spiritual and celestial, all of which have reference to truths and goods. "Gold" signifies the good of the internal man; "silver" its truth; "copper" or "brass" the good of the external or natural man; "iron" its truth. For this reason the ages were called by the ancients after the names of the metals, namely, Golden, Silver, Copper, and Iron; the Golden Age from the most ancient men, who lived in the good of love; the Silver Age from the ancients after them who lived in truths from that good; the Copper Age from their posterity who were in external or natural good; the Iron Age from the posterity of these who were in natural truth alone without good. Natural truth is truth in the memory, not in the life; truth of life is good. (But more about this correspondence in the work on Heaven and Hell, n. 104, 115.) [2] The successive states of the church, even until the coming of the Lord, are meant by the "gold," the "silver," the "brass," and the "iron," of which the statue seen by Nebuchadnezzar in a dream was composed, which is thus described in Daniel: His head was good gold, his breast and his arms silver, his belly and his thighs brass, his legs iron, his feet part iron and part clay. A stone was cut out of the rock, and it smote the image upon his feet that were iron and clay, and brake them to pieces. Whereas thou sawest the feet partly of potter's clay and partly of iron, it signifies that the kingdom shall be divided; the kingdom shall be partly strong, and partly broken. Whereas thou sawest the iron mixed with miry clay, they shall mingle themselves by the seed of man; but they shall not cleave one to another, even as iron doth not mingle with clay (Dan. 2:32-34, 41-43). By "the head which was good gold," the first state of the church is meant, when men were in the good of love to the Lord; by "the breast and arms which were silver," the second state of the church is meant, when they were in truths from that good; by "the belly and thighs which were of brass," the following third state of the church, when they were no longer in spiritual good but in natural good, for "brass" signifies natural good; by "the legs which were of iron," the fourth state of the church is meant, when natural good was no more, but truth only; but by "the feet which were of iron and clay," the last state of the church is meant when there are both truth and falsity, truth in the Word and falsity in doctrine; when the truths of the Word are falsified, and doctrine is drawn from truths falsified, the state of the church is "partly iron and partly clay," thus the kingdom is "partly strong and partly broken." "The kingdom" here is the church; it is therefore called also "the kingdom of God." That truths are thus mixed with falsities, but still they do not cohere, is meant by these words, "Whereas thou sawest the iron mixed with miry clay, they shall mingle themselves by the seed of man; but they shall not cleave one to another, even as iron doth not mingle with clay." "The seed of man" is Divine truth, which is in the Word. (That this is signified by "seed," see Arcana Coelestia, n. 3038, 3373, 10248, 10249; that "man" signifies the Lord, from whom is the Word, and also signifies the church, see n. 768, 4287, 7424, 7523, 8547, 9276.) That "potter's clay" signifies the falsities that are in the natural man, will be seen in the following article (n. 177). By "the stone cut of the rock," which "smote the image upon his feet," the Lord by means of Divine truth is meant, and the destruction of falsities not cohering with truths from the Word. (That a "stone" is truth, and that "the stone of Israel" is the Lord in respect to Divine truth, see Arcana Coelestia, n. 643, 1298, 3720, 6426, 8609, 10376; that "rock" likewise signifies the Lord, n. 8581, 10580, and in the small work on The Last Judgement, n. 57.) Because "iron" signifies truths in the natural man, "the feet of the statue" were seen to be "of iron," for "feet" signify the natural (see Arcana Coelestia, n. 2162, 3147, 3761, 3986, 4280, 4938-4952). [3] Like things are signified by "gold," "silver," "brass," and "iron," in these words in Isaiah: For brass I will bring gold, for iron I will bring silver, for woods brass, and for stones iron (Isa. 60:17). "To bring gold for brass" means celestial good for natural good; "silver for iron" means celestial truth for natural truth; "brass for woods, and iron for stones," means natural good and truth in great abundance like that of woods and stones. Here the state of the celestial church is treated of. (That "iron" signifies truth in the natural man, see Arcana Coelestia, n. 425, 426.) [4] These passages are cited that it may be known what is meant by the "iron rod," namely, the power whereby the Lord chastises the evils and disperses the falsities that are in the natural man; for a "rod" or "staff" signifies power (as was said above), and "iron" signifies truths in the natural man. The Lord chastises evils and disperses falsities by means of truths in the natural man, because all evils and the falsities therefrom have their seat in the natural man, and none in the spiritual or internal man. The internal man does not receive evils and falsities, but is closed against them. And as all evils and falsities have their seat in the natural man, they must needs be chastised and dispersed by means of such things as are there, which are truths in the natural man. Truths in the natural man are knowledges and cognitions, from which man can think, reason, and conclude naturally respecting the truths and goods of the church, and the falsities and evils which are opposed to these, and can consequently be in some natural illustration when he reads the Word. For the Word in the letter is not understood without illustration; and illustration is either spiritual or natural. Spiritual illustration is only with those who are spiritual; and the spiritual are those that are of the good of love and charity and in truths therefrom; while mere natural illustration is with those who are natural (see in the work on Heaven and Hell, n. 153, 425, 455; and above, n. 140). Moreover, those who are spiritual have, whilst they live in the world, illustration in the natural; but this springs from illustration in the spiritual; for with them the Lord flows in through the spiritual or internal man into the natural or external, and thus illustrates it, from which enlightenment man can see what is true and good, and what is false and evil, and when he sees that, the Lord scatters the evils and the falsities that are in the natural man, by means of the truths and goods that are also there and that make one with the goods and truths in the spiritual or internal man (see in The Doctrine of the New Jerusalem, on Sciences and knowledges, what they effect, n. 51, and on Influx, n. 277,278). [5] From this it can now be seen what is signified by "the iron rod," with which the Lord is to rule the nations, that is, chastise the evils that are in the natural man. These things are said to the angel of this church, because in what is written to this angel the internal and external man and their conjunction are treated of; for when the internal and the external or the spiritual and the natural are conjoined, the Lord chastises the evils and falsities that are in the natural man, and this by means of the knowledges of truth and good. But with those with whom the internal and external man are not conjoined, evils and falsities cannot be chastised and scattered, since they receive nothing from heaven through the spiritual man, but all things they receive are from the world; and these their rational favors, and supplies confirmations. Things similar to those here signified by "the iron rod" are also signified in the following passages. In David: Thou shalt bruise [the nations] with an iron scepter; as a potter's vessel Thou shalt dash them in pieces (Ps. 2:9). In Isaiah: He shall smite the land with the rod of His mouth, and with the breath of His lips shall He slay the wicked (Isa. 11:4). In Revelation: The woman brought forth a male, a son, who is to rule all nations with an iron rod (Rev. 12:5). Out of the mouth of the One sitting on the white horse went forth a sharp sword, that with it He should smite the nations; for He shall rule them with an iron rod (Rev. 19:15). In Micah: Arise, O daughter of Zion; for I will make thine horn iron, and I will make thy hoofs brass, that thou mayest beat in pieces many peoples (Micah 4:13). The "daughter of Zion" is the celestial church; "horn" is power in the natural man; "hoofs" are the ultimates there, called sensual scientifics; hence it is evident what is signified by "making the horn iron, and the hoofs brass." (That the "daughter of Zion" is the celestial church, see Arcana Coelestia, n. 2362, 9055; that "horn" is the power of truth from good in the natural man, n. 2832, 9081, 9719, 9720, 9721, 10182, 10186; and that "hoofs" are the knowledges of the sensual man, which are truths in the ultimate of order, n. 7729.)
As earthen vessels shall they be shivered, signifies the total dispersion of falsities. This is evident from the signification of "earthen vessels," as being such things in the natural man as are from self-intelligence; and all things in the natural man that have respect to the things of heaven and the church and which are from self-intelligence are falsities (of which presently). It is evident also from the signification of being "shivered," as being to be dispersed; "to disperse" is said of falsities, as "to shiver" is said of earthen vessels. That "earthen vessels" signify the things in the natural man that are from self-intelligence in matters of heaven and the church, and that these things are falsities, will be shown in what follows; something must first be said to show that the things that have respect to heaven and the church that gain entrance by self-intelligence are falsities. Those who think from self-intelligence think from the world; for man, from his proprium [what is his own] loves only the things of the world and of self, and what he loves he also sees and perceives; the things he loves he calls goods, and the things he sees and perceives therefrom he calls truths; but these goods, which from love he so calls, are evils, and the truths which he sees from that love are falsities, since they spring forth from the loves of self and of the world, which loves are contrary to the loves of heaven, which are love to the Lord and love to the neighbor; and the things that pour forth from contraries are contraries. [2] Those, therefore, who read the Word solely for repute of erudition, or to acquire fame that they may be exalted to honors or may gain wealth, never see and perceive truths, but falsities instead; and the truths that stand out before the eyes in the Word they either pass by as if not seen or they falsify them. The reason is, that to read the Word solely for the repute of erudition or for fame, that they may be exalted to honors and gain wealth, is to read it for the sake of self and the world as ends, thus from the loves of self and the world. And as these loves are of man's proprium [man's self] so the things that man sees and perceives from them are from self-intelligence. [3] But those who read the Word from the spiritual affection of truth, which affection is a love of knowing truth because it is truth, see truths in the Word, and rejoice in heart when they see them; and this because they are in illustration from the Lord. Illustration descends from the Lord through heaven from the light there, which light is Divine truth. It is therefore given to them to see truths from the light of truth, and this in the Word, because the Word is Divine truth, and in it are stored up all the truths of heaven. But those only are in this illustration who are in the two loves of heaven, which are love to the Lord and love towards the neighbor; for these loves open the inner or higher mind, which is formed to receive the light of heaven, and through that mind in them the light of heaven flows in and illustrates. But so long as they live in the world they do not perceive truths in that mind, but they see them in the lower mind, the mind of the external or natural man. Such as these do not think from self-intelligence when they read the Word. The especial reason why these do not think from their self-intelligence when they read the Word is, that their interior or spiritual mind looks to the Lord, and the Lord then elevates it up to Himself, and with it the lower or natural mind, thus withdrawing it from man's proprium [man's self] which cannot be done with those who have regard first and foremost to themselves and the world. [4] From this it can be seen that man from self-intelligence perceives nothing but evils and sees nothing but falsities; but that goods and truths that are of heaven and the church he perceives and sees from the Lord. When the internal or spiritual man, in which is the inner or higher mind of which we have just spoken, is opened, then the Lord subdues the evils and disperses the falsities which are in the external or natural man. These things, then, are what are meant in the spiritual sense by this, that the Son of man is to "give them power over the nations, and He shall rule them with an iron rod, and as earthen vessels they shall be shivered." [5] That "earthen vessels" signify such things as are from self-intelligence, thus the falsities that are in the natural man, is evident from various passages in the Word, of which I will cite the following as confirmation. In David: Thou shalt bruise the nations with an iron scepter; as a potter's vessel Thou shall dash them in pieces (Ps. 2:9). In this passage also "to bruise the nations with an iron scepter" is to chastise and subdue the evils that are in the natural man. "Scepter" here has the same signification as "staff" or "rod." It is added "as a potter's vessel," because that signifies falsity from self-intelligence. In the sense of the letter this is a comparison, for it is said "as a potter's vessel," and "as earthen vessels;" but in the internal sense comparisons are not perceived as comparisons, since comparisons are equally from things significative (see Arcana Coelestia, n. 3579, 8989.) "A potter's vessel," or "earthen vessel," signifies what is false, because a potter is one who forms, and a vessel is what is formed; and when man forms the vessel it is a falsity, but when the Lord forms it with man it is a truth; consequently in the Word "a potter's vessel" signifies either what is false or what is true, and "a potter" signifies one who forms. [6] The Lord Himself is called in the Word a "Potter," from His forming man by means of truths; as in Isaiah: Jehovah our Father; we are the clay, and Thou art our Potter, and we all are the work of Thy hands (Isa. 64:8). In the same: Woe unto him that striveth with the Former! a potsherd with the potsherds of the earth! Shall the clay say to its potter, What makest thou? (Isa. 45:9). In the same : Shall the potter be counted as clay? Shall the work say to its Former, He made me not, and shall the thing formed say of its potter, He understandeth not? (Isa. 29:16). [7] As the Jews and Israelites falsified all the truths of the Word by applying them to themselves and to their own exaltation above all nations and peoples in the universal world, so their falsities are called "marred vessels" of a potter, as in Isaiah: Who have said to the seers, See not; and to those that have vision, See not for us right things, speak unto us smooth things, see illusions; depart from the way; therefore iniquity shall break them as the breaking of the potter's bottle; in beating it shall not spare, so that there shall not be found in the fragment thereof a sherd to take fire from the hearth or to draw waters from the cistern (Isa. 30:10-11, 13-14). That they wholly deprived themselves of truths, and immersed themselves in falsities, is described by this, "They said to the seers, See not; and to those that have vision, See not for us right things, speak unto us smooth things, see illusions; depart from the way." That they had so immersed themselves in falsities that no more truth remained, is described by "the breaking of the potter's bottle, so that there should not be found in the fragment a sherd to take fire from the hearth or to draw waters out of the cistern." By this is signified that not enough of truth should be left to enable them to perceive any good and truth from the Word; for "fire" signifies good, and "water" truth; "hearth" the Word in respect to good; "cistern" and "fountain" the Word in respect to truth. [8] In Jeremiah: The word came to Jeremiah, Arise, and go down to the potter's house. Then I went down to the potter's house, and behold he wrought a work on the table. But the vessel that he was making was marred; and he turned back and made it another vessel as was right in the potter's eyes to make (Jer. 18:1-4). This also means that with the Jewish nation there was nothing but falsity; and "the vessel that was marred in the potter's house" is that falsity; "the potter's house" is the state in which they were. That the truth of the church should be taken away from them and given to others, is meant by this, that "the potter turned back and made it another vessel, as was right in his eyes." [9] In the same: Jehovah said, Go buy a potter's earthen bottle of the elders of the people and of the elders of the priests; and go forth into the valley of the son of Hinnom. Then shalt thou break the bottle before the eyes of the men that go with thee; and shalt say, I will break this people, and this city as one breaketh a potter's vessel, that cannot be made whole again; and they shall bury in Tophet, because there is no more a place to bury in (Jer. 19:1-2, 10-11). "The potter's earthen bottle, or vessel, from the elders of the people and of the priests" is here also the falsity in which all of that nation were. That this falsity was such that it could not be dispersed by means of truths is described by this, that "he should break the vessel before the eyes of the men that went with him, that it could not be made whole again;" that they should "bury in Tophet, because there was no more a place," signifies where all truths and goods have been destroyed. [10] In Nahum: Draw thee waters for the siege; strengthen thy fortresses; go into the mire and tread the clay, repair the brick-kiln. There shall the fire devour thee; the sword shall cut thee off (Nahum 3:14-15). "To draw waters for the siege and to strengthen the fortresses" is to fortify falsities by various means against truths; "to go into the mire and tread the clay" is to confirm falsities by fictions and fallacies; doctrine thence derived is called "a brickkiln," because infernal love is strengthened by falsifications; it is therefore said that "the fire shall devour, and the sword cut off;" "fire" is infernal love, and a "sword" is falsity combating and destroying truth. "A potter's vessel" or "earthen vessel" signifies falsity, because it corresponds to something fabricated, and what is fabricated is a product of man's self-intelligence; it was from this correspondence that the prophets were commanded to do such things as are mentioned above.
As I also have received from my Father, signifies comparatively as the Lord did from His Divine Human, when He glorified His Human, namely, that He dissipated all evils and falsities arising from the human that He had from the mother. By "the Father" here the Divine in Himself, or that which He had from conception, is meant, for this Divine was one with the Father, as He declares. It is said comparatively, for as the Lord glorified His Human, so He regenerates man; that is, as He united His Divine to the Human and the Human to the Divine, so He conjoins the internal to the external and the external to the internal with man. (But as this arcanum cannot be explained in a few words so as to be understood, consult what has been shown respecting it in The Doctrine of the New Jerusalem, n. 280-297, and in the passages cited from the Arcana Coelestia in that work, n. 185, 298-307, in which it is fully explained.)
Verse 28. And I will give him the morning star, signifies intelligence and wisdom from the Lord's Divine Human. This is evident from the signification of "stars," as being the knowledges of good and truth (see above, n. 72); and as they signify the knowledges of good and truth, they also signify intelligence and wisdom, for all intelligence and wisdom come by means of the knowledges of good and truth. It is evident also from the signification of "morning" as being the Lord in respect to His Divine Human, therefore "the morning star" means intelligence and wisdom from Him. "Morning" is often mentioned in the Word, and its signification varies according to the connection in the internal sense; in the highest sense it signifies the Lord, and also His coming; in the internal sense it signifies His kingdom and church, and their state of peace. Moreover, it signifies the first state of a new church, and also a state of love, and a state of illustration, consequently a state of intelligence and wisdom, and also a state of the conjunction of good and truth, the state in which the internal man is conjoined to the external. "Morning" has such various significations, because in the highest sense it signifies the Lord's Divine Human; it therefore also signifies all things that proceed from the Divine Human, for the Lord is in those things that proceed from Him, even so that it is He there. [2] The Divine Human of the Lord in the highest sense is meant by "morning," because the Lord is the sun of the angelic heaven, and the sun of that heaven does not advance from morning to evening, or from rising to setting, as the sun of the world apparently does, but remains constantly in its place, in front above the heavens; consequently the sun is always in the morning there, and never in the evening. And since all the intelligence and wisdom that the angels have comes from the Lord as their sun, their state of love, and state of wisdom and intelligence, and in general their state of illustration is signified by "morning;" for these proceed from the Lord as a sun, and what proceeds from Him is Himself, for from the Divine nothing but what is Divine goes forth, and everything Divine is Himself. (That the Lord is the sun of the angelic heaven, and that from Him as a sun there exist all love, wisdom, and intelligence, and in general all illustration in respect to Divine truths, from which is wisdom, see in the work on Heaven and Hell, n. 116-125, 126-143, 155, 156.) [3] From this it can he seen why "morning" is so often mentioned in the Word when Jehovah or the Lord, His coming, His kingdom and church, and the goods thereof are treated of; as in the following passages, which I will cite by way of illustration. In the second book of Samuel: The God of Israel said, the Rock of Israel spoke to me. He is as the light of the morning; the son riseth, a morning without clouds (2 Sam. 23:3, 4). "The God of Israel" and "the Rock" is the Lord in respect to the Divine Human and Divine truth proceeding therefrom; "the God of Israel" because Israel is His spiritual church, and "the Rock" because His Divine in the spiritual church is Divine truth (see Arcana Coelestia, n. 3720, 6426, 8581, 10580). As the Lord in the angelic heaven is a sun, and as all the light that angels have is therefrom, and as the sun there is continually in its morning, it is said, "He is as the light of the morning; the sun riseth, a morning without clouds." [4] In David: From the womb of the morning thou hast the dew of thy youth; thou art a priest forever, after the order of Melchizedek (110:3, 4). This is said of the Lord as about to come into the world; "from the womb of the morning thou hast the dew of thy youth" is conception from the Divine Itself, and the glorification of His Human thereby; "a priest forever after the order of Melchizedek," means that Divine good and Divine truth proceed from Him, for the Lord as priest is Divine good, and as king of holiness, who is, "Melchizedek," is Divine truth (see Arcana Coelestia, n. 1725). [5] In Ezekiel: The cherubim stood at the east entrance of the gate of the house; the glory of the God of Israel was over them above (Ezek. 10:19). "Cherubim" signify the Lord in respect to providence and as to guard lest He be approached otherwise than by the good of love; "the east entrance of the gate of the house" signifies approach; "the house of God" is heaven and the church; the "east" is where the Lord appears as a sun, thus where He is continually as the morning; therefore it is said "the glory of the God of Israel was over them above." [6] In the same: The angel brought me to the gate that looketh towards the east; and behold, the glory of the God of Israel came from the way of the east; and the earth was enlightened by His glory. And the glory of Jehovah came into the house by the way of the gate whose face is toward the east (Ezek. 43:1, 2, 4). Here, in the internal sense, the influx of the Lord into those who are in His kingdom and church is described; "the God of Israel" is the Lord in respect to the Divine Human and the Divine truth proceeding therefrom; "the house of God" is His kingdom and the church; "glory" is Divine truth as it is in heaven; "to come by the way of the east into the house" means from the sun, where it is continually in its morning. (That "glory" is Divine truth as it is in heaven, see Arcana Coelestia, n. 4809, 5922, 8267, 8427, 9429; that "the house of God" is heaven and the church in respect to good, and "temple" is the same in respect to truth, n. 3720; and that the "east," in the highest sense, is the Lord, because He is the sun of heaven, which is always in its rising and morning, consequently the "east" is the good of love from Him, see n. 3708, 5097, 9668.) [7] In the same: The angel afterwards brought me back to the entrance of the house, where behold, waters issuing out from under the threshold of the house towards the east, they shall descend into the plain and come towards the sea, being sent forth into the sea that the waters may be healed; whence it comes to pass that every living soul that creeps, whithersoever the rivers come, shall live, whence there are exceeding many fishes, because these waters shall come thither, and they are healed, that everything may live whither the river shall come (Ezek. 47:1, 8, 9). Here also, the influx of the Lord from His Divine Human with those who are of His kingdom and church is described by pure correspondences. By "waters issuing out from under the threshold of the house towards the east," Divine truth proceeding from the Lord and flowing in with those that are in the east, that is, that are in the good of love to Him, is described. "The waters shall descend into the plain" and "into the sea," and "thereby the waters of the sea are healed," signifies influx into the natural man and into the knowledges which are therein; the "fishes therefrom" signifies many scientific truths in the natural man; that "everything shall live whither the river shall come" signifies that they should have life from Divine truth. That such thing are hereby signified there, no one can see except from the internal sense of the Word, yet every single expression therein involves arcana of man's regeneration by the Lord; but what is involved in each expression here will he disclosed in explaining 22:1, 2, of Revelation, where like things are mentioned. [8] In David: I have waited for Jehovah, my soul doth wait, my soul waiteth for the Lord more than the watchmen for the morning, the watchmen for the morning; for with Him is much redemption, and He will redeem Israel (Ps. 130:5-8). Here the Lord's coming into the world, and His reception by those that are in the good of love are treated of. The Lord's coming is signified by "I have waited for Jehovah, my soul doth wait for the Lord, for with Him is much redemption, and He shall redeem Israel;" and His reception by those that are in the good of love is signified by "more than watchmen for the morning, the watchmen for the morning." Here "morning" in the highest sense signifies the Lord, and in the internal sense His kingdom and church; and "watchmen for the morning" signify those who wait for the Lord's corning, who are those that are in the good of love, since to those the Lord is "coming." [9] That "morning" signifies the Lord's coming into the world and then a new church is evident from the following passages. In Daniel: Unto evening and morning, two thousand three hundred, then the holy (sanctum) shall be justified. The vision of the evening and the morning, which has been told, is truth (Dan. 8:14, 26). "Evening" signifies the last time of the former church, and "morning" the first time of the new church, thus the Lord's coming. In Isaiah: Crying to me from Seir, Watchman, 179-1 what of the night? watchman, what of the night? The watchman said, The morning cometh, and also the night (Dan. 21:11, 12). Here also the Lord's coming is treated of; "night" is the last time of the former church, and "morning" the first of the new. (What is signified by "calling out of Seir," see Arcana Coelestia, n. 4240, 4384.) In Ezekiel: The end is come, the end is come, the morning is come upon thee, O inhabitant of the land; behold the day cometh, the morning is gone forth (Ezek. 7:6, 7, 10). Here likewise the Lord's coming and the end of the former church and the beginning of a new one are treated of. In Zephaniah, where similar things are meant: Jehovah in the morning, in the morning, He shall bring His judgment to light, nor shall He fail (Zeph. 3:5). [10] As "morning" signifies the Lord, His coming, also His kingdom and church, as also the good of love from Him, what is meant by "morning" in the following passages can be seen. In David: Cause me to hear Thy mercy in the morning (Ps. 143: 8). In the same: I will sing aloud of Thy mercy in the morning (Ps. 59:16). In the same: O satisfy us in the morning with Thy mercy; that we may sing aloud and be glad all our days (Ps. 90:14). In the same: O Jehovah, in the morning shalt Thou hear my voice; in the morning I will set myself in order for Thee (Ps. 5:3). In the same: God is in the midst of her; God shall help him 179-2 at the turning of the morning (Ps. 46:5). In the same: O God, my God, in the morning do I seek Thee (Ps. 63:1). In Isaiah: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to blossom (Isa. 17:11). In the same: Jehovah is 179-3 their arm every morning (Isa. 33:2). In the same : Jehovah 179-4 hath given me the tongue of the learned; he hath awakened me every morning (Isa. 50:4). In Jeremiah: I speak unto you every morning (Jer. 7:13; 11:7; 25:3, 4). From the signification of "morning" it can be seen what is meant by the following: That manna fell in the morning (Exod. 16:12, 13, 21). That Jehovah descended in the morning from Mount Sinai (Exod. 19:16); That the priest kindled wood upon the altar every morning and placed thereon the whole burnt-offering (Lev. 6:12). Also what is involved in the command respecting the sacrifice of the passover: Thou shalt sacrifice the passover at the going down of the sun. Then thou shalt eat it; and thou shalt turn in the morning and go into thy tents (Deut. 16:6, 7). "They should sacrifice the passover when the sun went down," because "the setting of the sun" signified the last time of the church; that "they should turn in the morning," signified the establishment of a new church, thus the Lord's coming. These things are cited that it may be known what is signified by the "morning star," which the Son of man would give, namely wisdom and intelligence from the Lord's Divine Human. And as those who receive wisdom and intelligence from the Lord also receive Him, for the Lord is in the wisdom and intelligence that are from Him, even so that He is the wisdom and intelligence with them, the Lord Himself also is called "the Morning Star" in Revelation: I am the root and the offspring of David, the bright and Morning Star (Rev. 22:16). He is likewise called a Star (Num. 24:17).
Verse 29. He that hath an ear let him hear what the Spirit saith unto the churches, signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who are in His church, as is evident from what was said and shown above (n. 108), where there are like words. Revelation 3 1. And to the angel of the church in Sardis write, These things saith He that hath the seven spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and art dead. 2. Be wakeful, and confirm the things remaining that are about to die; for I have not found thy works full before God. 3. Remember, therefore, how thou hast received and heard, and take heed, and repent; if, therefore, thou shalt not be wakeful, I will come on thee as a thief, and thou shalt not know in what hour I will come upon thee. 4. Thou hast a few names even in Sardis that have not defiled their garments; and they shall walk with Me in white, for they are worthy. 5. He that overcometh shall be clothed in white garments; and I will not blot his name out of the book of life; and I will confess his name before My Father and before His angels. 6. He that hath an ear let him hear what the Spirit saith unto the churches. 7. And to the angel of the church in Philadelphia write, These things saith the Holy, the True, He that hath the key of David, He that openeth and no one shutteth, and shutteth and no one openeth: 8. I know thy works; behold, I have given before thee an opened door, and no one is able to shut it; for thou hast some power, and hast kept My word, and hast not denied My name. 9. Behold, I will give, from the synagogue of Satan, of those saying that they are Jews and they are not, but do lie; behold I will make them to come and worship at thy feet, and to know that I have loved thee. 10. Because thou hath kept the word of My endurance I also will keep thee from the hour of temptation that is to come upon the whole world, to try them that dwell upon the earth. 11. Behold, I come quickly; hold fast what thou hast, that no one take thy crown. 12. He that overcometh I will make him a pillar in the temple of My God, and He shall go out thence no more; and I will write upon him the name of My God, and the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God, and My new name. 13. He that hath an ear let him hear what the Spirit saith to the churches. 14. And to the angel of the church of the Laodiceans write, These things saith the Amen, the faithful and true Witness, the Beginning of the working of God: 15. I know thy works, that thou art neither cold nor hot; would that thou wert cold or hot. 16. So because thou art lukewarm, and neither cold nor hot, I am about to vomit thee out of My mouth. 17. Because thou sayest, I am rich and have gotten riches, and have need of nothing, and knowest not that thou art wretched and miserable and poor and blind and naked: 18. I counsel thee to buy of Me gold tried by fire, that thou mayest be enriched; and white garments, that thou mayest be clothed, that the shame of thy nakedness be not manifest; and anoint thine eyes with eye-salve, that thou mayest see. 19. As many as I love I reprove and chasten; be zealous, therefore, and repent. 20. Behold, I stand at the door and knock; if anyone hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. 21. He that overcometh, I will give to him to sit with Me in My throne, as I also have overcome and am sitting with My Father in His throne. 22. He that hath an ear let him hear what the Spirit saith unto the churches.
EXPOSITION. Verses 1-6. And to the angel of the church in Sardis write, These things saith He that hath the seven spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and art dead. Be wakeful, and confirm the things remaining that are about to die; for I have not found thy works full before God. Remember, therefore, how thou hast received and heard, and take heed, and repent; if, therefore, thou shalt not be wakeful, I will come on thee as a thief and thou shalt not know in what hour I will come upon thee. The hast a few names even in Sardis that have not defiled their garments; and they shall walk with Me in white, for they are worthy. He that overcometh shall be clothed in white garments; and I will not blot his name out of the book of life; and I will confess his name before My Father and before His angels. He that hath an ear let him hear what the Spirit saith unto the churches. 1. "And to the angel of the church in Sardis write" signifies those who live a moral but not a spiritual life, because they have little regard for the knowledges of spiritual things and for intelligence and wisdom therefrom (n. 182); "these things saith he that hath the seven spirits of God," signifies the Lord, from whom are all the truths of heaven and of the church (n. 183); "and the seven stars," signifies from whom are all the knowledges of truth and good (n. 184); "I know thy works," signifies the things that are of their life (n. 185); "that thou hast a name that thou livest, and art dead," signifies the quality of their thought, in that they think themselves to be alive because they are living a moral life, when yet they are dead (n. 186). 2. "Be wakeful," signifies that they should acquire for themselves life (n. 187); "and confirm the things remaining that are about to die," signifies in order that the things that belong to the moral life may be vivified (n. 188); "for I have not found thy works full before God," signifies that otherwise the Divine is not in the moral life (n. 189). 3. "Remember, therefore, how thou hast received and heard, and take heed," signifies recalling to mind and attention what the Lord teaches in the Word (n. 190); "and repent," signifies consequent spiritual life (n. 191); "if, therefore, thou shalt not be wakeful," signifies if thou dost not acquire spiritual life (n. 192); "I will come on thee as a thief," signifies the unexpected time of death, when all knowledges procured from the Word that have not acquired spiritual life will be taken away (n. 193); "and thou shalt not know in what hour I will come upon thee," signifies ignorance of that time and the state then (n. 194). 4. "Thou hast a few names even in Sardis that have not defiled their garments," signifies those who live a moral life from a spiritual origin, by applying the knowledges of truth and good [from the Word] to the uses of their life (n. 195); "and they shall walk with Me in white, for they are worthy," signifies their spiritual life which they have by means of the knowledges of truth and good from the Word (n. 196). 5."He that overcometh," signifies he that is steadfast even until death (n. 197); "shall be clothed in white garments," signifies intelligence and wisdom according to truths and their reception (n. 198); "and I will not blot his name out of the book of life," signifies that they will be in heaven, because they are fitted for it (n. 199); "and I will confess his name before My Father and before His angels," signifies that they will be in Divine good and in Divine truth therefrom (n. 200). 6. "He that hath an ear let him hear, what the Spirit saith to the churches," signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who are of His church (n. 201).
Verse 1. And to the angel of the church in Sardis write, signifies those who live a moral but not a spiritual life, because they have little regard for the knowledges of spiritual things and for intelligence and wisdom therefrom. This is evident from what is written to the angel of this church, from which, when viewed in the internal or spiritual sense, it can be seen that those who live a moral but not a spiritual life, because they have little regard for the knowledges of the spiritual things and for intelligence and wisdom therefrom, are here treated of. But before unfolding the things that follow as to their spiritual sense, it is necessary to explain and open what moral life is and what spiritual life is, also what moral life from spiritual life is, and what moral life apart from spiritual life. Moral life is acting well, sincerely, and justly with one's companions in all the affairs and occupations of life; in a word, it is the life that is apparent before men, because it is the life lived with them. But this life has a two-fold origin; it is either from the love of self and the world, or it is from love to God and love towards the neighbor. [2] Moral life from the love of self and the world is not in itself moral life, although it seems to be moral; for the man acting thus acts well, sincerely, and justly for the sake of self and the world only, and what is good, sincere, and just serves him as means to an end, which is, either that he may be raised above others and rule over them, or that he may gain wealth; and of these things he thinks in his spirit, or when he is by himself secretly; but these things that he thinks he does not dare to avow openly, because they would destroy the good opinion others have of him, and thus destroy the means by which he wishes to attain his ends. From this it can be seen that there lies within the moral life of such a man nothing else than to acquire all things in preference to others, thus that he wishes to have all others to serve him, or to gain possession of their goods; from which it is evident that his moral life is not in itself a moral life; for if he should gain what he aims at, or what he has as an end, he would subject others to himself as slaves, and would deprive them of their goods. And as all means savor of the end, and in their essence are of the same quality as their ends, for which reason they are also called intermediate ends, therefore such a life, regarded in itself, is merely craftiness and fraud. And this also becomes clearly evident in the case of those with whom these external bonds are released, as takes place, when engaged in lawsuits against their fellows, when they desire nothing so much as to subvert justice, and secure the good will of the judge or the favor of the king, and this secretly, that they may deprive others of their goods; and when they obtain this, they rejoice in spirit and in heart. This is still more evident in the case of kings who place honor in wars and victories, that they find the highest joy of their hearts in subjugating provinces and kingdoms, and where resistance is made, in depriving the vanquished of all their goods, and even of life. Such also is the delight of many who engage at such times in military service. This becomes still more evident with all of this character when they become spirits, which is immediately after the death of the body. As they then think and act from their spirit, they rush into every wickedness according to their love, however morally they may have lived in appearance while in the world. [3] But spiritual life is wholly different, because it has a different origin; for it is from love to God and love towards the neighbor. Consequently, the moral life also of those who are spiritual is different, and is a truly moral life; for these, when they think in their spirit, which takes place when they are thinking secretly by themselves, do not think from self and the world, but from the Lord and heaven; for the interiors of their minds, that is, of their thought and will, are actually elevated by the Lord into heaven, and are there conjoined to Him; thus the Lord flows into their thoughts, intentions, and ends, and governs them and withdraws them from their proprium [what is their own], which is solely from the love of self and of the world. The moral life of such persons is, in appearance, like the moral life of those described above, and yet their moral life is spiritual, because it is from a spiritual origin. Their moral life is simply an effect of spiritual life, which is the efficient cause, thus the origin. For they act well, sincerely, and justly with their fellows from fear of God and from love of the neighbor; in these loves the Lord keeps their mind and disposition [mentem et animum]; consequently when they become spirits, which takes place when the body dies, they think and act intelligently and wisely, and are elevated into heaven. Of these it may be said, that with them every good of love and every truth of faith flows in out of heaven, that is, through heaven from the Lord. But this is not true of those described above; for their good 182-1 is not the good of heaven, nor is their truth the truth of heaven; but what they call good is the delight of the lust of the flesh, and it is falsity therefrom that they call truth; these flow into them from self and from the world. From this it can also be known what moral life from spiritual life is, and what moral life apart from spiritual life is; namely, that moral life from spiritual life is truly moral life, which may be called spiritual, since it has its cause and origin in the spiritual; but that moral life apart from spiritual life not moral life, and may be called infernal, for so far as the love of self and of the world reign in it, so far it is fraudulent and hypocritical. [4] From what has now been said, the quality of external sanctity may also be inferred (by which is meant worship in churches, prayers, and gestures then), with such as are in the love of self and of the world, and yet live an apparently moral life, namely, that nothing of these is elevated to heaven and is heard there, but that they flow out from some thought of the external or natural man, and thus from their mouth into the world. For the interior thoughts of such, which are of their very spirits, are full of craftiness and fraud against the neighbor; and yet it is through interiors that there is elevation into heaven. Moreover, their worship in churches, and prayers, and gestures at such times, are either the result of habit from infancy, and are thence become familiar, or they are from a principle that such external things contribute everything to salvation, or they are a consequence of there being no business for them at home and abroad on holy days, or of a fear of being regarded as irreligious by their companions. But worship with those who live a moral life from a spiritual origin is altogether different, for it is truly a worship of God, for their prayers are elevated to heaven and are heard, for the Lord leads their prayers through heaven to Himself. (But more may be seen on these subjects in the work on Heaven and Hell, n. 468, 484, 529, 530-534; and above, in the explanation of Revelation n. 107.) These things are premised, because what is written to the angel of this church treats of those who live a moral but not a spiritual life, for the reason that they have little regard for the knowledges of spiritual things.
These things saith He that hath the seven spirits of God, signifies the Lord from whom are all the truths of heaven and of the church. This may appear from the fact that it is the Lord who is meant, because it is the Son of man who said these things, as well as those said to the angels of the other churches; and the Son of man is the Lord in respect to the Divine Human (see n. 63, 151). By "the seven spirits of God" all the truths of heaven and of the church are meant, because "the Spirit of God" in the Word signifies Divine truth proceeding from the Lord. "Spirit" is mentioned in many passages in the Word, and "spirit," when used in reference to man, signifies Divine truth received in the life, thus it signifies man's spiritual life; but in reference to the Lord, by "spirit" is meant the Divine that proceeds from Him, which is called by the general term Divine truth. But since few at this day know what is meant by "spirit" in the Word, I will first show by passages from the Word that "spirit," in reference to man, signifies Divine truth received in the life, thus man's spiritual life. But because there are two things that constitute man's spiritual life, namely, the good of love and the truth of faith, in many passages in the Word mention is made of "heart and spirit," and also of "heart and soul;" and by "heart" the good of love is signified, and by "spirit" the truth of faith; the latter is also signified by "soul," for this means in the Word man's spirit. [2] That "spirit," in reference to man, signifies truth received in the life, is clear from the following passages. In Ezekiel: Make you a new heart and a new spirit; why will ye die, O house of Israel (Ezek. 18:31). In the same: A new heart will I give you, and a new spirit will I give in the midst of you (Ezek. 36:26). And in David: Create for me a clean heart, O God, and renew a steadfast spirit in the midst of me. The sacrifices of God are a broken spirit; a broken and contrite heart God doth not despise (Ps. 51:10, 17). In these passages "heart" signifies the good of love, and "spirit" the truth of faith, from which man has spiritual life; for there are two things that make all of man's life, namely, good and truth; these two when united in man make his spiritual life. [3] As "heart" signifies good, and "spirit" truth, both received in the life, so "heart," in the contrary sense, signifies evil, and "spirit" falsity; for most expressions in the Word have also a contrary sense. In this sense "heart" and "spirit" are mentioned, in David: A generation that doth not set its heart aright, neither is its spirit steadfast with God (Ps. 78:8). And in Ezekiel: Every heart shall melt, and every spirit shall faint (Ezek. 21:7). In Moses: Jehovah hardened the spirit of the king of Heshbon, and confirmed his heart (Deut. 2:30). In Isaiah: Conceive chaff, bring forth stubble; your spirit fire shall devour (Isa. 33:11). In Ezekiel: Woe unto the foolish prophets that go away after their own spirit (Ezek. 13:3). In the same: That which ascendeth upon your spirit shall never come to pass (Ezek. 20:32). [4] From this it is clear that the whole of man's life is meant by "heart and spirit;" and as his whole life refers itself to these two, namely, to good and truth, and in a spiritual sense to love and faith, so these two lives of man are meant by "heart and spirit." From this also it is that "heart and spirit" signify the will and the understanding of man; since these two faculties in man make all his life; nowhere else than in these has man life; and for the reason that the will is the receptacle of good and its love, or of evil and its love; and the understanding is the receptacle of truth and 183-1 its faith, or of falsity and its faith; and as has been said, all things with man refer themselves to good and truth, or to evil and falsity, and in a spiritual sense to love and faith (see The Doctrine of the New Jerusalem, n. 28-35). In reference to man, "spirit" signifies truth or falsity, and man's life from one or the other; because by "spirit" is meant especially the spirit that is in man and that thinks, and it thinks 183-2 either from truths or from falsities. But as was said just above, there are two things that make the life of man, understanding and will; the life of the understanding is to think either from truths or from falsities, and the life of the will is to affect or inflame with love those things that the understanding thinks. These two lives of man correspond to the two lives of his body, which are the life of the respiration of the lungs, and the life of the pulse of the heart; it is by this correspondence that spirit and body with man are united (see above, n. 167; and in the work on Heaven and Hell, n. 446-447). [5] Because of this correspondence the word that means spirit in the Hebrew, as well as in many other languages, means wind or breath; so also to expire [to breathe out] is expressed by the term "to give up the spirit [breath, or ghost];" and this also in the Word; as in David: I gathered in 183-3 their spirit, he expired (Ps. 104:29). In Ezekiel: The Lord Jehovih said to the dry bones, Behold I bring spirit into you, that ye may live; and the Lord Jehovih said, From the four winds come, O spirit, and breathe into these slain; and the spirit came into them, and they revived (Ezek. 37:5, 9-10). In Revelation: The two witnesses were slain by the beast that cometh up out of the abyss; but after the three days and a half the spirit of life from God entered into them, so that they stood upon their feet (Rev. 11:7, 11). In Luke: Jesus, taking the hand of the dead girl, called, saying, Maiden, arise. Therefore her spirit came again, and she rose up immediately (Luke 8:54-55). [6] When these passages are understood it can be seen what "spirit" signifies, when predicated of man, in many places in the Word, of which I will cite only these. In John: Except one be born of water and of the spirit he cannot enter into the kingdom of God. The wind bloweth where it listeth, and thou hearest the sound thereof, but knowest not whence it cometh and whither it goeth; so is everyone that is born of the spirit (John 3:5, 8). The Lord breathed on the disciples, and said, Receive ye the Holy Spirit (John 20:22). And in the book of Genesis: Jehovah breathed into man's nostrils the breath of lives (Gen. 2:7); besides other places. [7] That "spirit," in the spiritual sense, signifies truth, and man's life therefrom, which is intelligence, is clear from the following passages. In John: The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth (John 4:23). In Daniel: In him was an excellent spirit of knowledge and understanding. I have heard of thee that the spirit of God is in thee, and that light and understanding and excellent wisdom is found in thee (Dan. 5:12, 14). In Moses: Thou shalt speak to all the wise in heart, whom I have filled with the spirit of wisdom (Exod. 28:3). In Luke: John grew, and waxed strong in spirit (Luke 1:80). And concerning the Lord: The child Jesus grew, and waxed strong in spirit, and was filled with wisdom (Luke 2:40). [8] When it is known what "spirit," in reference to man, signifies, it can be known what it signifies when predicated of Jehovah or the Lord, to whom are attributed all things that a man has, as face, eyes, ears, arms, hands, as also heart and soul, and so also a spirit, which in the Word is called "the Spirit of God," "the Spirit of Jehovah," "the Spirit of His nostrils," "the Spirit of His mouth," "the Spirit of truth," "the Spirit of holiness," and "the Holy Spirit." That "spirit" means Divine truth proceeding from the Lord is plain from many passages in the Word. Divine truth proceeding from the Lord is "the Spirit of God," because from it men have all their life; and those who receive that Divine truth in faith and life have heavenly life. That this is "the Spirit of God" the Lord Himself teaches. In John: The words that I speak unto you are spirit and are life (John 6:63). In Isaiah: There went forth 183-4 a shoot out of the stock of Jesse; the spirit of Jehovah shall rest upon Him, the spirit of wisdom and intelligence, the spirit of counsel and of might (Isa. 11:1, 2). In the same: I have given My spirit unto Him: He shall bring forth judgment to the nations (Isa. 42:1). In the same: He shall come like a flood; the spirit of Jehovah shall lift up a standard against Him (Isa. 59:19). In the same: The spirit of the Lord Jehovih is upon me, therefore Jehovah hath anointed me to preach good tidings to the poor (Isa. 61:1). In John: He whom the Father hath sent speaketh the words of God, for not by measure hath God given the spirit (John 3:34). These things are said of the Lord. [9] That the Holy Spirit is Divine truth proceeding from the Lord can be seen in John: I tell you the truth; it is expedient for you that I go away; for if I go not away the Comforter will not come unto you; but if I go away I will send Him unto you. When He, the Spirit of truth, is come, He shall guide you into all truth; He shall not speak from Himself, but He shall take of Mine, and shall declare it unto you (John 16:7, 13, 14). That "the Comforter (Paraclete)" here is Divine truth proceeding from the Lord is plainly evident, for it is said that the Lord Himself spoke to them the "truth," and that, when He should go away, He would send the Comforter, the "Spirit of truth," who should "guide them into all truth," and that He would "not speak from Himself," but from the Lord. It is said "He shall take of Mine," because Divine truth proceeds from the Lord, and what proceeds is called "Mine;" for the Lord Himself is Divine love; and what proceeds from Him is Divine truth, thus it is His (see in the work on Heaven and Hell, n. 139, 140, and the preceding numbers; and in The Doctrine of the New Jerusalem, n. 307). "Being sent" and "sending" mean proceeding and going forth (see Arcana Coelestia., n. 2397, 4710, 6831, 10561); the same is meant here by "I will send Him to you." That "the Comforter" is the Holy Spirit is evident in John: The Comforter, the Holy Spirit, He shall teach you all things (John 14:26). [10] In the same: Jesus cried with a great voice, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture saith, out of his belly shall flow rivers of living water. This He saith of the spirit which they that believe on Him were to receive; the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:37-39). It is clear from this that the Holy Spirit is Divine truth, proceeding from the Lord, which flows in with man, both immediately from the Lord Himself and mediately through angels and spirits; for the Lord says first, that "he who believes on Him, out of His belly shall flow rivers of living water," and then that "He spake this of the spirit which they were to receive;" for "water" in the spiritual sense, signifies truth, and "rivers of living water," Divine truth from the Lord in abundance; the like is therefore meant by "the spirit which they were to receive." (That "water" signifies truth," and "living water" Divine truth," see above, n. 71.) And as Divine truth proceeds from the glorified Human of the Lord and not immediately from the Divine Itself, for this was glorified in Itself from eternity, so it is here said, "the Holy Spirit was not yet, because Jesus was not yet glorified." That to "glorify" is to make Divine, and that the Lord fully glorified His Human, that is, made it Divine by His last temptation and victory on the cross, see The Doctrine of the New Jerusalem (n. 293-295, 300-306). [11] It is greatly wondered at in heaven that the man of the church does not know that the Holy Spirit, which is Divine truth, proceeds from the Lord's Human, and not immediately from His Divine, when yet the doctrine received in the whole Christian world teaches that: As is the Father so also is the Son, uncreate, infinite, eternal, omnipotent, God, Lord; neither of them first or last, nor greatest or least. Christ is God and man: God from the nature of the Father, and man from the nature of the mother; but although He is God and man, yet they are not two, but one Christ; He is one, but not by changing the Divine into the Human but the Divine took the Human to Itself. He is altogether one, not by a mingling of two natures, but He is a single person, because as body and soul are one man, so God and man is one Christ. (This from the Creed of Athanasius). Now as the Divine and the Human of the Lord are not two, but a single person, and are united as soul and body, it may be known that the Divine which is called the Holy Spirit goes out and proceeds from His Divine through the Human, thus from the Divine Human; for nothing whatever can go forth from the body except from the soul through the body, since all the life of the body is from its soul. And since "As is the Father so is the Son, uncreate, infinite, eternal, omnipotent, God and Lord, and neither of them is first or last, nor greatest nor least," it follows that the proceeding Divine, which is called the Holy Spirit proceeds from the Divine Itself of the Lord through His Human, and not from another Divine that is called the Father; for the Lord teaches that the Father and He are one, and that the Father is in Him and He in the Father (see below, n. 200). But the reason why most of those in the Christian world think otherwise in their hearts, and thence believe otherwise, is, the angels said, because they think of the Lord's Human as separate from His Divine, although this is contrary to the doctrine which teaches that the Divine and the Human of the Lord are not two persons, but a single person, united as soul and body. That this should be the doctrine of the whole Christian world was provided by the Lord, because it is the essential of the church, and the essential of the salvation of all. But they have divided the Divine and the Human of the Lord into two natures, and have said that the Lord is God from the nature of the Father, and man from the nature of the mother, because they do not know that when the Lord fully glorified His Human He put off the human from the mother, and put on a Human from the Father (according to what is shown in The Doctrine of the New Jerusalem, n. 295. That this distinction was made in a certain council by those who were there, for the pope's sake, that he might be acknowledged as the Lord's vicar, see Arcana Coelestia, n. 4738). [12] That the "Spirit of God" is Divine truth, and thence spiritual life to the man who receives it, is further evident from these passages. In Micah: I am full of power with the spirit of Jehovah and of judgment (Micah 3:8). And in Isaiah: I will pour out waters upon him that is thirsty, and streams upon the dry ground, and My spirit upon thy seed (Isa. 44:3). In that day shall Jehovah Zebaoth be for a spirit of judgment to him that sitteth in judgment, and for might to them (Isa. 28:5-6). In Ezekiel: And ye shall know that I will put my spirit in you that ye may live (Ezek. 37:14). In Joel: I will pour out My spirit upon all flesh, and upon the menservants and upon the maidservants (Joel 2:28). In Revelation: The testimony of Jesus is the spirit of prophecy (Rev. 19:10). Since the "Spirit of God" signifies Divine truth, it is called: The spirit of the mouth of Jehovah (Ps. 33:6); The spirit of His lips (Isa. 11:4); The breath of God and the spirit of His nostrils (Lam. 4:20; Ps. 18:16; Job 4:9). In Matthew: John said, I baptize you with water unto repentance; but He that cometh after me, He shall baptize you with the Holy Spirit and with fire (Matt. 3:11). In the spiritual sense, "to baptize" signifies to regenerate; the "Holy Spirit" is Divine truth, and "fire" Divine good. (That to "baptize" signifies to regenerate, see above, n. 71; and that "fire" signifies the good of love, n. 68.) [13] From this it can now be seen what is meant by the words of the Lord to His disciples: Go ye, baptize into the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19). Here "the Father" is the Divine Itself, "the Son" is the Divine Human, and "the Holy Spirit" is the proceeding Divine which is Divine truth; thus there is one Divine, and yet there is a trine. That this is so the Lord teaches in John: Henceforth ye know the Father, and have seen Him. He that seeth Me seeth the Father. I am in the Father, and the Father in Me (John 14:7, 9-10). [14] Since the proceeding Divine, which is Divine truth, flows in with men immediately, as well as mediately through angels and spirits, it is believed that the Holy Spirit is a third person, distinct from the two called Father and Son. But I can affirm that no one in heaven knows any other Holy Divine than the Divine truth proceeding from the Lord. And since Divine truth is also communicated to men mediately through angels, it is said in David: Jehovah God maketh His angels spirits (Ps. 104:1, 4). These passages have been cited that it may be known that "the seven spirits" signify all the truths of heaven and of the church from the Lord. It is made still more manifest that "the seven spirits" are all the truths of heaven and of the church, from these passages in Revelation: The seven lamps of fire burning before the throne are the seven spirits of God (Rev. 4:5). And further: In the midst of the elders a Lamb standing, having seven horns, and seven eyes, which are the seven spirits of God sent forth into all the earth (Rev. 5:6). It is plain that the spirits here are not spirits, from the fact that the "lamps" and the "eyes of the Lamb" are called spirits. "Lamps" signify Divine truths, and "eyes" the understanding of truth; and when predicated of the Lord, His Divine wisdom and intelligence (see above, n. 152).
And the seven stars, signifies from whom are all the knowledges of truth and good. This is evident from the signification of "seven," as being what is full and all things (see above, n. 20, 24), also from the signification of "stars" as being the knowledges of truth and good (see also above, n. 72). It is said to the angel of this church, "These things saith He that hath the seven spirits of God, and the seven stars," because those within the church who are living a moral but not a spiritual life, because they have little regard for the knowledges of spiritual things and thence for intelligence and wisdom, are here treated of; for "the seven spirits of God" signify all the truths of heaven and of the church, and "the seven stars" the knowledges of truth and good; and through these two come all intelligence and wisdom. To the angel of each church is premised something respecting the Lord, which indicates what is treated of (see above, n. 113).
I know thy works, signifies the things that are of their life. This is evident from the signification of "works," as being the things that are of man's life, both the good and the evil. "Works" signify the things that are of life because they are the effects of life, for they proceed from the life of everyone. If the life is good the works are good, but if the life is evil the works are evil. The life that is in works is the intention, which is of the will, and of the thought therefrom; and this life is the life of man's spirit; for it is the spirit in man that intends and thinks. Without this life in works they would be only motions like those of automatons. For this reason the wise do not look at the works, but at the life that is in the works, namely, at the intention. This is especially true of the angels who are with man; they do not see his works, but only the intentions of his mind, and conclude therefrom what the man's state is. From this it can be seen that "works" in the spiritual sense mean the life; and as the life of man is diverse, depending mainly upon his love, it is his love that is especially signified by "works;" see above (n. 98, 116). This is why it is said to the angel of each church in the beginning, "I know thy works;" which therefore means that the Lord knows the whole life of man, and its quality in respect to love.
That thou hast a name that thou livest, and art dead, signifies the quality of their thought, in that they think themselves to be alive, because they are living a moral life, when yet they are dead. This is evident from the signification of "name," as being quality of state (see above, n. 148); also from the signification of "living," as being to have spiritual life (of which presently); also from the signification of "being dead," as being not to have spiritual life, but only moral life without it. This is "being dead," because in the Word "life" signifies the life of heaven with man, which is there also called "life eternal;" while "death" signifies the life of hell, which life in the Word is called "death," because it is the privation of the life of heaven. Here, therefore, "thou hast a name that thou livest, and art dead," signifies thinking that they have spiritual life, and thus are saved, because they are living a moral life, when yet they are spiritually dead. But how this is to be understood can be seen from what was said above (n. 182) of each life, spiritual and moral, namely, that moral life apart from spiritual life is the life of the love of self and the love of the world, while moral life that is from spiritual life is a life of love to the Lord and love towards the neighbor; this life is the life of heaven, but the other life is what is called spiritual death. When this is understood (see above, n. 182), it can be known what is meant here by "being alive and yet being dead." [2] That "to live," or "being alive," signifies spiritual life in man, and "being dead" deprivation of that life, and damnation, can be seen from many passages in the Word, of which I will cite the following. Thus in Ezekiel: When I shall say unto the wicked, In dying he 186-1 shall die, and thou shalt not give him warning, nor speak to warn the wicked one from his evil way, that he may be made alive, the wicked shall die in his iniquity. But if thou shalt give warning to the wicked, and he shall not 186-2 turn back from his wickedness nor from his wicked way, he shall die in his iniquity; yet hast thou delivered thy soul. So if thou shalt give warning to a righteous man that he sin no more, 186-3 and he sin not, living he shall live, because he took warning (Ezek. 3:18-21). Here "dying he shall die" is to perish in eternal death, which is damnation, for it is said of the wicked; and "living he shall live" is to enjoy eternal life, which is salvation, for it is said of those who repent, and of the righteous. [3] In the same: Ye have profaned Me with My people, to kill the souls that should not die, and to keep alive the souls that should not live, whilst ye lie to My people, to them that hear a lie (Ezek. 13:19). This treats of the falsification of truth, which is meant by "Ye have profaned Me with My people," and by "ye lie to the people, to them that hear a lie." Here "a lie" signifies what is false, and what is falsified. "To kill the souls that should not die" is to deprive them of the life that comes from truths; and "to keep alive the souls that should not live" is to persuade them that life eternal is from falsities. That this is here meant by "making alive" is evident from the preceding verse there. [4] In David: Behold the eye of Jehovah is upon them that fear Him, to deliver their soul from death, and to keep them alive in famine (Ps. 33:18-19). In the same: Thou hast delivered my soul from death, and my feet from stumbling, that I may walk before God in the light of the living (Ps. 56:13). In Jeremiah: Behold, I set before you the way of life and the way of death (Jer. 21:8). In John: Jesus said, Verily, verily, I say unto you, he that heareth My Word hath eternal life, and shall not come into condemnation, but shall pass from death into life (John 5:24). [5] It is clear that in these passages "death" means damnation, and "life" salvation. Because "death" is damnation it is also hell, for which reason hell is commonly called "death" in the Word, as in these passages. In Isaiah: Hell will not confess Thee, nor will death praise Thee; they that go down into the pit will not hope on Thy truth. The living, the living, he shall confess Thee (Isa. 38:18-19). In the same: We have made a covenant with death, and with hell we have made a vision (Isa. 28:15). In Hosea: I will ransom them from the hand of hell; I will redeem them from death. O death, I will be thy plague! O hell, I will be thy perdition! (Hosea 13:14). In David: In death there is no remembrance of Thee; in hell who shall confess Thee? (Ps. 6:5). In the same: The cords of death compassed me, and the cords of hell (Ps. 18:4-5). In the same: Like sheep shall they be laid in hell; death shall feed them (Ps. 49:14). In the same: Jehovah, thou hast brought up my soul from hell; Thou hast made Me to live (Ps. 30:3). In Revelation: A pale horse, and he that sat upon him whose name was death, and hell will follow 186-4 him (Rev. 6:8). And in another place: Death and hell were cast into the lake of fire (Rev. 20:14). [6] As "death" signifies damnation and hell, its meaning in the following passages is evident. In Isaiah: He will swallow up death for ever; and the Lord Jehovih will wipe away tears from off all faces (Isa. 25:8). In the same: That he might give the wicked to their sepulcher, and the rich in their deaths (Isa. 53:9). In David: Jehovah, Thou liftest me up from the gates of death (Ps. 9:13). Thou shalt not be afraid for the arrow that flieth by day, nor for the death that wasteth at noonday (Ps. 91:5-6). In John: If any one keep My word he shall never see death John 8:51). In Revelation: He that overcometh shall not be destroyed in the second death (Rev. 2:11). In another place: Many men died of the waters, because they were made bitter (Rev. 8:11). In the same: The second angel poured out a bowl upon the sea, and it became blood as of one dead, whence every living soul died in the sea (Rev. 16:3). [7] From these passages it can be seen what is meant by "the dead," namely, those who have not in themselves the life of heaven, and consequently are in evils and in falsities therefrom. These are meant also in the following passages. In David: They joined themselves also unto Baal-peor, and ate the sacrifices of the dead (Ps. 106:28). In the same: He hath made me to sit in darkness, like the dead of eternity (Ps. 143:3). In Matthew: One of His disciples said, Lord, suffer me first to go away and bury my father. Jesus said, Follow Me, and let the dead bury the dead (Matt. 8:21-22). On account of this signification of "the dead": The sons of Aaron were forbidden to touch any dead body (Lev. 21:2-3, 11); Likewise the priests, the Levites (Ezek. 44:25); Likewise the Nazirite (Num. 6:6-7); And whoever of the sons of Israel touched the dead must be cleansed by the water of separation (Num. 19:11 to the end). [8] As "death" signifies damnation and hell, so on the other hand "life" signifies salvation and heaven; as in the passages that follow. In Matthew: Narrow is the gate and straitened is the way which leadeth unto life (Matt. 7:14). In the same: It is good to enter into life with one eye, rather than having two eyes to be cast into the hell of fire (Matt. 18:9). If thou wilt enter into life, keep the commandments (Matt. 19:17). In John: They shall come forth; they that have done good unto the resurrection of life (John 5:29). From this it is that salvation is called "eternal life" (as in Matt. 19:16, 29; 25:46; Mark 10:30, 31; Luke 10:25; 18:18, 30; John 3:14-16, 36; 17:2, 3; and other places). For the same reason heaven is called "the land of the living," as in David: "the land of the living," as in David: O Jehovah, Thou art my reliance, my part in the land of the living (Ps. 142:5). In the same: That thou mayest see the good of Jehovah in the land of the living (Ps. 27:13). In the same: O bless our God, ye peoples, who places our soul among the living (Ps. 66:8, 9). [9] That the Lord alone has life in Himself, and that even man has life from Him, the Lord Himself teaches in the following passages. In John: As the Father raiseth up the dead and maketh them alive, even so the Son maketh alive whom He will. For as the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:21, 26). In the same: Jesus said, I am the resurrection and the life; he that believeth in Me, though he die, shall live (John 11:25, 26). In the same: I am the way, the truth, and the life (John 14:6). In the same: I am the bread of life that cometh down out of heaven, and giveth life unto the world (John 6:33, 35, 47, 48). From this it is that the Lord is said to be "Living" and "the Living One" (Apoc. 4:9, 10; 5:14; 7:2; 10:6). The same is said of Jehovah in many passages in the prophets. [10] And as the Lord is life, so all have life from Him; this also the Lord teaches. In John: He that believeth on the Son hath eternal life; but he that believeth not the Son shall not see life (John 3:36). In the same: Jesus said, I came that the sheep may have life. I give unto them eternal life (John 10:10, 28). In the same: He that believeth on Me, though he die, shall live (John 11:25, 26). In the same: Ye will not come to Me, that ye may have life (v. 40). [11] "Life" signifies the Lord, and thence salvation and heaven, because all of life is from one only Fountain, and that only Fountain of life is the Lord, while angels and men are merely forms receiving life from Him. The Life itself that proceeds from the Lord and fills heaven and the world, is the life of His love, and in heaven this appears as light, and because this light is life it enlightens the minds of angels, and enables them to understand and be wise. From this it is that the Lord calls Himself not only "the Life" but also "the Light." As in John: In the beginning was the Word, and the Word was with God, and God was the Word. In Him was life; and the life was the light of men. That was the true Light, which lighteth every man coming into the world (John 1:1, 4-12). In the same: Jesus said, I am the Light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12). In David: Jehovah, with Thee is the fountain of life, in Thy light shall we see light (Ps. 36:9). The light which is life from the Lord in heaven is there called Divine truth, because it shines in the minds of those who are there, and thence shines before their eyes. From this it is that in the Word "light" signifies Divine truth, and intelligence and wisdom therefrom, and that the Lord Himself is called "the Light." (But this is shown more fully in the work on Heaven and Hell, n. 126-140, 275, which see.) [12] The Lord is the source [a quo] of everything of life, because He is the sun of the angelic heaven, and the light of that sun is Divine truth, and its heat is Divine good; the two are life. From that origin is all life in heaven and in the world. The spiritual that flows into nature, and gives life there, is from no other source; but it gives life according to reception. (On this also see the work on Heaven and Hell, n. 116-125.) From this it is now evident why it is that the Lord calls Himself "the Life," and why it is that those are said to have life and to live who receive light which is Divine truth, from the Lord, and why those who do not receive it are said not to live, but to be dead. (That there is one only Fountain of life, and that the Lord is that Fountain, see in the work on Heaven and Hell, n. 9; and in The Doctrine of the New Jerusalem, n. 278.)
Verse 2. Be wakeful, signifies that they should acquire for themselves life. This is evident from the signification of "being wakeful," as meaning to be in spiritual life; but here, since those whose life is moral and not yet spiritual are treated of, "Be wakeful" is that they should acquire for themselves spiritual life. This life is meant by "wakefulness" and "being awake," because spiritual life is to moral life, apart from spiritual life, as wakefulness is to sleep, or as noonday light is to the evening, yea, to darkness. But that this is so is not known or perceived by those who are in natural life alone, neither by those who are in moral life apart from spiritual life, for this life also is natural life. They do not know or perceive this, because they are in natural lumen only, and this lumen in comparison with spiritual light is as the darkness of evening to the light of noonday. Moreover, to such the darkness of evening seems like light; for their interior sight, which is that of the thought, is adapted to that darkness, just as the sight of owls, bats, and other birds that fly by night, is adapted to the shade. Consequently they believe themselves to be in light because they are able to reason, when yet they are in darkness. That this is so is manifest from the state of such after death, when they become spirits. They then believe, when with their companions, that they are in light, because they not only see all things that are about them, but also are able to think and speak about any matter whatever; and yet their light, when the light of heaven flows in with them, is changed into darkness, and they become so blind in respect to the understanding as not to be able to think at all. Moreover, when angels who are in the heavens look down on those who are in such lumen, they see nothing there but mere darkness. That spiritual life compared with moral life apart from spiritual life is as wakefulness compared with sleep, can be further seen from this, that those who are in spiritual light are in angelic wisdom and intelligence, which is such as to be incomprehensible and ineffable to those who are in natural lumen alone, and this not only with men while living in the world, but also with the same when after death they become spirits; and when intelligence and wisdom constitute wakefulness. From this it can now be seen that "Be wakeful" here signifies that they should procure for themselves spiritual life. [2] To "be awake" has a similar signification in the following passages. In Matthew: Be awake, therefore, for ye know not in what hour your Lord cometh (Matt. 24:42). In Mark: Be ye awake, for ye know not when the lord of the house cometh, at evening, or at midnight, or at cock-crowing; 187-1 lest, coming suddenly, he find you sleeping. What I say unto you I say unto all, Be awake (Mark 13:35-37). He that is ignorant of the internal sense of the Word may believe that these words refer to the Last Judgment, and that everyone should be prepared for that; but man's state in respect to love and faith when he dies is what they refer to, for then is his judgment. "Evening," "night," and "cock-crowing" signify such states; "evening" signifying a state of waning faith and charity, which is man's state when he comes into the exercise of his own judgment, and is extinguishing in himself the things that he imbibed in childhood; "night" signifying a state of no faith and charity; "cock-crowing" or "daybreak" the state when faith and charity are beginning, which is, when man loves truths and wishes to be reformed by them. In whatever state a man dies he remains, and according to that he is judged. From this it is evident what is meant by "Be ye awake, lest the Lord coming suddenly find you sleeping. What I say unto you I say unto all, Be awake," namely, that "to be awake" means to receive life from the Lord, which life is spiritual life, and that "sleeping" means living a natural life apart from a spiritual life. (That "evening" signifies a state of waning faith and charity, see Arcana Coelestia, n. 3056, 3197, 3833, 8431, 10134, 10135; "night" a state of no faith or charity, n. 221, 709, 2353, 6000, 7870, 7947; and "daybreak" before morning, or "cock-crowing," the state when faith and charity are beginning, n. 10134.) [3] In Luke: Blessed are those servants whom the Lord when He cometh shall find awake; verily I say unto you, He shall gird himself, and make them recline to eat, and drawing near will minister unto them. Be ye ready; for in an hour that ye think not the Son of man will come (Luke 12:37, 40). Here also, those that "are awake" mean those who are spiritually awake, that is, those who receive spiritual life from the Lord, for these come into the light of intelligence and wisdom respecting Divine truths; but those who do not receive spiritual life remain in obscurity and thick darkness respecting those truths; these, therefore, are asleep, while the former are awake. His "girding himself, making them recline to eat, and drawing near to minister unto them," signifies to communicate to them the goods of heaven, which are all from the Lord. [4] In Matthew: The kingdom of the heavens is like unto ten virgins, five of them were prudent, and five were foolish. While the bridegroom tarried, they all slumbered and slept; but the bridegroom coming, they all arose and trimmed their lamps. And when the foolish came, who had no oil in their lamps, and said, Lord, Lord, open to us, the Lord answered, I say unto you, I know you not. Be awake, therefore, for ye know neither the day nor the hour wherein the Son of man cometh (Matt. 25:1-13). By "the ten virgins" all who are of the church are meant; by "five" some of them are meant; this is what these numbers signify; by "lamps" the things of faith are signified; by "oil" the things of love. By "the five prudent virgins," therefore, those who are in love and in faith therefrom are meant; but by "the five foolish virgins" those who are in no love, but in faith alone. As such are in no spiritual life (for only those who are in love and charity have spiritual life, because they only are in faith), so because such as these are shut out of heaven, it is said unto them, "I say unto you, I know you not." From this it is most evident what is signified by "Be awake, therefore, for ye know neither the day nor the hour wherein the Son of man cometh," namely, that they should receive spiritual life, which those have who are in love and in faith therefrom. (But these things may be seen more fully explained in Arcana Coelestia, n. 4635-4638.) [5] In Luke: Be wakeful, therefore, praying at every season, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man (Luke 21:36). Here, also, "to be wakeful" means to receive spiritual life; "to pray at every season" signifies to prepare oneself. [6] In Revelation: Behold, I come as a thief. Blessed is he that is awake, and keepeth his garments, lest he walk naked (Rev. 16:15). Here "to be awake" signifies to receive spiritual life from the Lord, as is evident from its being said, "Blessed is he that is awake and keepeth his garments, lest he walk naked;" "garments" signifying the knowledges of truth and good by means of which man has spiritual life; and "to walk naked" signifying life without such knowledges as means, thus life not spiritual but merely natural. (That "garments" signify the knowledges of truth and good, see below, n. 195, and that by "naked" is signified the deprivation of these, see Arcana Coelestia, n. 1073, 5433, 5954, 9960.) [7] In Lamentations: Arise, cry aloud in the night, at the beginning of the watches; lift up thy hands to the Lord respecting the soul of thy babes, who have fainted through hunger at the head of every street (Lam. 2:19); here, as above, "night" signifies a state of no faith; "the beginning of the watches" signifies the state when faith begins, thus a state of illustration, which is when man becomes spiritual. By "babes" are meant those who love truths, and long for them; "to faint through hunger at the head of every street" is to be deprived of spiritual life through a lack of the knowledges of truth and good. (That "hunger" means a lack of knowledges and a longing for them, see Arcana Coelestia, n. 1460, 3364, 5277, 5279, 5281, 5300, 5360, 5376, 5893; and that "streets" are the truths of doctrine, n. 2336.) [8] Because "to be awake" signifies to receive spiritual life, therefore "sleeping" signifies natural life apart from spiritual life, since natural life compared with spiritual life is as sleep compared with wakefulness, as has been said above. This is what "sleeping" signifies in Matthew: The kingdom of the heavens is like unto a man that sowed good seed in his field; but while men slept the enemy came and sowed tares among the wheat (Matt. 13:24-25). In Jeremiah: When they have grown warm, I will set their feasts, and I will make them drunken, that they may sleep the sleep of an age, and not awake (Jer. 51:39, 57). In David: Look! answer me, Jehovah my God! lighten Thine eyes 187-2 lest I sleep death (Ps. 13:3). In the same: The strong in heart have become a spoil, they have slumbered their sleep; at Thy rebuke both the chariot and the horse have fallen into a deep sleep (Ps. 76:5-6). "Chariot and horse" signify the doctrine of the church and the understanding of doctrine; these are said "to fall into a deep sleep" when they are without truths, and when consequently the man of the church is without spiritual life by means of truths. (That "chariots and horses" in the Word signify doctrine and the intellectual, see in The small work on The White Horse, n. 1-5.)
And confirm the things remaining that are about to die, signifies in order that the things that belong to the moral life may be vivified. This is evident from the signification of "confirming," as being to vivify the moral life by means of truths; for truths from the Word are what vivify it; and when it is vivified it is also confirmed, for it then acts as one with the spiritual life; for spiritual life and moral life act as one with those who are spiritual, as will and action do; will is of the spiritual man and its life, and action is of the moral (see above, n. 182). It is said, "confirm the things remaining that are about to die," which signifies lest the moral life be destroyed by evils and falsities; for moral life apart from spiritual life is nothing else than natural life; since all the good things that man does from a moral life, apart from the spiritual, are from no other origin than from the love of self and the world, that is, from the proprium [one's own], and from the proprium [one's own] nothing flows out except evil and falsity; man, indeed, wishes to be esteemed moral, because by feigning goodness, sincerity, and righteousness in outward form, he may gain ends that have respect to self and the world. From this it is that all things that are with him are in themselves dead, that is, are "about to die," unless they are made alive by truths and goods, which may bring about an opening of the internal spiritual man; for it is by this means that the Lord takes away the evils and falsities that are in the natural.
For I have not found thy works full before God, signifies that otherwise the Divine is not in the moral life. This is evident from the signification of "works," as being the things of life (of which see above, n. 185); here of moral life, because that is here treated of; also from the signification of "not full before God," as being that the Divine is not in that life. The things of moral life, which are here signified by "works," are said to be "full before God," when they are from a spiritual origin, but "not full" when they are not from that origin; for moral life, which is the external life of man, must be either from a spiritual origin or from an origin not spiritual; it is not permitted to be from both, that is, something of it from one origin and something from the other, or something from heaven and something from hell, since this would be to "serve two masters, God and Mammon;" and then the man is "lukewarm, neither cold nor hot." "Works," therefore, must be either "full before God," or they are nothing before God. This is why "I have not found thy works full before God" signifies that the Divine is not in the moral life. The meaning is the same whether it is said a moral life from a spiritual origin or from the Divine, since all spiritual life is from the Divine, for the spiritual means the same as the proceeding Divine, and is the Divine truth in heaven; and all angels of heaven, because they are recipients of this, are spiritual; and the like is true of men who receive Divine truth in faith and life. (What the spiritual is, see The Doctrine of the New Jerusalem, n. 48-49.)
Verse 3. Remember, therefore, how thou hast received and heard, and take heed, signifies recalling to mind what the Lord teaches in the Word and attention. This is evident from this, that what is written to the angel of this church treats of those who are in a moral, and not in a spiritual life; and these are here told to acquire for themselves spiritual life, that their moral life may be made alive, which is signified by the words just preceding, "Be wakeful, and confirm the things remaining that are about to die;" from which it can be seen that "Remember, therefore, how thou hast received and heard, and take heed," signifies recalling to mind what the Lord teaches in the Word, and attention. "To take heed" signifies attention, as it is with those who are in the spiritual affection of truth; for when these read the Word they do not look at it from the doctrine of the church in which they are born, but they look at it as if they were separated from that doctrine; for their wish is to be illustrated, and to see truths inwardly in themselves, and not from others. Those who are in such a state are illustrated by the Lord, and it is granted to them to make doctrine for themselves out of the truths that they see; and this doctrine is implanted in them, and abides in their spirit to eternity. [2] But those who read the Word from the doctrine received from others are not able to see truths in the light of their own spirit, thus not inwardly in themselves, but only outside of themselves; for they think that a thing is true because others have seen it, and therefore they attend only to what corroborates it; other things they pass by as if not seen, or they bring them over to the support of what their doctrine declares. Such as these cannot be illustrated, as anyone can see; for they only store up confirmations in the memory, which belongs to their natural man, and from this memory they henceforth speak; consequently they stay natural as before, and do not become spiritual; for to become spiritual is to imbue one's spirit with truths from the Word; and the spirit is not imbued with truths except as it desires to know truth wherever it is in the Word, and delights in it when it sees and perceives it; this affection is the spiritual affection of truth, that has been so often spoken of before. This, then, is what is meant in the spiritual sense by "Remember, therefore, how thou hast received and heard, and take heed." (That it is the part of a wise man to see and perceive truth from the light of heaven, but not to confirm what others may say, see Arcana Coelestia, n. 1017, 4741, 7012, 7680, 7950; that to see and perceive truth from the light of heaven is granted only to those that love truth because it is truth, and are therefore in the spiritual affection of truth, n. 8521; that the light of confirmation is not spiritual but natural light, which also the evil may have, n. 8780.)
And repent, signifies consequent spiritual life. This is evident from what has been said above, thus without further explanation.
If therefore thou shalt not be wakeful, signifies if thou dost not acquire spiritual life. This is evident from the signification of "be wakeful," as being to acquire for oneself spiritual life (of which see above, n. 187).
I will come on thee as a thief, signifies the unexpected time of death, when all the knowledges procured from the Word that have not acquired spiritual life will be taken away. This is evident from the signification of "coming as a thief," when said of those who are not wakeful, that is, who are not acquiring for themselves spiritual life, as being that all the knowledges acquired from the Word that have not acquired spiritual life will be taken away from them. These words signify also the unexpected time of death, because death comes unexpectedly, and after death man remains to eternity in the state of that life which he acquired for himself in the world; for this reason man must be wakeful. As it is known to few that all the knowledges gained from the Word that have not acquired spiritual life are taken away, it is necessary to explain how this is done. All things that are in man's spirit remain with him to eternity; but the things that are not in man's spirit, after death, when he becomes a spirit, are dissipated. Those things remain in the spirit of man that he has thought from himself, that is, the things that he has thought from his own love when he was alone, for his spirit then thinks from itself and not from the things in the memory of his body that do not make one with his love. There are two states of man, one when he thinks from his spirit, and the other when he thinks from the memory of his body; when these two states do not make one, man can think in one way by himself, and can think and speak in another way with others. [2] Take a preacher, for instance, who loves himself and the world above all things, and cares nothing for the Divine, even so that he denies it in heart, and therefore schemes evils of every kind, in consort with the crafty and malignant of the world; and yet when he is speaking with others, especially when he is preaching, he may be able to speak as from zeal for the Divine, and for Divine truths, and even at such times may be able to think in like manner; but this state is a state of his thought from the memory of the body, and is evidently separated from the state of his thought from the spirit, since when left to himself he thinks contrary to these things. This is the state that remains with man after death, but the other state does not remain, because it belongs to his body and not to his spirit; consequently when he becomes a spirit, which takes place when he dies, all knowledges that he acquired for himself from the Word that do not agree with the life of his spirit's love, he casts away from him. But it is otherwise with those who, when left to themselves alone, think justly about the Divine, about the Word and the truths of the church therefrom, and who love truths even to the life, that is, so that they wish to live according to them. The thoughts of these in their spirit make one with their thoughts from the memory of the body, thus they make one with the knowledges of truth and good which they have from the Word; and so far as these make one, these knowledges receive spiritual life, for they are elevated by the Lord from the external or natural man into the internal or spiritual man, and constitute the life, that is, the understanding and will, of the spiritual man. Truths, in the spiritual man, are living truths, because they are Divine, and from these man has life there. That this is so it has been granted me to know from much experience; if I were to adduce it all it would fill many pages. (Something may be seen in The work on Heaven and Hell, n. 491-498, 499-511; and above, n. 114.) [3] From this it can now be seen what is meant in the spiritual sense by "I will come on thee as a thief," namely, that after death all knowledges procured from the Word that have not acquired spiritual life will be taken away. The same is meant by the following in Revelation: Behold I come as a thief; blessed is he that is wakeful, and keepeth his garments, lest he walk naked (Rev. 16:15); it is said "as a thief" because evils and falsities therefrom in the natural man take away and cast out the knowledges of truth and good that are there from the Word; for the things that are not loved are cast out. With man there is either the love of evil and of falsity therefrom, or the love of good and of truth therefrom. These two loves are opposite to one another; consequently he who is in one of them cannot be in the other, for "no one can serve two masters," without loving the one and hating the other (Matt. 6:24). [4] Because evils and falsities therefrom penetrate from within, and break through as it were the wall that is between the state of man's thought from the spirit and the state of his thought from the body, and cast out the knowledges of truth and good that have their abode with man in his outward part, therefore such evils and falsities are what are meant by "thieves," also in the following passages. In Matthew: Lay not up for yourselves treasures upon the earth, but in heaven, where thieves do not dig through nor steal (Matt. 6:19-20). "Treasures" are the knowledges of truth and good; "laying them up in heaven" is in the spiritual man, for the spiritual man is in heaven. (That "treasures" are the knowledges of truth and good, see Arcana Coelestia, n. 1694, 4508, 10227; and that the internal spiritual man is in heaven, see The Doctrine of the New Jerusalem, n. 36-50.) [5] In the same: Be wakeful, therefore, for ye know not at what hour your Lord will come. But know this, that if the master of the house knew in what hour the thief would come he would be wakeful, and would not suffer him to dig through his house (Matt. 24:42-43). This means that if man knew the hour of his death he would get himself ready, not from a love of what is true and good, but from a fear of hell; and whatever a man does from fear does not remain with him, but what he does from love remains; therefore he should be getting ready all the time (see The Doctrine of the New Jerusalem, n. 143, 168). [6] In Obadiah: If thieves come to thee, if robbers by night, how wilt thou be cut off! Will they not steal till they have enough? (Obad. 5). Here also falsities and evils are called "thieves," and are said to "steal;" falsities are "thieves," and evils are "robbers by night;" it is said "by night," because "night" signifies a state of no love and faith. [7] In Joel: They shall run to and fro in the city; they shall run upon the wall, they shall come up into the houses, they shall enter in through the windows like a thief (Joel 2:9). The vastation of the church through falsities from evil is here treated of; "city" and "wall" signify the things of doctrine; "houses" and "windows" things pertaining to the mind that receives; "houses" that part of the mind that is called the will, where good is, and "windows" that part of the mind that is called the understanding, where truth is. (That "city" in the Word is doctrine, see Arcana Coelestia, n. 402, 2449, 2712, 2943, 3216, 4492, 4493; that "wall" is the truth of doctrine defending, n. 6419; that "house" is that part of the mind which is called the will, where good is, n. 2231, 2233, 2559, 3128, 5023, 6690, 7353, 7910, 7929, 9150; and "windows" that part of the mind which is called the understanding where truth is, n. 655, 658, 3391.) From this it is clear what is signified by "running upon the wall," "coming up into the houses," and "entering in through the windows like a thief." [8] In Hosea: I healed Israel, then the iniquity of Ephraim was discovered, and the evils of Samaria, for they made a lie, and the thief cometh in, and the troop spreadeth itself without (Hosea 7:1). The "iniquity of Ephraim" signifies the falsities of the understanding; and the "evils of Samaria" the evils of the will; "to make a lie" is thinking and wing falsity from evil; "the thief" is falsity taking away and dissipating truth; and "the troop spreading itself" is evil casting out good. (That "Ephraim" is the intellectual of such things as are of the church, see Arcana Coelestia, n. 3969, 5354, 6222, 6234, 6238, 6267, 6296; that "a lie" is falsity from evil, n. 8908, 9248; that "a troop" is good casting out evil, and in a contrary sense, evil casting out good, n. 3934, 3935, 6404, 6405.) [9] These things are adduced that it may be known what "a thief" in the Word signifies, namely, falsity vastating, that is, taking away and destroying truth. It was shown above, that after death all knowledges of truth and good from the Word that have not acquired spiritual life are taken away; consequently they are taken away from those who have not been made spiritual by knowledges from the Word. The same is signified by many other things in the historical parts of the Word; but this no one can see unless he knows the spiritual sense of the Word. This was signified by the sons of Israel's borrowing from the Egyptians gold, and silver, and garments, and thus taking them away as it were by theft, which is thus described in Moses: It was commanded that they should borrow of the Egyptians vessels of silver, and vessels of gold, and raiment. And Jehovah gave the people grace in the eyes of the Egyptians, so that they lent to them; and thus they plundered the Egyptians (Exod. 12:35-36). The "Egyptians" represented those who are merely natural and yet possess many knowledges. By "the sons of Israel" are meant those who are spiritual; "vessels of gold and of silver," and also "raiment," signify the knowledges of truth and good, which the spiritual apply to good, but which the natural apply to evil and thus destroy. That nations were given up to the curse, and at the same time all things with them were either burnt with fire or plundered, to which there is frequent reference in the book of Joshua, and in the books of Samuel and of the Kings, has a like signification; for the nations of the land of Canaan represented those who are in evils and falsities, and the sons of Israel those who are in truths and goods. [10] That the knowledges of truth and good from the Word will be taken away from those who have not acquired spiritual life for themselves, is also meant in the Lord's parables respecting the talents and pounds given to the servants that they might trade and make gain, and respecting the servant who traded not and gained nothing, of whom it is written in the parables: Unto him who hid his talent in the earth his lord said, Thou wicked and slothful servant, thou oughtest to have put my silver to the bankers, in order that at my coming I might have received mine own with interest. Take therefore the talent from him, and give it unto him that hath the ten talents. For unto everyone that hath shall be given, that he may have abundance; but from him that hath not shall be taken away even that which he hath. And cast ye out the unprofitable servant into outer darkness (Matt. 25:14-30). And in another place: He came who had received the one pound, saying, Lord, behold, here is thy pound, which I kept laid up in a napkin. The lord said, Wherefore gavest not thou my money into the bank, that coming I might have regained mine own with interest. And He said, Take from him the pound, and give to him that hath ten pounds. I say unto you, To everyone that hath shall be given; but from him that hath not, even than which he hath shall be taken away from him (Luke 19:13-26). Here "talents," "pounds," and "money," signify the knowledges of truth and good from the Word; "to trade," "to make gain," "to put it to the bankers," or "in the bank," signifies to acquire for oneself thereby spiritual life and intelligence; "hiding these in the earth" or "in a napkin" signifies in the memory of the natural man only; of such it is therefore said that from them should be taken away that which they have, according to what has been explained in the beginning of this article. [11] This takes place with all in the other life who have acquired for themselves knowledges from the Word, and have not committed them to the life, but only to the memory. He who has knowledges from the Word in the memory only, even if they were thousands, if he has not committed them to the life, remains natural as before. Committing knowledges from the Word to the life is thinking from them, when one, left to himself, thinks from his spirit, and also wing them and doing them; for this is loving truths because they are truths; and those who do this are those who become spiritual by means of knowledges from the Word.
And thou shalt not know in what hour I will come upon thee, signifies ignorance of that time and of the state then. This is evident from the signification of "hour," as being the time when man is to die, and also his state then; and from the signification of "not knowing" it, as being ignorance. It is said "In what hour I will come upon thee," namely, "as a thief," and this means, in the sense of the letter, that the Lord will so come; but in the spiritual sense, it means that evils and falsities will steal away the knowledges that they have from the Word. For in the sense of the letter of the Word doing evil is attributed to Jehovah, or to the Lord, but in the spiritual sense the meaning is that He does evil to no one, but that man does evil to himself (see Arcana Coelestia, n. 2447, 5798, 6071, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8227, 8228, 8284, 8483, 8632, 9010, 9128, 9306, 10431). [2] "Hour," moreover signifies state, because all times in the Word, as a day, a week, a month, a year, an age, signify states of life, so likewise "an hour" (the reason of this may be seen in The work on Heaven and Hell, n. 162-169, where Time in Heaven is treated of). But as "hour" means both time and state, where "hour" occurs in the Word it can scarcely be known that it signifies anything except time. As in Matthew: A householder hired laborers into his vineyard, who labored from the third hour, the sixth, the ninth, and the eleventh, and received equal reward (Matt. 20:1-16). These "hours" mean, in the world, times, but in heaven, states of life, since in heaven there are no hours, because times there are not measurable and divided into days and these into hours, as in the world; consequently instead of these times the angels perceive the states of life of those who die, as old men, men, youths, or children, and who have equally acquired for themselves spiritual life; "laboring in the vineyard" is acquiring for oneself spiritual life by the knowledges of truth and good from the Word applied to the uses of life; the "third," the "sixth," and the "ninth hours" signify a like state of life, for all numbers in the Word are significative, and these numbers have a similar signification. (That "vineyard" in the Word signifies the spiritual church, and with man spiritual life, see Arcana Coelestia, n. 9139, 3220. That "three" signifies a full state, or what is complete even to the end, n. 2788, 4495, 7715, 8347, 9825; likewise "six" and "nine." But "eleven" signifies a state not yet full, and yet a receptive state such as there is with well-disposed children and infants. The "twelfth hour," to which all labored, signifies truths and goods in their fullness, n. 577, 2089, 2129, 2130, 3272, 3858, 3913. That all numbers in the Word are significative, n. 4495, 4670, 5265, 6175, 9488, 9659, 10217, 10253; and that composite numbers have a signification like that of the simple numbers from which they arise by multiplication, thus "three," "six," and "nine," have a similar signification, n. 5291, 5335, 5708, 7973.) [3] Since "twelve" signifies truths and goods in their fullness, thus man's state of light or intelligence from these, the Lord says: Are there not twelve hours of the day? If a man walk in the day he stumbleth not (John 11:9). Elsewhere, also, "hours" signify states of life, as in Revelation: Those four angels were loosed, which were prepared for the hour and day and month and year, that they should kill the third part of men (Rev. 9:15). The times here mentioned mean the states of evil with man, as will be seen in the explanation of these words hereafter. From this it is now evident that "Thou shalt not know in what hour I will come upon thee," means not only that one is ignorant of the time of death but also of the state of life at that time which will continue to eternity; for such as the state of man's past life is, even to the end, such he remains to eternity. [4] Like things are said by the Lord here and there in the Evangelists. In Matthew: Ye know not in what hour your Lord will come; be ye ready; for in an hour that ye think not, the Son of man cometh (Matt. 24:42, 44). The lord of the servant shall come in the day when he expecteth not, and in an hour that he knoweth not (Matt. 24:50). Be wakeful, therefore, for ye know not the day, neither the hour, wherein the Son of man shall come (Matt. 25:13). It should be known that man remains to eternity such as his whole life is, even to the end, and by no means such as he is at the hour of death: repentance at that time with the evil is of no avail, but with the good it strengthens.
Verse 4. Thou hast a few names even in Sardis that have not defiled their garments, signifies those who live a moral life from a spiritual origin, by applying the knowledges of truth and good from the Word to the uses of their life. This is evident from the signification of "name," as being the quality of the state of man's life (see above, n. 148); here, therefore, "names" signify men who are such. It is evident also from the signification of "the church in Sardis," as being those who live a moral life but not a spiritual life, because they have little regard for the knowledges of truth and good from the Word (see also above, n. 148, 182); but here those are meant who live a moral life from a spiritual origin, for it is said, "that have not defiled their garments." It is evident also from the signification of "garments," as being knowledges [scientifica] and cognitions in the natural man (of which presently). "Not defiling their garments," therefore, signifies living as a moral man not for the sake of self and the world, which is for the sake of the body and its life only, but for the sake of the Lord and of heaven, which is for the sake of the soul and its life. From this it is clear that "Thou hast a few names even in Sardis that have not defiled their garments," signifies such as live a moral life from a spiritual origin, by applying the knowledges of truth and good from the Word to their life. [2] But as few know what it is to live a moral life from a spiritual origin, and what it is to apply the knowledges of truth and good from the Word to the uses of their life, it shall be told. Man lives a moral life from a spiritual origin when he lives it from religion; that is, when he thinks, when anything evil, insincere, or unjust presents itself: that this must not be done because it is contrary to the Divine laws. When one abstains from doing such things in deference to Divine laws he acquires for himself spiritual life, and his moral life is then from the spiritual; for by such thoughts and faith man communicates with the angels of heaven, and by communication with heaven his internal spiritual man is opened, the mind of which is a higher mind, such as the angels of heaven have, and he is thereby imbued with heavenly intelligence and wisdom. From this it can be seen that to live a moral life from a spiritual origin is to live from religion, and within the church, to live from the Word; for those who live a moral life from religion and from the Word are elevated above their natural man, thus above what is their own [proprium], and are led by the Lord through heaven; consequently they have faith, the fear of God, and conscience, and also the spiritual affection of truth, which is the affection of the knowledges of truth and good from the Word, for to such men these are Divine laws, according to which they live. Many of the heathen live such a moral life, for they think that evil must not be done because it is contrary to their religion; this is why so many of them are saved. [3] But on the other hand, to live a moral life not from religion, but only from the fear of the law in the world, and of the loss of fame, honor, and gain, is to live a moral life not from a spiritual but from a natural origin; therefore to such there is no communication with heaven. And as they think insincerely and unjustly regarding the neighbor, although they speak and act otherwise, their internal spiritual man is closed, and the internal natural man only is opened; and when this is open they are in the light of the world, but not in the light of heaven. For this reason such persons have in them little regard for Divine and heavenly things, and some deny them, believing nature and the world to be everything. (From this it can now be seen what it is to live a moral life from a spiritual origin, and what it is to live it from a natural origin; but these things may be seen set forth in clearer light in the work on Heaven and Hell, n. 528-535.) Of those who live a moral life from a natural origin only, it may be said that they "defile their garments," for "garments" mean that which is outside the man himself and which clothes him, thus his natural man with the things that are in it, which are knowledges [scientifica] and cognitions; and when these are from the Word they are defiled by the fact that he learns and holds them only for the sake of reputation, that he may be thought learned or well informed, or that he may thereby acquire honors and gain wealth; and except for such ends he has no regard for them. Thus it is that the knowledges from the Word are polluted and defiled by the loves of self and the world, for these knowledges dwell in the same place with the evils and falsities that gush out from those loves as from their fountains. [4] It was said above, that man becomes spiritual by means of the knowledges of truth and good from the Word applied to the uses of life. Why men become spiritual by means of knowledges from the Word, and not by means of other knowledges, shall now be told. All things that are in the Word are Divine, and they are Divine for the reason that they have in them a spiritual sense, and by that sense communicate with heaven and with the angels there. When, therefore, man has knowledges from the Word and applies them to life, then through these he has communication with heaven and by that communication becomes spiritual; for man becomes spiritual by his being in like or in corresponding truths with the angels of heaven. It is said in "corresponding" truths, because each and all things in the sense of the letter of the Word are correspondences, for they correspond to the truths that angels have. But the knowledges derived from other books, which set forth and by various means establish the doctrines of the church, do not effect communication with heaven except by the knowledges from the Word they contain; such knowledges do give communication if they are rightly understood and are applied to life, and not to faith alone. Everyone can see that this is so from this, that the Word in itself is Divine, and what is Divine in itself can become Divine with man by his applying it to life. "Becoming Divine with man" means that the Lord can have His abode with man (John 14:23), thus dwelling with him in what is His own (that the Lord dwells in His own with man and angel, and not in what is their own [proprio illorum], see in the work on Heaven and Hell, n. 12). The Lord dwells in His own when He dwells in those things with man that are from the Word, for the Lord is the Word (John 1:1, 2, 14); and the words that He spoke, that is, that are in the Word: Are spirit and life (John 6:63, 68; 12:50). [5] That "garments" signify the things that are in the natural man, which are knowledges [scientifica], 195-1 true or false, or cognitions, is from the spiritual world; for in the spiritual world all, however many, appear clothed according to their moral life; consequently those who have lived a moral life from a spiritual origin appear clothed in shining white garments, like fine linen; but those who have lived a moral life from a natural origin only, appear according to the nature of that life, those who have polluted their life by evils and falsities appearing in dark garments, mean, torn, and hideous to behold (see the work on Heaven and Hell, n. 177-182). From this now it is that "garments" in the Word signify truths from good, and in the contrary sense falsities from evil, both of them in the natural man; truths and falsities in the natural man are called knowledges [scientifica] and cognitions. [6] That "garments" in the Word signify truths or falsities can be clearly seen from the following passages. In Isaiah: Awake, awake, put on thy strength, O Zion, put on the garments of thy splendor, O Jerusalem; for henceforth there shall no more come to thee the uncircumcised and the unclean (Isa. 52:1). "Zion" in the Word signifies the Lord's celestial kingdom, thus also the celestial church, and "Jerusalem" the spiritual kingdom and the spiritual church (what the celestial kingdom is, and the spiritual kingdom, see in the work on Heaven and Hell, n. 20-28). The "garments of splendor that Jerusalem must put on" are Divine truths; the "uncircumcised and the unclean that shall not come to them" are those who are in evils and falsities. [7] In Ezekiel: Jerusalem, I clothed thee with broidered work, I shod thee with badger's skin, I girded thee about with fine linen. I adorned thee with ornament, and I put bracelets upon thy hands, and a chain on thy throat, and a jewel upon thy nose, and earrings upon thine ears, yea, a crown of ornament upon thy head. Thus wast thou decked with gold and silver, and thy garments were fine linen, silk, and broidered work, whence thou becamest exceeding beautiful, and didst prosper even unto the kingdom. But thou didst take of thy garments, and didst make to thee high places with divers colors, that thou mightest commit whoredom upon them; thou also didst take garments of thy broidered work, and didst cover the images of a male, with which thou didst commit whoredom (Ezek. 16:10-13, 16-18). Here what the church was when it was first established by the Lord is described; the "garments" that are mentioned are truths from good; "broidered work" is true knowledge [scientificum]; "fine linen and silk" are truths from a celestial source; the "bracelets," "chain," "jewel," "earrings," and "crown," are decorations signifying things spiritual of various kinds; the "gold and silver" with which she was decked are the good of love and its truth. Then the same church when perverted is described, by this, that "she took of the garments, and did make to herself high places with divers colors," signifying truths falsified; and that "she took the garments of broidered work, and covered the images of a male," signifies that they applied the truths of the sense of the letter of the Word to so confirm falsities even so as to make them appear like truths; "committing whoredom with them" and "under them" signifies making doctrine and worship out of falsities (that this is to "commit whoredom," see above, n. 141, 161). (That "Jerusalem" is the church where there is true doctrine, see Arcana Coelestia, n. 402, 3654, 9166. That "broidered work" is knowledges [scientificum], n. 9688. That "fine linen" is truth from a celestial origin, n. 5319, 9469. That "bracelets" are truths and goods of the church, n. 3103, 3105. That "a chain [for the neck]" is representative of the conjunction of interior and exterior things, n. 5320; that "jewels [for the nose]" and "earrings" are representatives of perception and obedience, n. 4551. That "a crown" means wisdom, see above, n. 126. That "gold" is the good of love, see Arcana Coelestia, n. 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881; that "silver" is truth from that good, n. 1551, 1552, 2954, 5658. That "high places with divers colors" are truths falsified, n. 796, 4005. That the "male" or "masculine" is truth, n. 749, 2046, 4005, 7838; therefore "images of a male" are appearances of truth.) [8] In the same: Fine linen in broidered work from Egypt was thy spreading forth, blue and purple from the isles of Elishah was thy covering. Syria was thy merchant in purple, and broidered work, and fine linen, with chrysoprasus. Dedan was thy merchant with garments of liberty for the chariot; Asshur and Chilmad with bales of blue and of broidered work, and with treasures of precious garments (Ezek. 27:7, 16, 20, 23-24). Here Tyre and her wares are treated of, and "Tyre" signifies the knowledges of truth and good, and "trading" and "trafficking," signify acquiring for oneself and communicating such knowledges; "purple and blue" signify the celestial love of good and truth; "Egypt," the knowledge belonging to the natural man; by "broidered work from Egypt" the like; "Syria" the church in respect to the knowledges of truth and good; "Asshur" the rational of that church; "Dedan" those who are in the knowledges of celestial things. From this it can be seen that the "wares of Tyre," treated of in the whole of that chapter, do not mean wares, but each and all these things mean spiritual things, which man ought to acquire, be imbued with, and communicate. (That "Tyre" signifies the knowledges of good and truth, see Arcana Coelestia n. 1201. That "Egypt" signifies the knowledges [scientificum] belonging to the natural man, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6682, 6683, 6692, 7296, 9340, 9391. That "Syria" is the church in respect to the knowledges of truth and good, n. 1232, 1234, 3664, 3680, 4112. That "Dedan" signifies those who are in the knowledges of celestial things, n. 3240, 3241. That "Asshur" is the rational therefrom, n. 119, 1186. That "purple" is the celestial love of good, n. 9467. That "blue" is the celestial love of truth, n. 9466, 9687, 9833; likewise "chrysoprasus," n. 9868. What "fine linen" and "broidered work" signify, see just above.) [9] In David: The king's daughter is all glorious within, her clothing is inwrought with gold. She shall be brought unto the king in broidered work (Ps. 45:13-14). The "king's daughter" signifies the spiritual affection of truth, and therefore the church consisting of those who are in that affection; "king" signifies the Lord in respect to Divine truth; "clothing inwrought with gold," intelligence and wisdom from that truth; the "broidered work" in which she should "be brought to the king" signifies the knowledges of truth. (That "daughter" signifies the affection of truth, and the church therefrom, see Arcana Coelestia, n. 2362, 2623, 3373, 3963, 4257, 6729, 6775, 6779, 8649, 9055, 9807. That "king" signifies the Lord in respect to Divine truth, see above, n. 31.) [10] In the second book of Samuel: Daughters of Israel, weep over Saul, who clothed you in scarlet with dainty things, and who put an ornament of gold upon your apparel (2 Sam. 1:24). This is in the lamentation of David over Saul, which he wrote: To teach the sons of Judah the bow (2 Sam. 1:18); by "bow" is signified truth combating against falsities (see Arcana Coelestia, n. 2686, 2709); "Saul" here, as a king, signifies such truth; the "sons of Judah" signify those who are in truths from good; "to clothe the daughters of Israel in scarlet," and "to put ornaments of gold upon the apparel," is to impart intelligence and wisdom to those who are in the spiritual affection of truth. [11] In Matthew: When the king came in to behold those reclining to eat, he saw there a man that had not on a wedding garment; and he said unto him, Friend, how camest thou in hither not having a wedding garment? He was speechless. Then said the king, Bind him hand and foot, and cast him out into outer darkness (Matt. 22:11-13). A "wedding garment" signifies the intelligence of the spiritual man, which is from the knowledges of truth and good; but "he that had not on a wedding garment" signifies a hypocrite, who by a moral life counterfeits the spiritual life when yet he is merely natural; "to bind him hand and foot" signifies the deprivation of the knowledges from the Word, by which he has put on the likeness of a spiritual man; "to be cast out into outer darkness" signifies among those who are in falsities from evil (for "outer darkness" signifies falsities from evil). [12] In Zephaniah : I will visit upon the princes, and upon the king's sons, and upon all that are clothed with the garments of the alien (Zeph. 1:8). "Princes" and "king's sons" signify those who are in truths, and in a contrary sense, as here, those who are in falsities; these are said to be "clothed with the garment of the alien," because "garment" signifies falsity, and "alien" those who are out of the church and do not acknowledge the truths of the church. [13] In Matthew: Beware of false prophets, who come to you in sheep's clothing; inwardly they are ravening wolves (Mat. 7:15). "False prophets in sheep's clothing, who inwardly are ravening wolves," are those who teach falsities as if they were truths, and who in appearance live a moral life, but who by themselves, when they think from their spirit, think of nothing but themselves and the world, and are eager to deprive all others of truths. [14] In John: Jesus said to Peter, When thou wast younger thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee, and lead thee whither thou wouldest not (John 21:18). What these words signify in the spiritual sense may be seen above (n. 9); namely, that by "Peter" is meant the faith of the church; when he "was younger and girded himself and walked whither he would" means the faith of the church at the beginning, when men are in the good of charity, that they then think about the truths of the church from the spiritual man, which is to think from their spirit, thus from the spiritual affection of truth, that is, from freedom. But by "Peter when old, that he should stretch forth his hands and another should gird him," is meant the faith of the church at its end, when faith would be without charity, that they then would think nothing about the truths of the church from themselves, but from others, thus from doctrine only and not from the Word, which is relatively a servile state. For to believe what another says is servile, but to believe what one himself thinks from the Word is freedom; according to the Lord's words in John: If ye abide in My Word, ye are truly My disciples; and ye shall know the truth, and the truth shall make you free (John 8:31-32). [15] In Luke: No man putteth a piece of a new garment on an old garment; else the new will rend the old, and the piece from the new agreeth not with the old. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and itself be spilt, and the bottles be destroyed (Luke 5:36-37; Matt. 9:16-17; Mark 2:21-22). Because a "garment" signifies truth, the Lord compared the truths of the former church, which was a church representative of spiritual things, to a piece of an old garment, and the truths of the new church, which were spiritual truths themselves, to a piece of a new garment; He compared them likewise to bottles of wine, because "wine" in like manner signifies truth, and "bottles" mean the knowledges that contain truth. (That "wine" in the Word signifies truth, see The Doctrine of the New Jerusalem, n. 219.) [16] From this it can now be seen what is signified in the Word elsewhere by "garments," which are often mentioned there, as in the following passages. In Revelation: And upon the thrones four and twenty elders sitting, arrayed in white garments (Rev. 4:4). Again: The armies of the One sitting upon the white horse followed Him, clothed in fine linen, white and clean (Rev. 19:14). And: They who stood before the throne in sight of the Lamb, were clothed in white robes (Rev. 7:9). Again: The seven angels from the temple were clothed in linen, clean and shining (Rev. 15:6). Again: White robes were given to everyone of those under the altar (Rev. 6:11). Again: Buy gold and white garments (Rev. 3:18). In Ezekiel: If he giveth his bread to the hungry, and covereth the naked with a garment (Ezek. 18:16). "To give bread to the hungry" signifies in the spiritual sense to instruct from the good of charity those who long for truths; "to cover the naked with a garment" signifies to instruct, in like manner, those who are not in truths. [17] In the same: The enemies shall strip thee of thy garments, and shall take away the jewels of thine adorning (Ezek. 23:26). In Zechariah: Joshua was clothed with filthy garments, and thus stood before the angel. And he said to those that stood before him, Take away the filthy garments from off him. And he said, I have made thine iniquity to pass from off thee, in clothing thee with changed garments (Zech. 3:3-5). In Lamentations : They have wandered blind in the streets, they have been polluted with blood; what they cannot pollute they touch with their clothes (Lam. 4:14). From the signification of "garments" it can be known what is meant by many statutes with the sons of Israel: That they should not put on mixed garments (Lev. 19:19; Deut. 22:11); That a woman should not wear the vessels of a man, nor a man be clothed with the garments of a woman (Deut. 22:5); That they should wash their garments that they might be purified, and thus sanctified (Exod. 19:14; Lev. 11:25, 28, 40; 14:8-9; Num. 19:11 to the end); and elsewhere: That in mourning for transgression against Divine truths they should put off their garments and put on sackcloth (Isa. 15:3; 22:12; 37:1-2; Jer. 4:8; 6:26; 48:37; 49:3; Lam. 2:10; Ezek. 27:31; Amos 8:10; Jonah 3:5-6, 8); And that they should rend their garments (Isa. 37:1; and elsewhere). Also what this signifies: That the disciples laid their garments upon the ass and the colt when the Lord was going to Jerusalem, and that the people then strewed their garments in the way (Matt. 21:7-9; Mark 11:7-8; Luke 19:35-36); can be seen above (n. 31). [18] That "garments" signify truths has its origin in this, that the light of heaven is Divine truth proceeding from the Lord as a sun there, and all things that have existence in the heavens have existence from the light there, and this is true in like manner of the garments in which the angels appear clothed. It is from this: That the angels who sat at the Lord's sepulchre had raiment white as snow (Matt. 28:3); And that their garments were shining (Luke 24:4). (That the garments in which the angels appear clothed correspond to their intelligence, and that they have intelligence according to their reception of Divine truth from the Lord, see in the work on Heaven and Hell, n. 177-182; and that Divine truth proceeding from the Lord is light in heaven, n. 126-135.) From this it can be seen what "garments" signify in reference to the Lord, namely, Divine truth proceeding from Him; and as Divine truth is signified, the Word also is signified, for the Word is Divine truth from the Lord on earth and in the heavens. This was represented by the Lord's "garments" when He was transfigured before Peter, James, and John, which are thus described in the Evangelists: When Jesus was transfigured, His face did shine as the sun, and His garments became white as the light (Matt. 17:2); And white, dazzling (Luke 9:29); And glistering white as snow, so as no fuller on earth can whiten them (Mark 9:3). The like is said of the Ancient of Days in Daniel: The Ancient of Days did sit, and His garment was like white snow (Dan. 7:9). "The Ancient of Days" is the Lord from eternity. As "light" is Divine truth, and this in reference to the Lord is signified by "garments," therefore it is said in David: Jehovah covereth Himself with light as with a garment (Ps. 104:2). [19] From this it can be seen what the Lord's garments mentioned elsewhere in the Word signify. As in David: He hath anointed all Thy garments with myrrh and aloes and cassia (Ps. 45:7-8); where the Lord is treated of. In Moses: He will wash His vesture in wine, and His covering in the blood of grapes (Gen. 49:11). This is also said of the Lord. "Wine" and "the blood of grapes" signify Divine truth. Because the Lord's garments signified Divine truth, therefore also: Those who touched the border of His garment were healed (Matt. 9:20-21; Mark 5:27-28, 30; 6:56; Luke 8:44). In Isaiah: Who is this that cometh from Edom, His garments bespattered from Bozrah; this that is honorable in His apparel? Wherefore art Thou red in Thine apparel, and Thy garments as of one treading in the wine-press? Their victory is sprinkled upon My garments, and I have stained all Mine apparel (Isa. 63:1-3). This also is said of the Lord; "garments" here signify the Word, which, as has been said, is Divine truth from the Lord on earth and in the heavens; the violence offered to Divine truth or to the Word by those who were then of the church, is described by this, that "He was red in apparel as one treading in the wine-press," and that "victory was sprinkled upon His garments," and that "He had stained all his raiment." [20] In Revelation: He that sat on the white horse was arrayed with a garment dipped in blood; and His name is called the Word of God (Rev. 19:13). Here it is plainly declared that He who sat on the white horse was called "the Word of God;" and it is clear that this is the Lord, for it is immediately said of Him: He hath on His garment and on His thigh a name written, King of kings and Lord of lords (Rev. 19:16). It is therefore the Word in the letter that is signified by the "garment dipped in blood," since violence was done to it, but not to the Word in the spiritual sense; violence could not be done to this, because they knew nothing about it. [21] That violence was done to the Word in the sense of the letter, but not to the Word in the spiritual sense, is signified also by the soldiers dividing the Lord's garments, but not His tunic, of which it is said in John: The soldiers took His garments, and made four parts, to every soldier a part, also the tunic. Now the tunic was without seam, woven from the top throughout. They said therefore one to another, Let us not divide it, but let us cast lots for it, whose it shall be. These things therefore the soldiers did (John 19:23-24). And in David: They parted My garments, and cast the lot upon My vesture (Ps. 22:18). "The garments of the Lord which they parted" signify the Word in the letter; His "tunic" the Word in the spiritual sense; "soldiers" signify those of the church who should fight in behalf of Divine truth; therefore it is said, "These things therefore the soldiers did." (That "tunic" signifies Divine truth, or the Word in the spiritual sense, see Arcana Coelestia, n. 9826, 9942; that "soldiers" signify those who are of the church, and who should fight in behalf of Divine truth, see above, n. 64, at the end, where these things are more fully explained.) It should be known that each particular related in the Evangelists respecting the Lord's passion, involves and signifies how the church at that time, which was among the Jews, had treated Divine truth, thus the Word, for this was Divine truth with them; the Lord also was the Word, because He was Divine truth (John 1:1, 2, 14). But what each particular involves and signifies cannot be known except from the internal sense. Here it will be told only what "the Lord's garments" signified, because the meaning of "garments" is here treated of, namely, that they signify truths, and in reference to the Lord, Divine truths. [22] "The garments of Aaron and of his sons" have a like signification, because Aaron with his sons represented the Lord in respect to Divine good, and their garments the Lord in respect to Divine truth. (But these things may be seen explained and shown in The Arcana Coelestia; as that Aaron represented the Lord in respect to Divine good, n. 9806, 9946, 10017; also what each of their garments signified, the breastplate, the ephod, the cloak, the tunic wrought with checker work, the miter, and the belt, n. 9814, 9823-9828 seq.)
And they shall walk with Me in white, for they are worthy, signifies their spiritual life, which they have by means of the knowledges of truth and good from the Word. This is evident from the signification of "to walk," as being to live (see above, n. 97); from the signification of "in white," as being in truths, for "whiteness" and "brightness" in the Word are predicated of truths (of which presently); therefore by these words, "they shall walk with me in white," is signified spiritual life, since spiritual life is the life of truth, that is, a life according to truths, or according to the precepts of the Lord in the Word. This is evident also from the signification of "for they are worthy," as being because they have spiritual life from the Lord. So far as anyone receives from the Lord he is worthy; but so far as he receives from self, that is, from what is his, or from what is his own [proprium] he is not worthy. Nothing else constitutes spiritual life with man but the knowledges of truth and good from the Word applied to life; and they are applied to life when man holds them as the laws of his life, for he then looks to the Lord in everything, and with such the Lord is present, and gives intelligence and wisdom and an affection for them and delight in them. For the Lord is in His truths with man, since every truth proceeds from the Lord, and what proceeds from the Lord that is His, even so that it is He; therefore the Lord says: I am the truth and the life (John 14:6). He that doeth the truth cometh to the light, [that his works may be made manifest] that they have been wrought in God (John iii. 21). The Word was with God, and God was the Word. In Him was life; and the life was the light of men. That was the true light, that lighteth every man. And the Word was made flesh (John 1:1, 4, 9, 14). The Lord is called "the Word" because the Word signifies Divine truth; He is also called "the Light" because Divine truth is the light in the heavens; He is also called "the Life," because everything that lives, lives from that life; from that also angels have intelligence and wisdom, in which their life consists. He who would derive life from any other source than from the Divine that proceeds from the Lord, which in heaven is called Divine truth and is there seen as light, is greatly mistaken. From this it can be seen how it is to be understood that "God was the Word," and that "in Him was life, and that the life was the light of men." [2] "White" in the Word is predicated of truths, because Divine truth is the light of heaven, as was just said, and whiteness and brightness are from the light of heaven. From this it was: That when the Lord was transfigured before Peter, James, and John, His face appeared as the sun, and His garments as the light (Matt. 17:2); And as white, dazzling (Luke 9:29); And glistering as snow, so as no fuller on earth could whiten (Mark 9:3); That the angels at the Lord's sepulcher had raiment white as snow (Matt. 28:3); And shining (Luke 24:4); That there appeared to John seven angels from the temple clothed in linen clean and shining (Rev. 15:6); That those who stood before the throne of the Lamb were clothed in white robes (Rev. 6:11; 7:9, 13-14; 19:8); That the armies of the One sitting upon the white horse followed Him on white horses, clothed in fine linen, white and clean (Rev. 14:14). From this also it was: That Aaron had garments of linen, and that he put them on when he went within the veil before the mercy-seat (Lev. 16:1-5, 32). "Linen" also signifies truth, because of its whiteness (Arcana Coelestia, n. 7601, 9959). As "white" signifies truth, and truths are what disclose falsities and evil with man and thus purify him, it is said in David: Behold, Thou desirest truth in the reins, and in the hidden part Thou makest me to know wisdom. Thou shalt purge me with hyssop that I may be made clean; Thou shalt wash me and I shall be whiter than snow (Ps. 51:6-7). [3] Because the Nazirites represented the Lord in respect to Divine truth in ultimates, which on earth is the Word in the sense of the letter, and this with the Jews was falsified and perverted, it is said of them in Lamentations: The Nazirites were whiter than snow, they were brighter than milk, their bones were more ruddy than pearls, their polishing was sapphire; but their form is darkened, that they are not known in the streets (Lam. 4:7-8). (That "Nazirites" represented the Lord in respect to Divine truth, see Arcana Coelestia, n. 6437; that "the crown of the head of the Nazirites" means Divine truths in ultimates, or the Word in the letter, n. 6437, 9407. That the "hair" which was of the Naziriteship, and was called "the crown of the head of the Nazirite," is Divine truth in ultimates, n. 3301, 5247, 10044. That Divine truth in ultimates has strength and power, n. 9836; that therefore the strength of Samson was in his hair, n. 3301.) [4] From this it is clear what is signified by "the Nazirites were whiter than snow and brighter than milk," and "sapphire was the polishing of their bones; but their form was darkened, that they were not known in the streets;" for "whiteness" and "brightness" signify Divine truth in its light (as was said above); and "bones," as they are man's ultimates, being the supports of his whole body, correspond to ultimates in heaven. (For all things of man correspond, see in the work on Heaven and Hell, n. 87-102; consequently "bones" signify the ultimates in the spiritual world, which are also the ultimates of Divine truth or the Word, Arcana Coelestia, n. 5560-5564, 8005; that "sapphire" signifies what is translucent from truths, n. 9407; and "not to be known in the streets" signifies that Divine truth is no more seen, since "streets" signify where there are truths of doctrine, n. 2336.)
Verse 5. He that overcometh, signifies he that is steadfast even until death. This is evident from the signification of "overcoming" as meaning to be steadfast in spiritual affection for truth even to the end of life (see above, 128).
Shall be clothed in white garments, signifies intelligence and wisdom according to truths and their reception. This is evident from what was said above (n. 195-196), where it was shown that "white garments" are Divine truths. "To be clothed with them" signifies intelligence and wisdom according to truths and their reception, because all intelligence and wisdom are from Divine truths according to the perception of them and their reception in the life. To see truths, and to see what they are, is of perception; and to live according to them is of reception; and according to perception and reception there is intelligence and wisdom. Intelligence and wisdom which are not from Divine truths, but from worldly things only, are not intelligence and wisdom but merely knowledge [scientia] and thence a faculty to reason; for intelligence is seeing inwardly in oneself whether a thing be true or not; but they who are wise from worldly things only do not see truths inwardly in themselves, but from others; and to see from others is merely to know [scire]; and such things come no farther under the mind's vision than that they may be confirmed. In such a state are most persons at this day within the church who make faith alone, separate from life, to be saving; consequently truths do not enter into their spirit, but merely into the memory of the natural man; and yet the light of heaven, which is Divine truth, can enter by no other way with man than by the way of his spirit which is also the way of his soul; and man's spirit is such as his life is, but not such as his memory apart from his life is; and the light of heaven enters into man's spirit when he is in the good of love and of charity from the Lord, and when he is in that good he is also in faith. (That man has no faith where there is no love or charity, see in the small work on The Last Judgment, n. 33-40. Moreover, what true intelligence is, what spurious, and what false, see in the work on Heaven and Hell, n. 346-356.)
And I will not blot his name out of the book of life, signifies that they will be in heaven because they are fitted for it. This is evident from the signification of "name," as being the quality of man's state of life (see above, n. 148); and from the signification of "the book of life," as being heaven (of which presently); therefore, "not to blot his name out of the book of life" signifies that they will be in heaven because their state in respect to love and faith is such, thus because they are fitted for heaven. "The book of life" signifies heaven, because a man who is in the love to the Lord and faith in Him is a heaven in least form, and this heaven of man corresponds to heaven in the greatest form; therefore he who has heaven in himself also comes into heaven, for he is fitted for it. (That there is such correspondence, see in the work on Heaven and Hell, n. 51-58, 73-77, 87-102; and Doctrine of the New Jerusalem, n. 230-236.) From this it is that "the book of life" is that with man that corresponds to the heaven with him. Because this remains with man to eternity, if he has become spiritual by means of the knowledges of truth and good applied to life in the world, it is said, "I will not blot his name out of the book of life." In the world indeed it may be blotted out if man does not remain spiritual to the end of life; but if he does so remain it cannot be blotted out, because he is conjoined to the Lord by love and faith, and such conjunction with the Lord as there has been in the world remains with man after death. [2] From this it can be seen that "the book of life" means that from the Lord which has been written on man's spirit, that is, on his heart and soul, or what is the same, on his love and faith; and what is written by the Lord in man is heaven. From this it is clear what is meant by "the book of life" in the following passages. In Daniel: The Ancient of Days sat, and the books were opened (Dan. 7:9-10). In the same: The people shall be delivered, everyone that shall be found written in the book (Dan. 12:1). In David: Let them be blotted out of the book of lives, and not be written with the righteous (Ps. 69:28). In Moses: Moses said, Blot me, I pray, out of the book which Thou hast written. And Jehovah said, Whosoever hath sinned against Me, him will I blot out of the book (Exod. 32:32-33). In Revelation: All shall worship the beast whose names have not been written in the Lamb's book of life (Rev. 13:8; 17:8). Again: I saw that the books were opened; and another book was opened, which is that of life; and the dead were judged out of the things which were written in the books, according to their works. And if any was not found written in the book of life he was cast into the lake of fire (Rev. 20:12-13, 15). Again: There shall enter into the New Jerusalem only they that are written in the Lamb's book of life (Rev. 21:27). In David: My bone was not hidden from Thee when I was made in secret. Upon Thy book all the days were written in which they were formed, and not one of them is wanting (Ps. 139:15-16). "All the days were written" means all states of life. (That each and all things that man has thought, willed, spoken, and done, even all that he has seen and heard, are with him in his spirit as if written therein, so that nothing whatever is wanting, see in the work on Heaven and Hell, n. 462, 463; and Arcana Coelestia, n. 2469-2494, 7398; and that this is man's "book of life," see n. 2474, 9386, 9841, 10505; and likewise, n. 5212, 8067, 9334, 9723, 9841.
And I will confess his name before My father and before His angels, signifies that they will be in Divine good and in Divine truth therefrom. This is evident from the signification of "I will confess his name," as being that things are to be in agreement with the quality of their state of life; for "I will confess," when said by the Lord, means to grant that things may be; for what the Lord says or confesses respecting a man or angel who is in the good of love and faith, He grants and provides, since all the good of love and of faith is from Him. Therefore in the Word, "to speak," when predicated of the Lord, signifies to instruct, to illustrate, and to provide (see Arcana Coelestia, n. 5361, 6946, 6951, 7019, 8095, 10234, 10290). That "name" means the quality of the state of life, see above (n.148). This is evident also from the signification of "Father," when it is said by the Lord, as being the Divine good, which is in the Lord and from Him (of which in what follows); and from the signification of "angels," as being Divine truth, which is also from the Lord (of which above, n. 130). From this it is clear that "I will confess his name before My Father and before His angels," signifies that they will be in Divine good and in Divine truth. [2] "Father," when it is said by the Lord, means the Divine good, which is in the Lord and from the Lord, because the Divine, which was in the Lord from conception, and which was the Esse of His life, to which Divine He united His Human when He was in the world; this He called "His Father." That the Divine that was in Him from conception was what the Lord called "Father," can be clearly seen from His teaching that He is one with the Father. As in John: I and the Father are one (John 10:30). In the same: Believe that the Father is in Me, and I in the Father (John 10:38). In the same: He that beholdeth Me beholdeth Him that sent Me (John 12:45). In the same: If ye had known Me ye would have known My Father also; and from henceforth ye have known Him, and have seen Him. Philip said unto Him, Lord, show us the Father. Jesus saith, Am I so long time with you, and thou dost not know Me, Philip? he that hath seen Me hath seen the Father; how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in Me? The Father that abideth in Me doeth the works. Believe Me, that I am in the Father, and the Father in Me (John 14:7-11). In the same: If ye had known Me ye would have known My Father also (John 8:19). In the same: I am not alone, became the Father is with Me (John 16:32). [3] Because the Lord is one with the Father He also declares: That all things of the Father are His, and His are the Father's (John 17:10); That all things whatsoever that the Father hath are His (John 16:15); That the Father hath given all things into the hands of the Son (John 3:35; 13:3); And that all things have been delivered unto Him by the Father; that no one knoweth the Son save the Father, neither doth any one know the Father save the Son (Matt. 11:27; Luke 19:22). That no one hath seen the Father except the Son, who is in the bosom of the Father (John 1:18; 6:46). That the Word was with God, and God was the Word, and the Word became flesh (John 1:1, 14). From this last passage also it is clear that they are one, for it is said, "The Word was with God, and God was the Word." It is plain, too, that the Human of the Lord is also God, for it is said, "And the Word became flesh." Because all things of the Father are also the Lord's, and because He and the Father are one, the Lord when He ascended into heaven said to His disciples: All power hath been given unto Me in heaven and on earth (Matt. 28:18); by which He taught that men should approach Him alone, because He alone can do all things; as He also said to them before: Without Me ye can do nothing (John 15:5). This makes clear how these words are to be understood: I am the way, the truth, and the life; no one cometh unto the Father but through Me (John 14:6); namely, that the Father is approached when the Lord is approached. [4] The Lord so often spoke of the Father as another than Himself, for this, among many reasons, that by "Father," in the internal or spiritual sense, is meant the Divine good, and by "Son," the Divine truth, each in the Lord and from the Lord; for the Word is written by correspondences, and is thus as well for men as for angels. The "Father" therefore is mentioned, that the Lord's Divine good may be perceived by the angels who are in the spiritual sense of the Word; and "Son of God" and "Son of man" are mentioned, that the Divine truth may be perceived (as can be seen from what has been shown in the Arcana Coelestia, namely, that "Father" in the Word signifies good, n. 3703, 5902, 6050, 7833, 7834; that "father" signifies the church in respect to good, thus the good of the church, and "mother" the church in respect to truth, thus the truth of the church, n. 2691, 2717, 3703, 5581, 8897. That the Divine good that was in Him from conception, and which was the Esse of life, from which was His Human, the Lord called "Father," n. 2803, 3704, 7499, 8328, 8897; that the Lord is acknowledged as the Father in heaven because they are one, n. 15, 1729, 3690; that the Lord is also called "Father" in the Word, n. 2005; that the Lord also is a Father to those who are being regenerated, since they are receiving new life from Him, and His life, n. 2293, 3690, 6492; that the "Son of God," and the "Son of man," are the Lord in respect to the Divine Human and the proceeding Divine truth, see above, n. 63, 151, 166). Since, then, all who come into heaven must be in good as well as in truth (for no one can be in the one unless he is at the same time in the other, since good is the esse of truth, and truth is the existere of good); and since "the Father" signifies the Divine good, and "angels" the Divine truth, both from the Lord, therefore it is said, "I will confess his name before My Father and before His angels." So, too, in the Evangelists: Everyone who shall confess Me before men, him will I confess before My Father who is in the heavens (Matt. 10:32). Everyone who shall have confessed Me before men, him shall the Son of man also confess before the angels of God (Luke 12:8). [5] Since "Father" signifies Divine good, and "angels" Divine truth, the Lord also says: When the Son of man shall come in His glory and that of the Father and of the holy angels (Luke 9:26; Matt. 16:27). Here the Lord calls His glory "the glory of the Father and of the angels," for He says, "in His glory and that of the Father and of the holy angels;" but in another place, "in the glory of the Father with the angels;" and elsewhere, "in His glory with the angels." As in Mark: When He shall come in the glory of His Father with the holy angels (Mark 8:38). And in Matthew: When the Son of man shall come in His glory, and all the holy angels with Him (Matt. 25:31). It should be added further that if it is accepted as a doctrine and acknowledged, that the Lord is one with the Father, and that His Human is Divine from the Divine in Himself, light will be seen in every particular of the Word; for that which is assumed as doctrine and acknowledged from doctrine is in light when the Word is read; moreover, the Lord, from whom is all light and who has all power, will enlighten those who acknowledge this. But on the other hand, if it is assumed and acknowledged as a doctrine that the Divine of the Father is another Divine than the Lord's, nothing will be seen in light in the Word; since the man who is in that doctrine turns himself from one Divine to the other, and away from the Divine of the Lord which he can see (which is done by thought and faith), to a Divine that he cannot see; for the Lord says: Ye have neither heard the Father's voice at any time, nor seen His form (John 5:37; also John 1:18); and to believe in a Divine and love a Divine that cannot be thought of under any form is impossible.
163-1 The word lectus here is a participle, meaning one chosen. Swedenborg read it in his Latin Bible for the noun lectus, a bed. In other places he translates the word "chosen."
163-2 The common reading is "Bethesda," though a number of the Greek manuscripts, with Swedenborg, have "Bethsaida."
163-3 The Latin has dimiserunt, "let go," for which the Latin editor reads demiserunt, "let down."
167-1 The Hebrew instead of "proved" has "planted," as also found in Arcana Coelestia, n. 348, 8918.
175-1 The Latin has "kings" for "peoples," but see text as quoted just before.
175-2 Hebrew: "our," as also found in Apocalypse Explained, n. 155, 1115, Arcana Coelestia, n. 9809; but in Apocalypse Revealed, n. 128 we find "your."
179-1 The Latin has "Watchman, watchman," the Hebrew has it only once.
179-2 In Hebrew: "help her" as found in AR 151; TCR 764; Coronis 5.
179-3 The Hebrew has "be Thou their arm," as also found in AC 4933, 8211.
179-4 The Hebrew has "Lord Jehovih," as also found in Arcana Coelestia 3869.
182-1 The Latin for "good" has "the good of heaven."
183-1 The Latin has "or," but the context requires "and."
183-2 The Latin for "thinks either" has "either thinks either."
183-3 For "I gathered in" the Hebrew has "thou gatherest in."
183-4 For "there went forth," the Hebrew has, "There shall go forth," as found in AC 2826, 9818; AR 46, 962.
186-1 The Hebrew has: "thou shalt die," as found also in Arcana Coelestia, n. 5890.
186-2 Latin for "and he shall not turn" has "and he shall turn."
186-3 Latin for "that he sin no more" has "lest he sin more."
186-4 For "will follow" the Greek has "followed," as found in AE 377, 383.
187-1 For "cock-crowing" the Latin has "belonging to chickens."
187-2 For "thine" the Hebrew has "mine," as found in Apocalypse Explained, n. 152; Arcana Coelestia, n. 212, 6119.
195-1 The Latin has "knowledge," for "knowledges."
