Revelation 1 1. The Revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass; and He signified, sending by His angel to His servant John, 2. Who testified the Word of God, and the testimony of Jesus Christ, whatsoever he saw. 3. Blessed is he that readeth, and they that hear, the words of the prophecy, and keep the things written therein: for the time is near. 4. John to the seven churches which are in Asia: Grace be unto you, and peace, from Him who is, and who was, and who is to come; and from the seven spirits who are before His throne; 5. And from Jesus Christ, who is the faithful witness, the first-born from the dead, and the prince of the kings of the earth. To Him that loveth us, and washeth us from our sins in His blood: 6. And He maketh us kings and priests unto God and His Father: to Him be glory and might for ever and ever. 7. Behold He cometh with the clouds, and every eye shall see Him, and they who pierced Him: and all the tribes of the earth shall wail because of Him. Even so; Amen. 8. I am the Alpha and the Omega, the Beginning and the End, saith the Lord, who is, and who was, and who is to come, the Almighty. 9. I, John, who also am your brother, and companion in affliction, and in the kingdom and patient expectation of Jesus Christ, was in the island called Patmos, for the Word of God, and for the testimony of Jesus Christ. 10. I became in the spirit on the Lord's day; and I heard behind me a great voice, as of a trumpet, 11. Saying, I am the Alpha and the Omega, the First and the Last: and, what thou seest, write in a book, and send to the churches which are in Asia; unto Ephesus, and Smyrna, and Pergamos, and Thyatira, and Sardis, and Philadelphia, and Laodicea. 12. And I turned to see the voice that spoke with me: and, having turned, I saw seven golden lampstands; 13. And in the midst of the seven lampstands One like unto the Son of Man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. 14. And His head and His hairs were white as white wool, like snow; and His eyes as a flame of fire; 15. And His feet like unto fine brass, as if glowing in a furnace; and His voice as the voice of many waters; 16. And having in His right hand seven stars; and out of His mouth a sharp two-edged sword going forth; and His face was as the sun shineth in His power. 17. And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, saying unto me, Fear not; I am the First and the Last; 18. And am He that liveth, and was dead; and behold I am alive for ages of ages. Amen; and I have the keys of hell and of death. 19. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. 20. The mystery of the seven stars which thou sawest in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches; and the seven lampstands, which thou sawest, are the seven churches. THE SPIRITUAL SENSE The contents of the whole chapter That this Revelation is from the Lord alone, and that it is received by those who will be in His New Church, which is the New Jerusalem, and acknowledge the Lord as the God of heaven and earth; the Lord is also described as to the Word. The contents of each verse Verse 1. "The Revelation of Jesus Christ" signifies predictions from the Lord concerning Himself and His Church, what the latter will be in its end, and what it will be afterwards (n. 2). "Which God gave unto Him to show unto His servants," signifies for those who are in faith from charity (n. 3). "Things which must shortly come to pass," signifies that they will certainly be, lest the Church perish (n. 4). "And He signified, sending by His angel, to His servant John," signifies the things which are revealed by the Lord through heaven to those who are in the good of life from charity and its faith (n. 5). Verse 2. "Who testified the Word of God and the testimony of Jesus Christ," signifies, who from the heart and thus in the light receive Divine truth from the Word, and acknowledge the Lord's Human to be Divine (n. 6). "Whatsoever he saw," signifies their enlightenment in all the things which are in this Revelation (n. 7). Verse 3. "Blessed is he that readeth, and they that hear the words of the prophecy, and keep the things written therein," signifies the communion of those with the angels of heaven, who live according to the Doctrine of the New Jerusalem (n. 8). " For the time is near," signifies that the state of the Church is such that it can no longer continue so as to have conjunction with the Lord (n. 9). Verse 4. "John to the seven churches," signifies to all who are in the Christian world, where the Word is, and by it the Lord is known, and who draw near to the Church (n. 10). "Which are in Asia," signifies to those who are in the light of truth from the Word (n. 11). "Grace be unto you, and peace," signifies the Divine salutation (n. 12). "From Him who is, and who was, and who is to come," signifies from the Lord, who is eternal and infinite, and Jehovah (n. 13). "And from the seven spirits who are before His throne," signifies from the whole heaven, where the Lord is in His Divine truth (n. 14). Verse 5. "From Jesus Christ," signifies the Divine Human (n. 15). "The faithful witness," signifies that He is the Divine truth itself (n. 16). "The first-born from the dead," signifies that He is also the Divine good itself (n. 17). "And the Prince 1-1 of the earth," signifies from whom is all truth from good in the church (n. 18). "That loveth us, and washeth us from our sins," signifies who from love and mercy reforms and regenerates men by His Divine truths from the Word (n. 19). Verse 6. "And He maketh us kings and priests," signifies who gives to those who are born of Him, that is, regenerated, to be in wisdom from Divine truths and in love from Divine goods (n. 20). "Unto God and His Father," signifies and thus images of His Divine wisdom and His Divine love (n. 21). "To Him be glory and might into the ages of ages," signifies who alone has Divine majesty and Divine omnipotence to eternity (n. 22). "Amen," signifies the Divine confirmation from truth, thus from Himself (n. 23). Verse 7. "And He cometh with the clouds of heaven," signifies that the Lord will reveal Himself in the literal sense of the Word, and will open its spiritual sense, at the end of the church (n. 24). "And every eye shall see Him," signifies that all will acknowledge Him, who, from affection, are in the understanding of Divine truth (n. 25). "And they who pierced Him," signifies that they also will see, who are in falsities in the church (n. 26). "And all the tribes of the earth shall wail," signifies that this will be when there are no longer any goods and truths in the church (n. 27). "Even so, Amen," signifies the Divine confirmation that thus it will be (n. 28). Verse 8. "I am the Alpha and the Omega, the Beginning and the End," signifies Who is the Self-existing and the Only from firsts to ultimates, from Whom all things are; thus who is Love Itself and the Only Love, Wisdom Itself and the Only Wisdom, and Life Itself and the Only Life in Himself, and thus the Creator Himself and the only Creator, Saviour, and Enlightener from Himself, and thence the All in all of heaven and the church (n. 29). "Saith the Lord, who is, and who was, and who is to come," signifies who is eternal and infinite, and Jehovah (n. 30). "The Almighty," signifies who is, lives, and has power, from Himself, and who governs all things from firsts by ultimates (n. 31). Verse 9. "I, John, who am your brother and companion," signifies those who are in the good of charity and thence in the truths of faith (n. 32). "In affliction, and in the kingdom, and the patient expectation of Jesus Christ," signifies who in the church are infested by evils and falsities, but these are to be removed by the Lord, when He comes (n. 33). "I was in the island called Patmos," signifies a state and place in which he could be enlightened (n. 34). "For the Word of God and the testimony of Jesus Christ," signifies in order that the Divine truth from the Word may be received from the heart and thus in the light, and that the Lord's Human may be acknowledged to be Divine (n. 35). Verse 10. "I became in the Spirit on the Lord's day," signifies a spiritual state at that time from Divine influx (n. 36). "And I heard behind me a great voice as of a trumpet," signifies the manifest perception of Divine truth revealed from heaven (n. 37). Verse 11. "Saying, I am the Alpha and the Omega, the First and the Last," signifies who is the Self-existing and the Only from firsts to ultimates, from whom all things are; and more as above (n. 38). ["What thou seest write in a book"] 1-2 signifies that they might be revealed to posterity (n. 39). "And send unto the churches that are in Asia," signifies for those in the Christian world who are in the light of truth from the Word (n. 40). "Unto Ephesus and unto Smyrna, and unto Pergamos and unto Thyatira, and unto Sardis, and unto Philadelphia and unto Laodicea," signifies in particular according to the state of each one's reception (n. 41). Verse 12. "And I turned to see the voice which was speaking with me," signifies the inversion of the state of those who are in the good of life as to the perception of truth in the Word, when they turn themselves to the Lord (n. 42). "And having turned I saw seven golden lampstands," signifies the New Church which will be in enlightenment from the Lord out of the Word (n. 43). Verse 13. "And in the midst of the seven lampstands One like unto the Son of Man," signifies the Lord as to the Word, from whom is that church (n. 44). "Clothed with a garment down to the foot," signifies the proceeding Divine, which is the Divine truth (n. 45). "And girded at the paps with a golden girdle," signifies the proceeding and at the same time conjoining Divine, which is the Divine good (n. 46). Verse 14. "And His head and hairs were white 1-3 as wool, like snow," signifies the Divine love of the Divine wisdom in firsts and in ultimates (n. 47). "And His eyes as a flame of fire," signifies the Divine wisdom of the Divine love (n. 48). Verse 15. "And His feet like unto fine brass, as if glowing in a furnace," signifies the Divine good natural (n. 49). "And His voice as the voice of many waters," signifies the Divine truth natural (n. 50). Verse 16. "And having in His right hand seven stars," signifies all the knowledges of good and truth in the Word from Him (n. 51). "And out of His mouth a sharp two-edged sword going forth," signifies the dispersion of falsities by the Lord through the Word and through doctrine therefrom (n. 52). "And His face was as the sun shining in power," signifies the Divine love and the Divine wisdom, which are Himself, and proceed from Him (n. 53). Verse 17. "And when I saw Him, I fell at His feet as dead," signifies the failing of his own life from such presence of the Lord (n. 54). "And He laid His right hand upon me," signifies life then inspired from Him (n. 55). "Saying unto me, Fear not," signifies resuscitation, and adoration then from the deepest humiliation (n. 56). "I am the First and the Last," signifies that He is Eternal and Infinite, and thus the Only God (n. 57). Verse 18. "And am He that is living," signifies who alone is life, and from whom alone life is (n. 58). "And was dead," signifies that He was neglected in the church, and His Divine Human not acknowledged (n. 59). "And behold, I am alive for ages of ages," signifies that He is life eternal (n. 60). "Amen," signifies the Divine confirmation that it is the truth (n. 61). "And I have the keys of Hell and of death," signifies that He alone can save (n. 62). Verse 19. "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter," signifies in order that all the things which are now revealed may be for posterity (n. 63). Verse 20. "The mystery of the seven stars which thou sawest in my right hand, and the seven golden lampstands," signifies arcana in the visions concerning the New Heaven and the New Church (n. 64). "The seven stars are the angels of the seven churches," signifies the New Church in the heavens, which is the New Heaven (n. 65). "And the seven lampstands which thou sawest are the seven churches," signifies the New Church on earth, which is the New Jerusalem descending from the Lord out of the New Heaven. THE EXPLANATION What the spiritual sense is, has been hitherto unknown. That there is such a sense in every particular of the Word, and that without it, the Word in many places cannot be understood, has been shown in the Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 5-26). This sense does not appear in the literal sense, for it is in it as the soul in its body. It is known that there is the spiritual and the natural, and that the spiritual flows into the natural, and presents itself to be seen and felt in the forms which fall under the sight and touch, and that the spiritual, without such forms, is not perceived otherwise than as affection and thought, or as love and wisdom which are of the mind. That affection and thought, or love whose property it is to be affected, and wisdom whose property it is to think, are spiritual, is acknowledged. That these two faculties of the soul present themselves in the body in forms which are called the organs of sense and motion, is known; also, that they make one, and such a one as that when the mind thinks, the mouth in an instant speaks, and when the mind wills, the body in an instant acts; hence it is evident, that there is a perfect union of things spiritual and natural with man. [2] It is similar in each and everything in the world; there is in them the spiritual, which is the inmost of the cause, and there is the natural, which is its effect, and these two make one; and the spiritual does not appear in the natural, because it is in it as the soul in the body, and as the inmost of the cause in the effect, as was said before. It is similar with the Word; that this in its bosom is spiritual, because it is Divine, can be denied by no one; but as the spiritual does not appear in the sense of the letter, which is natural, therefore the spiritual sense has been hitherto unknown; nor could it have been known before genuine truths were revealed by the Lord, for that sense is in these. For this reason Revelation has not been understood before. But lest there should be doubt that such things are within it, the particulars must be explained, and demonstrated by similar passages elsewhere in the Word. The explanation and demonstration now follow.
Verse 1. The revelation of Jesus Christ, signifies predictions from the Lord concerning Himself and His church, what the latter will be in its end, and what it will be afterwards, as well in the heavens as upon earth. By "the revelation of Jesus Christ" are signified all predictions, which because they are from the Lord, are called the Revelation of Jesus Christ; that they relate to the Lord and His church, will appear from the explanations. In Revelation it does not treat of the successive states of the church, still less of the successive states of kingdoms, as some have hitherto believed, but there from beginning to end it treats of the last state of the church in the heavens and on the earth; and then concerning the Last Judgment; and after this of the New Church, which is the New Jerusalem. That this New Church is the end of this work, is evident, wherefore those things which precede refer to the state of the church, as to its quality just before it. But in what series these are treated of, may be seen from the contents of each chapter; and more distinctly from the explanation of each particular verse.
Which God gave unto Him to show unto His servants, signifies for those who are in faith from charity, or in truths of wisdom from the good of love. By "showing" is signified to manifest, and by "servants" are here signified those who are in faith from charity; to them these things are manifested, because they understand and receive them. By servants, in the spiritual sense, are meant those who are in truths; and because truths are from good, by servants are meant those who are in truths from good, thus also, those who are in wisdom from love, because wisdom is of truth, and love is of good; also those who are in faith derived from charity, because faith also is of truth and charity is of good; and as the genuine spiritual sense is abstracted from person, therefore in it by servants are signified truths. Now as truths are serviceable to good by teaching it, therefore, in general, and properly, by "servant" in the Word is meant what is serviceable, or he or that which serves; in this sense not only the prophets are called the servants of God, but also the Lord as to His Human; that the prophets are called the servants of God is evident from the following passages: Jehovah hath sent unto you all His servants the prophets (Jer. 25:4). He revealeth His secret unto His servants the prophets (Amos 3:7). He set before you 3-1 by the hand of His servants the prophets (Dan. 9:10); And Moses is called "The servant of Jehovah" (Mal. 4:4). The reason is that by a prophet in the spiritual sense is meant the truth of doctrine, as explained below. [2] And because the Lord was the Divine truth itself, which also is the Word, and from this was Himself called the Prophet; and served in the world, and serves all to eternity by teaching, therefore, He also, in many places, is called the servant of Jehovah; as in the following passages: He shall see of the labor of His soul, and shall be satisfied; by His knowledge shall my righteous servant justify many (Isa. 53:11). Behold, my servant shall deal prudently, He shall be extolled and exalted and be lifted up greatly (Isa. 52:13). Behold, my servant, on whom I lean, mine elect, in whom my soul hath good pleasure, I have put my spirit upon Him (Isa. 42:1, 19); this is spoken of the Lord: in like manner David is called a servant, where, by him, the Lord is meant; as in the following passages: And I Jehovah will be their God, and My servant David a prince in the midst of them (Ezek. 34:24). My servant, David, shall be king over them, that there may be one shepherd to them all (Ezek. 37:24). I will protect this city to preserve it, for My sake and My servant David's (Isa. 37:35). So also in Psalm 78:70-72, 89:3-4, 20. That by David in these places is meant the Lord, may be seen in Doctrine of the New Jerusalem concerning the Lord (n. 43-44). The Lord Himself says the same of Himself: Whosoever will be great among you, let him be your minister, and whosoever will be first let him be your servant, as the Son of man came not to be ministered unto, but to minister (Matt. 20:25-28; Mark 10:42-44; Luke 22:27; likewise Luke 12:37). This the Lord says, because by servant and minister is meant one who serves and ministers by teaching, and abstractly from person, the Divine truth, which was himself. [3] Since, therefore, by servant is meant he who teaches Divine truth, it is evident that by servants in this place in Revelation are meant those who are in truths from good, or in faith from charity, because these can teach from the Lord, that is, the Lord can teach and minister through them. In this sense they are called servants in Matthew: In the consummation of the age, who is the faithful and prudent servant, whom his Lord shall set over his household, to give them their food in its season; blessed is that servant whom the Lord when He cometh, shall find so doing (Matt. 24:45-46). And in Luke: Blessed are those servants, whom the Lord when He cometh, shall find watching: verily, I say unto you, that He shall gird Himself, and make them to recline, and shall Himself come near and minister unto them (Luke 12:37). In heaven all are called servants of the Lord who are in his spiritual kingdom; but they who are in his celestial kingdom are called ministers; the reason is, that they who are in his spiritual kingdom, are in wisdom from Divine truth; and they who are in his celestial kingdom are in love from Divine good; and good ministers and truth serves. But in the opposite sense, by servants are meant those who serve the devil; these are in a state of servitude itself; but they who serve the Lord are in a state of liberty; as the Lord also teaches (John 8:32-36).
Things which must shortly come to pass signifies that they will certainly be, lest the church perish. By coming to pass shortly, is not meant that the things which are foretold in Revelation, will happen immediately and speedily, but certainly; and that unless they do happen the church must perish. In the Divine idea, and thence in the spiritual sense, there is no time, but instead of time there is state; and because shortly relates to time, by it is signified certainly, and that it will come to pass before its time, for Revelation was given in the first century, and since that seventeen centuries have now elapsed, from which it is evident, that by shortly is signified that which corresponds to it, and that is, certainly. [2] The like is also involved in these words of the Lord: Except those days should be shortened, there should no flesh be saved; but for the elect's sake, those days shall be shortened (Matt. 24:22); by which also is meant that unless the church should come to an end before its time, it would altogether perish; in that chapter the consummation of the age and the Lord's coming are treated of; and by the consummation of the age is meant the last state of the old church, and by the Lord's coming, the first state of the new church. [3] It was said that in the Divine idea there is not time, but the presence of all things past and future; wherefore it is said in David: A thousand years in Thy sight are as yesterday (Ps. 90:4); I will declare the decree, Jehovah hath said unto Me, Thou art My Son, this day have I begotten Thee (Ps. 2:7). "This day" is the presence of the Lord's advent. Thence also it is, that an entire period is called day in the Word, and its first state the dawning and the morning, and the last evening and night.
And He signified, sending by, His angel to His servant John, signifies the things which are revealed from the Lord through heaven to those who are in the good of life from charity and its faith. By "He signified, sending by His angel," in the spiritual sense, is meant the things which are revealed from heaven, or through heaven by the Lord: for by "angel" in the Word is everywhere meant the angelic heaven, and in the supreme sense the Lord Himself; the reason is, that no angel ever speaks with man separate from heaven; for there is such a conjunction there of each with all, that everyone speaks from the communion, although the angel is not conscious of it. For heaven in the sight of the Lord is as one man, whose soul is the Lord Himself; wherefore the Lord speaks with man through heaven, as man does from his soul through his body with another; and this is done in conjunction with all and each of the things of his mind, in the midst of which are the things which he speaks. But this arcanum cannot be unfolded in a few words. It is partly unfolded in The Angelic Wisdom concerning the Divine Love and the Divine Wisdom. Hence it is evident, that by "an angel" is signified heaven, and in the supreme sense the Lord. The reason why by "angel" the Lord is meant in the supreme sense, is, because heaven is not heaven from the things proper to the angels, but from the Divine of the Lord, from which is derived their love and wisdom, yea, their life. Hence it is that the Lord Himself is called "Angel" in the Word. From these things it is manifest that the angel did not speak from himself with John; but the Lord by means of heaven through him. [2] By these words is meant, that they were revealed to those who are in the good of life from charity and its faith, because these are meant by "John." For by the "twelve disciples" or "apostles" of the Lord, are meant all who are of the church in truths from good; and in the abstract sense, all things of the church; and by "Peter," all who are in faith, and, abstractly, faith itself; by "James," they who are in charity, and, abstractly, charity itself; by "John," they who are in the good of life from charity and its faith, and, abstractly, the good of life itself therefrom. That these things are meant by "John," "James," and "Peter" in the Word of the evangelists, may be seen in the small work on The New Jerusalem and Its Heavenly Doctrine, published at London in the year 1758, (n. 122). [3] Since the good of life from charity and its faith makes the church, therefore through the apostle John were revealed the arcana concerning the state of the church which are contained in his visions. That by all the names of persons and places in the Word are signified things of heaven and the church, is shown in many places in Arcana Coelestia, also published at London. From these things it may appear, that by "He signified, sending by His angel to His servant John," is meant in the spiritual sense, what is revealed by the Lord through heaven to those who are in the good of life from charity and its faith; for charity through faith operates good, and not charity by itself, nor faith by itself.
Verse 2. Who testified the Word of God, and the testimony of Jesus Christ, signifies who, from the heart, and thus in the light, receive the Divine truth from the Word, and acknowledge the Lord's Human to be Divine. It is said of John that "he testified the Word of God," but as by John are meant all who are in the good of life from charity and its faith, as was said above (n. 5), therefore in the spiritual sense all these are meant. The angels, who are in the spiritual sense of the Word, never know any name of a person mentioned in the Word, but only that which the person represents and thence signifies, which, instead of John, is the good of life, or good in act; consequently all in the aggregate who are in that good. These "testify," that is, see, acknowledge, receive from the heart in the light, and confess the truths of the Word, especially that truth therein that the Lord's Human is Divine; which may be evident from the passages quoted from the Word in great abundance in the Doctrine of the New Jerusalem concerning the Lord. By "Jesus Christ" and by "the Lamb" in the Apocalypse is meant the Lord as to the Divine Human, and by "God," the Lord as to His Divine, from which are all things. [2] With regard to the spiritual signification of "testifying," this is predicated of truth, because in the world the truth is to be testified, and when it is testified, it is acknowledged. But in heaven truth testifies of itself because it is itself the light of heaven. For when the angels hear the truth, they immediately know and acknowledge it; and because the Lord is the truth itself, as He Himself teaches in John 14:6, He is in heaven the testimony of Himself. Hence it may appear what is meant by "the testimony of Jesus Christ"; wherefore the Lord says: Ye sent unto John, and he testified unto the truth; but I receive not testimony from man (John 5:33-34). And in another place: John came for a witness, to bear witness of the Light; he was not that Light; the Word which was with God, and was God, and became flesh, was the true Light, which lighteth every man (John 1:1-2, 7-8, 14, 34). And in another place: Jesus said, Though I testify of Myself, yet My testimony is true, for I know whence I came, and whither I go (John 8:14). When the Comforter has come, even the Spirit of truth, He shall testify of Me (John 15:26). By the Comforter, the Spirit of truth, is meant the truth itself proceeding from the Lord, wherefore it is said of it that it will not speak from itself, but from the Lord (John 16:13-15).
Whatsoever he saw, signifies their enlightenment in all things which are in this Revelation. By "whatsoever he saw," in the spiritual sense, are not meant what John saw, for they were only visions, but the things which they see who are meant by John, who are those who are in the good of life from charity and its faith, as was said above. These see in the visions of John, the arcana concerning the state of the church, not so much when they read them, but when they see them revealed. Moreover to see signifies to understand; on this account in common discourse it is said, that one sees a thing, and he sees that it is the truth; for man has sight as to his spirit as well as to his body. But man with his spirit sees spiritual things, because from the light of heaven, but with his body he sees natural things; because this sees from the light of the world, and spiritual things are real, but natural things are their forms. It is the spiritual sight of man which is called the understanding. From these things it is evident what is meant, in the spiritual sense, by "whatsoever things he saw;" in like manner in what follows, where it is said that he saw.
Verse 3. Blessed is he that readeth, and they that hear the words of the prophecy, and keep the things which are written therein, signifies the communion of those with the angels of heaven, who live according to the Doctrine of the New Jerusalem. By "blessed," is here meant one who, as to his spirit, is in heaven; thus, one who, while he lives in the world, is in communion with the angels of heaven; for as to his spirit he is in heaven. By "the words of the prophecy" nothing else is meant than the Doctrine of the New Jerusalem, for by "prophet," in the abstract sense, is signified the Doctrine of the church derived from the Word, thus here the Doctrine of the New Church, which is the New Jerusalem; the same is signified by "prophecy." By "reading, hearing, and keeping the things which are written therein," is signified, to desire to know that doctrine; to attend to the things which are in it, and to do the things which are therein; in short, to live according to it. That they are not blessed who only read, hear and keep or retain in the memory the things which were seen by John, is evident (see below, n. 944). [2] The reason why "a prophet" signifies the Doctrine of the church from the Word, and "prophecy" the same, is, because the Word was written through prophets, and in heaven a person is regarded according to that which belongs to his function and office. From this, also, is every man, spirit, and angel, named there. Therefore, when a prophet is mentioned, because his function was to write and teach the Word, the Word is meant as to doctrine, or doctrine from the Word. Hence it is, that the Lord, because He is the Word itself, was called the Prophet (Deut. 18:15-20, Matt. 13:57, chap. 21:11, Luke 13:33). To show that by "prophet" is meant the doctrine of the church from the Word, some passages shall be adduced, from which this may be collected. In Matthew: In the consummation of the age many false prophets shall rise up, and shall seduce many. There shall arise false Christs and false prophets, and, if it were possible, they shall lead into error the elect (Matt. 24:11, 24). "The consummation of the age" is the last time of the church, which is now, when there are not false prophets, but falsities of doctrine. [3] In the same: He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a just man in the name of a just man, shall receive a just man's reward (Matt. 10:41). "To receive a prophet in the name of a prophet," is to receive the truth of doctrine because it is true; and "to receive a just man in the name of a just man," is to receive good for the sake of good; and "to receive a reward," is to be saved according to reception. It is evident that no one receives a reward, or is saved, because he receives a prophet and a just man in the name of such. Those words cannot be understood by anyone, without a knowledge of what "a prophet" and "a just man" signify; nor can those which follow: Whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, shall not lose his reward (Matt. 10:42). By a "disciple" is meant charity, and at the same time faith from the Lord. [4] In Joel: I will pour out my spirit upon all flesh, so that your sons and your daughters shall prophesy (Joel. 2:28). This is concerning the church which was to be established by the Lord, in which they would not prophesy, but receive doctrine, which is to "prophesy." In Matthew: Jesus said, Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? but then will I confess unto them, I have not known you; depart from me, ye that work iniquity (Matt. 7:22-23). Who does not see, that they will not say that they have prophesied, but that they knew the doctrine of the church, and taught it? In Revelation: The time is come for judging the dead and for giving reward to the prophets (Rev. 11:18); and in another place: Exult, O heaven, and holy apostles and prophets, for God hath judged your judgment (Rev. 18:20). It is evident that a reward would not be given to the prophets alone, and that the apostles and prophets would not alone exult at the Last Judgment, but all who have received the truths of doctrine, and have lived according to them. These, therefore, are meant by "apostles" and "prophets." [5] In Moses: Jehovah said unto Moses, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet (Exod. 7:1); "a god" here means the Divine truth as to reception from the Lord, in which sense the angels are also called gods, and by "prophet" is meant one who teaches and speaks it, therefore Aaron is there called a prophet. The same is signified by "prophet" in other places, as in the following: The law shall not perish from the priest, nor the Word from the prophet (Jer. 18:18). From the prophets of Jerusalem hath gone forth hypocrisy into all the land (Jer. 23:15-16). The prophets shall become wind, and the Word is not in them (Jer. 5:13). The priests and the prophets err through strong drink, they are swallowed up of wine, they stagger in judgment (Isa. 28:7). The sun setteth over the prophets, and the day groweth dark over them (Micah 3:6). From the prophet even unto the priest, everyone doeth a lie (Jer. 8:10). [6] In these passages, by "prophets" and "priests," in the spiritual sense, are not meant prophets and priests, but the entire church; by "prophets," the church as to the truth of doctrine, and by "priests" the church as to the good of life, both of which were destroyed; these things are so understood by the angels in heaven; while by men in the world they are understood according to the sense of the letter. That the prophets represented the state of the church as to doctrine, and that the Lord represented it as to the Word itself, may be seen in The Doctrine of the New Jerusalem concerning the Lord (n. 15-17).
For the time is near, signifies that the state of the church is such, that it cannot endure any longer as to its conjunction with the Lord. There are two essentials by which conjunction with the Lord, and thence salvation is effected, the acknowledgment of one God, and repentance of life; but at this day, instead of the acknowledgment of one God, there is an acknowledgment of three, and instead of repentance of life, there is repentance of the mouth only that one is a sinner; and by these two there is not any conjunction; therefore unless the New Church should arise, which acknowledges these two essentials, and lives accordingly, no one can be saved; on account of this danger the time is shortened by the Lord, according to His words in Matthew: For then shall be great affliction, such as was not since the beginning of the world to this time, nor shall be; yea, except those days should be shortened, no flesh should be saved (Matt. 24:21-22). That near or nearness of time is not meant, may be seen below (n. 947).
Verse 4. John to the seven churches, signifies to all who are in the Christian world where the Word is, and by it the Lord is known, and who draw near to the church. By the "seven churches" are not meant seven churches, but all who are of the church in the Christian world; for numbers, in the Word, signify things, and "seven," all things and all, and thence, also, what is full and perfect, and it occurs in the Word where anything holy is treated of, and in the opposite sense, of anything profane; consequently, this number involves what is holy, and, in the opposite sense, what is profane. The reason why numbers signify things, or rather resemble certain adjectives to substantives adding some quality to the things, is, because number is, in itself, natural; for natural things are determined by numbers, but spiritual things by things and their states. Therefore, he who does not know the signification of numbers in the Word, and especially in Revelation, cannot know the many arcana which are contained therein. Now, since "seven" signifies all things and all, it may appear that by the "seven churches" are meant all who are in the Christian world where the Word is, and by it the Lord is known. These, if they live according to the Lord's precepts in the Word, make the church itself. [2] Hence it is that the Sabbath was instituted on the seventh day, and the seventh year was called the sabbatical year; and the seven times seventh year the Jubilee, by which was signified everything holy in the church: for this cause, also, a week, in Daniel, and elsewhere, signifies an entire period from beginning to end, and is predicated of the church. Similar things are signified by seven in the following passages, as by: The seven golden lampstands, in the midst of which was the Son of Man (Rev. 1:13). The seven stars in his right hand (Rev. 1:16, 20). The seven spirits of God (Rev. 1:4; 4:5). The seven lamps of fire (Rev. 4:5). The seven angels, to whom were given seven trumpets (Rev. 8:2). The seven angels having the seven last plagues (Rev. 15:5-6). The seven vials full of the seven last plagues (Rev. 16:1; 21:9). The seven seals with which the book was sealed (Rev. 5:1). In like manner in the following places that: Their hands should be filled seven days (Exod. 29:35). They should be sanctified seven days (Exod. 29:37). When they were consecrated they should go clothed in the garments of holiness seven days (Exod. 29:30). They were not to go out of the door of the tent seven days, when they were initiated into the priesthood (Lev. 8:33, 35). An atonement was to be made seven times upon the horns of the altar (Lev. 16:18-19). The altar was to be sanctified with oil seven times (Lev. 8:11). The blood was to be sprinkled seven times before the veil (Lev. 4:16-17). And also seven times toward the east (Lev. 16:12-15.) The water of separation was to be sprinkled seven times towards the tent (Num. 19:4). The passover was celebrated seven days; and unleavened bread was eaten seven days (Exod. 12:15; Deut. 16:4-7). In like manner: The Jews were to be punished seven times more for their sins (Lev. 26:18, 21, 24, 28). Wherefore David says: Recompense unto our neighbor sevenfold into their bosom (Ps. 79:12). [3] Sevenfold is fully. Likewise in these places: The sayings of Jehovah are pure sayings, silver purified in the furnace seven times (Ps. 12:6). The hungry ceased, so that the barren hath borne seven, but she that hath many children lacketh (1 Sam. 2:5). "The barren" is the church of the Gentiles, who had not the Word; "she that hath many children" is the church of the Jews, who had the Word. She who had borne seven languisheth, she shall breathe out her soul (Jer. 15:9). In like manner: They that dwell in the cities of Israel shall set on fire and burn up the arms, and they shall kindle them with fire seven years: they shall bury Gog, and seven months shall they be cleansing the land (Ezek. 39:9, 11-12). The unclean spirit will take with him seven other spirits worse than himself (Matt. 12:45). Profanation is here described, and by "the seven spirits" with which he would return, are signified all the falsities of evil; thus the plenary extinction of good and truth. By "the seven heads of the dragon," and "the seven diadems upon his heads" (Rev. 12:3), is signified the profanation of all good and truth. From these things it is evident, that "seven" involves what is holy or profane, and signifies all and full.
Which are in Asia, signifies to those who are in the light of truth from the Word. Since, by all the names of persons and places in the Word, the things of heaven and the church are meant, as was said before; thus also they are meant by "Asia" and by the names of the seven churches therein, as will appear from what follows. The reason why they who are in the light of truth from the Word, are meant by "Asia," is, because the Most Ancient Church, and, after it, the Ancient, and then the Israelitish church, were in Asia; also, because the ancient Word, and, afterwards the Israelitish, were with them; and all the light of truth is from the Word. That there were ancient churches in the Asiatic world and that they had a Word which was afterwards lost, and, lastly, the Word which is extant at this day, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 101-103). On this account it is, that by "Asia" are here signified all who are in the light of truth from the Word. [2] "Concerning this Ancient Word, which was in Asia before the Israelitish Word, it is fitting to relate this news: That it is still reserved there among the people who are in Great Tartary; I have spoken with spirits and angels in the spiritual world who came thence, who said that they possess a Word, and have possessed it from ancient times; and that their Divine worship is performed according to this Word; and that it consists of mere correspondences. They said that it also contains the book of Jasher, which is mentioned in Joshua (10:12, 13), and 2 Sam. (1:17, 18), and also, that with them are the books mentioned by Moses, as The Wars of Jehovah and the Propheticals (Num. 21:14, 15, and 27-30); and when I read to them the words quoted thence by Moses, they examined whether they were extant there, and found them. From these things it was manifest to me that the Ancient Word is still with them. While speaking with them they said that they worship Jehovah, some as an invisible, and some as a visible God. Moreover they related that they do not suffer foreigners to come among them, except the Chinese, with whom they cultivate peace, because the emperor of China is from their country. And further, that they are so populous, that they do not believe any region in the whole world to be more populous; which is very credible from the wall so many miles long, which the Chinese formerly constructed as a safeguard against invasion from them. Seek for it in China, and peradventure you will find it there among the Tartars.
Grace be unto you and peace, signifies Divine salutation. What is understood specifically by "grace and peace," will be explained in what follows; that "peace be unto you" was the Lord's salutation to His disciples, thus the Divine salutation, may be seen in Luke (24:36, 37); John (20:19-21); and by command of the Lord, it was the salutation of the disciples to all to whom they should enter in (Matt. 10:11-15).
From Him who is, who was, and is to come, signifies, from the Lord who is eternal and infinite, and Jehovah. That it is the Lord, appears clearly from what follows in this chapter, where it is said that he heard a voice from the Son of man, saying: I am the Alpha and the Omega, the First and the Last (Rev. 1:11-13); and afterwards: I am the First and the Last (Rev. 1:17); and in the following chapter (Rev. 1:8); and afterwards (Rev. 21:6; 22:12); and in Isaiah: Thus saith Jehovah, the King of Israel, and His Redeemer Jehovah of Hosts: I am the First, and I am the Last, and besides Me there Is no God (Isa. 44:6); also (48:12); and He who is the First and the Last, is He who is, and who was, and who is to come. [2] This also is meant by Jehovah; for the name Jehovah signifies is; and He who is, or who is Esse itself, the same is also He who was, and is to come, for in Him the past and the future are present; hence He is without time eternal, and without place infinite. This also is acknowledged by the church in the Doctrine of the Trinity, called Athanasian, in which are these words: "The Father is eternal and infinite, the Son is eternal and infinite, and the Holy Spirit is eternal and infinite, but yet there are not three eternals and infinites, but one;" that this one is the Lord, is demonstrated in The Doctrine of the New Jerusalem concerning the Lord.
And from the seven spirits who are before His throne, signifies, from the whole heaven where the Lord is in His Divine truth, and where His Divine truth is received. By "seven spirits" are meant all who are in the Divine truth, and in the abstract sense, the Divine true or Divine truth itself. That "seven" in the Word means all and all things, may be seen above (n. 10); and that by "throne" is meant the whole heaven, will be seen presently. Hence by "before His throne," is meant where His Divine truth is; for heaven is not heaven from anything proper to the angels, but from the Divine of the Lord, as is shown in many places in The Angelic Wisdom concerning the Divine Providence and the Divine Love and Wisdom. That "the Lord's throne" signifies heaven, is evident from the following passages: Jehovah saith, The heavens are My throne (Isa. 66:1). Jehovah hath made firm His throne in the heavens (Ps. 103:19). He that sweareth by heaven, sweareth by the throne of God, and by Him who sitteth thereon (Matt. 23:22). Above the expanse that was over the head of the cherubim, was as it were, the appearance of a sapphire stone, the likeness of a throne, and upon it the appearance of a Man (Ezek. 1:26; 10:1). By "the expanse over the head of the cherubim" is meant heaven. And in Revelation: He that overcometh, I will give him to sit on My throne (Rev. 3:21). "On my throne," is in heaven; specifically, where His Divine truth reigns; thus also, where judgment is treated of, it is said that the Lord will sit upon a throne, for judgment is performed by truths.
Verse 5. And from Jesus Christ, signifies the Divine Human. That by "Jesus Christ" and by "the Lamb" in the Word, is meant the Lord as to the Divine Human, may be seen above (n. 6).
Who is the faithful witness, signifies that He is the Divine Truth itself. That "witness" is predicated of truth, and that the truth testifies of itself, thus the Lord, who is the Divine Truth itself, and the Word, may be seen above (n. 6).
The first-born from the dead, signifies that He is the Divine Good itself. What "the first-born from the dead" means, no one as yet knows; and the ancients disputed what it signifies. They knew that by "the first-born" is signified what is first and primary, from which is the all of the church; and it was believed by many, that it was truth in doctrine and in faith; but by few, that it was truth in act and work, which is the good of life. That this is the first and primary of the church, and thence in the proper sense is meant by "the first-born," will be seen presently. But first something shall be said concerning the opinion of those who believed, that truth in doctrine and in faith is the first and primary of the church, thus the first-born. They believed this, because it is learned first, and because a church is a church by means of truth, though not before it is of the life. Previously it is only in the thought of the understanding, and in the memory, and not in the act of the will; and truth, which is not truth in act or work, does not live. It is only like a luxuriant tree having branches and leaves without fruit. And it is like knowledge without application to use; and like the foundation upon which a house is built in which one is to dwell. These things are first in time, but they are not first in end; and what are first in end are primary; for habitation in the house is the first in end, but the foundation is the first in time; use also is first in end, and knowledge is first in time; in like manner the first in end, when a tree is planted, is the fruit, but the first in time are the branches and leaves. [2] With the understanding it is similar, which is formed in man first, but to the end that what a man sees with his understanding, he may do; otherwise the understanding is like a preacher, who teaches well, but lives wickedly. Moreover all truth is sown in the internal man, and rooted in the external; wherefore, unless the truth that is inseminated takes root in the external man, which is effected by doing, it becomes like a tree planted, not in the soil, but upon it, which immediately withers on exposure to the heat of the sun. The man who has done the truth, takes this root with him after death; but not the man who had only known and acknowledged it in faith. Now because many of the ancients made that which is first in time, the first also in end, that is, primary; therefore they said, that the first-born signified truth in doctrine and faith in the church; not knowing that this is the first-born apparently, but not actually. [3] But all those who have made truth in doctrine and in faith the primary, are condemned, because there is nothing of deed or work, or nothing of life in that truth. Therefore Cain, who was the first-born of Adam and Eve, was condemned. That by him is signified truth in doctrine and in faith, may be seen in the Angelic Wisdom concerning the Divine Providence (n. 242). Therefore, also Reuben, who was the first-born of Jacob, was condemned by his father (Genesis 49:3-4), and his birthright was taken from him (1 Chron. 5:1). That by "Reuben" in the spiritual sense, is meant truth in doctrine and in faith, will be seen presently. By "the first-born of Egypt," who were all smitten, because condemned, nothing else is meant in the spiritual sense, than truth in doctrine and in faith separate from the good of life, which truth is in itself dead. By the "goats" in Daniel and in Matthew, no others are meant than those who are in faith separate from life, concerning whom see The Doctrine of the New Jerusalem concerning Faith (n. 61-68). That those who were in faith separate from life, were rejected and condemned about the time of the Last Judgment, may be seen in The Continuation concerning the Last Judgment (n. 16, seq.). [4] From these few things it may appear that truth in doctrine and in faith is not the first-born of the church; but truth in act or work, which is the good of life; for the church is not with man until the truth becomes of the life, and when the truth becomes of the life, then it is good; for the thought of the understanding, and the memory, do not flow into the will, and through the will into act; but the will flows into the thought of the understanding, and into the memory, and acts. And what proceeds from the will, through the understanding, proceeds from affection, which is of love, through the thought, which is of the understanding, and all this is called good, and it enters into the life; wherefore the Lord saith, that: He who doeth the truth, doeth it in God (John 3:21). [5] Because John represents the good of life, and Peter the truth of faith, as may be seen above (n. 5), therefore: John leaned on the Lord's breast, and followed Jesus, but not Peter (John 21:18-21). The Lord also said of John, that "he should tarry till He came" (verse 22-23); thus to this day, which is the Lord's coming; the good of life is therefore now taught by the Word for those who will be of His New Church, which is the New Jerusalem. In a summary, that is the first-born which the truth first produces from good, thus what the understanding produces from the will; because truth is of the understanding, and good is of the will: this first is primary, because it is as the seed from which the rest proceed. A [6] As to the Lord He is the First-born from the dead, because He, as to His Human, is the truth itself united to the Divine good, from whom all men live, who in themselves are dead. The same is meant in David: I will make Him the first-born higher than the kings of the earth (Ps. 89:27). This is concerning the Lord's Human. Thence it is that Israel is called the first-born (Exod. 4:22, 23). By "Israel" is meant the truth in act, and by "Jacob" the truth in doctrine; and because there is no church from the latter alone, therefore Jacob was named Israel; but in the supreme sense by "Israel" is meant the Lord. On account of this representation of the "first-born," all the first-born and all the first fruits were sanctified to Jehovah (Exod. 13:2, 12; 22:28, 29). [7] On account of this representation of the "first-born," the Levites were taken instead of all the first-born in the Israelitish church; and it is said that thereby they belonged to Jehovah (Num. 3:12, 13, 40-46; 18:15-18): for by "Levi" is signified truth in act, which is the good of life; and therefore the priesthood was given to his posterity, which will be treated of below. For the same reason a double portion of the inheritance was given to the first-born, and he was called "the beginning of strength" (Deut. 21:15-17). [8] The "first-born" signifies the primary of the church, because in the Word by natural births, spiritual births are signified, and then what first produces them in man, is meant by his "first-born;" for there is no church with him, until the truth of doctrine conceived in the internal man is born in the external.
And the prince of the kings of the earth, signifies from whom is all truth from good in the church. This follows from what has gone before, because by faithful witness, the Lord as to the Divine truth is signified; and by first-born the Lord as to the Divine good; therefore by "the prince of the earth," is signified, that all truth from good in the church is from Him. The reason why this is signified by "the prince of the kings of the earth," is, that by "kings" in the spiritual sense of the Word, are meant those that are in truths from good, and abstractly, truths from good; and by "earth" is meant the church. That this is the signification of "kings" and "earth," may be seen below (n. 20, 285).
To Him that loveth us and washeth us from our sins, signifies, who out of love and mercy reforms and regenerates men by His Divine truths from the Word. That "to wash us from our sins" is to purify us from evils, thus to reform and regenerate, is evident; for regeneration is spiritual washing. But that by "His blood," is not meant the passion of the cross, as many believe, but the Divine truth proceeding from Him, may appear from many passages in the Word, which it would be too prolix to adduce here, but they will be adduced below (n. 379, 653). In the meantime, see what is said and shown concerning the signification of the Lord's flesh and blood in the Holy Supper, as set forth in The New Jerusalem and Its Heavenly Doctrine, published at London in the year 1758 (n. 210-222); and concerning spiritual washing, which is regeneration, in the same (n. 202-209).
Verse 6. And maketh us kings and priests, signifies who gives to those who are born of Him, that is, who are regenerated, to be in wisdom from Divine truths, and in love from Divine goods. It is known that in the Word the Lord is called "king," and also "priest"; He is called "king" from Divine wisdom, and "priest" from Divine love; therefore, they who are in wisdom from the Lord are called "sons of the king," and also "kings;" and they who are in love from Him, are called "ministers" and "priests;" for the wisdom and love with them is not from themselves, thus not their own, but the Lord's. Hence it is that these are meant in the Word by "kings" and "priests;" not that they are such, but that the Lord is such in them, and causes them to be so called. They are also called "born of Him," "sons of the kingdom," "sons of the Father," and "heirs;" "born of him" (John 1:12, 13), that is, born again, or regenerated (John 3:3 seq.); "sons of the kingdom" (Matt. 8:12; 8:38); "sons of the Father in heaven" (Matt. 5:45); "heirs" (Ps. 127:3; 1 Sam. 2:8; Matt. 25:34); and because they are called heirs, sons of the kingdom, and born of the Lord as their Father, they are called "kings and priests;" then also it is said that: They all sit with the Lord upon His throne (Rev. 3:21). [2] There are two kingdoms into which the entire heaven is distinguished, the spiritual kingdom and the celestial kingdom; the spiritual kingdom is what is called the Lord's royalty, and as all who are therein are in wisdom from truths, therefore they are meant by "the kings," which the Lord will make those men who are in wisdom from Him; and the celestial kingdom is what is called the Lord's priesthood, and because all who are there, are in love from goods, therefore they are meant by "priests," which the Lord will make those men who are in love from Him: in like manner, the Lord's church upon earth is distinguished into two kingdoms; concerning those two kingdoms, see the work on Heaven and Hell, published in London in the year 1758 (n. 24, 226). [3] He who does not know the spiritual signification of "kings and priests," may be hallucinated 20-1 by many things which are related concerning them in the prophets and in Revelation; as in these in the prophets: The sons of strangers shall build up thy walls, and their kings shall minister unto thee; thou shalt suck the milk of the Gentiles, yea thou shalt suck the breasts of kings; that thou mayest know that I Jehovah am thy Saviour and thy Redeemer (Isa. 60:10, 16). Kings shall be thy nursing fathers, and their princesses thy nursing mothers (Isa. 49:23). And in other places, as in (Gen. 49:20; Ps. 2:10; Isa. 14:9; 24:21; 52:15; Jer. 2:26; 4:9; 69:3; Lam. 2:6, 9; Ezek. 7:26, 27; Hos. 3:4; Zeph. 1:8). By "kings" in these passages, kings are not meant, but those who are in Divine truths from the Lord, and abstractly Divine truths, from which is wisdom. Neither are kings meant by "the king of the south" and "the king of the north" who waged war with each other (Dan. 11:1 seq.); but by "the king of the south" are meant those who are in truths, and by "the king of the north" those who are in falsities. [4] In like manner in Revelation, where kings are frequently mentioned; as in these passages: The sixth angel poured out his vial upon the great river Euphrates, and the water thereof was dried up, that the way of the kings from the rising of the sun might be prepared (Rev. 16:12). The kings of the earth have committed whoredom with the great harlot that sitteth upon many waters (Rev. 17:2). All nations have drunk of the wine of the wrath of the whoredom of Babylon, and the kings of the earth have committed whoredom with her (Rev. 18:3). And I saw the beast, and the kings of the earth, and their armies gathered together to make war with Him that sitteth on the white horse (Rev. 19:19). And the nations which are saved shall walk in His light, and the kings of the earth shall bring their glory and honor into the New Jerusalem (Rev. 21:24); and in other places (as in Rev. 16:14; 17:2, 9-14; 18:9-10). By kings are here meant those who are in truths, and, in the opposite sense those who are in falsities; and abstractly, truths or falsities. By "the whoredom of Babylon with the kings of the earth" is meant the falsification of the truth of the church; that Babylon, or the woman who sat upon the scarlet beast, did not commit whoredom with the kings, but that she falsified the truths of the Word, is evident. [5] From this it is evident that by "kings," that the Lord will make those who are in wisdom from Him, is not meant that they will be kings, but that they will be wise. That this is so, enlightened reason also sees. So in the following: Thou hast made us unto our God kings and priests, that we may reign upon the earth (Rev. 5:10). That the Lord, by "a king," meant truth, is evident from his own words to Pilate: Pilate said unto Him, Art thou not a king then? Jesus answered, Thou hast said that I am a king. For this was I born, and for this I came into the world, that I should give testimony to the truth; everyone that is of the truth heareth My voice. Pilate saith unto Him, What is truth? (John 18:37-38). "To bear witness unto the truth," means that He Himself is the truth; and because from it He called Himself "a king," Pilate said, "What is truth," that is, is truth a king? That "priests" signify those who are in the good of love, and abstractly the goods of love, will appear in what follows.
Unto God and his Father signifies thus images of His Divine wisdom, and of His Divine love. By "God and Father," in the spiritual sense, two persons are not meant; but by "God" is meant the Divine as to wisdom, and by "Father" the Divine as to love; for there are two things in the Lord, the Divine wisdom and the Divine love, or the Divine truth and the Divine good; these two are meant in the Old Testament by "God" and "Jehovah," and here, by "God" and "Father." Now because the Lord teaches, that He and the Father are one, and that He is in the Father and the Father in Him (John 10:30; 14:10, 11), by God and the Father are not meant two persons, but the Lord alone. The Divine also is one and indivisible, therefore by "Jesus Christ made us kings and priests unto God and His Father" is signified, that they appear before Him as images of His Divine wisdom and of His Divine love; for in these two consists the image of God in men and angels. That the Divine, which in itself is one, is designated by various names in the Word, may be seen in Doctrine of the New Jerusalem concerning the Lord. That the Lord Himself is also the Father, is evident from the following places. In Isaiah: For unto us a Boy is born, unto us a Son is given, and His name shall be called Wonderful, God, Hero, the Father of eternity, the Prince of Peace (Isa. 9:6). Thou, Jehovah, art our Father, our Redeemer, Thy name is from an age (Isa. 63:16); and in John: If ye had known Me, ye should have known My Father also, and from henceforth ye know Him, and have seen Him. Philip saith unto Him, Lord, show us the Father. Jesus saith unto him, he that hath seen Me hath seen the Father, therefore how sayest thou, Show us the Father? Believe Me, that I am in the Father, and the Father in Me (John 14:7-9, 11). See n. 962, below.
To Him be glory and might unto the ages of ages, signifies, to whom alone belong Divine majesty and Divine omnipotence to eternity. By "glory" in the Word, where the Lord is treated of, is meant the Divine majesty; this being predicated of His Divine wisdom; and by "might," is meant the Divine omnipotence, this being predicated of His Divine love; and by "ages of ages," is meant eternity. That such is the meaning of "glory," "might," and "ages of ages," when spoken of Jehovah or the Lord, may be confirmed from many passages in the Word.
Amen, signifies Divine confirmation from the truth, thus from Himself. "Amen" signifies truth; and because the Lord was truth itself, He so often said, "Amen, I say unto you," (as in Matt. 5:18, 26; 6:16; 10:23, 42; 17:20; 18:13, 18; 25:12; 28:20; John 3:11; 5:19, 24, 25; 6:26, 32, 47, 53; 8:34, 51, 58; 10:7; 13:16, 20, 21; 21:18, 25); and in the following passage in Revelation: These things saith the Amen, the faithful and true witness (Rev. 3:14); that is, the Lord. That the Lord is the truth itself, He Himself teaches in John 14:6; 17:19.
Verse 7. Behold He cometh with the clouds of heaven, signifies that the Lord will reveal Himself in the literal sense of the Word, and will open its spiritual sense in the end of the church. He who does not know anything of the internal or spiritual sense of the Word, cannot know what was meant by the Lord that "He will come in the clouds of heaven"; for He said to the high priest, who adjured Him to say whether He was the Christ the Son of God: Thou hast said I am; and ye shall see the Son of man sitting on the right hand of power, and coming with the clouds of heaven (Matt. 26:63-64; Mark 14:61-62). And where the Lord speaks to His disciples of the consummation of the age, He says: And then shall appear the sign of the Son of man; and they shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:30; Mark 13:26). By "the clouds of heaven" in which He is to come, nothing else is meant but the Word in its literal sense; and by "the glory" in which they will see Him, the Word in its spiritual sense. That this is the case, is difficult to be believed by those who do not think beyond the sense of the letter of the Word; with such, "a cloud" is a cloud, and thence is their belief that the Lord will appear in the clouds of heaven, when the Last Judgment is at hand. But this idea falls, when it is known what "a cloud" is, and that it is the Divine truth in ultimates, thus the Word in the sense of the letter. [2] In the spiritual world there appear clouds as well as in the natural world; but the clouds in the spiritual world appear beneath the heavens, with those who are in the sense of the letter of the Word, darker or brighter according to their understanding and reception of the Word; the reason is, that the light of heaven there is the Divine truth, and darkness there is falsities; consequently "bright clouds" are the Divine truth veiled in appearances of truth, such as the Word is in the letter with those who are in truths; and "dark clouds" are the Divine truths covered with fallacies and confirmed appearances, such as the Word is in the letter with those who are in falsities. I have often seen those clouds, and it was evident whence and what they are. Now because the Lord, after the glorification of His Human, was made the Divine truth, or the Word, even in ultimates, He said unto the high priest, that, "Hereafter they should see the Son of man coming in the clouds of heaven." [3] But His saying to His disciples, that "in the consummation of the age the sign of the Son of man should appear, and that they should see Him coming in the clouds of heaven with power and glory," signifies that at the end of the church, when the Last Judgment shall take place, He will appear in the Word, and reveal the spiritual sense, which is also accomplished at this day, because now is the end of the church, and the Last Judgment has taken place, as may appear from the small works recently published. This, therefore, is what is meant in Revelation, by "behold He cometh with clouds": also in the following passages: I saw, and behold, a white cloud, and upon the cloud one sat like unto the Son of man (Rev. 14:14). As also in Daniel: I saw in the night visions, and behold the Son of man coming with clouds (Dan. 7:13). That by "the Son of man" is meant the Lord as to the Word, may be seen in The Doctrine of the New Jerusalem concerning the Lord (n. 19-28). [4] That also by "clouds" in other parts of the Word, is meant the Divine truth in ultimates, and thence the Word in the letter, may be seen in other passages where clouds are mentioned; as in these: There is none like unto the God of Jeshurun, who rideth upon the heaven, and in magnificence upon the clouds (Deut. 33:26). Sing unto God, praise His name, extol Him that rideth upon the clouds (Ps. 68:4). Jehovah rideth upon a light cloud (Isa. 19:1). "To ride upon the clouds," signifies to be in the wisdom of the Word, for "a horse" signifies the understanding of the Word; who cannot see that Jehovah does not ride upon the clouds? God rode upon a cherub, and placed the clouds of the heavens His tent (Ps. 18:10-11). Here there is a similar signification; "cherubs" also signify the Word, as may be seen below (n. 239, 672); tent signifies a habitation. [5] Jehovah layeth the beams of His chambers in the waters, He maketh the cloud His chariot (Ps. 104:3). "Waters" signify truths, "chambers" signify doctrinals, and "chariot" doctrine, all which, because they are from the sense of the letter of the Word, are called "clouds." He bindeth up the waters in His clouds, and the cloud is not broken under them; He spreadeth His cloud over His throne (Job 26:8-9). In like manner: God caused the light of His cloud to shine (Job 37:15). Give ye strength unto God, strength upon the clouds (Ps. 68:34). "The light of a cloud" signifies the Divine truth of the Word, and "strength" signifies Divine power there. [6] Thou, O Lucifer, hast said in thine heart, I will ascend above the heights of the cloud; I will become like the Most High (Isa. 14:14). Forsake ye, Babylon, for she hath lifted herself up even to the clouds (Jer. 51:9). By "Lucifer," and "Babylon" are signified those who profane the goods and truths of the Word, therefore these truths are meant there by "clouds." Jehovah spread a cloud for a covering (Ps. 105:39). Jehovah createth upon every habitation of Zion a cloud by day, for upon all the glory shall be a covering (Isa. 4:5). Here, also, by "cloud," is meant the Word in the sense of the letter, which sense, as it includes and covers the spiritual sense, is called "a covering upon the glory." That the literal sense of the Word is a covering, lest its spiritual sense should be injured, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 33); and that it is a guard (n. 97). [7] The Divine truth in ultimates, which is the same with the Word in the sense of the letter, is also represented by the "cloud," in which Jehovah descended upon Mount Sinai, and promulgated the law (Exod. 19:9; 34:5). Also by the "cloud" which covered Peter, James, and John, when Jesus was transfigured, concerning which it is written: While Peter yet spake, behold a cloud overshadowed them, and behold a voice out of the cloud saying, This is my beloved Son, hear ye Him (Matt. 17:5; Mark 9:7; Luke 9:34-35). The Lord in this transfiguration, caused Himself to be seen as the Word; therefore a cloud overshadowed them, and a voice was heard out of the cloud, that He is the Son of God; "the voice out of the cloud" is out of the Word. That by "cloud," in the opposite sense, is meant the Word as to the sense of the letter falsified, will be seen elsewhere.
And every eye shall see Him, signifies that all who are in the understanding of Divine truth from affection will acknowledge Him. In the spiritual sense, by "eye" is not meant the eye, but the understanding; therefore, "every eye shall see Him," signifies that all who are in the understanding of Divine truth from affection will acknowledge Him, because they alone understand and acknowledge. The rest see indeed and also understand, but do not acknowledge; the former, then, are signified, because it follows, that "they also who pierced Him" will see Him, by whom are meant those who are in falsities. That "the eye" signifies the understanding, will be seen below (n. 48).
And they also who pierced Him, signifies that they also will see who are in falsities in the church. By "piercing" Jesus Christ nothing else is meant than to destroy His Divine truth in the Word. This, also, is meant by: One of the soldiers pierced His side, and there went forth blood and water (John 19:34.) "Blood and water" are the Divine truth, spiritual and natural, thus the Word in its spiritual and in its natural sense; and "to pierce the Lord's side" is to destroy both by falsities, as was also done by the Jews; for all things of the Lord's passion represented the state of the Jewish church as to the Word, on which subject, see The Doctrine of the New Jerusalem concerning the Lord (n. 15-17). The reason why "piercing" Him, signifies to destroy the Word by falsities, is, because this is said of Jesus Christ, who presently is called the Son of man, and by the Son of man is meant the Lord as to the Word, therefore "to pierce the Son of man," is to do the same to the Word.
And all the tribes of the earth shall wail, signifies that this will be when there are no longer any goods and truths in the church. That "the tribes of the earth" signify the goods and truths of the church, will be seen in the explanation of the seventh chapter, where the twelve tribes of Israel are treated of; "wailing" signifies lamentation that they are dead. The same is meant here as by the Lord's words in Matthew: After the affliction of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven; and then shall appear the sign of the Son of man, and then shall all the tribes of the earth wail (Matt. 24:29-30). These things are said of the consummation of the age, which is the end of the church; "the sun shall be darkened," signifies that there is no longer any love and charity; "the moon shall not give her light," signifies that there is no longer any intelligence and faith; "the stars shall fall from heaven," signifies that there are no longer any knowledges of good and truth; "all the tribes of the earth shall wail," signifies that there are no longer any goods and truths; "affliction" signifies that state of the church.
Even so, Amen, signifies the Divine confirmation that so it will be. This is evident from what was explained above (n. 23).
Verse 8. And I am the Alpha and the Omega, the Beginning and the End, signifies Who is the Self-existing and the Only from firsts to ultimates, from Whom all things are; thus Who is Love Itself and the Only Love, Wisdom Itself and the Only Wisdom, Life Itself and the Only Life in Himself, and thus the Creator Himself and the Only Creator, Saviour and Enlightener from Himself, and thence the All in all of heaven and the church. These and many more things besides are contained in the above words, by which the Lord is described. That they are spoken of the Lord, and, indeed, of His Human, is very evident, for it follows that John heard a voice, saying: I am the Alpha and the Omega, the First and the Last; and He turned to see the voice that spake with him, and saw the Son of man in the midst of seven lampstands (Rev. 1:10-13). Who, also, a little further on, says: I am the First and the Last, I am He that liveth and was dead (Rev. 2:8). But that all the particulars above enumerated are contained in these words cannot be confirmed briefly, for to confirm them fully would require many sheets; still they are in part confirmed in The Angelic Wisdom concerning the Divine Love and Wisdom, recently published in Amsterdam, which see. The Lord calls Himself " the Alpha and the Omega, the Beginning and the End," because "Alpha and Omega" refer to His Divine love, and "Beginning and End," to His Divine wisdom; for there is, in every particular of the Word, a marriage of love and wisdom, or of good and truth; on which subject, see The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 80-90). [2] The Lord is called "the Alpha and the Omega," because Alpha is the first letter and Omega the last in the Greek Alphabet, and therefore they signify all in the aggregate. The reason is, that every letter of the alphabet, in the spiritual world, signifies something; and a vowel, because it is serviceable for sound, something of affection or love. From this origin, spiritual and angelic speech, and, also, the Scriptures, are derived; but this is an arcanum hitherto unknown. For there is a universal language in which all angels and spirits are; and this has nothing in common with any language of men in the world. Every man comes into this language after death; for it is implanted in every man from creation, therefore they all can understand each other in the whole spiritual world. It has been granted me frequently to hear that language, and also to speak it; and I have compared it with the languages in the world, and have found that it does not, even in the smallest particular, make one with any natural language on the earth. It differs from these in its first principle, which is, that each letter of every word has a sense and signification peculiar to itself, as well in speaking as in writing. Therefore it is that the Lord is called the Alpha and the Omega, which signifies that He is the All in all of heaven and the church; and as these two letters are vowels, they have relation to love, as was said above. Concerning this language, and the writing of it, flowing from the spiritual thought of the angels, something may be seen in The Angelic Wisdom concerning the Divine Love and Wisdom (n. 295).
Saith the Lord, Who is, and Who was, and Who is to come. That this signifies who is eternal and infinite, and Jehovah, may be seen above (n. 13), where this is explained.
The Almighty, signifies who is, lives, and has power from Himself, and who rules all things from firsts by ultimates. Since all things are from the Lord, and are created from the firsts which are from Him; and nothing is given which does not exist therefrom, as is abundantly shown in the Angelic Wisdom concerning the Divine Love and Wisdom, it follows, that He is omnipotent. Suppose One from whom are all things; are not all things of that One, upon whom they depend in order, like the links of a chain upon their hook; or like the blood vessels of the whole body upon the heart; or as each and everything in the universe on the sun? Thus do all things depend on the Lord, who is the sun of the spiritual world, from whom is all the essence, life, and power, with those who are under that sun. In a word, "from Him we live, and move, and have our being" (Acts 17:28). This is the Divine omnipotence. That the Lord rules all things from firsts by ultimates, is an arcanum never before revealed; but it is now explained in The Doctrine of the New Jerusalem concerning the Lord and Doctrine of the Sacred Scripture in many places; and also in The Angelic Wisdom concerning the Divine Providence (n. 124); and Divine Love and Wisdom (n. 221). It is known that the Divine because it is infinite, does not fall into the ideas of the thought of any man nor of any angel, because they are finite, and the finite does not have the capacity of perceiving the infinite; still, that it may in some manner be perceived, it has pleased the Lord to describe His infinity by these words: I am the Alpha and the Omega, the Beginning and the End; Who is, and Who was, and Who is to come, the Almighty. These words, therefore, include all things which angel and man can ever think, spiritually and naturally, concerning the Divine; which things, in general, are what were adduced above universally.
Verse 9. I, John, who also am your brother and companion, signifies those who are in the good of charity, and thence in the truths of faith. It was said above (n. 5), that the apostle John represented those who are in the good of charity; and those who are in the good of charity are also in the truths of faith, because charity is the soul and life of faith; hence it is, that John calls himself the brother and companion of those in the church to whom he writes, for he wrote to the seven churches. By "brother," in the spiritual sense of the Word, is meant one who is in the good of charity; and by "companion" one who is thence in the truths of faith; for all are, as it were, in consanguinity by charity, but in affinity by faith; for charity conjoins; not so faith, except it be from charity. When faith is from charity, then charity conjoins, and faith consociates; and since they make one, therefore the Lord commanded that all should be "brethren," for he says: One is your Teacher, Christ, but all ye are brethren (Matt. 23:8). [2] The Lord, also, calls those "brethren" who are in the good of charity, or in the good of life; for He said: My mother and my brethren are these, who hear the Word of God, and do it (Luke 8:21; Matt. 12:49; Mark 3:33-35). By "mother," is meant the church, and by "brethren," those who are in charity; and because the good of charity is a "brother," therefore the Lord calls those who are in it "brethren," also in Matt. 25:40, and so also disciples (Matt. 28:10; John 20:17). But we do not read that the disciples called the Lord brother, because "brother" is the good which is from the Lord; this is comparatively as it is with a king, prince, and magnate, who call their relatives and neighbors brethren, but yet the latter do not in their turn call them so; for the Lord says: One is your Teacher, Christ, but all ye are brethren (Matt. 23:8); also: Ye call me Master and Lord; and ye say rightly, for so I am (John 13:13). [3] The sons of Israel called all those brethren who were from their father Jacob; and in a more extensive sense, those also who were from Esau; but such as were not from them they called companions. But because the Word, in its spiritual sense, treats only of those who are in the Lord's church, therefore in that sense, by "brethren," are meant those who are in the good of charity from the Lord, and by "companions," those who are in the truths of faith; as in the following passages: Thus shall ye say everyone to his companion, and everyone to his brother, What hath Jehovah answered? (Jer. 23:35). Ye have not proclaimed liberty everyone to his brother, and everyone to his companion (Jer. 34:17). Let no one press his companion, nor his brother (Deut. 15:1, 2). For my brethren and companions' sakes, I will now say (Ps. 122:8). Everyone helpeth his companion, and saith to his brother, Strengthen thyself (Isa. 41:6). And in the opposite sense: Take ye heed everyone of his companion, and trust not in any brother; for every brother will supplant, and every companion slandereth (Jer. 9:4). I will mingle Egypt with Egypt, that one may fight against his brother, and against his companion (Isa. 19:2); and in other places. These are adduced, that it may be known why John calls himself "brother and companion;" and that by "brother" in the Word, is meant one who is in charity or in good, and, by "companion" one who is in faith or in truth. But because charity is from faith, therefore none are called "companions" by the Lord, but "brethren" or "neighbor;" everyone also is a neighbor according to the quality of good (Luke 10:36-37).
In affliction and in the kingdom and patient expectation of Jesus Christ, signifies which in the church are infested by evils and falsities, but which will be removed by the Lord when He comes. By "affliction" is meant the state of the church when there are no longer any goods of charity and truths of faith, but in place of them evils and falsities; by "the kingdom," is meant the church; and, by "patient expectation of Jesus Christ," is meant the Lord's coming; therefore these words, "In affliction and in the kingdom and patient expectation of Jesus Christ," when collated into one sense, signify when the goods and truths of the church are infested by evils and falsities, but which will be removed by the Lord when he comes. That by "affliction" is meant the state of the church when it is infested by evils and falsities, is evident from the following: In the consummation of the age, they shall deliver you up into affliction, and shall kill you. There shall be great affliction, such as was not from the beginning of the world, nor shall be. After the affliction of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven (Matt. 24:9, 21, 29; Mark 13:19, 24). That "the kingdom" signifies the church, will be seen in what follows.
I was in the island called Patmos, signifies a state and place in which he could be enlightened. The reason that the Revelation was made to John in Patmos, was, because it was an island in Greece, not far from the land of Canaan, and between Asia and Europe; and by "islands" are signified the Gentiles more remote from the worship of God, but yet which are about to draw near to it, because they can be enlightened. The same is signified by Greece; but the church itself is signified by "the land of Canaan"; by "Asia," those of the church who are in the light of truth from the Word; and, by "Europe," those to whom the Word is about to come; thence it is, that by "the island of Patmos," is signified a state and place in which he could be enlightened. That by "islands" in the Word are signified the nations which are more remote from the worship of God, but which yet will draw near to it, is evident from these passages: Honor Jehovah in the Urim, the name of the God of Israel in the Islands of the sea (Isa. 24:15). He shall not extinguish nor break until He set judgment in the earth, and let the islands hope in His law. Sing unto Jehovah a new song, the islands and the inhabitants thereof shall give glory unto Jehovah; and proclaim His praise in the islands (Isa. 42:4, 10, 12). Attend O Islands unto Me; and ye peoples from afar (Isa. 49:1). The islands shall hope in Me, and on Mine arm shall they trust (Isa. 51:5). The islands shall trust in Me, and the ships of Tarshish (Isa. 60:9). Hear the Words of Jehovah, O ye nations, and proclaim it in the Islands from afar (Jer. 31:10). And that they should adore Jehovah everyone in his place, all the Islands of the nations (Zeph. 2:11); and elsewhere. That the same is signified by "Greece," is not so evident from the Word, because Greece is mentioned only in Daniel 8:21; 10:20; 11:2; as also in John 12:20; Mark 7:26. That by "the land of Canaan" is meant the Lord's church, which is thence called "the Holy Land," and "the heavenly Canaan," is evident from many passages in the Word; that by "Asia" are meant those in the church who are in the light of truth from the Word, may be seen above (n. 11); and that by "Europe," those to whom the Word is about to come, is evident.
For the Word of God, and for the testimony of Jesus Christ, signifies that the Divine truth from the Word may be received from the heart and so in the light, and that the Lord's Human might be acknowledged to be Divine; this was explained above (n. 6).
Verse 10. I became in the spirit on the Lord's day, signifies a spiritual state then from Divine influx. "I became in the spirit," signifies the spiritual state in which he was when he was in visions, which state is treated of in what follows. "On the Lord's day," signifies influx then from the Lord; for on that day the Lord is present, because the day is holy. From which it is evident, that "I became in the spirit on the Lord's day," signifies a spiritual state then from Divine influx. Of the prophets we read that they were "in the spirit" or "in vision," also that the Word came to them from Jehovah. When they were in the spirit or in vision, they were not in the body, but in their spirit, in which state they saw such things as are in heaven; but when the Word came to them, then they were in the body, and heard Jehovah speaking. These two states of the prophets are to be carefully distinguished. In the state of vision the eyes of their spirit were opened, and the eyes of their body shut; and then they heard what the angels spoke; or what Jehovah spoke through the angels, and they also saw the things which were represented to them in heaven; and then they sometimes seemed to themselves to be carried from place to place, the body remaining in its place. [2] In this state was John when he wrote Revelation; and sometimes also Ezekiel, Zechariah, and Daniel; and then it is said that they were " in vision," or "in the spirit"; for Ezekiel says: The spirit took me up, and brought me back into Chaldea to the captivity in a vision of God, in the Spirit of God; thus the vision which I saw went up upon me (Ezek.11:1, 24). It is said also that the spirit took him up, and he heard behind him an earthquake, and other things (Ezek. 3:12, 24); also that: The spirit lifted him up between the earth and heaven, and brought him in the visions of God to Jerusalem, and he saw abominations (Ezek. 8:3 seq.). In like manner he was in a vision of God, or in the spirit, when he saw the four animals which were cherubs (Ezek. 1 and 10); as also when he saw the new earth and the new temple, and the angel measuring them (Ezek. 40-48); and it is said that he was in the visions of God (Ezek. 40:2); and that the spirit took him up (Ezek. 43:5). [3] The same was the case with Zechariah, with whom there was an angel at the time, when he saw the man riding among the myrtle trees (Zech. 1:8 seq.); when he saw four horns, and afterwards a man, in whose hand was a measuring line (Zech. 2:1, 5 seq.); when he saw Joshua, the high priest (Zech. 3:1 seq.); when he saw the lampstand and the two olive trees (Zech. 4:1 seq.); when he saw the flying roll and the ephah (Zech. 5:1, 6); and when he saw the four chariots coming out from between two mountains, and horses (Zech. 6:1 seq.). In a similar state was Daniel; when he saw four beasts coming up out of the sea (Dan. 7:1 seq.). And when he saw the battle of the ram and the he-goat (Dan. 8:1 seq.). That he saw these things in visions, he himself said (Dan. 7:1-2, 7, 13; 8:2; 10:1, 7-8), and that the angel Gabriel was seen by him in a vision (Dan. 9:21). [4] It was the same with John; as when he saw the Son of man in the midst of the seven lampstands (Rev. 1); when he saw a throne in heaven, and Him that sat thereon, and four animals round about the throne (Rev. 4); when he saw the book sealed with seven seals (Rev. 5); when he saw the four horses going forth out of the book that was opened (Rev. 6); when he saw the four angels standing upon the four corners of the earth (Rev. 7); when he saw the locusts going forth out of the bottomless pit (Rev. 9); when he saw the angel in whose hand was a little book, which he gave him to eat (Rev. 10); when he heard the seven angels sound with their trumpets (Rev. 11); when he saw the dragon, and the woman whom the dragon persecuted, and the combat of the latter with Michael (Rev. 12); and afterwards, two beasts coming up, one out of the sea, and the other out of the earth (Rev. 13); when he saw the seven angels having the seven last plagues (Rev. 15-16); when he saw the harlot sitting upon the scarlet beast (Rev. 17-18); and afterwards, a white horse, and One sitting thereon (Rev. 19); and lastly, a new heaven and a new earth, and then the New Jerusalem coming down out of heaven (Rev. 21-22). That John saw these things "in the spirit," and "in vision," he himself says (Rev. 1:10; 4:2; 9:17; 21:10); this also is meant by "I saw" wherever it occurs. [5] From these things it is evident that to be "in the spirit" is to be "in vision"; which is effected by the opening of the sight of man's spirit; which, when it is opened, the things which are in the spiritual world appear as clearly as the things which are in the natural world appear before the sight of the body. I can testify that it is so, from the experience of many years. In this state the disciples were when they saw the Lord after His resurrection, wherefore it is said that: "Their eyes were opened" (Luke 24:30, 31). Abraham was in a similar state when he saw the three angels, and spoke with them. So were Hagar, Gideon, Joshua, and others, when they saw the angels of Jehovah; and, in like manner, the boy of Elisha, when he saw the mountain full of chariots and horses of fire round about Elisha; for: Elisha prayed and said, Jehovah, I pray, open his eyes that he may see; and Jehovah opened the eyes of the boy, and he saw (2 Kings 6:17). But as to the Word, it was not revealed in a state of the spirit or in vision, but was dictated to the prophets by the Lord by the living voice; therefore, it is nowhere said that they spoke it from the Holy Spirit, but from Jehovah; see The Doctrine of the New Jerusalem concerning the Lord (n. 53).
And I heard behind me a great voice, as of a trumpet, signifies manifest perception of the Divine truth revealed from heaven. "A great voice," when heard from heaven, signifies the Divine truth, of which presently; it was heard "as a trumpet," because when the Divine truth descends from heaven, it is sometimes so heard by the angels of the lowest heaven, and then is manifestly perceived. Therefore, by "a voice as of a trumpet," is signified manifest perception; of the signification of trumpet, more will be seen below (n. 397, 519). That "a great voice" when heard from heaven signifies Divine truth is evident from these passages: The voice of Jehovah is upon the water, the voice of Jehovah is in power, the voice of Jehovah is with honor, the voice of Jehovah breaketh the cedars, the voice of Jehovah falleth as a flame of fire; the voice of Jehovah maketh the wilderness to tremble; the voice of Jehovah maketh the hinds to bring forth (Ps. 29:3-9). Sing psalms to the Lord ye kingdoms of the earth, behold He will give forth His voice, a voice of strength (Ps. 68:32-33). Jehovah gave forth His voice before His army, for numberless, it doeth His Word (Joel 2:11). Jehovah will give forth His voice from Jerusalem (Joel 3:16). And since "voice" signifies the Divine truth from the Lord, therefore the Lord said that: The sheep hear His voice; they know His voice; and other sheep I have, them also I must bring, and they shall hear My voice; My sheep hear My voice, and I know them, and they follow Me (John 10:3-4, 16, 27). And in another place: The hour cometh, when the dead shall hear the voice of the Son of man, and they that hear shall live (John 5:25). "Voice" here is the Divine truth of the Lord from his Word.
Verse 11. Saying, I am the Alpha and the Omega, the First and the Last, signifies Who is the self-existing, and the Only from firsts to ultimates, from whom are all things; thus Who is love itself and the only love, wisdom itself and the only wisdom, and the life itself and the only life in Himself; and thus the Creator Himself and the only Creator, Saviour, and Enlightener from Himself; and thence the All in all of heaven and the church: Who alone is infinite and eternal, and Jehovah; and that He is the Lord. That all these things, and infinitely more, are contained in these words, may be seen above (n. 13, 29). It was there said, that all the syllables or letters of the alphabet, in the spiritual world, signify things; and that their speech and writing there are thence; and that therefore the Lord describes His Divinity and infinity by Alpha and Omega; by which is signified that He is the All in all of heaven and the church. Since every letter signifies a thing in the spiritual world, and thence in the angelic language; therefore David wrote the 119th Psalm, in order, according to the letters of the alphabet, beginning with Aleph and ending with Thau, as may appear from the initials of the verses there; the like appears in Psalm 111, but not so evidently. Therefore, also, Abram was called Abraham, and Sarai was called Sarah; which was done for the reason that in heaven by Abraham and Sarah, they should not be understood, but the Divine, as is also the case; for the letter "H" involves infinity, because it is only an aspirate; more on this subject may be seen above (n. 29).
And what thou seest, write in a book; that this signifies that it may be revealed to posterity, is evident without explanation.
And send to the churches which are in Asia, signifies for those in the Christian world, who are in the light of truth from the Word. That they are meant by the "churches in Asia," may be seen above (n. 10, 11).
Unto Ephesus, and Smyrna, and Pergamos, and Thyatira, and Sardis, and Philadelphia, and Laodicea, signifies in particular according to the state of reception of each. That all the states of reception of the Lord and of His church are signified by those seven names, in the spiritual sense, will be seen below; for John, when he received this command, was in a spiritual state, and in that state nothing is mentioned by name which does not signify some thing or state; therefore these things which were written by John, were not sent to any church in those places, but were told to their angels, by whom are meant those who receive. That by all the names of places and persons throughout the whole Word, are meant spiritual things, is shown in many places in Arcana Coelestia, published in London, as what is meant by "Abraham," "Isaac," and "Jacob;" also by "Israel," and by the names of his twelve sons; as also, what is meant by various places in the land of Canaan, and by places in the vicinity of that land; as what by Egypt, Syria, Assyria, and other places. It is the same with these seven names. But he who wishes to remain in the sense of the letter, let him remain, since that sense conjoins; only let him know, that by those names the angels perceive things and states of the church.
Verse 12. And I turned to see the voice that spoke with me, signifies inversion of the state of those who are in the good of life, as to the perception of truth in the Word, when they turn themselves to the Lord. John says that he heard a voice behind him (verse 10), and now, that he turned to see the voice; and again, that being turned, he saw seven lampstands; from which it is evident, that he heard a voice from behind, and that he turned himself, to see from whence it proceeded; that there is an arcanum in this, is evident. The arcanum is that before man turns himself to the Lord, and acknowledges Him as the God of heaven and earth, he cannot see the Divine truth in the Word. The reason is, that God is one, both in Person and in essence, in whom there is the Trinity; and that God is the Lord. Therefore, they who acknowledge a Trinity of Persons, look primarily to the Father, and some to the Holy Spirit, and rarely to the Lord, and if to the Lord, they think of His Human as of an ordinary man. When a man does this, he can by no means be enlightened in the Word, for the Lord is the Word, for it is from Him and concerning Him. Therefore they who do not approach the Lord alone, see Him and His Word behind them, and not before them; or backward, and not in front. This is the arcanum which lies concealed in these words: "That John heard a voice behind him, and that he turned to see the voice, and, being turned, saw seven golden lampstands, and in the midst of them the Son of man;" for the voice which he heard came from the Son of man, who is the Lord. [2] That the Lord alone is the God of heaven and earth, He now teaches in a manifest voice, for He says: I am the Alpha and the Omega, the Beginning and the End, saith the Lord, Who is, and Who was, and Who is to come (Rev. 1:8); and here: I am the Alpha and the Omega, the First and the Last (Rev. 1:11); and afterwards: I am the First and the Last (Rev. 1:17; 2:8). That by a "voice," when from the Lord is meant the Divine Truth, may be seen above (n. 37). And that by "John" are meant those of the church, who are in the good of life (n. 5, 6). From these things it may now appear, that by these words: And I turned to see the voice which spake with me, is signified an inversion of the state of those who are in the good of life, as to the perception of truth in the Word, when they turn themselves to the Lord.
And having turned, I saw seven golden lampstands, signifies the New Church, which will be in enlightenment from the Lord out of the Word. That the "seven lampstands" are the seven churches, is said in the last verse of this chapter; and that by the seven churches are meant all who are in the Christian world, and draw near to the church, may be seen above (n. 10); and in particular according to the state of reception of each (n. 41). The reason why the New Church is meant by "the seven lampstands" is, because in it, and in the midst of it, the Lord is; for it is said, that "in the midst of the seven lampstands he saw one like unto the Son of man," and by "the Son of man" is meant the Lord as to the Word. The lampstands were seen to be golden, because gold signifies good, and every church is a church from good which is formed by truths; that "gold" signifies good, will be seen in what follows. [2] Those lampstands were not placed one close to another, or in contact, but at certain distances, forming a kind of circle, as is evident from these words in the subsequent chapter: These things saith He, who walketh in the midst of the seven golden lampstands (Rev. 2:1). Nothing is said of the lamps of those lampstands; but in what follows it is said, that: The Holy Jerusalem (that is, the New Church), hath no need of the sun, neither of the moon, for its lamp is the Lamb, and the nations which are saved shall walk in the light of it (Rev. 21:23-24). And further: They need no lamp, for the Lord God giveth them light (Rev. 22:5); for they who will be of the Lord's New Church, are only lampstands which will give light from the Lord. [3] By the "golden lampstand in the tabernacle," nothing else was represented than the church as to enlightenment from the Lord, concerning which lampstand see (Exod. 25:31 to the end; 37:17-24; Lev. 24:3, 4; Num. 8:2-4). That it represented the Lord's church as to Divine spiritual love, which is love towards the neighbor, may be seen in Arcana Coelestia, published at London (n. 9548, 9555, 9558, 9561, 9570, 9783); also, below (n. 493). By the "lampstand" in Zech. 4 is also signified the New Church to be established by the Lord, because it signifies the new house of God, or the new temple; as is evident from what follows there; and by "the house of God," or "the temple," the church is signified, and in the highest sense, the Lord's Divine Human, as He Himself teaches (John 2:19-21 and elsewhere). But it shall be told what is signified in its order, in Zech. (chap. 4), when "the lampstand" was seen by him. [4] By those things contained from verses 1 to 7, is signified the enlightenment of the New Church by the Lord, from the good of love by truth, "the olive trees" there signify the church as to the good of love; by the things there from verse 8 to 10, is signified that these things are from the Lord; by "Zerubbabel," who is to build the house, thus the church, the Lord is represented; by the things from verse 11 to 14, is signified that in that church there will also be truths from a celestial origin. This explanation of that chapter was given me by the Lord through heaven.
Verse 13. And in the midst of the seven lampstands One like unto the Son of man, signifies the Lord as to the Word, from whom that church is. It is known from the Word, that the Lord called Himself "the Son of God," and also "the Son of man;" that by "the Son of God" He meant Himself as to the Divine Human, and by the "Son of man," Himself as to the Word, is fully demonstrated in The Doctrine of the New Jerusalem concerning the Lord (n. 19-28); and as it is there fully confirmed from the Word, it is unnecessary to add any further confirmation here. Now, because the Lord represented Himself before John as the Word, therefore as seen by him, He is called "the Son of man." He represented Himself as the Word, because the New Church is treated of, which is a church from the Word, and according to the understanding of it. That the church is from the Word, and that such as its understanding of the Word is, such is the church, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 76-79). As the church is a church from the Lord through the Word, therefore the Son of man was seen in the midst of the lampstands; "in the midst" signifies in the inmost, from which the things which are round about, or which are without, derive their essence, here, their light or intelligence. That the inmost is the all in the things which are round about, or without, is shown in many places in The Angelic Wisdom concerning the Divine Love and Wisdom; it is like light and flame in the midst, from which all the circumferences receive light and heat. [2] "In the midst," has the same signification in the following passages in the Word: Cry out and shout, O inhabitant of Zion; for great is the Holy One of Israel in the midst of thee (Isa. 12:6). God is my King working salvation in the midst of the earth (Ps. 74:12). God doing mercy in the midst of the temple (Ps. 48:9). God standeth in the assembly of God; he will judge in the midst of the gods (Ps. 82:1). They are called "gods" who are in Divine truths from the Lord, and, abstractly, the truths themselves: Behold, I send an angel before thee; beware of his face, for My name is in the midst of him (Exod. 23:20-21). "The name of Jehovah" is all the Divine; "in the midst," is in the inmost, and thence in everything of it. "The midst" also signifies the inmost, and thence the all, in many other passages in the Word, where evils are also treated of, as in Isa. 24:13; Jer. 23:9; Ps. 5:9; Jer. 9:4, 5; Ps. 36:1; 55:4; 62:4. These passages are adduced in order to show, that "in the midst of the lampstands" signifies in the inmost, from which the church and everything of it is derived; for the church and everything of it is from the Lord through the Word. That "lampstands" signify the New Church, may be seen above (n. 43).
Clothed with a garment down to the foot, signifies the proceeding Divine, which is the Divine truth. The reason why "a garment down to the foot" signifies the proceeding Divine, which is the Divine truth, is, because garments in the Word, signify truths, thence "a garment down to the foot" [talaris], which is an outer garment, when the Lord is treated of, signifies the proceeding Divine truth. That garments in the Word signify truths is because in heaven they are clothed according to the truths proceeding from their good, concerning which see in the work on Heaven and Hell, published in London in the year 1758 (n. 177-182). In what follows it will also be seen, that nothing else is meant by garments in the Word in its spiritual sense; therefore that nothing else is meant by the Lord's garments, when He was transfigured, which appeared white as the light (Matt. 17:1-4; Mark 9:2-8; Luke 9:28-36). Nor is anything else meant by the Lord's garments which the soldiers divided (John 19:23, 24). That similar things are represented, and thence signified, by the garments of Aaron, may be seen in The Arcana Coelestia, published at London (n. 9814, 10,068); particularly what is signified by "the ephod" (n. 9477, 9824, 10,005); what by "the robe" (n. 9825, 10,005); what by "the tunic" (n. 9826, 9942); and what by "the miter" (n. 9827): for Aaron represented the priestly office of the Lord. Concerning the signification of garments from the Word, see below (n. 166, 328).
And girt about the paps with a golden girdle, signifies the proceeding, and, at the same time, the conjoining Divine, which is the Divine good. That "a golden girdle" has this signification, is, because by "the Lord's breast," and especially by "the paps," His Divine love is signified; thence, by "the golden girdle" which girded them, is signified the proceeding and at the same time the conjoining Divine, which is the Divine good of the Divine love: moreover "gold" signifies good; see below (n. 913). "A zone" or "girdle," in the Word, also signifies the common bond, whereby all things are held together in order and connection; as in Isaiah: There shall go forth a rod out of the stem of Jesse, justice shall be the girdle of His loins, and truth the girdle of His thighs (Isa. 11:1, 5). "The rod going forth out of the stem of Jesse" is the Lord. That the girdle of the ephod and the belt of Aaron's coat, signified conjunction, may be seen in The Arcana Coelestia, published at London (n. 9837, 9944). Since "a girdle" signifies the bond conjoining the goods and truths of the church, therefore when the church with the sons of Israel was destroyed, Jeremiah the prophet was commanded: To buy himself a girdle, and put it upon his loins, and then to hide it in a hole of a rock near the Euphrates; and at the end of days, when he took it, behold it was rotten, and was profitable for nothing (Jer. 13:1-12). By this was represented that at that time there was no good in the church, and thence that truths were dissipated. The like is signified by "girdle" in Isaiah: Instead of a girdle there shall be a rent (Isa. 3:24); and elsewhere. That by the "paps" or "breasts" the Divine love is signified, is evident from those passages in the Word where they are named, as also from their correspondence with love.
Verse 14. And his head, and hairs, were white as wool, like snow, signifies the Divine love of the Divine wisdom in firsts and in ultimates. By the head of man is signified the all of his life; and the all of man's life has relation to love and wisdom, therefore by "the head" is signified wisdom, and also love. But as there is no love without its wisdom, nor wisdom without its love, therefore it is the love of wisdom, which is meant by "the head;" and when the Lord is spoken of, it is the Divine love of the Divine wisdom. But the signification of "the head" will be shown from the Word, below (n. 538, 568). Since, therefore, by "the head" is meant love and at the same time wisdom in their firsts, it follows that by "hair" is meant love and wisdom in their ultimates; and because "hairs" are here spoken of the Son of man, who is the Lord as to the Word, by His "hairs" are signified the Divine good which is of love, and the Divine truth which is of wisdom, in the ultimates of the Word; and the ultimates of the Word are what are contained in the sense of its letter. [2] That the Word in this sense is signified by "the hairs of the Son of man," or of the Lord, seems a paradox, but yet it is true; this may appear from the passages in the Word quoted in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 35-49) where it is also shown, that the Nazarites in the Israelitish church represented the Lord as to the Word in ultimates, which is the sense of its letter. For "Nazarite," in the Hebrew language is hair, or lock of hair; hence Samson, who was a Nazarite from the womb, had power in his hairs. That in like manner the Divine truth is in its power, in the sense of the letter of the Word, may be seen in the above-mentioned Doctrine concerning the Sacred Scripture (n. 37-49). Therefore, also, the high priest and his sons were severely prohibited from shaving the head. For this reason, forty-two boys were torn in pieces by two bears, because they called Elisha, "bald." Elisha, like Elijah, represented the Lord as to the Word; "bald" signifies the Word without its ultimate, which, as was observed, is the sense of the letter, and "bears" signify that sense of the Word separated from its internal sense. They who separate them, appear also in the spiritual world, at a distance, like bears, whence it is evident why it was so done with the boys. Therefore also to induce baldness was the greatest disgrace, and a mark of extreme mourning. [3] For which reason, when the Israelitish nation had perverted all the sense of the letter of the Word, this lamentation was made over them: Her Nazarites were whiter than snow, bright white above milk; their form was darkened more than blackness, they are not known in the streets (Lam. 4:7-8). Also: Every head was made bald, and every shoulder was plucked of its hair (Ezek. 29:18). Shame shall be upon all faces, and baldness upon all heads (Ezek. 7:18). In like manner, Isa. 15:2; Jer. 48:37; Amos 8:10. Because the sons of Israel dispersed by falsities all the sense of the letter of the Word, therefore the Prophet Ezekiel was commanded to represent it by this, that: He should shave the head with a razor, and burn with fire a third part of the hairs, a third part he should smite with a sword, and scatter a third part in the wind, and bind up some in his skirts, and afterwards cast them also into the fire (Ezek. 5:1-4 seq.). [4] Therefore, also, it is said in Micah: Induce baldness and poll thee for sons of thy delights, enlarge thy baldness as the eagle; for they are removed from thee (Micah 1:16). The "sons of delights" are the genuine truths of the church from the Word. And as Nebuchadnezzar, king of Babylon, represented the Babylonian falsification of the Word, and destruction of all truth therein, therefore it came to pass that: His hairs were grown like eagles' feathers (Dan. 4:33). By reason that "hairs" signified that holiness of the Word it is said of the Nazarite that: They should not shave the hair of his head, because that is the Naziriteship of God upon their head (Num. 6:1-21); and therefore it was ordained that: The high priest and his sons should not shave their head, lest they should die, and lest wrath should come upon the whole house of Israel (Lev. 10:6). [5] Now as by "hairs" is signified the Divine truth in ultimates, which, in the church, is the Word in the sense of the letter, therefore, also the like is said of "the Ancient of Days" in Daniel: I beheld till the thrones were cast down, and the Ancient of Days did sit, his garment was white as snow, and the hair of his head like clean wool (Dan. 7:9). That "the Ancient of Days" is the Lord, appears evidently in Micah: Thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall go forth unto Me He who shall be ruler in Israel, and whose goings forth have been from of old, from the days of eternity (Micah 5:2). And in Isaiah, where He is called "the Father of Eternity" (Isa. 9:6). [6] From these passages, and many others, which are not adduced by reason of their abundance, it may appear, that by the "head" and "hairs" of the Son of man, which were "bright white like wool, like snow" is meant the Divine of love and wisdom, in firsts and in ultimates. And as by the Son of man, the Lord is meant as to the Word, it follows, that this also is meant in firsts and in ultimates. Otherwise to what purpose would the Lord here in Revelation, and the Ancient of Days in Daniel, be described as to the hair? That by "hair," the sense of the letter of the Word is signified, appears evidently from those who are in the spiritual world; they who have held the sense of the letter of the Word in contempt, appear bald there; and on the contrary, they who have loved the sense of the letter of the Word, appear there with becoming hair. It is said "as wool," and "as snow," because "wool" signifies good in ultimates, and "snow," truth in ultimates; as also in Isaiah (1:18); for "wool" is from sheep, by which is signified the good of charity, and "snow" is from water, by which are signified the truths of faith.
And His eyes were as a flame of fire signifies the Divine wisdom of the Divine love. By "eyes," in the Word, is meant the understanding, and thence, by the sight of the eyes, intelligence; therefore, when spoken of the Lord, the Divine wisdom is meant; but by a "flame of fire" is signified spiritual love, which is charity; wherefore, when spoken of the Lord, the Divine love is meant; hence, then, by "His eyes were like a flame of fire" is signified the Divine wisdom of the Divine love. That the "eye" signifies the understanding is because they correspond; for as the eye sees from natural light, so does the understanding from spiritual light; wherefore "to see" is predicated of both. That by "eye" in the Word, the understanding is signified, is evident from the following passages: Bring forth the blind people that have eyes, and the deaf that have ears (Isa. 43:8). In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of thick darkness (Isa. 29:18). Then the eyes of the blind shall be opened, and the ears of the deaf (Isa. 35:5). I will give thee for a light of the Gentiles, to open the eyes of the blind (Isa. 42:6-7). This is spoken of the Lord, who, when He comes, will open the understanding of those who are in ignorance of the truth. [2] That this is meant by "opening the eyes" is further evident from these passages: Make the heart of this people fat, and smear their eyes, lest they perchance see with their eyes (Isa. 6:9-10; John 12:40). 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; 30:10). Who shutteth his eyes lest he should see evil (Isa. 33:15). Hear ye this, O foolish people, which have eyes and see not (Ezek. 12:2). The punishment of the shepherd that deserteth the flock; the sword shall be upon his right eye, and his right eye shall be utterly darkened (Zech. 11:17). The plague with which Jehovah shall smite all the people that have fought against Jerusalem; their eyes shall consume away in their sockets (Zech. 14:12). I will smite every horse with amazement, and every horse of the people with blindness (Zech. 12:4). "Horse," in the spiritual sense, is the understanding of the Word (n. 298). Hear me, O Jehovah, my God, enlighten mine eyes, lest I sleep death (Ps. 13:3). [3] That in these passages, by "eyes" is signified the understanding, everyone sees. Hence it is evident what the Lord meant by "eye" in these places: The lamp of the body is the eye; if thine eye be single, thy whole body shall be light; if thine eye be evil, thy whole body shall be darkened. If therefore the light [lumen] that is in thee be darkness, how great is that darkness (Matt. 6:22-23; Luke 11:34). If thy right eye offend thee, pluck it out, and cast it from thee; for it is better for thee to enter into life with one eye, rather than having two eyes to be cast out into the Gehenna of fire (Matt. 5:29; 18:9). By "eye" in these places is not meant the eye, but the understanding of truth. Since by "eye" is signified the understanding of truth, therefore it was among the statutes of the sons of Israel, that: One blind, or disordered in the eye from the seed of Aaron, should not come nigh to offer sacrifice; nor enter within the veil (Lev. 21:18, 20); Then that anything blind should not be offered in sacrifice (Lev. 22:22; Mal. 1:8). [4] From these things it is evident what is meant by "eye," when predicated of a man; hence it follows, that by "eye," when predicated of the Lord, His Divine wisdom is meant, as also His Divine omniscience and providence; as in these passages: Open thine eyes, O Jehovah, and see (Isa. 37:17). I will set mine eyes upon them for good, and I will build them (Jer. 24:6). Behold the eye of Jehovah is upon them that fear Him (Ps. 33:18). Jehovah is in the temple of holiness, His eyes behold, His eyelids try the sons of man (Ps. 11:4). Since by "cherubs" is signified the guard and providence of the Lord lest the spiritual sense of the Word should be injured; therefore it is said of the four animals which were cherubs, that: They were full of eyes before and behind, and their wings were likewise full of eyes (Rev. 4:6, 8); The wheels upon which the cherubs were drawn, were full of eyes round about (Ezek. 10:12). [5] That by "a flame of fire" is meant His Divine love, will be seen in what follows, where "flame" and "fire" are mentioned; and because it is said, that "His eyes were as a flame of fire," the Divine wisdom of the Divine love is signified. That in the Lord there is the Divine love of the Divine wisdom, and the Divine wisdom of the Divine love, and thus a reciprocal union of both, is an arcanum disclosed in The Angelic Wisdom concerning the Divine Love and Wisdom (n. 34-39; and elsewhere).
Verse 15. And His feet were like unto fine brass, as if glowing in a furnace, signifies the Divine good natural. "The feet" of the Lord signify His Divine natural; "fire" or "glowing" signifies good; and "fine brass" signifies the good of natural truth; therefore, by "the feet of the Son of man like unto fine brass, as if glowing in a furnace," is signified the Divine good natural. That "His feet" signify this is from correspondence. There is in the Lord, and therefore from the Lord the Divine celestial, the Divine spiritual, and the Divine natural; the Divine celestial is meant by the "head" of the Son of man; the Divine spiritual, by His "eyes," and by the "breast," which was girt about with a golden girdle; and the Divine natural, by His "feet." [2] Because these three are in the Lord, therefore also they are in the angelic heaven; the third or highest heaven is in the Divine celestial; the second or middle heaven is in the Divine spiritual; and the first or ultimate heaven in the Divine natural. In like manner, the church on the earth; for the whole heaven before the Lord is as one man, in which they who are in the Lord's Divine celestial make the head; they who are in the Divine spiritual make the body; and they who are in the Divine natural make the feet. Hence, also, in every man, because he was created in the image of God, there are these three degrees, and, as these are opened, he becomes an angel either of the third, or of the second, or of the ultimate heaven. Hence, also it is, that in the Word there are three senses; the celestial, the spiritual, and the natural. This may be seen in The Angelic Wisdom concerning the Divine Love and Wisdom, particularly in chapter 3, which treats of these three degrees. That the feet, the soles, and the heels, correspond to natural things with man, and therefore in the Word signify things natural, may be seen in The Arcana Coelestia, published in London (n. 2162, 4938-4952). [3] The Divine natural good is also signified by feet in the following places; in Daniel: I lifted up mine eyes, and saw, behold a man clothed in linen, whose loins were girded with gold of Uphaz; His body was like the beryl, and His eyes as torches of fire, His arms and His feet like the splendor of polished brass (Dan. 10:5-6). In Revelation: I saw an angel come down from heaven, his feet as pillars of fire (Rev. 10:1). And in Ezekiel: The feet of the cherubs were sparkling like the splendor of polished brass (Ezek. 1:7). The reason why the angels and cherubs were seen thus, was because the Divine of the Lord was represented in them. [4] The Lord's church being under the heavens, thus under the Lord's feet, it is therefore called "the footstool of His feet" in the following places: The glory of Lebanon shall come unto thee, to decorate the place of My sanctuary; and I will render the place of My feet honorable; and they shall bow themselves down at the soles of thy feet (Isa. 60:13-14). The heaven is My throne, and the earth is the footstool of My feet (Isa. 66:1). God remembereth not the footstool of His feet in the day of anger (Lam. 2:1). Adore Jehovah at the footstool of His feet (Ps. 99:5). Lo, we heard of Him in Ephratah [Bethlehem]. We will go into His habitations; we will bow ourselves down at the footstool of His feet (Ps. 132:6-7). Thence it is that: They fell down at the Lord's feet adoring (Matt. 28:9; Mark 5:22; Luke 8:41; John 11:32). Also that: They kissed His feet and wiped them with their hairs (Luke 7:37, 38, 44-46; John 11:2; 12:3). [5] As by "feet" is signified the natural, therefore the Lord said to Peter, when He washed his feet: He that is washed, needeth not save to wash his feet, and the whole is clean (John 13:10). "To wash the feet" is to purify the natural man; and when this is purified, the whole man is also purified; as is shown in many passages in The Arcana Coelestia and in The Doctrines of the New Jerusalem. The natural man, which is also the external man, is purified, when he shuns the evils which the spiritual or internal man sees to be evils and that they ought to be shunned. [6] Now since the natural of man is meant by "feet," and this perverts all things if it be not washed or purified; therefore the Lord says: And if thy foot offend thee cut it off; it is better for thee to enter into life halt, than having two feet to be cast into Gehenna, into the unquenchable fire (Mark 9:45). Here the foot is not meant, but the natural man. The same is meant by "trampling under foot the good pasture," and by "troubling the waters with their feet" (Ezek. 32:2; 34:18-19; Dan. 7:7, 19; and in other places). [7] Since by the Son of man is meant the Lord as to the Word, it is evident, that by His "feet" is also meant the Word in its natural sense; which is much treated of in Doctrine of the New Jerusalem concerning the Sacred Scripture; as also that the Lord came into the world, that He might fulfill all things of the Word, and thereby be made the Word also in ultimates (n. 98-100). But this arcanum is for those who will be in the New Jerusalem. [8] The Lord's Divine Natural is also signified by: The brazen serpent, which was set up by the command of Moses in the wilderness; by looking upon which, all who had been bitten by serpents were healed (Num. 21:6, 8-9). This signified the Lord's Divine natural, and that they are saved who look to it, the Lord Himself teaches in John: As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in Him should not perish, but have eternal life (John 3:14-15). The reason why the serpent was made of brass, is because brass, as also fine brass signifies the natural as to good, see below (n. 775).
And His voice as the voice of many waters, signifies the Divine truth natural. That a "voice" when from the Lord signifies the Divine truth, may be seen above (n. 37); that "waters" signify truths, and, specifically, natural truths, which are knowledges from the Word, is evident from many passages in the Word; of which only the following are adduced: The earth is full of the knowledge of Jehovah, as the waters cover the sea (Isa. 11:9). Therefore, with joy shall ye draw waters out of the fountains of salvation (Isa. 12:3). He that walketh righteously and speaketh uprightness bread shall be given him, and water shall be sure (Isa. 33:15-16). The poor and needy seek water, but there is none; their tongue faileth for thirst; I will open rivers on the hillsides, and I will put fountains in the midst of the valleys; I will make the wilderness a pool of water, and the dry land springs of waters, that they may see, acknowledge, attend and understand (Isa. 41:17-18, 20). I will pour water upon him that is thirsty, and floods upon the dry ground, I will pour out my spirit (Isa. 44:3). Thy light shall rise in darkness and thou shalt be like a watered garden, and like a spring of waters whose waters fail not (Isa. 58:10-11). My people have committed two evils; they have deserted me, the fountain of living waters, to cut out for themselves pits, that can hold no waters (Jer. 2:13). And their great men sent their little ones for the waters, they came to the pits and found no waters, they returned with their vessels empty (Jer. 14:3). They have deserted Jehovah, the fountain of living waters (Jer. 17:13). They shall come with weeping; and with weeping will I lead them, I will lead them to the fountain of waters in a straight way (Jer. 31:9). I will break the staff of bread; and they shall drink waters by measure and with astonishment, that they may consume away for their iniquities (Ezek. 4:16-17; 12:18-19; Isa. 51:14). Behold the days shall come, in which I will send a famine in the land, not a famine for bread, nor a thirst for waters, but for hearing the words of Jehovah; and they shall wander from sea to sea; they shall run to and fro to hear the Word of Jehovah, and shall not find it. In that day shall the virgins and youths fail for thirst (Amos 8:11-13). And it shall be in that day that living waters shall go out from Jerusalem (Zech. 14:8). Jehovah is my shepherd, He will lead me to the waters of quietness (Ps. 23:1-2). They shall not thirst, He will make waters to flow out of the rock for them, He will cleave the rock that the waters may flow forth (Isa. 48:21). O God, I seek thee in the morning, my soul thirsteth, I am weary without waters (Ps. 63:1). Jehovah sendeth the Word, He causeth the wind to blow, that the waters may flow (Ps. 147:18). Praise Jehovah, ye heavens of heavens, and ye waters above the heavens (Ps. 148:4). Jesus, sitting at the fountain of Jacob, said unto the woman, Whosoever drinketh of this water, shall thirst again; but whosoever drinketh of the water that I shall give, shall not thirst to eternity; and the water that I shall give, shall be in him a fountain of water springing up into eternal life (John 4:7-15). Jesus said, If anyone thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow streams of living water (John 7:37-38). I will give unto him that thirsteth of the fountain of the water of life freely (Rev. 21:6). He showed me a river of water of life, going out of the throne of God, and of the Lamb (Rev. 22:1). The Spirit and the Bride say, Come; and let him that heareth say, Come; and let him that thirsteth come, and whosoever will, let him take the water of life freely (Rev. 22:17). By "waters" in these passages are meant truths; hence it is evident that by "the voice of many waters" is meant the Divine truth of the Lord in the Word; as, also, in these places: Behold, the glory of the God of Israel came from the way of the east, and His voice was like the voice of many waters; and the earth was lighted by His glory (Ezek. 43:2). I heard a voice from heaven as the voice of many waters (Rev. 14:2). The voice of Jehovah is upon the waters, Jehovah is upon many waters (Ps. 29:3). When it is known that by "waters" in the Word are meant truths in the natural man, it may appear what was signified by washings, in the Israelitish church; and also what is signified by baptism; and likewise by these words of the Lord, in John: Except a man be born of water, and of the Spirit, he cannot enter the kingdom of God (John 3:5). To be born "of water" signifies to be born by truths; and "of the Spirit" signifies by a life according to them. That "waters" in the opposite sense signify falsities, will be seen in what follows.
1-1 In the original Latin "of the kings" is omitted.
1-2 The clause in brackets is omitted in the Latin, but appears in the explanation below (n. 39).
1-3 In the original Latin "white" is omitted, but is in the text of the chapter.
3-1 The Hebrew has "us." In AE 409, we also read "you."
20-1 deceived
