Verse 28. And I will give him the morning star, signifies intelligence and wisdom then. That by "stars" are signified the knowledges of good and truth, may be seen above (n. 51); and because by them is intelligence and wisdom, therefore these are signified by "the morning star." It is called "the morning star" because intelligence and wisdom will be given them by the Lord, when He shall come to establish the New Church, which is the New Jerusalem; for He says: That which ye have, hold fast till I come (Rev. 2:25). By which is signified, that they must retain the few truths which they know concerning charity and its faith from the Word, and live according to them, even until the New Heaven and the New Church are formed, which is the Coming of the Lord (n. 145). [2] It is called "the morning star" because by "morning" is signified the Coming of the Lord, when there is a New Church. That this is meant by "morning" in the Word, appears from the following passages: Until the evening and morning two thousand three hundred; then shall the sanctuary be justified; the vision of the evening and morning is truth (Dan. 8:14, 26). He calleth to me out of Seir, Watchman, watchman, what of the night? The watchman said, The morning cometh, and also the night (Isa. 21:11-12). By "the evening" and "the night" is signified the last time of the old church, and by "the morning" the first time of the New Church. The end is come, the morning is come upon thee, O thou inhabitant of the earth; behold the day it is come, the morning hath gone forth (Ezek. 7:6-7, 10). Jehovah in the morning, in the morning He will give His judgment in light, He faileth not (Zeph. 3:5). God is in the midst of her, God shall help her when the morning appeareth (Ps. 46:5). I have waited for Jehovah; my soul doth wait for the Lord more than they that watch for the morning, that watch for the morning; for with Him is plenteous redemption, and He shall redeem Israel (Ps. 130:5-8; and in other places). [3] By "morning" in these passages is meant the Lord's Coming, when He came into the world and established a New Church; in like manner now. And because the Lord alone gives those who will be of His New Church intelligence and wisdom; and all things which the Lord gives are Himself because they are of Himself, therefore the Lord says that He Himself is "the morning star": I am the root and offspring of David, the bright and morning star (Rev. 22:16). He is called also "the morning" in 2 Samuel: The God of Israel said, the Rock of Israel spoke to me, He is as the light of the morning, a morning without clouds (2 Sam. 23:3-4).
Verse 29. He that hath an ear, let him hear what the Spirit saith unto the churches, signifies that he who understands these things, ought to obey what the Divine truth of the Word teaches those who will be of the New Church, which is the New Jerusalem, as above (n. 87).
To the above I will add something Memorable, concerning the lot of those after death, who have confirmed themselves in faith alone even to justification, both in doctrine and life. 1. When they are dead and revive as to the spirit, which generally takes place on the third day after the heart has ceased to beat, they appear to themselves in a body like that which they had before in the world, even so that they know no otherwise than that they are living in the former world; yet they are not in a material body, but in a spiritual body, which appears before their senses, which are also spiritual, as if it was material, although it is not. 2. After some days they see that they are in a world where there are various societies instituted, which world is called the world of spirits, and is intermediate between heaven and hell. All the societies there, which are innumerable, are wonderfully arranged according to natural affections, good and evil. The societies arranged according to good natural affections communicate with heaven, and the societies arranged according to evil affections communicate with hell. 3. The novitiate spirit, or the spiritual man, is conducted and introduced to various societies, both good and evil, and is explored whether he is affected by truths, and how; and whether he is affected by falsities, and how. 4. If he is affected by truths, he is withdrawn from evil societies, and introduced into good societies, and also into various ones, until he comes into a society corresponding with his Own natural affection, and there he enjoys the good which agrees with that affection; and this until he has put off his natural affection and has put on a spiritual affection, and then he is elevated into heaven. But this takes place with those who in the world have lived a life of charity, and thus also a life of faith, which consists in believing in the Lord, and shunning evils as sins. 5. But they who have confirmed themselves in doctrine and life even to justification by faith alone, by reason of their not being affected by truths, but by falsities, and because they have rejected the goods of charity, which are good works, from the means of salvation, are withdrawn from good societies, and introduced into evil societies, and also into various ones, until they come into the society corresponding to the concupiscences of their love; for he who loves falsities cannot but love evils. 6. But because in the world they had feigned good affections in externals, although in their internals there was nothing but evil affections or concupiscences, they are at first kept by turns in externals; and they who in the world presided over companies of men, are here and there set over societies in the world of spirits, in general or in part according to the extent of the offices they had exercised: but because they neither love truth nor justice, nor are capable of being enlightened so as to know what truth and justice are, therefore after some days they are dismissed. I have seen such transferred from one society to another, and some administration given them in each, but after a short time as often are dismissed. 7. After frequent dismissals, some out of weariness will not, and others from the fear of losing reputation dare not, seek for offices anymore, therefore they withdraw, and sit sad, and then they are led away into a desert, where there are cottages, into which they enter, and work of some kind is given them to do, and as they do it, they receive food, and if they do not do it, they are hungry and receive none, wherefore necessity compels. Food there is similar to the food in our world, but it is from a spiritual origin, and is given from heaven by the Lord to all according to the uses they perform; to the idle, nothing is given, because they are useless. 8. After some time they loathe work, and then they go out of the cottages; and if they have been priests, they desire to build; and there appear then immediately heaps of hewn stones, bricks, rafters, and boards, also heaps of reeds and bulrushes, clay, lime, and bitumen, which when they see, the lust of building is kindled, and they begin to construct a house, taking now a stone, and then wood, now a reed, and then clay, and placing them one upon another without order; but in their own sight in order. But what they build by day falls down by night; and the next day they collect from the rubbish, and build again, and this they continue to do, until they are tired of building. This is done, because they have collected together falsities to confirm salvation by faith alone, and such falsities do not build up the church in any other manner. 9. Afterwards from weariness they go away, and sit solitary and idle; and as the idle have no food given them from heaven, as was before observed, they begin to hunger, and they think of nothing else than how they may get food and satisfy their hunger. When they are in this state, there come to them some of whom they ask alms; and they say, Why do ye thus sit idle? come with us to our houses, and we will give you work to do, and we will feed you. And then they rise up gladly, and go with them to their houses, and there each has his work given him, and food for his work. But because all who have confirmed themselves in falsities of faith are unable to do works of good use, but only works of evil use, neither do they do these faithfully, but only so as to appear for the sake of honor or gain; therefore they leave their works, and only love to converse, talk, walk about, and sleep. And then, because they cannot any longer be induced by their masters to work, they are cast out as useless. 10. When they are cast out, their eyes are opened, and they see a way leading to a certain cavern. When they are come thither, the door is opened, and they enter, and inquire whether there is any food there; and when they receive for answer that there is, they ask leave to remain, and are told that they may, and are introduced and the door shut after them. And then the overseer of that cavern comes and says to them, Ye cannot go out hence any more; behold your companions, they all labor, and as they labor food is given them from heaven. I tell you this that ye may know. And their companions also say, Our overseer knows what work each one is fitted for, and assigns it to each one daily; on the day you finish it, food is given you, but if you do not, neither food nor clothing is given; and if anyone does evil to another, he is cast into a corner of the cavern, upon a certain bed of accursed dust, where he is miserably tormented, until such time as the overseer sees signs of repentance in him, and then he is released, and commanded to do his work. He is told also, that everyone after his task is done is permitted to walk about, to converse, and afterwards to sleep. And he is led into an interior part of the cavern, where there are harlots, from among whom each is permitted to take one for his woman, and promiscuous whoredom is forbidden under punishment. Of such caverns, which are nothing but eternal workhouses, the entire hell consists. It has been granted to me to enter into and have a view of some of them, to the end that I might make it known, and they all were seen to be vile, neither did anyone of them know who, or in what office he had been in the world. But the angel who was with me, told me, that this one had been a servant in the world, this a soldier, this a governor, this a priest, this one in dignity, and that in opulence, and yet that none of them knew otherwise than that they had always been servants and had similar companions, for this reason, because they were all interiorly alike, although they had been unlike exteriorly, and interiors consociate all in the spiritual world. Such is the lot of those who have removed the life of charity, and who thence have not lived that life in the world. 11. With respect to the hells in general, they consist merely of such caverns and workhouses, but those inhabited by satans are different from those inhabited by devils. Satans are they who have been in falsities and thence in evils, and devils are they who have been in evils and thence in falsities. Satans appear in the light of heaven like corpses, and some of them black like mummies; and devils appear in the light of heaven of a dark and fiery color, and some of them black like soot; but they are all as to their faces and bodies, monstrous; yet in their own light, which is like the light of a coal fire, they appear not as monsters, but men: this is granted them that they may be consociated.
Revelation 3 1. And unto the angel of the church in Sardis write: these things saith He that hath the seven spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest and art dead. 2. Be watchful and strengthen the remaining things which are about to die: for I have not found thy works full before God. 3. Remember therefore how thou hast received and heard; and observe, and repent. If therefore thou shalt not watch, I will come upon thee as a thief, and thou shalt not know in what hour I will come upon thee. 4. Thou hast a few names even in Sardis, which have not defiled their garments; and they shall walk with Me in white; because they are worthy. 5. He that overcometh shall be clothed in white garments; and I will not blot out his name out of the book of life; and I will confess his name before My Father, and before His angels. 6. He that hath an ear, let him hear what the Spirit saith unto the churches. 7. And unto the angel of the church in Philadelphia write: these things saith He that is holy, He that is true, He that hath the key of David, He that openeth and no one shutteth, and shutteth and no one openeth. 8. I know thy works: behold, I have set before thee an open door and no one is able to shut it: because thou hast a little power, and hast kept My Word, and hast not denied My name. 9. Behold, I will give from the synagogue of Satan, those who say they are Jews, and are not, but do lie; behold, I will make them to come and adore at thy feet, and to know that I have loved thee. 10. Because thou hast kept the word of My endurance, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. 11. Behold, I come quickly; hold fast that thou hast, that no one take thy crown. 12. Him that overcometh will I make a pillar in the temple of My God, and he shall go no more out; and I will write upon him the name of My God; and the name of the city of My God, the New Jerusalem, which cometh down out of heaven from My God; and My new name. 13. He that hath an ear, let him hear what the Spirit saith unto the churches. 14. And unto the angel of the church of the Laodiceans write: these things saith the Amen, the faithful and true Witness, the beginning of the work of God. 15. I know thy works, that thou art neither cold nor hot. I would thou wert cold or hot. 16. Therefore because thou art lukewarm, and neither cold nor hot, I will vomit thee out of My mouth. 17. Because thou sayest, I am rich, and increased in goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. 18. I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white garments that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye salve that thou mayest see. 19. As many as I love, I rebuke and chasten; be zealous, therefore, and repent. 20. Behold, I stand at the door and knock: If anyone hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. 21. To him that overcometh will I give to sit with Me on My throne, as I overcame, and sit with the Father on His throne. 22. He that hath an ear, let him hear what the Spirit saith unto the churches. THE SPIRITUAL SENSE The contents of the whole chapter This chapter treats of those in the Christian world who are in dead worship, which is without charity and faith; who are described by the church in Sardis (n. 154-171). Those who are in truths from good from the Lord; who are described by the church in Philadelphia (n. 172-197). Those who alternately believe from themselves, and from the Word, and thus profane holy things; who are described by the church in Laodicea (n. 198-223). All of these likewise are called to the New Church of the Lord. The contents of each verse Verse 1. "And unto the angel of the church in Sardis write," signifies to those and concerning those, who are in dead worship, or in worship which is without the goods of charity, and without the truths of faith (n. 154). "These things saith He that hath the seven spirits of God, and the seven stars," signifies the Lord, from whom are all truths, and all the knowledges of good and truth (n. 155). "I know thy works," signifies that the Lord sees all their interiors and exteriors at once (n. 156). "That thou hast a name that thou livest, and art dead," signifies that it may be seen and believed by themselves and by others, that they are spiritually alive, when yet they are spiritually dead (n. 157). Verse 2. "Be watchful," signifies to be in truths and in a life according to them (n. 158). "And strengthen the remaining things which are about to die," signifies that the things which pertain to their worship may receive life (n. 159). "For I have not found thy works full before God," signifies that the interiors of their worship are not conjoined with the Lord (n. 160). Verse 3. "Remember therefore how thou hast received and heard," signifies that they should consider that all worship in the beginning is natural, and afterwards by truths becomes spiritual, besides many other things (n. 161). "And observe and repent," signifies that they should attend to these things, and give life to their dead worship (n. 162). "If therefore thou shalt not watch," signifies here the same as above (n. 163). "I will come upon thee as a thief, and thou shalt not know in what hour I will come upon thee," signifies that the things which are of worship shall be taken from them, and that they shall not know when and how this is done (n. 164). Verse 4. "Thou hast a few names even in Sardis," signifies that among them there are also some who have life in their worship (n. 165). "Which have not defiled their garments," signifies who are in truths, and have not defiled worship by evils of life and falsities thence derived (n. 166). "And they shall walk with Me in white," 154-1 signifies that they shall live with the Lord, because they are in truths from Him (n. 167). Verse 5. "He that overcometh shall be clothed in white garments," signifies that he who is reformed becomes spiritual (n. 168). "And I will not blot out his name out of the book of life," signifies that he shall be saved (n. 169). "And I will confess his name before My Father, and before His angels," signifies that they will be received who are in Divine truths from the Lord (n. 170). Verse 6. "He that hath an ear, let him hear what the Spirit saith unto the churches," signifies here, as before (n. 171). Verse 7. "And unto the angel of the church in Philadelphia write," signifies to those and concerning those, who are in truths from good from the Lord (n. 172). "These things saith He that is holy, He that is true," signifies the Lord as to the Divine truth (n. 173). "He that hath the key of David, He that openeth and no one shutteth, and shutteth and no one openeth," signifies who alone has omnipotence to save (n. 174). Verse 8. "I know thy works," signifies here, as above (n. 175). "Behold, I have set before thee an open door," signifies that heaven is open to those who are in truths from good from the Lord (n. 176). "And no one is able to shut it," signifies that hell cannot prevail against them (n. 177). "Because thou hast a little power," signifies because they know that they can do nothing from themselves (n. 178). "And hast kept My Word," signifies because they live according to the Lord's commandments in His Word (n. 179). "And hast not denied My name," signifies that they are in the worship of the Lord (n. 180). Verse 9. "And I will give from the synagogue of Satan," signifies those who are in falsities as to doctrine (n. 181). "Who say they are Jews, and are not, but do lie," signifies who say that the church is with them, and yet it is not (n. 182). "Behold I will make them to come and adore at thy feet," signifies that many who are in falsities as to doctrine, will receive the truths of the New Church (n. 183). "And to know that I have loved thee," signifies that they shall see that they are loved and received into heaven by the Lord (n. 184). Verse 10. "Because thou hast kept the Word of My endurance," signifies because they have fought against evils (n. 185). "I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth," signifies that they will be protected and preserved in the day of the Last Judgment (n. 186). Verse 11. "Behold I come quickly," signifies the Lord's coming (n. 187). "Hold fast that thou hast," signifies that in the meantime they should remain in their truths and goods (n. 188). "That no one take thy crown," signifies lest wisdom should perish, from which is eternal felicity (n. 189). Verse 12. "Him that overcometh," signifies they who persist in truths from good (n. 190). "Will I make a pillar in the temple of My God," signifies that truths from good from the Lord, with those in whom they abide, sustain the church (n. 191). "And he shall go no more out," signifies that they shall remain there to eternity (n. 192). "And I will write upon him the name of My God," signifies that Divine truth shall be inscribed on their hearts (n. 193). "And the name of the city of My God, the New Jerusalem," signifies that the doctrine of the New Church shall be inscribed on their hearts (n. 194). "Which cometh down out of heaven from My God," signifies which will be from the Divine truth of the Lord such as it is in heaven (n. 195). "And My new name," signifies the worship of the Lord alone, with new things which were not in the former church (n. 196). Verse 13. "He that hath an ear, let him hear what the Spirit saith unto the churches," signifies here, as before (n. 197). Verse 14. "And unto the angel of the church of the Laodiceans write," signifies to those and concerning those, in the church, who alternately believe from themselves, and from the Word, and thus profane things holy (n. 198). "These things saith the Amen, the faithful and true Witness," signifies the Lord as to the Word, which is the Divine truth from Him (n. 199). "The beginning of the work of God," signifies the Word (n. 200). Verse 15. "I know thy works," signifies here, as before (n. 201). "That thou art neither cold nor hot," signifies that they who are such, sometimes deny that the Word is Divine and holy, and at other times acknowledge it (n. 202). "I would thou wert cold or hot," signifies that it is better for them either from the heart to deny the holy things of the Word and of the church, or from the heart to acknowledge them (n. 203). Verse 16. "Therefore because thou art lukewarm, and neither cold nor hot, I will vomit thee out of My mouth," signifies profanation and separation from the Lord (n. 204). Verse 17. "Because thou sayest, I am rich, and increased in goods," signifies that they believe they possess in all abundance the knowledges of good and truth, which are of heaven and the church (n. 206). "And have need of nothing," signifies that they have no need of more wisdom (n. 207). "And knowest not that thou art wretched," signifies that all things which they know concerning them do not at all cohere (n. 208). "And miserable and poor," signifies that they are without the understanding of truth, and without the will of good (n. 209). 154-2 Verse 18. "I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich," signifies an admonition to acquire to themselves the good of love from the Lord by means of the Word, that they may become wise (n. 211). "And white garments that thou mayest be clothed," signifies that they should acquire to themselves the genuine truths of wisdom (n. 212). "And that the shame of thy nakedness may not appear," signifies lest the good of celestial love should be profaned and adulterated (n. 213). "And anoint thine eyes with eye salve, that thou mayest see," signifies that their understanding may be healed (n. 214). Verse 19. "As many as I love, I rebuke and chasten," signifies that because they are now beloved, they cannot but be admitted into temptations (n. 215). "Be zealous, therefore, and repent," signifies that this should be done from the affection of truth (n. 216). Verse 20. "Behold I stand at the door, and knock," signifies that the Lord is present to everyone in the Word, and is there pressing to be received, and He teaches how (n. 217). "If anyone hear My voice, and open the door," signifies he who believes in the Word and lives according to it (n. 218). "I will come in to him, and will sup with him, and he with Me," signifies that the Lord conjoins Himself with them and they with Him (n. 219). Verse 21. "To him that overcometh," signifies such as are in conjunction with the Lord by a life according to His precepts in the Word (n. 220). "Will I give to sit with Me in My throne," signifies that they will have conjunction with the Lord in heaven (n. 221). "As I overcame, and sit with the Father in His throne," signifies as He and the Father are one and are heaven (n. 222). Verse 22. "He that hath an ear, let him hear what the Spirit saith unto the churches," signifies here, as before (n. 223). THE EXPLANATION Verse 1. And unto the angel of the church in Sardis write, signifies to those and concerning those, who are in dead worship, or in worship which is without the goods of charity and without the truths of faith. That they who are in such worship are meant by "the church in Sardis," is evident from what is written to it when understood in the spiritual sense. By dead worship is meant worship alone, which is to frequent temples, to hear preachings, to go to the Holy Supper, to read the Word and books of piety, to talk about God, of heaven and hell, of the life after death, especially of piety, to pray morning and evening, and yet they do not desire to know the truths of faith, nor do they will to do the goods of charity, believing that they have salvation by means of worship alone; when yet worship without truths, and without a life according to them, is only the external sign of charity and faith, within which there may lie concealed all kinds of evils and falsities, if charity and faith are not in them; for of these genuine worship consists; or else the worship is like the skin or surface of any kind of fruit, in which there lies concealed putrid and worm-eaten pulp, which fruit is dead. That such worship reigns in the church at this day, is known.
These things saith He that hath the seven spirits of God, and the seven stars, signifies the Lord, from whom are all truths, and all the knowledges of good and truth. That by "the seven spirits of God" is meant the Divine truth proceeding from the Lord, or the Divine verity, may be seen above (n. 14); and that by "the seven stars" are meant all the knowledges of good and truth from the Word (n. 51), from which is the church in heaven (n. 65). These things are now said by the Lord, because the subject treated of is concerning dead worship and concerning living worship, and worship lives from truths, and from a life according to them.
I know thy works, signifies that the Lord sees all their interiors and exteriors at once, as above (n. 76).
That thou hast a name that thou livest, and art dead, signifies that it may be seen and believed by themselves and by others, that they are spiritually alive, when yet they are spiritually dead. By "having a name," is signified to seem and to be believed to be such; here that they are alive, when yet they are dead; for spiritual life, which is properly life, does not consist in worship alone, but is inwardly in worship, and inwardly there ought to be Divine truths from the Word, and when man lives according to them, there is life in the worship; the reason is, because the external derives its quality from internals, and the internals of worship are truths of life. These are they who are meant by these words of the Lord: Then shall ye begin to stand without, and to knock at the door, saying, Lord, open unto us; but he shall answer and say, I know you not whence you are. And ye shall begin to say, We have eaten before Thee and drank before Thee and Thou hast taught in our streets; but I will say to you, I know you not whence ye are; depart from Me, all ye workers of iniquity (Luke 13:25-27). [2] I have also been permitted to hear many in the spiritual world say, that they have often gone to the holy communion, and thus have eaten and drunk what is holy, and have as often been absolved from their sins; that every Sabbath day they have hearkened to their teachers; and have devoutly prayed at home morning and evening, besides other things. But when the interiors of their worship were laid open, they appeared full of iniquities and infernal things, therefore they were rejected. And when they asked the reason of it, they had for answer, that they were not at all solicitous about Divine truths. And yet a life not according to Divine truths, is not life such as they have who are in heaven; and they who are not in the life of heaven, cannot bear the light of heaven, which is the Divine truth proceeding from the Lord as the sun there; still less can they bear the heat of heaven, which is the Divine love. But although they heard and also understood these things, yet when they were let into themselves and their own worship, they said, "What need is there of truths, and what are truths?" But as they were no longer able to receive truths, they were left to their concupiscences, which were within their worship, and these at length rejected from them all their worship of God. For the interiors accommodate the exteriors to themselves, and reject the things which do not agree with themselves; for with all after death the exteriors are rendered analogous to the interiors.
Verse 2. Be watchful, signifies that they should be in truths and in a life according to them. By "watching," in the Word, nothing else is signified; for he who learns truths and lives according to them, is like one who is awakened out of sleep and becomes watchful. But he who is not in truths, but only in worship, is like one who sleeps and dreams. Natural life, considered in itself, or without spiritual life, is nothing else but sleep; but natural life, in which there is spiritual life, is watchfulness; and this cannot be acquired otherwise than by truths, which are in their own light and in their own day, when man is in the life according to them. Such is signified by "watching" in the following passages: Watch, for ye know not in what hour the Lord will come (Matt. 24:42). Happy are those servants whom the lord when he cometh shall find watching: Be ye therefore ready, for the Son of man will come at an hour when ye think not (Luke 12:37, 40). Watch ye, for ye know not when the lord of the house shall come; lest coming suddenly, he find you sleeping; what I say unto you, I say unto all, Watch (Mark 13:35-37). While the bridegroom tarried, the virgins slumbered and slept, and the five foolish came and said, Lord, open to us; but the lord shall answer, I know you not; watch therefore, for ye know neither the day nor the hour wherein the Son of man will come (Matt. 25:1-13). Because the Lord's coming is called "morning" (n. 151), and then truths are opened, and there is light, therefore that time is called "the beginning of the watches" (Lamentations 2:19); and the Lord is called "a Watcher" (Daniel 4:13); and it is written in Isaiah: Thy dead shall live; Awake, ye that dwell in the dust (Isa. 26:19). But that the state of a man who is not in truths is called "slumbering" and "sleeping," may be seen (Jeremiah 51:39, 57; Psalm 13:3; Psalm 76:6; Luke 8:23; and in other places).
And strengthen the remaining things which are about to die, signifies, that the things which pertain to their worship may receive life, and not be extinguished. How these things are to be understood shall be stated. Dead worship is altogether similar to living worship in its external form, because they who are in truths do the same things, for they hear preachings, go to the Holy Supper, pray on their knees morning and evening, besides other things which are common and customary in worship; therefore they who are in dead worship, have need of nothing more than to learn truths and live according to them; so that "the remaining things which are ready to die" may be confirmed.
For I have not found thy works full before God, signifies that the interiors of their worship are not conjoined with the Lord. That by "works" are meant the interiors and exteriors, and that by "I know thy works," is signified that the Lord sees all the interiors and exteriors of man at once, may be seen above (n. 76); which are called "full before God," when they are conjoined with the Lord. It must be known, that dead worship or worship which is only external, causes the Lord's presence, but not conjunction; but external worship, in which the interiors live, causes both presence and conjunction. For the conjunction of the Lord is with the things with man which are from the Lord, which are truths from good, and unless these are in worship, the works are not full before God, but are empty. A man is said to be "empty" in the Word, in whom there are nothing but falsities and evils (as in Matthew 12:44, and in other places). Hence a man is said to be "full," in whom there are truths and goods.
Verse 3. Remember therefore how thou hast received and heard, signifies that it should come into the thought that all worship in its beginning is natural, and afterwards by truths out of the Word, and by a life according to them, becomes spiritual, besides many other things. These are the things that are to be understood by these words; as also, that everyone may know from the Word, from the doctrines of the church from the Word, and from preachings, that truths ought to be learned, and that by truths man has faith, charity, and all things of the church. [2] That this is the case, is abundantly shown in The Arcana Coelestia; published at London; that by truths comes faith (n. 4353, 4977, 7178, 10,367). That by truths comes love towards the neighbor, or charity (n. 4368, 7623, 7624, 8034). That by truths comes love to the Lord (n. 10,143, 10,153, 10,310, 10,578, 10,645). That by truths come intelligence and wisdom (n. 3182, 3190, 3387, 10,064). That by truths regeneration is effected (n. 1555, 1904, 2046, 2189, 9088, 9959, 10,028). That by truths there is power against evils and falsities, and against hell (n. 3091, 4015, 10,488). That by truths there is purification from evils and falsities (n. 2799, 5954, 7044, 7918, 10,229, 10,237). That by truths the church exists (n. 1798, 1799, 3963, 4468, 4672). That by truths heaven exists (n. 6690, 9832, 9931, 10,303). That by truths comes the innocence of wisdom (n. 3183, 3494, 6013). That by truths there is conscience (n. 1077, 2053, 9113). That by truths there is order (n. 3316, 3417, 3470, 4104, 5339, 5343, 6028, 10,303). That by truths is the beauty of angels, and also of men as to the interiors which are of their spirit (n. 553, 3080, 4985, 5199). That by truths man is man (n. 3175, 3387, 8370, 10,298). But all this by truths from good, and not by truths without good, and good is from the Lord (n. 2434, 4070, 4736, 5147). That every good is from the Lord (n. 1614, 2016, 2904, 4151, 5147, 9981). [3] But who thinks this? Is it not at this day a matter of indifference what truths a man knows, provided he is in worship? And because few search the Word for the purpose of learning truths and living according to them, therefore nothing is known concerning worship, whether it be dead or living, and yet according to the quality of worship man himself is either dead or living. Otherwise of what use would the Word be, and doctrine thence, or what would be the use of sabbaths and preachings, as well as of books of instruction, yea to what purpose would the church and religion be? That all worship in its beginning is natural, and afterwards by truths from the Word, and a life according to them, becomes spiritual, is known; for man is born natural, but is educated in order that he may become civil and moral, and afterwards spiritual, for thus he is born again. These things therefore are signified by "Remember how thou hast received and heard."
And observe and repent, signifies that they should attend to these things and vivify their dead worship. That "to observe" is to attend to those things which are meant by "Remember how thou hast received and heard," is evident; and that "to repent" is to vivify dead worship, by truths from the Word, and by a life according to them, follows therefrom.
If therefore thou shalt not watch, signifies, if they are not in truths and in a life according to them, as is evident from the explanation above (n. 158).
I will come upon thee as a thief, and thou shalt not know in what hour I will come upon thee, signifies that the things which are of worship shall be taken away from them, and that they shall not know when and how. It is said that the Lord "will come like a thief," because from the man, who is in dead worship, the external good of worship is taken away. For there is something of good in dead worship, because they think of God and of eternal life; but still good without its truths is not good, but meritorious or hypocritical, and evils and falsities take it away like a thief. This is done successively in the world, and after death fully, and also the man not knowing when and how. It is attributed to the Lord that "He will come like a thief," but, in the spiritual sense, it is meant that hell will take away and steal it. This is similar to its being said in the Word, that God does evil to man, vastates him, avenges, is wrathful, and leads into temptation; when yet hell does them, for it is so said from the appearance before man. That the talent and pound to trade with, is taken away from the man if nothing is gained by it, may be seen in Matt. 25:26-30; Luke 19:24-26. "To trade" and "to gain" signifies to acquire to one's self truths and goods. [2] Since good and truth are taken away from those who are in dead worship, as if it were done by a thief in the dark, therefore in the Word the same is sometimes likened to a thief, as in the following passages: Behold, I come as a thief. Happy is he that watcheth and keepeth his garments, lest he walk naked (Rev. 16:15). Watch therefore, for ye know not what hour your Lord will come. But know this, that if the householder had known in what hour the thief would come, he would have watched, and would not have suffered his house to be broken through (Matt. 24:42-43). If thieves came to thee, if destroyers by night, how wilt thou be cut off, would they not have stolen till they had enough? (Obad. 5). They shall run to and fro in the city, they shall run upon the wall, they shall go up upon the houses, they shall enter in through the windows like a thief (Joel 2:9). They have done a lie, and the thief cometh in, and the troop spreadeth itself without (Hos. 7:1). Lay not up treasures upon earth, but in heaven, where thieves do not come nor steal (Matt. 6:19-20). The reason why man must watch, and not know the hour in which the Lord cometh, is, that man may think and act as from himself, thus in freedom according to his reason, and lest any fear intrude; for everyone, if he knew, would be in fear; and what man does from himself in freedom remains to eternity; but what he does from fear, does not remain.
Verse 4. Thou hast a few names even in Sardis, signifies that among them there are also some who have life in their worship. By "a few names" are signified some who are such, as now follows, for "name" signifies the quality of anyone; the reason is that everyone in the spiritual world is named according to his quality (n. 81). The quality of those who are now treated of, is, that they have life in their worship.
Who have not defiled their garments, signifies, who are in truths, and have not defiled worship by evils of life, and falsities thence derived. By "garments" in the Word are signified truths which clothe good, and in the opposite sense, falsities which clothe evil; for man is either his own good or his own evil, the truths or falsities thence proceeding are his "garments." All angels and spirits appear clothed according to the truths of their good, or according to the falsities of their evil; on which subject see the work concerning Heaven and Hell, published at London (n. 177-182); from which it is evident, that by "not defiling their garments," is signified to be in truths, and not to defile worship by evils of life and falsities thence derived. [2] That in the Word "garments" signify truths, and, in the opposite sense, falsities appears from the following passages: Awake, awake, put on thy strength, O Zion; put on the garments of thy comeliness, O Jerusalem (Isa. 52:1). O Jerusalem, I have clothed thee with needlework, I have shod thee with badger's skin, I have girded thee with fine linen, and adorned thee with ornaments; thou art arrayed in gold and silver, and thy garments are fine linen, silk, and needlework, whence thou hast become exceedingly beautiful. But thou hast taken off thy garments, and hast made for thyself high places with divers colors, that thou mightest commit whoredom upon them; thou hast also taken thy garments of needlework, and hast made images of a male, with which thou committedst whoredom (Ezek. 16:10-18). The Jewish church is here described, that to it were given truths, because it had the Word; but that they falsified them; "to commit whoredom" is to falsify (n. 134). [3] The king's daughter is all glorious within, and her clothing is of woven gold; in needlework shall she be brought to the king (Ps. 45:13-14). "The king's daughter" is the church as to the affection of truth. Daughters of Israel, weep over Saul, who arrayed you in scarlet double-dyed with delights, and put an ornament of gold upon your garment (2 Sam. 1:24). This is said of Saul because by him as king the Divine Truth is signified (n. 20). I will visit upon the princes and upon the king's sons, and upon all that are clothed in the garments of the stranger (Zeph. 1:8). The enemies shall put off thy garments from thee, and shall take away thy adornments (Ezek. 23:26). Joshua was clothed in polluted garments, and stood so before the angel; who said, Remove ye the polluted garments from him, and clothe him with other garments (Zech. 3:3-5). The king came in, and saw them that were reclining; and he saw a man not clothed with a wedding garment; and he said unto him, Friend, how camest thou in hither not having a wedding garment (Matt. 22:11-12). "The wedding garment" is the Divine truth from the Word. [4] Beware of false prophets, who come unto you in sheep's clothing (Matt. 7:15). No one putteth a piece of a new garment on an old garment; otherwise the new rendeth the old, and the piece from the new agreeth not with the old (Luke 5:36). Because "a garment" signifies truth, the Lord therefore compares the truths of the former church, which were external and representative of spiritual things, to "a piece of an old garment;" and the truths of the new church, which were internal and spiritual, to "a piece of a new garment." Upon the thrones were twenty-four elders sitting, clothed in white garments (Rev. 4:4). They who were standing before the throne and in the sight of the Lamb, were arrayed in white robes; who washed their robes and made their robes white in the blood of the Lamb (Rev. 7:9, 13, 14). There were given to everyone of those who were under the altar white robes (Rev. 6:11). The armies of Him that sat upon the white horse followed Him clothed in fine linen white and clean (Rev. 19:14). [5] Because "angels" signify Divine Truths, therefore: The angels seen in the Lord's sepulcher appeared in garments white and shining (Matt. 28:3; Luke 24:4). Because the Lord is the Divine good and the Divine truth, and truths are meant by "garments," therefore when He was transfigured: His face shone as the sun, and His garments became as the light (Matt. 17:2). And were white, glistening (Luke 9:29). And shining white as snow, such as no fuller upon earth could whiten (Mark 9:3). Concerning the Ancient of Days, who also is the Lord, it is said that: His garment was white as snow (Dan. 7:9). And these things are said of the Lord besides: He hath anointed all thy garments with myrrh, and aloe, and cassia (Ps. 45:8). He washeth His garment in wine, and His covering in the blood of grapes (Gen. 49:11). Who is this that cometh from Edom, sprinkled as to His garments from Bozrah? this that is honorable in His apparel; wherefore art Thou red as to Thy garment? Thy garments are as of one that treadeth in the winepress. Victory is sprinkled upon My garments; and I have polluted all My raiment (Isa. 63:1-3). This is also concerning the Lord. His "garments" here are the truths of the Word. He that sat upon the white horse, was clothed in a garment dipped in blood, and His name is called the Word of God (Rev. 19:13, 16). [6] From the signification of "garments," it may be seen why: The Lord's disciples laid their garments upon the ass and the colt, when the Lord entered into Jerusalem; and why the people then strewed their garments in the way (Matt. 21:7-9; Mark 11:7-8; Luke 19:35-36). And what is signified by: The soldiers divided the Lord's garments into four parts (John 19:23-24). And thus what is signified by these words in David: They divided My garments, and upon my vestment they cast a lot (Ps. 22:18). [7] From the signification of "garments" it is also manifest why they rent their garments, when anyone spoke against the Divine truth of the Word (Isa. 37:1, and elsewhere); also why they washed their garments, that themselves might be purified (Exod. 19:4; Lev. 11:25, 40; 14:8, 9; Num. 19:11 to the end); and why, on account of transgressions against Divine truths, they put off their garments, and put on sackcloth (Isa. 15:3; 22:12; 37:1, 2; Jer. 4:8; 6:26; 48:37; 49:3; Lam. 2:10; Ezek. 27:31; Amos 8:10; Jonah 3:5, 6, 8). He who knows what "garments" signify in general and in particular can know what was signified by the garments of Aaron and his sons, which were the ephod, the robe, the checkered coat, the belt, the breeches, and the miter. Because "light" signifies the Divine truth, and "garment" likewise, therefore it is said in David: Jehovah covereth Himself with light as with a garment (Ps. 104:2).
And they shall walk with me, in white, 167-1 signifies that they will live with the Lord in His spiritual kingdom, because they are in truths from Him. That this is the meaning of these words is because "to walk," in the Word signifies to live, and "to walk with God" signifies to live from Him; and because "in white" signifies in truths; for in the Word, "white" is predicated of truths, because it draws its origin from the light of the sun; and "red" is predicated of goods, because it draws its origin from the fire of the sun; and "black" is predicated of falsities, because it draws its origin from the darkness of hell. They who are in truths from the Lord, because they are conjoined with Him are called "worthy," for all worth in the spiritual world is from conjunction with the Lord. From these things it is evident, that "they shall walk with me in white, for they are worthy" signifies that they shall live with the Lord, because they are in the truths from Him. It is said that they will live with the Lord in the spiritual kingdom, because the whole heaven is divided in two kingdoms, the celestial and the spiritual, and they are in the celestial kingdom who are in the good of love from the Lord, and they are in the spiritual kingdom who are in the truths of wisdom from the Lord; and the latter are said "to walk with the Lord in white;" and they are also clothed in white garments. [2] That "to walk" signifies to live, and "to walk with God" signifies to live with Him because from Him, appears from the following passages: He walked with me in peace and rectitude (Mal. 2:6). Thou hast delivered my feet from stumbling, to walk before God in the light of the living (Ps. 56:13). David hath kept My commandments, and hath walked after Me with the whole heart (1 Kings 14:8). O Jehovah, remember that I have walked before Thee in truth (Isa. 38:3). If ye will walk contrary to Me, and will not obey My voice, I also will walk contrary to you (Lev. 26:23-24, 27-28). They would not walk in the ways of Jehovah (Isa. 42:24; Deut. 11:22; 19:9; 26:17). All peoples walk in the name of their god, and we will walk in the name of Jehovah (Micah 4:5). Yet a little while is the light with you; walk while ye have the light; believe in the light (John 12:35-36; 8:12). The scribes asked, Why walk not the disciples according to the tradition of the elders? (Mark 7:5). "To walk" is also said of Jehovah that "He walks among them," that is, lives in them and with them. I will give my habitation in the midst of them, 167-2 and will walk in the midst of you, and will be unto you for God (Lev. 26:11-12). From these passages it is manifest what is meant above by: These things saith he that walketh in the midst of the seven golden lamp stands (Rev. 2:1).
Verse 5. He that overcometh, shall be clothed in white garments signifies that he who is reformed becomes spiritual. That "he that overcometh" signifies he who is reformed, may be seen above (n. 88); and that "to be clothed in white garments" signifies to become spiritual by means of truth (n. 166, 167). All those become spiritual who are in truths, and in a life according to them.
And I will not blot out his name out of the book of life, signifies that he shall be saved. What the signification of "name" is, has been shown before, and what "the book of life" is, will be explained below. That "not to blot out his name out of the book of life," is to be saved, is evident to everyone.
And I will confess His name before the Father, and before His angels, signifies that they will be received who are in Divine good and in Divine truths from the Lord, thus who have the life of heaven in themselves. That "to confess the name" is to acknowledge the quality of anyone, or that he is such, is evident from the signification of "name," as given above (n. 81, 122). By "Father," is meant Divine good, and by "angels" are meant Divine truths, both from the Lord. In the Word of the evangelist "the Father" is often mentioned by the Lord, by whom is everywhere meant Jehovah, from Whom and in Whom He was, and Who was in Him, and never any Divine separate from Him: this is abundantly proved indeed in The Doctrine of the New Jerusalem concerning the Lord; and also in The Angelic Wisdom concerning the Divine Providence (n. 262, 263); that the Lord Himself is the Father, may be seen (n. 21, 960). The Lord made mention of the Father, because by "Father" in the spiritual sense is signified good, and by "God the Father" the Divine good of Divine love; the angels never understand anything else by "Father" when it is read in the Word, nor can they understand anything else, because no one in the heavens knows any Father, of whom they are said to be born, and whose sons and heirs they are called, except the Lord; this is meant by the Lord's words (Matt. 23:9). Hence it is evident that by "confessing His name before the Father," is signified that they will be received among those who are in Divine good from Him. The reason why by "angels" are meant those who are in Divine truths from the Lord, and, abstractly, Divine truths, is because angels are the recipients of Divine good in the Divine truths which are with them from the Lord.
Verse 6. He that hath an ear, let him hear what the Spirit saith unto the churches, signifies that he who understands these things, should obey what the Divine truth of the Word teaches those who will be of the New Church, which is the New Jerusalem, as above (n. 87).
Verse 7. And unto the angel of the church in Philadelphia write, signifies to those and concerning those who are in truths from good from the Lord. That these are meant by "the church in Philadelphia" is clear from what is written to it, when understood in the spiritual sense.
These things saith He that is holy, He that is true, signifies the Lord as to the Divine truth. That it is the Lord, is evident; the reason why "He that is holy, He that is true," is the Lord as to the Divine truth, is because the Lord is called "holy" from His Divine truth, and "just" from His Divine good; hence it is, that His Divine proceeding, which is the Divine truth, is called "the Holy Spirit," and the Holy Spirit here is "He that is holy, He that is true." [2] "Holy" often occurs in the Word, and everywhere relates to truth, and as all truth, which in itself is truth, is from good, and is from the Lord, it is that truth which is called holy; but good from which the truth is, is called just. Hence it is, that the angels who are in the truths of wisdom, and are called spiritual, are said to be "holy," and the angels who are in the good of love, and are called celestial, are said to be "just;" in like manner men in the church. It is also from this, that the prophets and apostles are called "holy," for by "the prophets" and "apostles," are signified the truths of doctrine of the church. For the same reason also the Word is called holy, for the Word is the Divine truth; the law in the ark in the tabernacle was also called the Holy of Holies, and also "the Sanctuary." In like manner Jerusalem is called holy, for by "Jerusalem" is signified the church, which is in Divine truths. So likewise the altar, the tabernacle, and the garments of Aaron and his sons were called holy after they were anointed with oil, for oil signifies the good of love, and this sanctifies, and everything sanctified has relation to truth. [3] That the Lord alone is holy, because He is the Divine truth itself, is evident from the following passages: Who shall not glorify Thy name, O Lord, for Thou only art holy (Rev. 15:4). Thy Redeemer is the Holy One of Israel, the God of the whole earth shall He be called (Isa. 54:5). Thus saith Jehovah the Redeemer of Israel, His Holy One (Isa. 49:7). As for our Redeemer, Jehovah of Hosts is His name, the Holy One of Israel (Isa. 47:4). Thus saith Jehovah your Redeemer, the Holy One of Israel (Isa. Isa. 43:14). In that day they shall lean upon Jehovah the Holy One of Israel in truth (Isa. 10:20). Besides other places; Isa. 1:4; 5:19; 12:6; 17:7; 29:19; 30:11, 12; 41:16; 45:11, 15; 48:17; 55:5; 60:9; Jer. 50:29; Dan. 4:13, 23; Ps. 78:41. As the Lord is holiness itself, therefore the angel said unto Mary: The Holy One that shall be born of thee shall be called the Son of God (Luke 1:35). And the Lord said of Himself: Father, sanctify them in the truth, Thy Word is truth; for their sakes I sanctify Myself; that they also might be sanctified in the truth (John 17:17, 19). [4] Hence it appears, that the truth, which is from the Lord, is holiness itself, because He alone is holy; on which subject the Lord says: When He, the Spirit of truth, is come, He will lead you into all truth; for He shall not speak from Himself, for He shall receive of mine and shall announce it unto you (John 16:13-15). The Comforter, the Holy Spirit, He shall teach you all things (John 14:26). That the "Holy Spirit" is the life of the Lord's wisdom, thus the Divine truth, may be seen in The Doctrine of the New Jerusalem concerning the Lord (n. 51). From hence it may appear, that "He that is holy, He that is true," is the Lord as to His Divine truth. That "holy" is said of truth, and "just" of good, is evident from those passages in the Word where both expressions occur; as from the following: He that is just let him be justified still, and he that is holy let him be sanctified still (Rev. 22:11). Just and true are Thy ways, Thou King of saints (Rev. 15:3). To serve Him in holiness and justice (Luke 1:75). Herod feared John, knowing that he was a just man and holy (Mark 6:20). Fine linen is the justice of the saints (Rev. 19:8).
He that hath the key of David, and that openeth and no one shutteth, and shutteth and no one openeth, signifies, who alone is omnipotent to save. By "David" is meant the Lord as to the Divine truth; by "key" is signified the Lord's omnipotence over heaven and hell; and by "opening that no one can shut," and by "shutting that no one can open," is signified to lead forth out of hell and introduce into heaven, thus to save, in like manner as above (n. 62), where it is explained. That by "David" is meant the Lord as to the Divine truth, may be seen in the Doctrine of the New Jerusalem concerning the Lord (n. 43, 44). The same, which is here signified by "the key of David," is also signified by "the keys of Peter" (Matt. 16:15-19); which may be seen explained below (n. 798), as also by these words to all the disciples: Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven (Matt. 18:18). For the twelve disciples represented all things of the church as to its goods and truths, and Peter represented it as to truth, and truths and goods save man, consequently the Lord alone from whom they are. The same is also signified by the "key of David which was given to Eliakim," concerning which it is thus written: I will give the government into his hands, and he shall be a father to the inhabitants of Jerusalem and to the house of Judah, and I will give the key of the house of David upon his shoulder, so he shall open and none shall shut, and he shall shut and none shall open (Isa. 22:21-22). He was over the king's house, and by "the king's house" is signified the church as to the Divine truth.
Verse 8. I know thy works, signifies that the Lord sees all their interiors and exteriors at once, as above (n. 76).
Behold, I have set before thee an open door, signifies that heaven is open to those who are in truths from good from the Lord. That by "an open door" is signified admission, is evident. The door is said to be open to those who are of the church in Philadelphia, because by that church are meant those who are in truths from good from the Lord, and to them the Lord opens heaven. But on this subject something not before known shall be declared. The Lord alone is the God of heaven and earth (Matt. 28:18); they therefore who do not directly approach Him, cannot see the way to heaven, nor can they find the door, and if haply they are permitted to approach it, it is shut, and if they knock it is not opened. In the spiritual world there are actually ways which lead to heaven, and there are here and there gates, and they who are led to heaven by the Lord, take the ways which lead thither, and enter through the gates. That there are ways there, may be seen in the work concerning Heaven and Hell (n. 479, 534, 590); and also gates (n. 429-430, 583-584). For all things which are seen in the heavens are correspondences, thus also, ways and gates; for ways correspond to truths, and thence signify them, and gates correspond to admission, and thence signify it. [2] Since the Lord alone leads man to heaven, and opens the door, therefore He calls Himself "the way" and also "the door": "the way" in John: I am the way, the truth, and the life (John 14:6). The door in the same Evangelist: I am the door of the sheep, by Me, if any man enter in, he shall be saved (John 10:9). Since there are both ways and doors in the spiritual world, and angelic spirits actually go in those ways, and enter into heaven by doors, therefore "doors," "gates," and "portals" are frequently mentioned in the Word, by which is signified entrance; as in these places: Lift up your heads, O ye gates, lift them up, ye doors of the world, and the King of Glory shall come in (Ps. 24:7, 9). Open ye the gates, that the just nation, which doeth fidelity, may enter in (Isa. 26:2). The five prudent virgins went in to the wedding, and the door was shut; and the five foolish virgins came and knocked, but it was not opened (Matt. 25:10-12). Jesus said, Strive to enter in at the straight gate, for many will seek to enter in, and shall not be able (Luke 13:24; besides others). Since "a door" signifies entrance, and "the New Jerusalem" signifies the church consisting of those who are in truths from good from the Lord, therefore the New Jerusalem is described also as to "its gates, upon which there were angels," and it is said, They should not be shut (Rev. 21:12-13, 25).
And no one is able to shut it, signifies that hell cannot prevail against it. For the Lord alone opens and shuts the doors to heaven, and the door, which He opens, is perpetually open to those who are in truths from good from the Lord, and perpetually shut to those who are in falsities from evil; and since the Lord alone opens and shuts, it follows that hell cannot prevail against them: more may be seen on this subject above (n. 174).
Because thou hast a little power, signifies because they know that they can do nothing from themselves. They who are in truths from good from the Lord, know that they have not any power against evils and falsities, thus against hell, from themselves, and they also know that they cannot, out of any power from themselves, do good and introduce themselves into heaven, but that all power is the Lord's, and thus is in them from the Lord, and in proportion as they are in truths from good, in the same proportion they are in power from the Lord, which yet appears to them as their own. This then is what is meant by "For thou hast a little power."
And hast kept My Word, signifies because they live according to the Lord's commandments in His Word, as is evident without any explanation.
And hast not denied My name, signifies that they are in the worship of the Lord. That "the name of Jehovah," or of the Lord, in the Word, signifies all by which He is worshiped, thus every doctrine of the church, and universally the whole of religion, may be seen above (n. 81); from which it is plain what is here signified by "thou hast not denied My name."
Verse 9. And I will give from the synagogue of Satan, signifies those who are in falsities as to doctrine, as may be seen above (n. 97).
Who say they are Jews, and are not, but do lie, signifies who say that the church is with them, when yet there is no church with them. By "Jews" here are meant they who are of the church, because the church was instituted among them, therefore also by their Jerusalem is still meant the church as to doctrine: but, especially, by "Jews" are meant they who are in the good of love, as above (n. 96), thus also the church, for from the good of love the church exists. That still there is no church with them is signified by "and are not, but do lie."
Behold, I will make them to come and adore at thy feet, signifies that those who are in falsities as to doctrine, provided they are not in falsities from evil, will receive and acknowledge the truths of the New Church. This is said of those who are of "the synagogue of Satan, and say they are Jews, and are not, but do lie," by whom are meant those who are in falsities as to doctrine, yet not in falsities from evil, but in falsities as to doctrine but in good as to life. The latter, and not the former, receive and acknowledge truths when they hear them. The reason is, that good loves truth, and truth from good rejects what is false. To receive and acknowledge truths is signified by "coming and adoring at thy feet"; not at their feet, but at the feet of the Lord, from whom they have the truths from good; therefore the following passage in David has a like signification: Adore Jehovah our Lord, adore at His footstool (Ps. 99:5).
And to know that I have loved thee, signifies that they shall see that they who are in truths from good, are beloved and received into heaven by the Lord. This follows in a series from the foregoing.
Verse 10. Because thou hast kept the word of My endurance, signifies because they have fought against evils, and then have rejected falsities. That "the word of endurance" signifies spiritual combat, which is called temptation, is plain from what next follows: "I also will keep thee from the hour of temptation which shall be"; for he who is tempted in the world, is not tempted after death. Spiritual combat, which is temptation, is called the word of the Lord's endurance or patience, because in temptations the Lord fights for man, and He fights by means of truths out of His Word.
I also will keep thee from the hour of temptation which shall come upon all the world, to try them that dwell upon the earth, signifies that they will be protected and preserved in the day of the Last Judgment. That their protection and preservation in the day of the Last Judgment is meant by these words, may be seen from what is written and related concerning The Last Judgment in the work on that subject, and afterwards in The Continuation of the same, from which it is manifest, that they who underwent it were let into temptation, and explored as to their qualities, and that such as were interiorly evil were rejected and such as were interiorly good were saved; and they were interiorly good who were in truths from good from the Lord.
Verse 11. Behold, I come quickly, signifies the Lord's coming, and then the New Church from them. The Lord says here, "Behold, I come quickly," because by the foregoing words is meant the Last Judgment, and the Last Judgment is also called the Lord's coming, as in Matthew: The disciples said unto Jesus, What shall be the sign of Thy coming and of the consummation of the age? (Matt. 24:3). "The consummation of the age" is the last time of the church, when the Last Judgment is at hand. The reason why by these words, "Behold, I come quickly," the New Church is also meant, is, because after the Last Judgment, the church is established by the Lord; that church now is the New Jerusalem, into which those will enter who are in truths from good from the Lord, to whom this is addressed.
Hold fast that thou hast, signifies that in the meantime they should remain in their truths and in their good, as is manifest without explanation.
That no one take thy crown, signifies lest wisdom should perish, from which comes eternal happiness. Wisdom in man is from no other source than good by truths from the Lord. The reason why man has wisdom through these, is, because the Lord conjoins Himself to man, and man to Himself by them, and the Lord is wisdom itself; therefore wisdom perishes with man when he ceases to do truths, that is, to live according to them, for then he ceases to love wisdom, and thus the Lord. By wisdom is meant wisdom in things spiritual, from which, as from a fountain, is derived wisdom in other things, which is called intelligence, and by intelligence, science, which exists from the affection of knowing truths. "A crown" signifies wisdom, because wisdom holds the supreme place with man, and thus crowns him. Nor does "a king's crown" signify anything else, for "king," in the spiritual sense, is the Divine truth (n. 20), and from the Divine truth is all wisdom. [2] Wisdom is also signified by "crown" in the following places: There will I make the horn of David to bud, but upon himself shall his crown flourish (Ps. 132:17-18). Jehovah gave ear-rings upon thine ears, and a crown of ornament upon thy head (Ezek. 16:12). Speaking of Jerusalem, by which is signified the church as to doctrine, therefore "a crown of ornament" is wisdom from the Divine truth or the Word. In that day shall Jehovah of Hosts be for a crown of ornament and for a miter of beauty unto the residue of His people (Isa. 28:5). These things are concerning the Lord, because it is said "in that day"; "the crown of ornament" which He will be, is wisdom, and "the miter of beauty" is intelligence; "the residue of the people" are they with whom His church will be. [3] The same is signified by "crown" and "miter" in Isa. 62:1, 3; as also by "the plate upon Aaron's miter" (Exod. 28:36, 37), which was also called "the coronet." Likewise in these places: Say unto the king, and to the queen, Humble yourselves, sit down, for the ornament of your head is come down, the crown of your comeliness (Jer. 13:18). The joy of our heart is ceased, the crown of our head is fallen (Lam. 5:15-16). He hath stripped me of my glory, and taken the crown of my head (Job 19:9). Thou hast condemned the crown of Thine anointed to the earth (Ps. 89:39). In these places, by "crown" is signified wisdom.
Verse 12. Him that overcometh, signifies they who persist in truths from good from the Lord, as appears from the series, and thus without explanation.
Will I make a pillar in the temple of my God, signifies that truths from good from the Lord, with those in whom they abide, sustain the Lord's church in heaven. By "temple" the church is signified, and by "the temple of my God," the Lord's church in heaven; hence it is evident, that by "pillar" is signified that which sustains the church and makes it firm, and this is the Divine truth of the Word. By "temple," in the supreme sense, the Lord is signified as to the Divine Human, in particular as to the Divine truth; but, in the representative sense, by "temple" is signified the Lord's church in heaven, and likewise the Lord's church in the world. That "temple," in the supreme sense signifies the Lord as to the Divine Human, and in particular as to the Divine truth, is evident from these passages: Jesus said to the Jews, Destroy this temple, and in three days I will raise it up; He spoke of the temple of His body (John 2:19, 21). I saw no temple in the New Jerusalem, for the Lord God Almighty and the Lamb are the temple of it (Rev. 21:22). Behold, the Lord shall suddenly come to His temple, and the angel of the covenant whom ye seek (Mal. 3:1). I will bow down towards the temple of Thy holiness (Ps. 138:2). Yet I will again look to the temple of Thy holiness and my prayer shall come to Thee, to the temple of Thy holiness (Jonah 2:4, 7; Hab. 2:20). "The temple of holiness of Jehovah," or the Lord, is His Divine Human, for that is bowed down to, looked to, and prayed to, and not to the temple only, for the temple in itself is not holy. It is called "the temple of holiness," because holiness is predicated of the Divine truth (n. 173). The temple which sanctifieth the gold (Matt. 23:16, 17) means nothing else than the Lord's Divine Human. [2] That by "temple" in a representative sense, is signified the Lord's church in heaven, appears from these passages: The voice of Jehovah from the temple (Isa. 66:6). There came a great voice out of the temple of heaven (Rev. 16:17). The temple of God was opened in heaven, and there was seen in the temple the ark of His covenant (Rev. 11:19). The temple of the tabernacle of the testimony in heaven was opened; and the seven angels came out of the temple; and the temple was filled with smoke from the glory of God (Rev. 15:5-6, 8). I called upon Jehovah, and cried unto my God; He heard my voice out of His temple (Ps. 18:6). I saw the Lord sitting upon a throne, high and lifted up, and His train filled the temple (Isa. 6:1). [3] That temple signifies the church in the world is manifest from these passages: Our house of holiness has become a conflagration (Isa. 64:11). I will shake all nations, that I may fill this house with glory: the glory of the latter house shall be greater than of the former (Hag. 2:7, 9). The church to be established by the Lord is described by the "new temples in Ezek. 40 to 48; and is meant by "the temple which the angel measured" (Rev. 11:1); and so in other places; as Isa. 44:28; Jer. 7:2-4, 9-11; Zech. 8:9. The disciples came to Jesus, to show Him the buildings of the temple; and Jesus said unto them, Verily I say unto you, there shall not be left stone upon stone, which shall not be thrown down (Matt. 24:1, 2; Mark 13:1-5; Luke 21:5-7). By "the temple" here is signified the church at this day; and by its dissolution that "there is not one stone upon another," is signified the end of this church, in that no truth whatever would then be left. For when the disciples spoke to the Lord concerning the temple, the Lord foretold the successive states of this church even to its end, or "the consummation of the age," and by "the consummation of the age" is meant its last time, which is at this day. This was represented by that temple being destroyed to its foundation. [4] "The temple" signifies these three, namely the Lord, the church in heaven, and the church in the world, because these three make one, and cannot be separated, consequently one of them cannot be meant without the other. Therefore he who separates the church in the world from the church in heaven, and these from the Lord, is not in the truth. The reason why the church in heaven is here meant by "the temple," is because the church in the world is treated of afterwards (n. 194).
And he shall go no more out, signifies that they will remain there to eternity, as is evident without explanation.
And I will write upon him the name of My God signifies that the Divine truth will be written in their hearts. "To write" upon anyone signifies to inscribe, so that it may be in him as his own; and "the name of My God" signifies the Divine truth. Here something shall be said of this, that "My God" is the Divine truth. In the Word of the Old Testament, in innumerable places, "Jehovah God" occurs, as also separately, sometimes "Jehovah," and sometimes "God," and by "Jehovah" is meant the Lord as to the Divine good, and by "God" is meant the Lord as to the Divine truth; or what is the same, by "Jehovah" is meant the Lord as to the Divine love, and by "God" is meant the Lord as to the Divine wisdom; both terms are used for the sake of the heavenly marriage in all the particulars of the Word, which is the marriage of love and wisdom, or the marriage of good and truth, concerning which marriage see Doctrine of the New Jerusalem concerning Sacred Scripture (n. 80-90). [2] But in the Word of the New Testament it is not said Jehovah God, but "Lord God;" for "Lord," like "Jehovah" signifies the Divine good or the Divine love. From these things it may appear, that by "the name of My God" is signified the Divine truth of the Lord. That "name," when spoken of the Lord, is the all by which He is worshiped, may be seen above (n. 81); and the all by which He is worshiped, has relation to the Divine good and the Divine truth. As it is not known what is meant by the following words of the Lord, it shall be told: Father, glorify Thy name; then came forth a voice from heaven, I have glorified it, and will glorify it again (John 12:28). The Lord, when He was in the world, made His Human the Divine truth, which also is the Word, and when He went out of the world, He fully united the Divine truth to the Divine good, which was in Him from conception; for the Lord glorified His Human, that is, made it Divine, as He makes man spiritual; for He first introduces into man truths from the Word, and afterwards unites them to good, and by that union man is made spiritual.
And the name of the city of My God, the New Jerusalem signifies that the doctrine of the New Church shall be written in their hearts. By "the New Jerusalem" is signified the New Church, and by the same, when it is called "city," is signified the New Church as to doctrine; therefore by "writing upon him the name of the city of My God, the New Jerusalem," is signified that the doctrine of the New Church will be written in their hearts. That by "Jerusalem" is signified the church, and by it as a city, the church as to doctrine, may be seen below (n. 880, 881). A city signifies doctrine, because "land," and in particular "the land of Canaan," signifies the church in the aggregate, and thence by the inheritances into which the land of Canaan was divided, are signified the various things of the church, and, by the cities in them, doctrinals. It is from this that the angels understand nothing else by cities when they are named in the Word; which has also been testified to me by much experience. Similar is the signification of mountains, hills, valleys, fountains, rivers, all which signify such things as are of the church. [2] That "cities" signify doctrinals, may in some measure appear from the following passages: The land shall be emptied, the land shall be confounded, the land shall be profaned, the empty city shall be broken, the remnant in the city is a waste, and the gate shall be beaten down even to devastation (Isa. 24:3-4, 10, 12). The lion has come up from the thicket, to reduce the land to a waste; thy cities shall be destroyed; I saw Carmel a wilderness, and her cities desolate: the land shall mourn; the whole city shall flee, being deserted (Jer. 4:7, 26-29). "The land" here is the church, and "the city" is its doctrine. Thus is described the devastation of the church by the falsities of doctrine. The waster shall come upon every city, and no city shall escape, and the valley shall perish, and the plain be destroyed (Jer. 48:8). In like manner: Behold, I have made thee a fortified city against the whole land (Jer. 1:18). This was said to the prophet, because by "a prophet" the doctrine of the church is signified (n. 8). In that day it shall be sung in the land of Judah, We have a strong city; salvation will He put for walls, and bulwarks (Isa. 26:1). The great city was divided into three parts, and the cities of the nations fell (Rev. 16:19). The prophet saw upon a high mountain the structure of a city to the south, and an angel measured the wall, the gates, the chambers, the porch of the gate; and the name of the city was Jehovah there (Ezek. 40:1 seq.). A river, whose streams made glad the city of God (Ps. 46:4). I will confound Egypt with Egypt, that city may fight against city, and kingdom against kingdom (Isa. 19:2). Every kingdom divided against itself is desolated, and every city divided against itself shall not stand (Matt. 12:25). In these places by cities, in the spiritual sense, are meant doctrines; as also in Isa. 6:11; 14:12, 17, 21; 19:18, 19; 25:1-3; 33:8, 9; 54:3; 64:10; Jer. 7:17, 34; 13:18, 19; 32:42, 44; 33:4; Zeph. 3:6; Ps. 48:2; 55:9; 107:4, 7; Matt. 5:14, 15, and elsewhere. [3] From the signification of "city" it may appear what is meant by cities in this parable of the Lord: A nobleman going away to receive for himself a kingdom, gave his servants pounds to trade with: when he returned, he called the servants: the first approached, saying, Thy pound hath gained ten pounds; to whom he said, Good servant, thou shalt have authority over ten cities; and the second came, saying, Thy pound hath gained five pounds; to whom he said, Be thou over five cities (Luke 19:12-19). By "cities" here, also, doctrinals or truths of doctrine are signified, and by "being over them" is meant to be intelligent and wise, thus to give "authority over them" is to give intelligence and wisdom; "ten" signifies much, and "five" something; that by "trading" and "gaining" is meant to acquire intelligence by the exercise of one's faculties, is evident. [4] That "the holy city Jerusalem" signifies the doctrine of the New Church, is plainly manifest from the description of it (Rev. 21); for it is described as to its dimensions, also as to the gates, and as to the wall, and its foundations, which, when Jerusalem signifies the church, cannot signify any other than things belonging to its doctrines. The church is a church from no other source. Since by "the city of Jerusalem" is meant the church as to doctrine, therefore it is called "the city of truth" (Zech. 8:3-4), and in many places "the holy city," and this because holy is predicated of truths from the Lord (n. 173).
Which cometh down out of heaven from My God, signifies which will be from the Divine truth of the Lord, such as it is in heaven. Since by "My God" is signified the Divine truth (n. 193), it follows, that by "coming down out of heaven from God," when it is said of the Lord, and of the doctrine of the New Church, is signified which will be from the Divine truth from the Lord, such as it is in heaven.
And My new name, signifies the worship of the Lord alone, with new things which were not in the former church. That by "the name of the Lord" is signified all that by which He is worshiped, may be seen above (n. 81), therefore here the worship of the Lord alone, with new things which were not in the former church. That in the New Church the Lord alone is worshiped, is evident from chapter 21:9, 10, where that church is called the "Lamb's Wife." That there are new things in that church, appears from chap. 21:5, where it is said, "Behold, I make all things new." Such therefore is the signification of "My new name," which was to be written upon them.
Verse 13. He that hath an ear, let him hear what the Spirit saith unto the churches, signifies that he who understands, ought to obey what the Divine truth of the Word teaches those who will be of the New Church, which is the New Jerusalem, as above (n. 87).
Verse 14. And unto the angel of the church of the Laodiceans write, signifies to those and concerning those in the church who alternately believe from themselves, and from the Word, and thus profane things holy. But concerning these something must be premised. There are in the church those who believe and do not believe; as that there is a God, that the Word is holy, that there is eternal life, and many other things which are of the church and its doctrine; and still they do not believe. They believe them when in their natural sensual, but they do not believe when they are in their natural rational; thus they believe them when they are in externals, therefore when they are in society and discourse with others; but they do not believe them when they are in internals, consequently when they are not in society with others, but are discoursing with themselves; concerning these it is said that "they are neither cold nor hot," and that "they shall be vomited out."
These things saith the Amen, the faithful and true witness, signifies the Lord as to the Word, which is the Divine truth from Him. That "amen" is Divine confirmation from the truth itself, which is the Lord, thus from the Lord, may be seen above (n. 23); and that "a faithful and true witness," when spoken of the Lord, is the Divine truth which is from Him in the Word (n. 6, 16). Whether you say that the Lord testifies of Himself, or that the Word testifies of Him, it is the same, because "the Son of man," who here speaks to the churches, is the Lord as to the Word (n. 44). These things are premised to this church, because those in the church are here treated of who both believe from themselves and from the Word; and they who believe from the Word, believe from the Lord.
The beginning of the work of God, signifies the Word. That the Word is "the beginning of the work of God," is not yet known in the church, because they have not understood these words in John: In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men. He was in the world, and the world was made by Him, but the world knew Him not. And the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the Only-begotten of the Father (John 1:1-14). He who understands these words in their interior sense, and at the same time compares them with what is written in The Doctrine of the New Jerusalem concerning the Sacred Scripture, as also with some things in The Doctrine of the New Jerusalem concerning the Lord, may see that the Divine truth itself in the Word which was formerly in this world (as mentioned in n. 11), which likewise is in the Word which is at this day, is meant by "the Word which was in the beginning with God, and which was God;" but not the Word regarded as to the words and letters of the languages in which it is written, but regarded in its essence and life, which from the inmost is in the senses of its words and letters. From this life the Word vivifies the affections of the will of the man who reads it as holy, and from the light of that life it enlightens the thoughts of his understanding; therefore it is said in John: In the Word was life, and the life was the light of men (John 1:4); this constitutes the Word, because the Word is from the Lord, and concerning the Lord, and thus is the Lord. All thought, speech, and writing, derives its essence and life from him who thinks, speaks, and writes; the man with his quality is therein; but the Lord alone is in the Word. No one however feels and perceives the Divine life in the Word but he who is in the spiritual affection of truth when he reads it, for he is in conjunction with the Lord through the Word. There is something intimately affecting the heart and spirit, which flows with light into the understanding and bears witness. [2] What is said in John has a similar signification to that of these words in the first chapter of Genesis: In the beginning God created the heaven and the earth, and the Spirit of God moved itself upon the face of the waters; and God said, Let there be light, and there was light (Gen. 1:1-3). "The spirit of God" is the Divine truth, and also the Light; the Divine truth is the Word, therefore when the Lord calls Himself the Word, He also calls Himself "the Light" (John 1:4, 8-9). Similar things are also meant by this passage in David: By the Word of Jehovah were the heavens made, and all the host of them by the Spirit of His mouth (Ps. 33:6). In short, without the Divine truth of the Word, which in its essence is the Divine good of the Lord's Divine love, and the Divine truth of His Divine wisdom, man cannot have life. By the Word there is the conjunction of the Lord with man, and of man with the Lord, and by that conjunction there is life. There must be something from the Lord, which can be received by man, by which there can be conjunction and thence eternal life. [3] From these things it may appear, that by "the beginning of the creation of God" is meant the Word, and if you will believe it, the Word such as it is in its literal sense, for this sense is the complex of its interior sanctities, as is abundantly shown in The Doctrine of the New Jerusalem concerning the Sacred Scripture. And what is wonderful, the Word is so written, that it communicates with the entire heaven, and in particular with every society there, which it has been given me to know by living experience, of which elsewhere. That the Word in its essence is such, is moreover evident from these words of the Lord: The words that I speak to you, they are spirit, and they are life (John 6:63).
154-1 The original Latin omits "for they are worthy."
154-2 The original Latin omits, "and blind and naked."
167-1 The original Latin omits "for they are worthy," but it is explained in the text below.
167-2 The original Latin has "illorum" ("them"), the Hebrew is "you."
