This is the first resurrection, signifies that salvation and life eternal is primarily to worship the Lord, and live according to His commandments in the Word, because thereby conjunction is effected with the Lord and consociation with the angels in heaven. The reason why all these things are signified by "This is the first resurrection," is because it follows as a conclusion from what goes before, and therefore involves them; the preceding things which these words involve, are contained in verse 4, and partly also in verse 5. In verse 4 are these things: "I saw the souls of them that were beheaded for the testimony of Jesus and for the Word of God, and who had not adored the beast nor his image, nor had received his mark upon their forehead and upon their hand; and they lived and reigned with Christ." That by "the souls of them that were beheaded for the testimony of Jesus and for the Word of God," are signified such as were rejected by those who are in falsities from their own intelligence because they worshiped the Lord, and lived according to His commandments in the Word, may be seen above (n. 846, 847). That by "they adored not the beast nor his image, neither received his mark upon their forehead and upon their hand," is signified that they rejected the heresy of faith alone, may be seen above (n. 848); and that by "they lived and reigned with Christ a thousand years," is signified that they have conjunction with the Lord and consociation with the angels of heaven, may be seen above (n. 849). These things therefore are what are involved in these words, "This is the first resurrection." By "resurrection" is signified salvation and life eternal, and by "the first" is not meant the first resurrection, but the very and primary of resurrection, thus salvation and life eternal; for there is only one resurrection to life, a second is not given; therefore a second resurrection is nowhere mentioned; for they who are once conjoined with the Lord, are conjoined with Him for ever; and this in heaven, for the Lord says: I am the resurrection and the life; he that believeth in Me, though he were dead, shall live; whosoever liveth and believeth in Me shall not die to eternity (John 11:25, 26). That this is what is meant by "the first resurrection" appears also from the following verse.
Verse 6. Happy and holy is he that hath part in the first resurrection, signifies that they who come into heaven, have the felicity of life eternal, and enlightenment by conjunction with the Lord. He is called "happy" who has the felicity of life eternal (n. 639); and he is called "holy" who has enlightenment in Divine truths by conjunction with the Lord, for the Lord alone is holy; and the Divine proceeding from Him, from which there is enlightenment, is what is called the Holy Spirit (n. 173, 586, 666). By "the first resurrection" is signified elevation into heaven by the Lord, and thus salvation, as above (n. 851). Hence it is evident, that by "Happy and holy is he that hath part in the first resurrection" is signified that they who come into heaven have the felicity of life eternal, and enlightenment by conjunction with the Lord.
Upon these the second death hath no power, signifies that they are not condemned. By "the second death" nothing else is signified but spiritual death, which is damnation; for the first death is natural death, which is the death of the body; but the second death is spiritual death, which is the death of the soul, and that this is damnation is known. And since the second death is damnation, and the first death is the decease, and this latter death is not spiritual, therefore the first death is nowhere mentioned in the Apocalypse, but the second death spoken of again in this chapter, verse 14; also in the following (21:8), and likewise before (2:11). He who does not observe this, may readily believe that there are two spiritual deaths, because it is said "the second death," when nevertheless there is only one spiritual death, which is here meant by "the second death"; and in like manner that there are two resurrections, because it is said "the first resurrection," when yet there is only one resurrection, wherefore neither is there any second resurrection mentioned, see above (n. 851). Hence it is evident that by "On these the second death hath no power," is signified that they are not condemned.
But they shall be priests of God and of Christ, signifies because they are kept by the Lord in the good of love and thence in the truths of wisdom. By "priests" in the Word are meant they who are in the good of love, and by "kings" they who are in the truths of wisdom; wherefore it is said above: Jesus Christ hath made us kings and priests (Rev. 1:6); and likewise: The Lamb hath made us kings and priests, that we may reign over the earth (Rev. 5:10). And it may be clearly seen that the Lord will not make men kings and priests, but that He will make them angels who are in the truths of wisdom, and in the good of love from Him. That by "kings" are meant they who are in the truths of wisdom from the Lord, and that the Lord is called "king" from the Divine truth, may be seen above (n. 20, 483, 664, 830). The reason why by "priests" are meant those who are in the good of love from the Lord, is because the Lord is the Divine love and the Divine wisdom, or what is the same, the Divine good and the Divine truth; and the Lord from the Divine love or the Divine good, is called "priest," and from the Divine wisdom or the Divine truth, is called "king." Hence it is, that there are two kingdoms, into which the heavens are distinguished, the celestial and the spiritual; and the celestial kingdom is called the Lord's priestly kingdom, for the angels there are recipients of the Divine love or the Divine good from the Lord, and the spiritual kingdom is called the Lord's royal kingdom, for the angels there are the recipients of the Divine wisdom or the Divine truth from the Lord; but more may be seen concerning these two kingdoms above (n. 647, 725). [2] It is said that they are recipients of the Divine good and the Divine truth from the Lord; but it is to be known that they are perpetually receiving them, for the Divine good and the Divine truth cannot be appropriated by any angel or man, so as to be his own, but only that they may appear to be his, because they are Divine; wherefore no angel or man can produce from himself anything good or true, which in itself is good and true; from which it is evident that they are kept in good and truth by the Lord, and this continually; for which reason, if anyone comes into heaven, and thinks that good and truth are appropriated to him as his own, he is immediately let down from heaven and instructed. From these things it may now appear, that by "they shall be priests of God and of Christ," is signified because they were kept by the Lord in the good of love, and thereby in the truths of wisdom. [3] That by priests in the Word are meant such as are in the good of love from the Lord, may appear from many passages therein, but as they are adduced in the Arcana Coelestia published at London, I will only quote therefrom the following: "That priests represented the Lord as to the Divine good (n. 2015, 6148). That the priesthood was a representative of the Lord as to the work of salvation, because this was from the Divine good of His Divine love (n. 9809) That the priesthood of Aaron, of his sons, and of the Levites, was a representative of the Lord's work of salvation in successive order (n. 10,017). That therefore by "priests" and by "the priesthood" is signified the good of love from the Lord (n. 9806, 9809). That by the two names, "Jesus" and "Christ," is signified as well the priesthood as the royalty of the Lord (n. 3004, 3005, 3009). That priests administer ecclesiastical affairs, and kings civil affairs (n. 10,793). That priests are to teach truths, and by these lead to good, and thus to the Lord (n. 10,794). That they are not to claim power to themselves over the souls of men (n. 10,795). That priests ought to have dignity on account of holy things, but that they ought not to attribute the dignity to themselves, but to the Lord, from whom alone are holy things, because the priesthood is not in the person, but is adjoined to the person (n. 10,796, 10,797). That priests who do not acknowledge the Lord have in the Word a contrary signification (n. 3670).
And shall reign with Him a thousand years, signifies that they were already in heaven, when the rest, who did not yet live again, that is, receive heavenly life, were in the world of spirits. "To reign with Christ" does not signify to reign with Him, but to be in His kingdom, or in heaven, see above (n. 284, 289). By "a thousand years" is not meant a thousand years, but it signifies some time, as above (n. 842); that "a thousand years" signifies nothing else but that space of time which intervened between the shutting up of the dragon in the abyss and his release, is evident because it is said that he was cast into the abyss, shut up, and a seal set upon him for a thousand years, and then that he was loosed (verses 3, 7). This same space of time is also here signified; therefore, "they shall reign with Christ a thousand years," signifies that they were already in heaven, while the rest of the dead who did not yet live again were in the world of spirits (of whom verse 5). But these things cannot be comprehended by those who do not know that by numbers, in Revelation, are not meant numbers, but things. I can assert that the angels do not understand any number naturally, as men do, but spiritually; yea, that they do not know what a thousand years are, except that it is some interval of time, small or great, which cannot be otherwise expressed than by some time.
Verse 7. And when the thousand years are finished, Satan shall be loosed out of his prison, signifies that after they who had before been concealed and guarded in the lower earth, were taken up by the Lord into heaven, and the New Christian Heaven increased by them, all who had confirmed themselves in the falsities of faith were let loose. "When the thousand years are finished," signifies after they were taken up by the Lord into heaven who had hitherto been concealed and guarded in the lower earth. The reason why "when the thousand years are finished" has this signification, is because the salvation of those who worshiped the Lord, and who lived according to His commandments, is alone treated of in verses 4-6, which precede, and this interval of time is meant by "a thousand years." It is not said, indeed, that they were taken up from the lower earth, but yet it is evident from chapter 6:9-11, where they were seen "under the altar," and "under the altar" means in the lower earth; wherefore also they are here called "priests of God and of Christ" (verse 6, see above n. 854). Neither is it here said that the New Christian Heaven was increased by them, though this appears evidently from chapter 14, which treats of the New Christian Heaven, as may be seen from the explanations there given (especially in n. 612, 613, 626, 631, 647, 659, 661). The reason why by "Satan was loosed out of his prison," is signified that they who had confirmed themselves in faith alone, as to doctrine, were to be let loose, is because "the dragon" is here called "Satan" and not at the same time "Devil," as above (verse 2); and by "the dragon" as "the Devil" are meant those who were in evils of life, and by "the dragon" as "Satan" are meant those who were in the falsities of faith (see above n. 841); but the quality of the one and of the other will be seen in the next article.
Verse 8. And shall go forth to seduce the nations which are in the four corners of the earth, Gog and Magog, to gather them together to war, signifies that they who are here meant by the dragon, would draw to their party all those who were from the earths, in the whole world of spirits, and lived there in external natural worship alone, and in no internal spiritual worship, and would arouse them against those who worshiped the Lord, and lived according to His commandments in the Word. By "going out to seduce the nations which are in the four corners of the earth," is signified that they who are meant by "the dragon," of whom above (n. 856, 857), would draw to their party all who were in the whole world of spirits; by "seducing" is here signified to draw to their party; by "nations" are signified both the good and the evil (n. 483); by "the four corners of the earth" is signified the whole spiritual world (n. 342), here those who were in the whole world of spirits, which is midway between heaven and hell, and where all after their departure from the earth first assemble (concerning which n. 784, 791); for those who were in hell could not come into the sight of the dragon, nor they who were in the heavens. By "Gog and Magog" are signified they who are in external natural worship separate from internal spiritual worship, as will be shown in the next article; by "gathering them together to war" is signified to arouse those who are meant by "the nations" against those who worship the Lord and live according to His commandments in the Word, because all who do not worship the Lord and do not live according to His commandments, are evil, and the evil act together with the dragon or the dragonists; that by "war" is meant spiritual war, which is that of falsity against truth and of truth against falsity, may be seen above (n. 500, 586).
That by "Gog and Magog" are signified they who are in external worship and not in any internal worship, may appear in Ezekiel from chap. xxxviii., where it treats of Gog from beginning to end; and from chap. xxxix. there (vers. 1-16); but that these are signified by "Gog and Magog" does not clearly appear there, except from the spiritual sense; which because it has been disclosed to me, shall be opened; first what those signify which are contained in those two chapters. In the thirty-eighth chapter of Ezekiel are these things: "It treats of those who are in the sense of the letter of the Word alone, and thence in external worship without internal, which Is "Gog" (verses 1, 2); that each and all things of that worship will perish (verses 3-7); that that worship will take possession of the church, vastate it, and thus it will be in externals without internals (verses 8-16); that the state of the church will thereby be changed (verses 17-19); that thence the truths and goods of religion will perish, and falsities succeed (verses 20-23)." [2] In the thirty-ninth chapter of the same prophet are these things: "Of those who are in the sense of the letter of the Word alone and in external worship, that they will come into the church, which is "Gog," but that they will perish (verses 1-6); that this will come to pass when the Lord comes and establishes the church (verses 7, 8); that this church will then disperse all their evils and falsities (verses 9, 10); that it will altogether destroy them (verses 11-16); that the New Church to be established by the Lord will be informed in truths and goods of every kind, and be imbued with goods of every kind (verses 17-21); and that the former church will be destroyed on account of evils and falsities (verses 23, 24); that then the church will be collected by the Lord from all nations (verses 25-29)." [3] But something shall be said of those who are in external worship without internal spiritual worship. These are they who frequent temples on sabbaths and festivals, and then sing psalms and pray, hearken to preachings, and then attend to the eloquence, and little or nothing to the substance, and are somewhat moved by prayers uttered with affection, as that they are sinners, but never reflect upon themselves and their life; who also go to the Sacrament of the Supper yearly; pour out prayers morning and evening, and also pray at dinners and suppers and sometimes discourse about God, heaven, and eternal life, and then also they know how to repeat some passages from the Word, and simulate Christians, although they are not; for after they have done these things, they make nothing of adulteries, and obscenities, revenges and hatreds, clandestine thefts and depredations, lies and blasphemies, and lusts and intentions of evils of every kind. They who are such do not believe in any God, much less in the Lord; if they are asked what the good and truth of religion is, they know nothing, and think it of no importance to know; in a word, they live to themselves and the world, thus to their inclinations and bodies, and not to God and the neighbor, thus not to the spirit and soul; from which it is plain that their worship is external without internal worship; these also readily receive the heresy of faith alone, especially when they hear that man cannot do good of himself, and that they are not under the yoke of the law; this is the reason why it is said "the dragon will go forth to seduce the nations, Gog and Magog." By "Gog and Magog" also, in the Hebrew language, is signified a roof and a floor, thus what is external.
The number of whom, is as the sand of the sea, signifies the multitude of such. The multitude of them is compared to "the sand of the sea," because by "the sea" is signified the external of the church (n. 402, 403, 404, 470), and by "sand" that which is of no use in the sea but to make the bottom. Because the number of them is so great, therefore it is called: The valley of their burial, the multitude of Gog, and the name of the city where they are, multitude (Ezek. 39:15, 16).
Verse 9. And they went up upon the breadth of the earth, and encompassed the camp of the saints, and the beloved city, signifies that being aroused by the dragonists, they spurned every truth of the church, and endeavored to destroy all things of the New Church, and its very doctrine concerning the Lord and concerning life. "To go up upon the breadth of the earth," signifies to spurn every truth of the church, for by "going up" is signified to climb over and pass by, thus to spurn; and by "the breadth of the earth" is signified the truth of the church, as will be seen presently: "to encompass the camp of the saints," signifies to besiege and to wish to destroy all things of the New Church, as will be shown in the next article; and by "the beloved city" is signified the doctrine of the New Church; that by "a city" is signified the doctrine of the church, may be seen above (n. 194, 501, 502, 712), which is called "beloved," because it treats of the Lord and of life, for it is the doctrine of the New Jerusalem which is here meant. That this is the signification of these words, no one can perceive except by the spiritual sense of the Word, for it could never enter into anyone's thought, that by "the breadth of the earth" is signified the truth of the church, and that by "the camp of the saints" are signified all things of the New Church, both its truths and goods, and that by "the city" is signified its doctrine. Wherefore, lest the mind should remain in doubt, it is necessary to demonstrate what "the breadth" and what "the camp of the saints" signify in the spiritual sense, from which it may afterwards be seen that such is the sense of these words. [2] The reason why the "breadth of the earth" signifies the truth of the church, is because in the spiritual world there are four quarters, east, west, south, and north, and the east and west constitute its length, and the south and north its breadth; and because they dwell in the east and west who are in the good of love, and thence by "east" and "west" is signified good, therefore the same is meant by "length;" and because they dwell in the south and north who are in the truths of wisdom, and thence by "south" and " north" is signified truth, therefore the same is meant by "breadth;" but on this more may be seen in the work on Heaven and Hell, published at London in 1758 (n. 141-153). That by "breadth" is signified truth, may appear from these passages in the Word: O Jehovah, Thou hast not shut me up into the hand of the enemy: thou hast made my feet to stand in a broad place (Ps. 31:8). I called upon Jah in straitness, He answered me in a broad place (Ps. 118:5) Jehovah led me forth also into a broad place, He delivered me (Ps. 18:19). I raise up the Chaldeans, a nation bitter and swift, that walketh in the breadths of the earth (Hab. 1:6). Ashur shall pass through Judah, he shall overflow and go over, and the stretching out of his wings is the fullness of the breadth (Isa. 8:8). Jehovah shall feed them as a sheep in a broad place (Hos. 4:16). Besides other passages, as Ps. 4:1; 66:12; Deut. 33:20. [3] Nor is anything else meant by: The breadth of the city New Jerusalem (Re. 21:16). For when by "the New Jerusalem" is meant the New Church, by "the breadth and length of it" breadth and length cannot be signified, but its truth and good; for these are the things of the church, as also in Zechariah: I said to the angel, Whither goest thou? He said, To measure Jerusalem, to see what is the breadth thereof and what is the length thereof (Zech. 2:2). The same by: The breadth and length of the new temple, and of the new earth (Ezek. 40-47). Also by "the length and breadth of the altar of burnt-offering, of the tabernacle, of the table upon which was bread, of the altar of incense, and of the ark therein;" and also by "the length and breadth" of the temple at Jerusalem, and of many other things, which are described by measures.
It was said that by "they encompassed the camp of the saints and the beloved city," is signified that they would endeavor to destroy all things of the New Church, both its truths and its goods, and the doctrine itself concerning the Lord and concerning life, as is said in the preceding article. The reason why these are signified, is, because by "the camp of the saints" are signified all the truths and goods of the church which is the New Jerusalem. That "a camp" in the spiritual sense signifies all things of the church which have relation to its truths and goods may appear from the following passages: The sun and moon were blackened, and the stars withdrew their shining; Jehovah uttered His voice before His army; for His camp is very great, for numberless are they that do His Word (Joel 2:10, 11). I will encamp about my house because of the army (Zech. 9:8). God hath scattered the bones of him that encampeth against thee, because God hath rejected them (Ps. 53:5). The angel of Jehovah encampeth about them that fear Him, and delivereth them (Ps. 34:7). The angels of God met Jacob, and Jacob said, This is God's camp, therefore he called the name of that place Mahanaim (the two camps) (Gen. 32:2). Besides other places, as Isa. 29:3; Ezek. 1:24; Ps. 27:3. That by "an army" in the Word are signified the truths and goods of the church, also its falsities and evils, may be seen (n. 447, 826, 833); the same is also signified by "camps." [2] Since by the sons of Israel, and their twelve tribes, is signified the church as to all its truths and goods (n. 349, 350), they were therefore called "the army of Jehovah" (Exod. 7:4; 12:41, 51); and when they halted and were assembled, they were called "the camp" (as in Lev. 4:12; 8:17; 13:46; 14:8; 16:26, 28; 24:14, 23; Num. 1, 2, 3, 4:5,seq.; 5:2-4; 9:17 to the end; 10:2-8; 11:31, 32; 12:14, 15; 21:10-25; 33:1-49; Deut. 23:9-14; Amos 4:10). From these things it is plain, that by "they encompassed the camp of the saints and the beloved city," is signified that they would endeavor to destroy all the truths and goods of the New Church which is the New Jerusalem, and also its doctrine concerning the Lord and concerning life. The like is signified by this passage in Luke: When ye shall see Jerusalem encompassed by armies, then know that the devastation is near; at length Jerusalem shall be trodden down by the nations until the times of the nations shall be fulfilled (Luke 21:20, 24). This is concerning the consummation of the age, which is the last time of the church; by "Jerusalem" is here also signified the church. That "Gog and Magog," that is, they who are in external worship separated from internal worship, will then invade the church, and endeavor to destroy it, is also said in Ezekiel 38:8, 9, 11, 12, 15, 16; 39:2; and that then there will be a New Church from the Lord (39:17, to the end).
And fire came down from God out of heaven, and consumed them, signifies that they perished by the lusts of infernal love. By "fire coming down out of heaven which consumed them," are signified the lusts of evils, or of infernal love (as above, n. 494, 748), because they who are in external worship separated from internal worship, are in all kinds of evils and lusts, because with them evils are not removed by any actual repentance (n. 859). It is said that "fire came down from God out of heaven;" this was done in ancient times, when all things of the church were represented before their eyes, consequently when churches were representative; but at this day, when representatives have ceased, the like is said, and the signification is the same as formerly when the thing was represented. That fire came down out of heaven upon those who profaned things holy, may be seen above (n. 494, 748). The same is said of "Gog and Magog" in Ezekiel: I will cause it to rain upon Gog, and upon his wings, and upon many people that are with him, fire and brimstone (Ezek. 38:22). I will send fire upon Magog (Ezek. 39:6).
Verse 10.And the Devil that seduced them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ages of ages, signifies that they who were in evils as to life and in falsities as to doctrine, were cast into hell, where they will be interiorly infested by the love of their falsity, and by the lusts of their evil continually forever. By "the Devil that seduced them" is meant the dragon, as is evident from what goes before, and by "the dragon" are meant in general those who are in evils as to life, and in falsities as to doctrine (n. 841). He is called "the Devil that seduced them," that it might be known that it was the dragon, because he seduced (as appears from verses 2, 3, 7, 8, of this chapter). By "the lake of fire" into which he was cast, is signified hell, where are the loves of falsities and the lusts of evil (n. 835). By "the beast and the false prophet" are signified they who are in faith alone, both as to life and doctrine, both the unlearned and the learned; by "the beast" the unlearned, and by "the false prophet" the learned (n. 834). By "being tormented day and night" is signified to be interiorly infested continually, and by "for ages and ages" is signified to eternity. And because it is said that "they were cast into the lake of fire and brimstone," by which is signified where the loves of falsity and the lusts of evil are (n. 835), these are what they will be infested by interiorly; for everyone in hell is tormented by his own love and its lusts, for these make the life of everyone there, and it is the life which is tormented; wherefore there are degrees of torment there according to the degrees of the love of evil and thence of falsity.
Verse 11. And I saw a great white throne, and Him that sat upon it, from whose face the earth and heaven fled away, and no place was found for them, signifies the universal judgment executed by the Lord upon all the former heavens in which were those who were in civil and moral good, but in no spiritual good, thus who simulated Christians in externals, but in internals were devils; which heavens, with their earth, were totally dissipated, so that nothing of them appeared any more. Before these things are explained in their order according to the letter, something must be premised concerning the universal judgment here treated of. From the time when the Lord was in the world, when He executed the Last Judgment in Person, it was permitted that they who were in civil and moral good, although in no spiritual good, whence in externals they appeared like Christians, but in internals were devils, should continue longer than the rest in the world of spirits, which is midway between heaven and hell; and at length they were allowed to make there for themselves fixed habitations, and also by the abuse of correspondences, and by phantasies, to form to themselves as it were heavens, which also they did form in great abundance. But when these were multiplied to such a degree as to intercept the spiritual light and spiritual heat in their descent from the higher heavens to men on earth, then the Lord executed the Last Judgment, and dissipated those imaginary heavens; which was effected in such a manner, that the externals, by which they simulated Christians, were taken away, and the internals, in which they were devils, were opened; and then they were seen such as they were in themselves, and they who were seen to be devils, were cast into hell, everyone according to the evils of his life; this was done in the year 1757. But more concerning this universal judgment may be seen in the little work on The Last Judgment, published at London in the year 1758, and in The Continuation of the same, published at Amsterdam in the year 1763. [2] Now to the explanation: By "the great white throne, and Him who sat upon it," is signified the universal judgment executed by the Lord; by "the throne" is signified heaven, and likewise judgment (n. 229); by "Him who sat upon the throne" is meant the Lord (n. 808 at the end). The reason why the throne appeared "white," is because judgment was executed from Divine truths, for "white" is predicated of truths (n. 167, 379). The reason why the throne appeared "great," is because judgment was likewise executed from Divine good, for "great" is predicated of good (n. 656, 663). "From whose face the earth and the heaven fled away," signifies that those heavens, which they had made for themselves, as described above, together with their earths, were dissipated; for there are earths in the spiritual world as well as in the natural world, as may be seen (n. 260, 331); but the earths, like all other things there, are from a spiritual origin. And "there was not found a place for them," signifies that those heavens with their earths were so totally dissipated, that nothing of them appeared any more. Hence it is evident, that by "I saw a great white throne, and Him who sat on it, from whose face the earth and the heaven fled away; and there was not found a place for them," is signified the universal judgment executed by the Lord upon all the former 865-1 heavens that were inhabited by such as were in civil and moral good, but in no spiritual good, thus who simulated Christians in externals, but in internals were devils; which heavens, together with their earth, were totally dissipated, so that nothing of them appeared any more.
Verse 12.And I saw the dead small and great standing before God, signifies all who had died from the earth, and were now among those who were in the world of spirits, of whatever condition and quality, gathered together by the Lord for judgment. By "the dead" are signified all who had departed from the earth, or who were dead as to the body, concerning whom more will be said below; by "small and great" are signified of every condition and quality (as at n. 604); by "standing before God," that is, before Him who sat upon the throne, is signified to be present and gathered together to judgment. By "the dead" in the Word the same thing is signified as by deaths, and "deaths" signify various things; for "death" not only signifies the extinction of natural life or decease, but also the extinction of spiritual life, which is damnation; by "death" is also signified the extinction of the loves of the body or the lusts of the flesh, after which there is a renewal of life; in like manner by "death" is signified resurrection, because man rises again immediately after death; by "death" is also signified neglect, non-acknowledgment, and rejection by the world, but in the most general sense by "death" the same is signified as by "the Devil," wherefore also the Devil is called "death," and by "the Devil" is meant hell where they are who are called devils, hence also by "death" the evil of the will is meant which causes man to be a devil. "Death" is used in this last sense in the next verse, where it is said that "death and hell gave up their dead," and that "they were cast into the lake of fire." From these things it may appear who are meant by "the dead" in the variety of senses; here are signified all those who had departed out of the world, or who had died from the earth, and were then in the world of spirits. [2] It is said in the world of spirits, because all come into that world immediately after their decease, and are there prepared, the good for heaven, and the evil for hell; and some stay there only a month or a year, and others from ten to thirty years; and they to whom it was granted to make as it were heavens to themselves, several centuries; but at this day not longer than twenty years. There is there a vast multitude, and societies there as in the heavens and in the hells, concerning this world see above (n. 784, 791). Upon those who were in that world, the Last Judgment was executed, and not upon those who were in heaven, nor upon those who were in hell; for they who were in heaven were saved before, and they who were in hell were condemned before. From these considerations it may be seen, how much they are deceived who believe that the Last Judgment is to take place upon earth, and that then men are to rise again as to their bodies, for all who have lived from the first creation of the world are together in the spiritual world; and all are clothed with a spiritual body, which before the eyes of those who are spiritual appear as men in a similar form, just as they who are in the natural world appear before the eyes of those who are natural.
And the books were opened; and another book was opened, which is the book of life, signifies that the interiors of the minds of them all were laid open, and by the influx of light and heat from heaven their quality was seen and perceived, as to the affections which are of the love or will, and thence as to the thoughts which are of faith or of the understanding, as well the evil as the good. By "books" are not meant books, but the interiors of the minds of those who are judged, by "the books," the interiors of the minds of those who are evil, and are judged to death, and by "the book of life" such as are good, and are judged to life. They are called "books," because in the interiors of the mind of everyone are inscribed all the things that he thought, intended, spoke, and did in the world from the will or the love, and thence from the understanding or faith; all these things are inscribed on the life of everyone, with so much exactness that not one of them is wanting. The quality of all these things appears to the life, when spiritual light, which is wisdom from the Lord, and spiritual heat, which is love from the Lord, flow in through heaven. Spiritual light discloses the thoughts which are of the understanding and faith, and spiritual heat discloses the affections which are of the will and love; and spiritual light together with spiritual heat disclose the intentions and endeavors. That this is the case, I do not say that the rational man can see from the light of his own understanding; but he can if he will, provided he be willing to understand that there is given spiritual light which enlightens the understanding, and spiritual heat which enkindles the will.
And the dead were judged out of those things which were written in the books, according to their works, signifies that all were judged according to their internal life in externals. By "the dead" are signified all who died from the earth, and were then in the world of spirits, as above (n. 866). "Out of those things which were written in the books," signifies out of the interiors of everyone's mind then laid open, as above (n. 867); "according to their works," signifies, according to the internal life of everyone in externals. That this is signified by "works" in the Word, may be seen above (n. 72, 76, 94, 141, 641); to which I will further add, that there are works of the mind and works of the body, both of them at once internal and external. The works of the mind are intentions and endeavors, and the works of the body are words and actions; each of these proceed from the internal life of man, which is of his will or love. Whatsoever does not close in works, either internal which relate to the mind, or external which relate to the body, are not in the life of man, for they inflow from the world of spirits but are not received, therefore they are like images that strike the eyes, or as odors that affect the nostrils, from which a man turns away his face. But more may be seen on this subject in the places cited above, where also some passages are adduced from the Word to prove that man is judged according to his works; to which may be added the following from Paul: In the day of anger and revelation of the just judgment of God; who will render to everyone according to his deeds (Rom. 2:5, 6). For we must all be manifested before the judgment-seat of Christ, that everyone may receive the things done in the body, according to that he hath done, whether it be good or evil (2 Cor. 5:10).
Verse 13. And the sea gave up the dead which were in it, signifies the external and natural men of the church called together to judgment. By "the sea" is signified the external of the church, which is natural, therefore by those whom "the sea gave up" are signified the external and natural men of the church. That "the sea" signifies the external of the church, which is natural, may be seen above (n. 238, 239 at the end, 402-405, 470, 565b, 567, 659, 661). By "the dead" are meant they who had died out of the earth, as above (n. 866, 868). The reason why by "the dead whom the sea gave up" are meant the external men of the church, is because no others were judged but those who were in some worship, for all who have spurned the holy things of the church, and have denied God, the Word, and the life after death, were judged immediately after death, and conjoined with those who were in hell, whither they were afterwards cast down. But they who had been external and natural men, and professed with the mouths that there is a God, that there are a heaven and a hell, and in a certain way had acknowledged the Word, these are they who were called together to judgment. Out of these who were from "the sea," many were saved, for we do not read that all these "were cast into the lake of fire," as "death and hell" were, but that "if anyone of them was not found written in the book of life, he was cast therein" (verse 16). Such of these as were saved, are also meant by "the rest of the dead which lived not again until the thousand years were finished" (verse 5). From what has been said it may now appear, that by "the sea gave up the dead that were in it," are signified the external and natural men of the church called together to judgment.
And death and hell gave up the dead which were in them, signifies the men of the church who were wicked at heart, and who in themselves were devils and satans, called together to judgment. By "death and hell" no others are meant than they who interiorly in themselves were devils and satans, by "death" they who were inwardly in themselves devils, and by "hell" they who inwardly in themselves were satans, consequently all the wicked at heart, who nevertheless in externals appeared like men of the church; for no others were called together to this universal judgment; for they who in externals are like men of the church, whether they be of the laity or clergy, and in internals are devils and satans, are judged, because in them externals are to be separated from internals, and such likewise can be judged, because they have known and professed the things which are of the church. That by "death" are meant the wicked at heart who in themselves were devils, and by "hell" they who in themselves were satans, may appear from its being said, that "death and hell were cast into the lake of fire" (verse 14); for neither death nor hell can be cast into hell, but they can who as to their interiors are death and hell, that is, who are in themselves devils and satans. Who are meant by the Devil and Satan, may be seen above (n. 97, 841, 857); and that they are death who in themselves are devils, above (n. 866). In other places also mention is made of "death and hell," as in the following: The Son of man said, I have the keys of death and hell (Re. 1:18). The name of him who sat on the pale horse was Death, and hell followed him (Rev. 6:8). In like manner Hos. 13:14; Ps. 18:4, 5; 49:14, 15; 116:3.
And they were judged everyone according to their works, signifies that they were all judged according to their internal life in externals, as appears from the explanation above (n. 868), where are similar words. To which I will add this, that everyone is judged according to the quality of his soul; and the soul of man is his life, for it is the love of his will, and the love of everyone's will is entirely according to his reception of the Divine truth proceeding from the Lord; and this reception is taught by the doctrine of the church which is from the Word.
Verse 14. And death and hell were cast into the lake of fire, signifies that the wicked at heart, who in themselves were devils and satans, and yet in externals like men of the church, were cast into hell among those who were in the love of evil, and thence in the love of falsity agreeing with evil. By "death and hell" are signified the wicked at heart, who interiorly in themselves were devils and satans, and yet in externals like men of the church, as above (n. 870). By "the lake of fire" is signified hell, where they are who are in the love of evil, and thus in the love of the falsity agreeing with evil, thus who love evil, and confirm it by reasonings from the natural man, and still more they who confirm it by the sense of the letter of the Word. These cannot interiorly in themselves do otherwise than deny God, for such denial lies concealed in evil of life confirmed by falsities. "A lake" signifies where falsity abounds, and "fire" signifies the love of evil, as above (n. 835, 864). Its being said that "death and hell were cast into the lake of fire," is according to angelic speech, in which the person is not named, but that which is in the person, and makes him; here that in the person which makes his death and hell; that this is the case, may be seen from this that hell cannot be cast into hell.
This is the second death, signifies that with these there is damnation itself. That by "the second death" is signified spiritual death, which is damnation, may be seen above (n. 853). This is said, because they who are wicked at heart, and in themselves devils and satans, and yet appear like men of the church are condemned beyond all others.
Verse 15.And if anyone was not found written in the book of life, he was cast into the lake of fire, signifies that they who did not live according to the Lord's commandments in the Word, and did not believe in the Lord, were condemned. That by "the book of life" is signified the Word, and by "being judged out of that book," is signified to be judged according to the truths of the Word, may be seen above (n. 256, 259, 295, 303, 309, 317, 324, 330); and no other is found written in the book of life but he who has lived according to the Lord's commandments in the Word, and has believed in the Lord; this therefore is meant. That he who does not live according to the Lord's commandments in the Word, is condemned, the Lord teaches in John: And if anyone hear My words and believe not, I judge him not: he hath one that judgeth him, the Word that I have spoken, that shall judge him in the last day (John 12:47, 48). And that he who does not believe in the Lord, is condemned, also in John: He that believeth on the Son hath eternal life, and he that believeth not the Son, shall not see life, but the anger of God abideth on him (John 3:36).
To the above I will add these Relations. Awaking one morning from sleep, I saw two angels descending out of heaven, one from the southern quarter of heaven and the other from the eastern quarter of heaven, both in chariots to which white horses were harnessed. The chariot in which the angel from the southern quarter of heaven was conveyed, shone like silver, and the chariot in which the angel from the eastern quarter of heaven was conveyed, shone like gold; and the reins which they held in their hands were refulgent as from the flamy light of the dawn. Thus these two angels were seen by me at a distance; but when they came nearer, they did not appear in a chariot, but in their angelic form which is human. He who came from the eastern quarter of heaven, was clad in a bright purple garment, and he who came from the southern quarter of heaven in a garment of hyacinthine blue. When they were below under the heavens, they ran to meet each other, as if they strove which should be first, and mutually embraced and kissed each other. I heard that these two angels, when they lived on earth, had been conjoined in interior friendship; but now one was in the eastern heaven and the other in the southern heaven. In the eastern heaven are they who are in love from the Lord; but in the southern heaven are they who are in wisdom from the Lord. [2] When they had spoken some time about the magnificence of their heavens, this came up in their discourse, whether heaven in its essence is love, or whether it is wisdom. They immediately agreed that one is of the other, but discussed which was the original. The angel who was from the heaven of wisdom asked the other, what love is; to which he replied, "That love, originating from the Lord as a sun, is the vital heat of angels and men, thus their life: that the derivations of love are called affections; and that by these are produced perceptions and thus thoughts, whence it follows that wisdom in its origin is love; consequently that thought in its origin is the affection of that love; and it is evident from the derivations viewed in their order, that thought is nothing else but the form of affection; and that this is not known, because the thoughts are in the light, but the affections in heat, and that therefore one reflects upon the thoughts, but not on the affections, in the same manner as takes place with sound and with speech. That thought is nothing else but the form of affection, may also be illustrated by speech, which is nothing else but the form of sound; it is also similar, because sound corresponds to affection, and speech to thought, wherefore affection sounds, and thought speaks. This may also be made clear by this, that if you take away sound from speech, nothing of speech remains, and, in like manner, if you take away affection from thought, nothing of thought remains. Hence then it is plain, that love is the all of wisdom, consequently the essence of the heavens is love, and their existence is wisdom, or what is the same thing, the heavens are from the Divine love, and they exist from the Divine love by the Divine wisdom, wherefore, as was said above, the one is of the other." [3] There was with me at that time a novitiate spirit, who on hearing this, asked, whether it is the same with charity and faith, since charity is of affection, and faith is of thought. The angel replied, "It is altogether the same; for faith is nothing else but the form of charity, just as speech is the form of sound; faith is also formed by charity as speech is formed by sound; the mode of its formation we also know in heaven, but there is no leisure to explain it here." "By faith, however," he added, "I mean spiritual faith, the spirit and life of which is derived solely from charity, for charity is spiritual, and by charity, faith; wherefore faith without charity is a merely natural faith, which is dead, which also conjoins itself with merely natural affection, which is nothing else but lust." The angels spake of these things spiritually, and spiritual speech embraces thousands of things which natural speech cannot express, and what is wonderful, which cannot even fall within the ideas of natural thought. Remember this, I pray, and when you come out of natural light into spiritual light, which is done after death, inquire what faith is and what charity is, and you will clearly see that faith is charity in form, and therefore that charity is the all of faith, consequently that it is the soul, life, and essence of faith, just as the affection is of thought, and as the sound is of speech; and if you desire it, you will see the formation of faith from charity like the formation of speech from sound, because they correspond. After discoursing together for some time on these and such like subjects, the angels departed, and as they retired each to his own heaven, their heads appeared encompassed with stars: and when they were some distance from me, they again seemed to be borne in chariots as before. [4] After these two angels were gone out of my sight, I saw a certain garden on my right hand, in which were olive trees, vines, fig trees, laurels, and palm trees, planted in order, according to correspondence. I looked into the garden, and saw angels and spirits walking and conversing together among the trees; and then a certain angelic spirit observed me. They are called angelic spirits, who in the world of spirits are prepared for heaven, and afterwards become angels. That spirit came out of the garden towards me, and said, "Will you come with me into our paradise, and you shall hear and see wonderful things." And I went with him, and then he said to me, "Those whom you see (for there were many) are all in the affection of truth, and thence in the light of wisdom. Here also is a building which we call the TEMPLE OF WISDOM; but no one sees it who believes himself very wise, much less he who believes himself wise enough, and still less he who believes himself wise from himself; the reason is, because such persons are not in the reception of the light of heaven from the affection of genuine wisdom. Genuine wisdom consists in a man's seeing from the light of heaven, that the things which he knows, understands, and is wise in, are so little respectively to what he does not know, understand, and is wise in, as a drop to the ocean, consequently scarcely anything. Everyone who is in this paradisal garden, and acknowledges in himself from perception and sight that his own wisdom is so little comparatively, sees that temple of wisdom, for interior light enables him to see it, but not exterior light without it." [5] And because I had often thought this, both from science, and then from perception, and lastly from seeing it from interior light, and had acknowledged that man had so little wisdom, behold, it was given me to see that temple. As to form it was wonderful. It was elevated above the ground, quadrangular, with walls of crystal, its roof of translucent jasper elegantly arched; the foundation consisted of precious stones of various kinds. The steps leading up to it were of polished alabaster. At the sides of the steps appeared figures of lions with their whelps. And I then asked whether it was allowed to enter; and it was said that it was allowed; therefore I ascended, and when I entered, I saw, as it were, cherubs flying beneath the roof, and presently vanishing out of sight; the floor upon which we walked was of cedar, and the whole temple, from the pellucidity of its roof and walls, seemed in the form of light. [6] The angelic spirit entered with me, to whom I related what I heard from the two angels concerning love and wisdom, as also concerning charity and faith. And he then said, "Did they not speak of a third also?" I said, "What third?" He replied, "It is Use: love and wisdom without use are not anything: they are only ideal entities; nor do they become real before they are in use: for love, wisdom, and use, are three things which cannot be separated. If they are separated, neither is anything. Love is not anything without wisdom, but in wisdom it is formed for something. This something for which it is formed, is use. Therefore, when love through wisdom is in use, it is then something; yea, it then first exists. They are altogether as the end, the cause, and the effect. The end is not anything, unless through the cause it is in the effect. If one of the three is loosed, the whole is loosed, and becomes as nothing. It is similar with charity, faith, and works. [7] Charity without faith is not anything; nor faith without charity; nor charity and faith without works; but in works they become something, of a quality according to the use of the works. It is similar with affection, thought, and operation; and it is similar with will, understanding, and action. That it is so may be seen clearly in this temple, because the light in which we are here is light that enlightens the interiors of the mind. That there is not given a complete and perfect thing unless it is a trine, geometry also teaches; for a line is not anything, unless it becomes an area; and an area is not anything, unless it becomes a solid; therefore the one must be produced into the other, that they may exist; and they co-exist in the third. As it is in this, so it is in each and every created thing; they are terminated in their third. Hence now it is, that three in the Word, spiritually understood, signifies complete and altogether. Since it is so, I could not but wonder, that some profess faith alone, some charity alone, some works alone; when yet the first without the second, and the first and second without the third, are not anything." [8] But I then asked, "Cannot a man have charity and faith, and still not works? Cannot a man be in affection and thought about anything, and yet not in the performance of it?" The angelic spirit said to me, "He cannot, except only ideally, but not really. He must still be in the endeavor or the will to operate; and the will or the endeavor is in itself the act, because it is in the continual effort to act; which becomes an outward act when determination is present. On which account the endeavor and will, as an interior act, is accepted by every wise man, because it is by God, altogether as an exterior act, provided it does not fail when opportunity is given." [9] After this I descended by the steps from the temple of wisdom, and walked in the garden, and saw some sitting under a certain laurel eating figs. I turned aside to them, and asked them for some figs; which they gave me: and, behold, the figs became grapes in my hand. When I wondered at this, the angelic spirit, who was still with me, said to me, "The figs have become grapes in your hand, because figs, from correspondence, signify the goods of charity and thence of faith in the natural or external man, but grapes the goods of charity and faith in the spiritual or internal man; and because you love spiritual things, therefore it so happened to you: for in our world all things come to pass and exist, and also are changed, according to correspondences." And then there came over me the desire of knowing how man can do good from God, and yet as of himself; therefore I asked them that were eating the figs how they comprehended it. They said that they "could not comprehend it otherwise than that God operates it within in man and through man, when he does not know it; since if man were conscious of it, and thus should do it as of himself, which is also to do it of himself, he would not do good, but evil. For all that proceeds from man, as from himself, proceeds from his proprium; and the proprium of man is evil from birth. How then can good from God and evil from man be conjoined, and so proceed conjointly into act? The proprium of man also, in the things of salvation, continually breathes forth merit; and as far as it does this, it takes away from the Lord His merit; which is the highest injustice and impiety. In a word, if the good which God operates in a man by the Holy Spirit should flow in into man's willing and thence his doing, that good would be altogether defiled and also profaned; which, however, God never permits. A man can indeed think that the good which he does is from God, and call it God's good through himself, and as if from himself; but still we do not comprehend this." [10] But I then opened my mind, and said, "You do not comprehend, because you think from the appearance, and the thought from confirmed appearance is a fallacy. You are in the appearance and the fallacy from it, because you believe that all the things which a man wills and thinks, and thence does and speaks, are in him, and consequently from him; when yet nothing of them is in him except the state of receiving what flows in. Man is not life in himself, but is an organ receiving life. The Lord alone is life in Himself, as He also says in John: As the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:26). Besides other places (as John 11:25; 14:6, 19). [11] There are two things which make life, love and wisdom; or what is the same, the good of love and the truth of wisdom. These flow in from God, and are received by man, and are felt in the man as in him; and because they are felt by him as in him, they also proceed as from him. It is given by the Lord, that they should be thus felt by the man, in order that what flows in may affect him, and so be received and remain. But because all evil also flows in, not from God, but from hell, and this is received with enjoyment, because man was born such an organ, therefore no more of good is received from God, than there is of evil removed by the man as of himself; which is done by repentance, and at the same time by faith in the Lord. [12] That love and wisdom, charity and faith, or speaking more generally, the good of love and charity and the truth of wisdom and faith, flow in; and that the things which flow in appear in the man as in himself, and thence as from him, may be manifestly seen from the sight, the hearing, the smell, the taste, and the touch. All the things which are felt in the organs of those senses flow in from without, and are felt in them: in like manner in the organs of the internal senses, with the difference only that into the latter spiritual things flow in, which do not appear; but into the former natural things, which do appear. In a word, man is an organ recipient of life from God; consequently he is a recipient of good so far as he desists from evil. The Lord gives to every man to be able to desist from evil, because He gives him to will and understand as of himself: and whatever the man does from the will, as his own according to the understanding, as his own, or, what is the same, whatever he does from freedom which is of the will according to reason which is of the understanding, this remains. By this the Lord brings man into a state of conjunction with Himself, and in this reforms, regenerates, and saves him. [13] The life which flows in is the life proceeding from the Lord, which is also called the Spirit of God, and in the Word the Holy Spirit; of which it is also said, that it enlightens and vivifies; yea, that it operates in man: but this life is varied and modified according to the organization induced upon the man by his love and attitude to it. You may also know that all the good of love and charity and all the truth of wisdom and faith flow in, and are not in the man, from the fact that he who thinks such a thing is in man from creation, cannot think otherwise, than that God infused Himself into a man, and thus that men would in part be Gods; and yet they who think this from faith become devils, and stink like carcasses. [14] Besides, what is human action but the action of the mind? for that which the mind wills and thinks, it acts through its organ the body: and therefore when the mind is led by the Lord, the action is also led; and the mind and the action from it are led by the Lord, when it believes in Him. Unless it were so, say, if you can, why the Lord has commanded in the Word, in a thousand and a thousand places, that a man must love his neighbor, must work out the good of charity, and bear fruit like a tree, and do His precepts, and all this that he may be saved; also why He has said that man will be judged according to his deeds or works, he who has done goods to heaven and life, and he who has done evils to hell and death. How could the Lord speak such things, if all that proceeds from man were meritorious, and thence evil? You may know, therefore, that if the mind is charity, the action is also charity; but if the mind is faith alone, which is also faith separated from spiritual charity, the action is also that faith; and this faith is meritorious, because its charity is natural, and not spiritual. It is otherwise with the faith of charity, because charity does not wish to merit, and thence neither does its faith." [15] On hearing this, they that sat under the laurel said, "We comprehend that you have spoken justly; but still we do not comprehend." To which I replied, "That I have spoken justly, you comprehend from the common perception which man has from the influx of light from heaven when he hears any truth; but you do not comprehend from your own perception, which man has from the influx of light from the world. These two perceptions, namely, the internal and the external, or the spiritual and the natural, make one with the wise. You also can make them one, if you look to the Lord and remove evils." Because they understood these things also, I took some shoots from the laurel under which we sat, and held them out, and said, "Do you believe that this is from me, or from the Lord?" And they said, that they believed it to be through me as from me; and, behold, the shoots blossomed in their hands. But when I departed, I saw a cedar table, upon which was a book, under a green olive-tree, the trunk of which was entwined with a vine. I looked, and behold, it was a book written by me, called The Angelic Wisdom concerning the Divine Love and the Divine Wisdom, and also concerning The Divine Providence; and I said that it was fully shown in that book, that man is an organ recipient of life, and not life. [16] After this I went home exhilarated from that garden, and the angelic spirit with me; who said to me on the way, "If you wish to see clearly what faith and charity are, and thus what faith separate from charity is, and faith conjoined to charity, I will also show it to the eye." I answered, "Show it." And he said, "Think of light and heat instead of faith and charity, and you will see clearly; for faith in its essence is truth, which is of wisdom, and charity in its essence is affection, which is of love; and the truth of wisdom in heaven is light, and the affection of love in heaven is heat; the light and heat in which the angels are is nothing else. From this you can see clearly, what faith separate from charity is, and what faith conjoined to charity. Faith separated from charity is like the light in winter, and faith conjoined to charity is like the light in the spring. Wintry light, which is light separated from heat, because it is conjoined to cold, strips the trees entirely of their leaves, hardens the earth and kills the grass, and likewise congeals the waters: but the light of spring, which is light conjoined to heat, quickens the trees, first into leaves, then into blossoms, and at length into fruits; it opens and softens the earth, that it may produce grass, herbs, flowers, and shrubs, and likewise dissolves the ice, that the waters may flow from the springs. [17] It is altogether similar with faith and charity. Faith separate from charity deadens all things; and faith conjoined to charity vivifies all things. This vivifying and that deadening can be seen to the life in our spiritual world; because here faith is light, and charity is heat. For where there is faith conjoined to charity, there are paradisal gardens, flower beds, and grass plots in their pleasantness, according to the conjunction; but where there is faith separate from charity, there is not even grass there; and where it is green, it is from briers, thorns, and nettles. This the heat and light proceeding from the Lord as the sun effect in the angels and spirits, and thence outside of them." There were then not far from us some of the clergy, whom the angelic spirit called justifiers and sanctifiers of men by faith alone, and likewise arcanists. We said these same things to them, and demonstrated them so that they saw that it was so; and when we asked, "Is it not so?" They turned themselves away, and said, "We did not hear." But we cried out to them, saying, "Hear now, therefore." They then put both hands over their ears, and shouted, "We will not hear."
Revelation 21 1. And I saw a New Heaven and a New Earth, for the former heaven and the former earth were passed away; and the sea was no more. 2. And I John saw the holy city New Jerusalem coming down from God out of heaven, prepared as a Bride adorned for her Husband. 3. And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and He Himself shall be with them their God. 4. And God shall wipe away every tear from their eyes; and death shall be no more, neither mourning nor crying, neither shall there be labor [trouble] anymore, for the former things have passed away. 5. And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write; for these words are true and faithful. 6. And He said unto me, It is done. I am the Alpha and the Omega, the Beginning and the End. I will give unto him that thirsteth of the fountain of the water of life freely. 7. He that overcometh shall possess as an inheritance all things; and I will be his God, and he shall be My son. 8. But the fearful, and the unfaithful, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake burning with fire and brimstone; which is the second death. 9. And there came unto me one of the seven angels having the seven vials full of the seven last plagues, and he spoke with me, saying, Come, I will show thee the Bride, the Lamb's Wife. 10. And he carried me away in the spirit upon a great and high mountain, and showed me the great city, the holy Jerusalem, coming down out of heaven from God, 11. Having the glory of God, and her light was like unto a stone most precious, as it were a jasper stone, shining like crystal. 12. Having a wall great and high, having twelve gates, and over the gates twelve angels, and names written thereon, which are those of the twelve tribes of the sons of Israel. 13. On the east three gates, on the north three gates, on the south three gates, and on the west three gates. 14. And the wall of the city having twelve foundations, and in them the names of the twelve apostles of the Lamb. 15. And he that was speaking with me had a golden reed, to measure the city and the gates thereof and the wall thereof. 16. And the city lieth foursquare, and the length thereof is as large as the breadth; and he measured the city with the reed, twelve thousand stadia; the length and the breadth and the height of it were equal. 17. And he measured the wall thereof, a hundred forty-four cubits, the measure of a man which is of an angel. 18. And the structure of the wall thereof was jasper, and the city was pure gold like pure glass. 19. And the foundations of the wall of the city were adorned with every precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, 20. The fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprasus, the eleventh jacinth, the twelfth amethyst. 21. And the twelve gates were twelve pearls; each one of the gates was of one pearl; and the street of the city was pure gold as it were transparent glass. 22. And I saw no temple therein; for the Lord God Almighty is the temple of it and the Lamb. 23. And the city hath no need of the sun and of the moon to shine in it, for the glory of God did lighten it, and the lamp thereof is the Lamb. 24. And the nations which are saved shall walk in the light of it, and the kings of the earth shall bring their glory and honor into it. 25. And the gates of it shall not be shut by day; for there shall be no night there; and they shall bring the glory and honor of the nations into it. 26. And there shall not enter into it any unclean thing and that doeth abomination and a lie, but they that are written in the Lamb's book of life. THE SPIRITUAL SENSE The contents of the whole chapter In this chapter it treats of the state of heaven and the church after the Last Judgment; that after this, through the New Heaven, the New Church will exist on the earth, which will worship the Lord alone (verses 1-8). Its conjunction with the Lord (verses 9, 10). The description of it as to intelligence from the Word (verse 11); as to doctrine thence (verses 12-21); and as to all its quality (verses 22-26). The contents of each verse Verse 1. "And I saw a New Heaven and a New Earth" signifies that a New Heaven was formed from Christians by the Lord, which at this day is called the Christian Heaven, where they are who had worshiped the Lord, and had lived according to His commandments in the Word, who thence have charity and faith; in which are also all the infants of Christians (n. 876). "For the former heaven and the former earth were passed away" signifies the heavens which were formed not by the Lord, but by those who came out of the Christian world into the spiritual world, who were all dispersed at the day of the Last Judgment (n. 877). "And the sea was no more" signifies that the external of the heavens collected from Christians since the first establishment of the church was in like manner dispersed, after they who were written in the Lord's book of life were taken thence and saved (n. 878). Verse 2. "And I John saw the holy city New Jerusalem coming down from God out of heaven" signifies the New Church to be established by the Lord at the end of the former church, which will be consociated with the New Heaven in Divine truths as to doctrine and as to life (n. 879-880). "Prepared as a bride adorned 876-1 for her husband" signifies that church conjoined with the Lord through the Word (n. 881). Verse 3. "And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men" signifies the Lord from love speaking and declaring the glad tidings, that He Himself will now be present with men in His Divine Human (n. 882). "And He will dwell with them, and they shall be His people, and He Himself shall be with them their God" signifies the conjunction of the Lord, which is of such a nature, that they are in Him, and He in them (n. 883). Verse 4. "And God shall wipe away every tear from their eyes, and death shall be no more, neither mourning nor crying, neither shall there be labor anymore, for the former things have passed away" signifies that the Lord will take from them all grief of mind, fear of damnation, of evils and falsities from hell, and of temptations from them, and they shall not remember them because the dragon, which had caused them, is cast out (n. 844-845). Verse 5. "And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write, for these words are true and faithful" signifies the Lord confirming all concerning the New Heaven and the New Church after the Last Judgment has been executed (n. 886). Verse 6. "And He said unto me, It is done" signifies that it is the Divine truth (n. 887). "I am the Alpha and the Omega, the Beginning and the End" signifies that the Lord is the God of heaven and earth, and that all things in the heavens and on earth were made by Him, and are ruled by His Divine Providence, and are done according to it (n. 888). "I will give unto him that thirsteth of the fountain of the water of life freely" signifies that to those who desire truths from any spiritual use, the Lord will give from Himself through the Word all things that conduce to that use (n. 889). Verse 7. "He that overcometh shall possess as an inheritance all things; and I will be his God, and he shall be My son" signifies that they who overcome evils in themselves, that is, the devil, and do not succumb when they are tempted by the Babylonians and the dragonists, will come into heaven, and there live in the Lord and the Lord in them (n. 890). Verse 8. "But the fearful, and the unfaithful, and the abominable" signifies those who are in no faith, and in no charity, and thence in all kinds of evils (n. 891). "And murderers, and whoremongers, and sorcerers, and idolaters, and liars" signifies all those who make no account of the commandments of the Decalogue, and do not shun any evils there named as sins, and therefore live in them (n. 892). "Shall have their part in the lake burning with fire and brimstone" signifies they have hell where are the loves of falsity and the lusts of evil (n. 893). "Which is the second death" signifies damnation (n. 894). Verse 9. "And there came unto me one of the seven angels having the seven vials full of the seven last plagues, and he spoke with me, saying, Come, I will show thee the Bride, the Lamb's Wife" signifies influx and manifestation from the Lord out of the inmost of heaven, concerning the New Church, which will be conjoined to the Lord through the Word (n. 895). Verse 10. "And he carried me away in the spirit upon a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God" signifies that John was taken up into the third heaven, and his sight there opened, before whom was made manifest the Lord's New Church as to doctrine, in the form of a city (n. 896). Verse 11. "Having the glory of God, and her light was like unto a stone most precious, as it were a jasper stone, shining like crystal" signifies that in that church the Word will be understood, because translucent from its spiritual sense (n. 897). Verse 12. "Having a wall great and high" signifies the Word in the sense of the letter from which is the doctrine of the New Church (n. 898). "Having twelve gates" signifies all the knowledges of truth and good therein by which man is introduced into the church (n. 899). "And over the gates twelve angels, and names written thereon, which are those of the twelve tribes of the sons of Israel" signifies the Divine truths and goods of heaven, which are also the Divine truths and goods of the church in those knowledges, and guards lest anyone enter unless he is in them from the Lord (n. 900). Verse 13. "On the east three gates, on the north three gates, on the south three gates, and on the west three gates" signifies that the knowledges of truth and good, in which is spiritual life from heaven from the Lord, and by which introduction into the New Church is effected, are for those who are more or less in the love or the affection of good, and for those who are more or less in wisdom or the affection of truth (n. 901). Verse 14. "And the wall of the city having twelve foundations" signifies that the Word in the sense of the letter contains all things of the doctrine of the New Church (n. 902). "And in them the names of the twelve apostles of the Lamb" signifies all things of doctrine from the Word concerning the Lord, and concerning life according to His commandments (n. 903). Verse 15. "And he that spoke with me had a golden reed, to measure the city, and the gates thereof, and the wall thereof" signifies that there is given by the Lord, to those who are in the good of love, the faculty of understanding and knowing what the quality of the Lord's New Church is as to doctrine and its introductory truths, and as to the Word from which they are (n. 904). Verse 16. "And the city lieth foursquare" signifies justice in it (n. 905). "The length thereof is as large as the breadth" signifies that good and truth in that church make one, like essence and form (n. 906). "And he measured the city with the reed twelve thousand stadia, the length and the breadth and the height of it were equal" signifies the quality of that church from doctrine shown, that all things of it were from the good of love (n. 907, 908). Verse 17. "And he measured the wall thereof a hundred forty-four cubits" signifies that it was shown what the quality of the Word is in that church, that from it are all its truths and goods (n. 909). "The measure of a man, that is, of an angel" signifies the quality of that church that it makes one with heaven (n. 910). Verse 18. "And the structure of the wall thereof was jasper" signifies that all the Divine truth in the sense of the letter of the Word, with the men of that church, is translucent from the Divine truth in the spiritual sense (n. 911). "And the city was pure gold, like unto pure glass" signifies that thence the all of that church is the good of love flowing in together with light out of heaven from the Lord (n. 912). Verse 19. "And the foundations of the wall of the city were adorned with every precious stone" signifies that all things of the doctrine of the New Jerusalem taken from the sense of the letter of the Word, with those who are in it, will appear in the light according to reception (n. 914). "The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald (verse 20), the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprasus, the eleventh jacinth, the twelfth amethyst" signifies all things of that doctrine in their order from the sense of the letter of the Word, with those who immediately approach the Lord, and live according to the commandments of the Decalogue by shunning evils as sins, for these and no others are in the doctrine of love to God and love toward the neighbor, which two are the fundamentals of religion (n. 915). Verse 21. "And the twelve gates were twelve pearls, everyone of the gates was of one pearl" signifies that the acknowledgment and knowledge of the Lord conjoins into one all the knowledges of truth and good, which are from the Word, and introduces into the church (n. 916). "And the street of the city was pure gold as it were transparent glass" signifies that every truth of that church and of its doctrine is in form the good of love flowing in together with light out of heaven from the Lord (n. 917). Verse 22. "And I saw no temple therein; for the Lord God Almighty is the temple of it and the Lamb" signifies that in this church there will not be any external separated from the internal, because the Lord Himself in His Divine Human, from whom is the all of the church, is alone approached, worshiped, and adored (n. 918). Verse 23. "And the city hath no need of the sun and the moon to shine in it, for the glory of God did lighten it, and the lamp thereof is the Lamb" signifies that the men of that church will not be in self-love and in their own intelligence, and thence in natural light alone, but in spiritual light from the Divine truth of the Word from the Lord alone (n. 919). Verse 24. "And the nations which are saved shall walk in the light of it" signifies that all who are in the good of life, and believe in the Lord, will there live according to Divine truths, and will see them inwardly in themselves, as the eye sees objects (n. 920). "And the kings of the earth shall bring their glory and honor into it" signifies that all who are in the truths of wisdom from spiritual good, will there confess the Lord, and ascribe to Him every truth and every good that is with them (n. 921). Verse 25. "And the gates of it shall not be shut by day; for there shall be no night there" signifies that they will be continually received into the New Jerusalem, who are in truths from the good of love from the Lord, because there is not any falsity of faith there (n. 922). "And they shall bring the glory and honor of the nations into it" signifies that they who enter will bring with them the confession, acknowledgment, and faith, that the Lord is the God of heaven and earth, and that every truth of the church and every good of religion is from Him (n. 923). Verse 26. "And there shall not enter into it any unclean thing and that doeth abomination and a lie" signifies that no one is received into the Lord's New Church who adulterates the goods and falsifies the truths of the Word, and who does evils from confirmation and thus also falsities (n. 924). "But they that are written in the Lamb's book of life" signifies that no others will be received into the New Church, which is the New Jerusalem, but they who believe in the Lord, and live according to His commandments in the Word (n. 925). THE EXPLANATION Verse 1. And I saw a New Heaven and a New Earth, signifies that a New Heaven was formed from Christians by the Lord, which at this day is called the Christian Heaven, where they are who had worshiped the Lord and had lived according to His commandments in the Word, in whom therefore there is charity and faith; in which heaven also are all the infants of Christians. By "a New Heaven and a New Earth" is not meant the natural heaven visible to the eyes, nor the natural earth inhabited by men, but the spiritual heaven is meant, and the earth belonging to that heaven, where the angels are. That this heaven and the earth of this heaven is meant, everyone may see and acknowledge, if he can in some measure be withdrawn from a purely natural and material idea, when he reads the Word. That the angelic heaven is meant is evident, because it is said in the next verse, that "he saw the holy city Jerusalem coming down from God out of heaven, prepared as a Bride adorned for her Husband," by which is not meant any Jerusalem coming down, but the church, and the church on earth comes down from the Lord out of the angelic heaven, because the angels of heaven and the men on earth in all things of the church make one (n. 626). From these things it may be seen, how naturally and materially they have thought and do think, who, from these words and those which follow in the same verse, have fabricated for themselves the dogma about the destruction of the world, and of the new creation of all things. [2] This New Heaven is occasionally treated of above in Revelation (especially in chapters 14 and 15). It is called the Christian Heaven, because it is distinct from the ancient heavens, which existed from the men of the church before the Lord's coming. These ancient heavens are above the Christian Heaven; for the heavens are like expanses, one above another; it is the same with each particular heaven; for each heaven by itself is distinguished into three heavens, an inmost or third, a middle or second, and a lowest or first, and so it is with this New Heaven; I have seen them and have spoken with them. In this New Christian Heaven are all those who, from the first establishment of the Christian Church, worshiped the Lord, and lived according to His commandments in the Word, and who, therefore, were in charity, and at the same time in faith from the Lord through the Word, thus who were not in a dead but in a living faith. Various things respecting this heaven may be seen above (n. 612, 613, 626, 631, 659, 661, 845, 846, 856). In that heaven likewise are all the infants of Christians, because they are educated by the angels in those two essentials of the church, which are the acknowledgment of the Lord as the God of heaven and earth, and a life according to the commandments of the Decalogue.
For the former heaven and the former earth were passed away, signifies the heavens which were formed, not by the Lord, but by those who came out of the Christian world into the spiritual world, who were all dispersed at the day of the Last Judgment. That these heavens and no others are meant by "the former heaven and the former earth which passed away" may be seen above (n. 865), where these words are explained: I saw a great white throne, and One sitting upon it, from whose face the heaven and the earth fled away (Rev. 20:11), where it is shown that by those words is signified the universal judgment executed by the Lord upon all the former heavens, in which were such as were in civil and moral good, but in no spiritual good, thus who in externals simulated Christians, but in internals were devils; which heavens with their earth were entirely dispersed. For other particulars relating to this subject see Last Judgment, published at London, 1758, and Continuation of the Last Judgment, published in Amsterdam; to which it is unnecessary here to add anything further.
And the sea was no more, signifies that the external of the heaven collected from among Christians, since the first establishment of the church, was in like manner dispersed, after they who were written in the Lord's book of life were taken thence and saved. By "the sea" is signified the external of heaven and of the church, in which are the simple, who have thought naturally and but little spiritually of things relating to the church; the heaven in which these are is called external (see n. 238, 239, 403, 404, 420, 466, 470, 659, 661); by "the sea" here is meant the external of heaven collected from among Christians from the first establishment of the church. But the internal heaven of Christians was not fully formed by the Lord, till a little before the Last Judgment, and also after it, as may appear from chapters 14 and 15, where it is treated of, and from chapter 20:4-5; see the explanations of which. The reason why this was not done before was because the dragon and his two beasts had dominion in the world of spirits and burned with the lust of seducing everyone they could, wherefore it was hazardous to collect them sooner into a heaven. [2] The separation of the good from the dragonists, and the condemnation of the latter, and finally the casting of them into hell, are treated of in many places, and lastly in chapter 19:20, and in chapter 20:10; and after this it is said, that "the sea gave up the dead which were in it" (verse 13), by which are meant the external and natural men of the church called to judgment (see above, n. 869), and then the separating and saving of those who were written in the Lord's book of life, concerning which see the same article; this is "the sea" which is here meant. It is also said in another place, where the New Heaven of Christians is treated of, that it extended itself to "the sea of glass mingled with fire" (chapter 15:2); by which "sea" is also signified the external of the heaven of Christians (see the explanation, n. 659, 661). From these things it may appear that by "the sea was no more" is signified that the external of heaven collected from among Christians from the first establishment of the church, after they were taken thence and saved who were written in the Lord's book of life, was in like manner dispersed. Concerning the external of heaven collected from among Christians from the first establishment of the church, it has been granted me to know many particulars which it would be tedious to adduce in this place; save only that the former heavens, which passed away at the day of the Last Judgment, were permitted for the sake of those who were in that external heaven or sea, because they were conjoined by externals but not by internals, on which subject something may be seen above (n. 398). The reason why the heaven, where the men of the external church are, is called "the sea" is because their habitation in the spiritual world appears at a distance as if it were in the sea; for the celestial angels, who are angels of the highest heaven, dwell as it were in an ethereal atmosphere; the spiritual angels, who are angels of the middle heaven, dwell as it were in an aerial atmosphere; and the spiritual natural angels, who are angels of the lowest heaven, dwell as it were in a watery atmosphere, which, as was said, appears at a distance like the sea. Hence it is that the external of heaven is meant by "the sea" in many other places also in the Word.
Verse 2. And I John saw the holy city New Jerusalem coming down from God out of heaven, signifies the New Church to be established by the Lord at the end of the former church, which will be consociated with the New Heaven in Divine truths as to doctrine and as to life. The reason why John here names himself, saying, "I John" is because by him as an apostle is signified the good of love to the Lord, and thence the good of life, therefore he was loved more than the other apostles, and at supper lay on the Lord's breast (John 13:23; 21:20); and in like manner this church which is now treated of. That by "Jerusalem" is signified the church will be seen in the next article; which is called "a city" and described as a city from doctrine and from a life according to it, for "a city" in the spiritual sense signifies doctrine (n. 194, 712). It is called "holy" from the Lord, who alone is holy, and from the Divine truths which are in it derived from the Word from the Lord, which are called holy (n. 173, 586, 666, 852); and it is called "new" because he who sat upon the throne said, "Behold, I make all things new" (verse 5); and it is said, "to come down from God out of heaven," because it descends from the Lord through the New Christian Heaven, treated of in verse 1 of this chapter (n. 876), for the church on earth is formed through heaven by the Lord, that they may act as one and be consociated.
The reason why by "Jerusalem" in the Word is meant the church is because there, in the land of Canaan, and in no other place, was the temple and the altar, and sacrifices were offered, thus Divine worship itself, wherefore also three feasts were celebrated there yearly, and every male throughout the whole land was commanded to come to them. Hence it is that "Jerusalem" signifies the church as to worship, and therefore also the church as to doctrine, for worship is prescribed in doctrine, and performed according to it; likewise because the Lord was in Jerusalem, and taught in His temple, and afterwards glorified His Human there. That by "Jerusalem" is meant the church as to doctrine and thence worship, appears from many passages in the Word; as from the following in Isaiah: For Zion's sake will I not be silent, and for Jerusalem's sake I will not rest, until the justice thereof go forth as brightness, and the salvation thereof as a lamp burneth. Then the Gentiles shall see thy justice, and all kings thy glory; and thou shalt be called by a new name, which the mouth of Jehovah shall name; thou shalt also be a crown of glory in the hand of thy God; for Jehovah is well pleased in thee, and thy land shall be married. Behold, thy salvation cometh; Behold, His reward is with Him. And they shall call them, The people of holiness, the redeemed of Jehovah; and thou shalt be called, Sought out, A city not deserted (Isa. 62:1-4, 11-12). [2] The whole of this chapter treats of the Lord's advent, and of the New Church to be established by Him. This New Church is meant by "Jerusalem" which shall be called by a new name which the mouth of Jehovah shall utter, and which shall be a crown of glory in the hands of Jehovah, and a royal tiara in the hand of God, in which Jehovah shall be well pleased, and which shall be called a city sought out and not deserted. These words cannot apply to that Jerusalem which, when the Lord came into the world, was inhabited by the Jews, for it was directly opposite in every respect, and was rather to be called Sodom, as it is also called (in the Rev. 11:8; Isa. 3:9; Jer. 23:14; Ezek. 16:46, 48). [3] So in another part of Isaiah: For, behold, I create a New Heaven and a New Earth; the former shall not be remembered; be glad and exult to eternity in that which I create; behold I create Jerusalem an exultation, and her people a joy. And I will exult over Jerusalem, and rejoice over My people. Then the wolf and the lamb shall feed together; they shall not do evil in all the mountain of My holiness (Isa. 65:17-19, 25). This chapter also treats of the Lord's advent, and of the church to be established by Him, which was not established with those who were in Jerusalem, but with those who were out of it; wherefore this church is meant by "Jerusalem" which shall be unto the Lord "an exultation" and whose people shall be unto Him "a joy"; also where "the wolf and the lamb shall feed together" and where "they shall not do evil." It is likewise said in this place, as in Revelation, that the Lord "will create a New Heaven and a New Earth" and also that "He will create Jerusalem" which things have a like signification. [4] So in another part of Isaiah: Awake, awake, put on thy strength, O Zion; put on the garments of thy beauty, O Jerusalem, the city of holiness; for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem. My people shall know My name in that day, for I am He that doth speak; behold it is I, Jehovah hath comforted His people; He hath redeemed Jerusalem (Isa. 52:1-2, 6, 9). This chapter also treats of the Lord's advent, and of the church to be established by Him, therefore by "Jerusalem" into which "the uncircumcised and the unclean shall no more come" and which "the Lord will redeem" is meant the church, and by "Jerusalem the city of holiness;" the church as to doctrine from the Lord and concerning the Lord. [5] In Zephaniah: Shout, O daughter of Zion, be glad with all the heart, O daughter of Jerusalem; the king of Israel is in the midst of thee; fear not evil anymore; He will rejoice over thee with joy, He will rest in thy love, He will exult over thee with shouting; I will give you for a name and a praise to all the people of the earth (Zeph. 3:14-15, 17, 20). Here in like manner the Lord and the church from Him are treated of, over which "the king of Israel" who is the Lord, "will rejoice with joy, will exult with shouting" and in whose love "He will rest" and who will give them "for a name and a praise to all the people of the earth." [6] In Isaiah: Thus saith Jehovah, thy Redeemer and thy Former, saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, Ye shall be built (Isa. 44:24, 26). And in Daniel: Know and perceive that from the going forth of the Word even to restore and to build Jerusalem, even unto Messiah the prince shall be seven weeks (Dan. 9:25). That the church is here also meant by "Jerusalem" is manifest, since this was restored and built by the Lord, but not Jerusalem the seat of the Jews. [7] By "Jerusalem" is also meant the church from the Lord in the following passage in Zechariah: Thus saith Jehovah, I will return to Zion, and will dwell in the midst of Jerusalem; whence Jerusalem shall be called, the city of truth, and the mountain of Jehovah of hosts, the mountain of holiness (Zech. 8:3, 20-23). In Joel: Then shall ye know that I am Jehovah your God, that dwelleth in Zion, the mountain of holiness; and Jerusalem shall be holiness; and it shall come to pass in that day, that the mountains shall drop must, and the hills shall flow with milk, and Jerusalem shall sit to generation and generation (Joel 3:17-18, 20). In Isaiah: In that day the offshoot of Jehovah shall be beautiful and glorious; and it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy; everyone written for life in Jerusalem (Isa. 4:2-3). In Micah: In the last days shall the mountain of the house of Jehovah be established on the head of the mountains; for out of Zion shall go forth doctrine, and the Word of Jehovah from Jerusalem; to thee shall the former kingdom come, the kingdom of the daughter of Jerusalem (Micah 4:1-2, 8). In Jeremiah: In that time they shall call Jerusalem the throne of Jehovah, and all nations shall be gathered together at Jerusalem to the name of Jehovah; neither shall they walk anymore after the confirmation of their evil heart (Jer. 3:17). In Isaiah: Look upon Zion, the city of our set feasts; thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be dissipated; the stakes thereof shall not be removed forever, neither shall any of the cords thereof be torn away (Isa. 33:20). Besides other places also, as Isa. 24:23; 37:32; 66:10-14; Zech. 12:3, 6, 8-10; 14:8, 11-12, 21; Mal. 3:2, 4; Ps. 122:1-7; 137:5-7. [8] That the church is meant by "Jerusalem" in these places, which was to be established by the Lord, and not the Jerusalem inhabited by the Jews in the land of Canaan, may also be evident from the places in the Word where it is said of the latter, that it is altogether destroyed, and that it is to be destroyed; as Jer. 5:1; 6:6, 7; 7:17, 18 seq.; 8:6-8 seq.; 9:10, 11, 13 seq.; 13:9, 10, 14; 14:16; Lam. 1:8, 9, 17; Ezek. 4:1 to the end; 5:9 to the end; 12:18, 19; 15:6-8; 16:1-63; 23:1-49; Matt. 23:37, 38; Luke 19:41-44; 21:20-22; 23:28-30; and in many other places.
Prepared as a Bride adorned 881-1 for her Husband, signifies that church conjoined with the Lord through the Word. It is said that John "saw the holy city New Jerusalem coming down from God out of heaven;" here that he saw that city "prepared as a Bride adorned for her Husband" from which it is also evident that by "Jerusalem" is meant the church, and that he saw it first as a city, and afterwards as a virgin bride; as a city representatively, and as a virgin bride spiritually, thus in a twofold idea, one within or above the other; just as the angels do, who, when they see or hear or read in the Word of "a city" in the idea of the lower thought perceive a city, but in the idea of the higher thought perceive the church as to doctrine; and the latter, if they desire it and pray to the Lord, they see as a virgin in beauty and clothing according to the quality of the church. Thus also it has been granted me to see the church. [2] By "prepared" is signified clothed for her betrothal, and the church is no otherwise attired for her betrothal, and afterwards for conjunction or marriage, than by the Word; for this is the only means of conjunction or marriage, because the Word is from the Lord and concerning the Lord, and thus the Lord; for which reason it is also called "a covenant," and "a covenant" signifies spiritual conjunction; the Word also was given for this end. That by "Husband" is meant the Lord is plain from verses 9 and 10 of this chapter, where Jerusalem is called "the Bride the Lamb's wife." That the Lord is called "the Bridegroom" and "Husband," the church "the Bride" and "Wife," and that this marriage is like the marriage of good and truth, and is effected through the Word, may be seen above (n. 797). From these things it may appear, that by "Jerusalem prepared as a Bride for her Husband" is signified that church conjoined with the Lord through the Word.
Verse 3. And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men signifies the Lord from love speaking and declaring the glad tidings, that he himself will now be present with men in His Divine Human. This is the celestial sense of these words. The celestial angels, who are the angels of the third heaven, understand them no otherwise, for by "hearing a great voice from heaven saying" they understand the Lord from love speaking and declaring glad tidings, because no one else speaks from heaven but the Lord; for heaven is not heaven from anything proper to the angels, but from the Divine of the Lord, of which they are recipients; by "a great voice" is meant speech from love, for "great" is predicated of love (n. 656, 663). "Behold, the tabernacle of God is with men" means that now the Lord is present in His Divine Human. By "the tabernacle of God" is meant the celestial church, and, in the universal sense, the Lord's celestial kingdom, and, in the highest sense, His Divine Human, see above (n. 585). The reason why the tabernacle, in the highest sense, means the Lord's Divine Human is because this is signified by "the temple," as may appear from John 2:19, 21; Mal. 3:1; Rev. 21:22; and elsewhere; the same is meant by "the tabernacle" with this difference, that by "the temple" is meant the Lord's Divine Human as to the Divine truth or the Divine wisdom, and by "the tabernacle" is meant the Lord's Divine Human as to the Divine good or the Divine love. Hence it follows, that by "behold the tabernacle of God is with men" is meant that the Lord will now be present with men in His Divine Human.
And He will dwell with them, and they shall be His people, and He Himself shall be with them their God, signifies the conjunction of the Lord, which is such that they are in Him, and He in them. "He will dwell with them" signifies the conjunction of the Lord with them, as will be seen presently; "they shall be His people, and He Himself shall be with them their God" signifies that they are the Lord's, and the Lord theirs; and because by "dwelling with them" is signified conjunction, it signifies that they will be in the Lord and the Lord in them, otherwise no conjunction is effected; that this is the nature of conjunction appears clearly from the Lord's words in John: Abide in Me, and I in you. I am the vine, ye are the branches; he that abideth in Me and I in him, the same bringeth forth much fruit; for without Me ye can do nothing (John 15:4-5). In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20). He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him (John 6:56). [2] That the assumption of the Human, and the uniting it with the Divine which was in Him by birth, and is called the Father, had for its end conjunction with men, appears also in John: For I sanctify Myself, that they also may be sanctified in the truth; that they may be one; as We are one, I in them and Thou in Me (John 17:19, 21-22, 26). From which it is plain, that there is a conjunction with the Lord's Divine Human, and that it is reciprocal, and that thus and not otherwise there is a conjunction with the Divine which is called the Father. [3] The Lord also teaches that conjunction is effected by the truths of the Word, and a life according to them (John 14:20-24; 15:7). This therefore is what is meant by "He will dwell with them, and they shall be His people, and He Himself will be with them their God." In like manner in other places where the same words occur, as Jer. 7:23; 11:4; Ezek. 14:11; Jer. 24:7; 30:22; Ezek. 11:20; 36:28; 37:23, 27; Zech. 8:8; Exod. 29:45. [4] The reason why "to dwell with them" signifies conjunction with them is because "to dwell" signifies conjunction from love, as may appear from many passages in the Word; also from the habitations of the angels in heaven. Heaven is distinguished into innumerable societies, one from another according to the differences of the affections which are of love in general and in particular, each society constituting one species of affection, and they dwell there distinctly according to the degrees of relationship and affinities of that species of affection, and they who are in the closest relationship dwell in the same house; hence "cohabitation" when spoken of married partners signifies, in the spiritual sense, conjunction by love. It is known that conjunction with the Lord is one thing, and His presence another; conjunction with the Lord is not given except to those who approach Him immediately, and His presence to the rest.
Verse 4. And God shall wipe away every tear from their eyes, and death shall be no more, neither mourning nor crying, neither shall labor be anymore, for the former things have passed away, signifies that the Lord will take from them all grief of mind, fear of damnation on account of evils and falsities from hell, and of temptations from them, and they shall not remember them, because the dragon, which had occasioned them, is cast out. "God shall wipe away every tear from their eyes" signifies that the Lord will take away from them all grief of mind, for shedding tears is from grief of mind; by "death" which shall not be anymore is signified damnation (as n. 325, 765, 853, 873), here the fear of it; by "mourning" which shall not be anymore is signified the fear of evils from hell, for "mourning" has various significations, having relation in all cases to the subject treated of, here the fear of evils from hell; because the fear of damnation is mentioned just before, and the fear of falsities from hell, and of temptations from them follows; by "crying" is signified the fear of falsities from hell, as will be seen in the next article; by the "labor" which shall be no more, are signified temptations (n. 640); by "it shall not be anymore because the former things are passed away" is signified that they shall not remember them because the dragon, who had occasioned them, is cast out, for these constitute the former things which had passed away. [2] But these things shall be illustrated. Every man after death first comes into the world of spirits, which is midway between heaven and hell, and is there prepared, the good for heaven and the evil for hell, concerning which world see above (n. 784, 791, 843, 850, 866, 869). And because there are consociations there as in the natural world, it could not be otherwise before the Last Judgment, than that they who in externals were civil and moral, but in internals were evil, should be together, and should hold converse with those who likewise in externals were civil and moral, but in internals were good. And since there is inherent in the evil the continual lust of seducing, therefore the good, who were in consort with them, were infested in various ways. But they who were in grief by their infestations, and came into the fear of damnation, and of evils and falsities from hell, and of grievous temptation, were removed by the Lord from consort with them, and sent to a certain earth below that, where also there were societies, and were guarded there, and this until such time as all the evil were separated from the good, which was effected by the Last Judgment; and then they who had been guarded in the lower earth, were taken up by the Lord into heaven. [3] These infestations were induced for the most part by those who are meant by "the dragon" and his "beasts." Therefore when the dragon and his two beasts were cast into the lake of fire and brimstone, then, because all infestation and thence grief and fear on account of damnation and of hell ceased, it is said to those who had been infested, that "God will wipe away every tear from their eyes, and death shall be no more, neither mourning, nor crying, nor labor, shall be anymore, for the former things are passed away" by which is signified that the Lord will take from them all grief of mind, fear of damnation, and of evils and falsities from hell, and of grievous temptation from them, nor would they remember them, because the dragon who had induced them was cast out. That the dragon and his two beasts were ejected, and cast into the lake of fire and brimstone, may be seen above (Rev. 19:20; 20:10); and that the dragon infested, appears from many places; for he fought with Michael, and wished to devour the offspring which the woman brought forth, and persecuted the woman, and went to make war with the remnant of her seed (Rev. 12:4-5, 7-9, 13-17; 13:1, also 16:13, 16), and in other places. That many who were interiorly good, were thus guarded by the Lord lest they should be infested by the dragon and his beasts, appears from Rev. 6:9-11; and that they were infested, Rev. 7:13-17, and that they were afterwards taken up into heaven, Rev. 20:4, 5, and elsewhere. The same are also meant by "the captives" and by "them that are bound in the pit" and delivered by the Lord (Isa. 24:22; 61:1; Luke 4:18, 19; Zech. 9:11; Ps. 79:11). This is also signified in the Word, where it is said that the graves were opened; also where the souls are spoken of that expect the last judgment, and then the resurrection.
That "crying" in the Word is said of grief and fear of falsities from hell, and thence of devastation by them, appears from the following passages: The former troubles are forgotten, and they shall be hidden from Mine eyes; then the voice of weeping shall not be heard in her, nor the voice of crying (Isa. 65:16, 19); speaking of Jerusalem in like manner as here in Revelation: They are blackened in the land, and the cry of Jerusalem is gone up (Jer. 14:2 seq.). Lamentation over the falsities which devastate the church is treated of: Jehovah looked for judgment, but behold a scab; for justice, but behold a cry (Isa. 5:7). The voice of the cry of the shepherds, for Jehovah layeth waste their pasture (Jer. 25:36). The voice of a cry from the fish gate, because their wealth is become a booty, and their houses a desolation (Zeph. 1:10, 13). Besides other places (as Isa. 14:31; 15:4-6, 8; 24:11; 30:19; Jer. 46:12, 14). But it is to be known that "a cry" in the Word is said in reference to every affection that breaks forth from the heart, wherefore it is a voice of lamentation, of imploring, of supplication from grief, of entreaty, of indignation, of confession, yea of exultation.
Verse 5. And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write, for these words are true and faithful, signifies the Lord speaking concerning the Last Judgment to those who are about to come into the world of spirits, or who would die, from the time of His being in the world until now, and saying these things, that the former heaven with the former earth, and the former church, with all and everything in them, would perish, and that He would create a New Heaven with a New Earth, and a New Church, which is to be called the New Jerusalem, and that they may know this of a certainty, and bear it in remembrance, because the Lord himself has testified and said it. The contents of this verse and of those which follow, as far as the eighth inclusive, were said to those who would come out of the Christian world into the world of spirits, which happens immediately after death, to the end that they might not suffer themselves to be seduced by the Babylonians and dragonists; for, as was said above, all after death are gathered together in the world of spirits, and cherish social interaction with one another there as in the natural world, where they are together with the Babylonians and dragonists, who continually burn with the lust of seducing, and who were also allowed, by imaginary and delusive arts, to form to themselves heavens, as it were, by which also they could seduce; to prevent this, these things were said by the Lord, that they might know of a certainty that those heavens with their earths would perish, and that the Lord would create a New Heaven and a New Earth, when they would be saved who did not suffer themselves to be seduced. But it is to be known, that this was said to those who lived from the Lord's time even to the Last Judgment, which was executed in the year 1757, because these could have been seduced; but after this event, this was no longer possible, because the Babylonians and dragonists were separated and cast out. [2] We will now proceed to the explanation. By "Him who sat on the throne," is meant the Lord (n. 808, at the end). The reason why the Lord here spoke "upon a throne" is because He said, "Behold, I make all things new," by which is signified that he was about to execute the Last Judgment, and then to create a New Heaven and a New Earth, and a New Church, with all and everything in them; that "a throne" means judgment in a representative form, may be seen (n. 229, 845, 865); and that the former heaven and former church perished on the day of the Last Judgment (n. 865, 877). "He said unto me, Write, for these words are true and faithful" signifies that they might know this for certain, and remember it, because the Lord Himself testified and said it; the Lord's making use of the word "said" a second time signifies that they might know it for certain; by "write" is signified for remembrance or that they might remember (n. 639); and by "these words are true and faithful" is signified that they ought to be believed, because the Lord Himself testified and said it.
Verse 6. And He said unto me, It is done, signifies that it is the Divine truth. The reason why by "He said unto me" is signified that it is the Divine truth is because the Lord said a third time, "He said unto me"; also because He said "it is done" in the present tense; and what the Lord says a third time is what ought to be believed, because it is the Divine truth, as also what He said in the present tense; for "three signifies what is complete to the end" (n. 505); in like manner when being about to do a thing, He said, "It is done."
I am the Alpha and the Omega, the Beginning and the End, signifies that they may know that the Lord is the God of heaven and earth, and that all things in the heavens and earths were made by Him, and are governed by His Divine Providence, and are done according to it. That the Lord is "the Alpha and Omega, the Beginning and the End" and that thereby is meant that by Him all things were made, and are governed and done, and more may be seen above (n. 13, 29-31, 38, 57, 92). That the Lord is the God of heaven and earth is evident from His words in John: Power is given to Me over all flesh (John 17:2). And in Matthew: All power is given unto Me in heaven and in earth (Matt. 28:18); And that all things were made by Him, that were made (John 1:3, 14). That all things which were made or created by Him, are governed by His Divine Providence is evident.
I will give unto him that thirsteth of the fountain of the water of life freely, signifies that to those who desire truths from any spiritual use, the Lord will give from Himself through the Word all things that are conducive to that use. By "him that thirsteth" is signified he who desires truth from any spiritual use will be seen presently; by "the fountain of the water of life" is signified the Lord and the Word (n. 384); by "giving freely" is signified from the Lord, and not from man's own intelligence. The reason why by "thirsting" is signified to desire for the sake of some spiritual use is because there is given a thirst or desire for the knowledges of truth from the Word, from natural use, and also from spiritual use, from natural use with those who have learning for their end, and by learning, fame, honor, and gain, thus self and the world; but from spiritual use with those whose end is to serve the neighbor from love to him, to consult the good of their souls, and that of their own, thus on account of the Lord, the neighbor, and salvation; truth is given to these so far as it conduces to that use, "from the fountain of the water of life," that is, from the Lord through the Word; to the rest truth is not given from thence; they read the Word, and every doctrinal truth therein they either do not see, or if they do see it they turn it into falsity, not so much in speech when it is uttered from the Word, but in the idea of their thought concerning it. That "to hunger" signifies to desire good, and "to thirst" to desire truth, may be seen (n. 323, 381).
Verse 7. He that overcometh shall possess as an inheritance all things, and I will be his God, and he shall be My son, signifies that they who overcome evils in themselves, that is, the devil, and do not succumb when they are tempted by the Babylonians and dragonists, will come into heaven, and there live in the Lord and the Lord in them. By "overcoming" is here meant to overcome evils in themselves, thus the devil, and not to succumb when they are tempted by the Babylonians and dragonists. The reason why to overcome evils in oneself is also to overcome the devil, is because by the "devil" is meant all evil; by "to possess as an inheritance all things," is signified to come into heaven, and then to enjoy the possession of the goods which are there from the Lord, consequently to enter into the goods which are from the Lord and of the Lord, as a son and heir, whence heaven is called an inheritance (Matt 19:29; 25:34). "I will be his God and he shall be My son," signifies that in heaven they will be in the Lord and the Lord in them, as above (n. 882, 883), where the like words occur, only that it is there said, that "they shall be His people, and He will be their God." The reason why they who immediately approach the Lord, are called His sons, is because they are born anew from Him, that is, regenerated, wherefore He called His disciples "sons" (John 12:36; 13:33; 21:5).
Verse 8. But the fearful, and the unfaithful, and the abominable, signifies those who are in no faith, and in no charity, and thence in evils of every kind. By "the fearful" are signified they who are in no faith, as will be seen presently; by "the unfaithful" are signified they who are in no charity towards the neighbor, for these are insincere and fraudulent, consequently unfaithful; by "the abominable" are signified they who are in all kinds of evils, for "abominations" in the Word signify in general the evils which are named in the six last commandments of the Decalogue, as may be seen in Jeremiah: Trust ye not upon the words of a lie, saying, The temple of Jehovah, the temple of Jehovah, the temple of Jehovah are these; will ye steal, kill, and commit adultery, and swear by a lie, and come and stand before Me in this house, when ye do these abominations? (Jer. 7:2-4, 9-11); and so in all other places. That by "the fearful" are signified they who are in no faith, is evident from the following passages: Jesus said to the disciples, Why are ye fearful, O men of little faith? (Matt. 8:26; Mark 4:39, 40; Luke 8:25) Jesus said unto the ruler of the synagogue, Fear not; believe only, then thy daughter shall be saved (Luke 8:49, 50; Mark 5:36). Fear not, little flock; for it is your Father's good pleasure to give you the kingdom (Luke 12:32). The same is meant by "fear not" (Matt. 17:6, 7; 28:3-5, 10; Luke 1:12-13, 30; 2:9-10; 5:8-10, and elsewhere). From all these things it may appear, that by "the fearful, and the unfaithful, and the abominable," are signified they who are in no faith, and in no charity, and thence are in all kinds of evils.
And murderers, and whoremongers, and sorcerers, and idolaters, and all liars, signifies all those who make no account of the commandments of the Decalogue, and do not shun any evils therein mentioned as sins, and therefore live in them. What is signified by these four commandments of the Decalogue, "Thou shalt not kill," "thou shalt not commit adultery," "thou shalt not steal," and "thou shalt not testify falsely," in their threefold sense, natural, spiritual, and celestial, may be seen in The Doctrine of Life for the New Jerusalem (n. 62-91); therefore it is unnecessary to explain them here; but instead of the seventh commandment, which is, "Thou shalt not steal," are here mentioned "sorcerers and idolaters;" and by "sorcerers" are signified they who inquire after truths, which they falsify in order to confirm falsities and evils, as they do who take up this truth, that no one can do good from himself, and by it confirm faith alone, for this is a species of spiritual theft. What "sorcery" further signifies may be seen above (n. 462). By "idolaters" are signified they who establish worship, or are in worship, not from the Word, thus not from the Lord, but from their own intelligence (n. 459); as also they have done who, from a single saying of Paul, falsely understood, and not from any word of the Lord, have fabricated the universal doctrine of the church, which likewise is a species of spiritual theft; by "liars" are signified they who are in falsities from evil (n. 924).
Shall have their part in the lake burning with fire and brimstone, signifies their portion in hell, where are the loves of falsity and the lusts of evil, as appears from the explanation above (n. 835, 872), where like words occur.
Which is the second death, signifies damnation, as also appears from what is explained above (n. 853, 873).
Verse 9. And there came unto me one of the seven angels, having the seven vials full of the seven last plagues, and spoke with me, saying, Come, I will show thee the Bride, the Lamb's Wife, signifies influx and manifestation from the Lord from the inmost of heaven, concerning the New Church, which will be conjoined with the Lord through the Word. By "one of the seven angels having the seven vials full of the seven last plagues, and he spoke with me" is meant the Lord inflowing from the inmost of heaven and speaking through the inmost heaven, here manifesting the things which follow; that by this angel is meant the Lord, appears from the explanation of chapter 15, where it is written: And after that I saw, and behold the temple of the tabernacle in heaven was opened; and the seven angels came out having the seven plagues (Rev. 15:5-6); by which is signified that the inmost of heaven was seen, where the Lord is in His holiness, and in the Law which is the Decalogue, see above (n. 669-670); also from the explanation of chapter 17, where it is said: And there came one of the seven angels having the seven vials, and he spoke with me, saying, Come, I will show thee the judgment of the great harlot (Rev. 17:1). That by these words is signified influx and revelation from the Lord from the inmost of heaven concerning the Roman Catholic religious persuasion, may be seen above (n. 718, 719); hence it is evident that by "there came to me one of the seven angels who had the seven vials full of the seven last plagues, and spoke with me, saying," is meant the Lord inflowing from the inmost of heaven, and that by "Come, I will show thee," is signified manifestation, and that by "the Bride the Lamb's Wife" is signified the New Church, which will be conjoined with the Lord through the Word (as in n. 881). That church is called "the Bride," when it is being established, and "Wife" when it is established; here "the Bride, the Wife," because it is certain to be established.
Verse 10. And he carried me away in the spirit upon a great and high mountain, and showed me the great city, the holy Jerusalem coming down out of heaven from God, signifies that John was carried away into the third heaven, and his sight there opened, before whom was made manifest the Lord's New Church as to doctrine in the form of a city. "He carried me away in the spirit upon a great and high mountain," signifies that John was carried away into the third heaven, where they are who are in love to the Lord, and in the genuine doctrine of truth from Him; great also is predicated of the good of love, and high of truths. The reason why being taken up "into a mountain" signifies to be taken up into the third heaven, is, because it is said "in the spirit," and he who is in the spirit as to his mind and its sight, is in the spiritual world, and there the angels of the third heaven dwell upon mountains, the angels of the second heaven upon hills, and the angels of the lowest heaven in valleys between the hills and mountains. Therefore when anyone in the spirit is taken up into a mountain, it signifies that he is taken up into the third heaven; this elevation is effected in a moment, because it is done by a change in the state of the mind; by "he showed me," is signified his sight then opened, and manifestation. By "the great city, the holy Jerusalem, coming down out of heaven from God is signified the Lord's New Church as above (n. 878, 880); where also it is explained, for this reason it is called "holy," and is said "to descend out of heaven from God;" its being seen in the form of a city, is because "a city" signifies doctrine (n. 194, 712), and the church is a church from doctrine, and from a life according to it. It was also seen as a city, that it might be described as to all its quality, and this is described by its wall, gates, foundations, and various measures. The church is described in a similar manner in Ezekiel, where it is also said that the prophet: In the visions of God was brought upon a very high mountain, and he saw a city on the south, which the angel also measured as to its wall and gates, and as to its breadth and height (Ezek. 40:2 seq.). The like is meant by this passage in Zechariah: I said to the angel, Whither goest thou? he said, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof (Zech. 2:2).
Verse 11. Having the glory of God; and her light was like unto a stone most precious, as it were a jasper stone, shining like crystal, signifies that in that church the Word will be understood, because translucent from its spiritual sense. By "the glory of God" is signified the Word in its Divine light, as will be seen presently; by "its light" is signified the Divine truth therein, for this is meant by light in the Word (n. 796, 799); like a stone most precious, like a jasper stone, "shining like crystal," signifies the same shining and translucent from its spiritual sense, of which also in what follows. By these words is described the understanding of the Word with those who are in the doctrine of the New Jerusalem, and in a life according to it. With these the Word shines as it were when it is read; it shines from the Lord by means of the spiritual sense, because the Lord is the Word, and the spiritual sense is in the light of heaven which proceeds from the Lord as a sun, and the light which proceeds from the Lord as a sun, is in its essence the Divine truth of His Divine wisdom. That in every particular of the Word there is a spiritual sense, in which the angels are, and from which their wisdom is derived, and that the Word is translucent from the light of that sense to those who are in genuine truths from the Lord, is shown in The Doctrine of the New Jerusalem concerning the Sacred Scripture. [2] That by "the glory of God" is meant the Word in its Divine light, may appear from the following passages: The Word was made flesh, and we saw His glory, the glory as of the Only-begotten of the Father (John 1:14). That by "glory" is meant the glory of the Word or the Divine truth in Him, is evident, because it is said "the Word was made flesh"; the same is meant by "glory" in what follows, where it is said: The glory of God did lighten it, and its lamp is the Lamb (John 1:23). The same is meant by: The glory in which they will see the Son of man when He shall come in the clouds of heaven (Matt. 24:30; Mark 13:26). See above (n. 22, 642, 820); nor is anything else meant by: The throne of glory upon which the Lord will sit when He shall come to the Last Judgment (Mat. 25:31); because He will judge everyone according to the truths of the Word; wherefore it is also said that "He will come in His glory." When the Lord was transfigured, it is also said that: Moses and Elias appeared in glory (Luke 9:30-31). By "Moses and Elias" is there signified the Word; the Lord also then caused Himself to be seen by the disciples as the Word in its glory. That "glory" signifies the Divine truth, may be seen from many passages of the Word above (n. 629). [3] The reason why the Word is compared to "a stone most precious, like a jasper stone, shining like crystal," is because "a precious stone" signifies the Divine truth of the Word (n. 231, 540, 726, 823), and "a jasper stone" signifies the Divine truth of the Word in the sense of the letter, translucent from the Divine truth in the spiritual sense; this is the signification of "a jasper stone" (in Exod. 28:20; Ezek. 28:13), and afterwards in this chapter, where it is said that "the structure of the wall" of the Holy Jerusalem was "jasper" (verse 18); and since the Word in the sense of the letter is translucent from its spiritual sense, it is said, "a jasper shining like crystal," all enlightenment, which they have who are in Divine truths from the Lord, is thence.
Verse 12. Having a wall great and high, signifies the Word in the sense of the letter from which is the doctrine of the New Church. When the Lord's New Church as to doctrine is meant by "the holy city Jerusalem," nothing else is meant by its "wall" but the Word in the sense of the letter, from which the doctrine is; for that sense protects the spiritual sense, which lies hidden within, as the wall does a city and its inhabitants. That the sense of the letter is the basis, the containant, and the support of its spiritual sense, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 27-36) And that this sense is the guard, lest the interior Divine truths, which are those of the spiritual sense, should be injured (n. 97). Also that the doctrine of the church is to be drawn from the sense of the letter of the Word, and to be confirmed by it (n. 50-61). It is called "a wall great and high," because the Word is meant as to the Divine good and the Divine truth; for "great" is predicated of good, and "high" of truth, as above (n. 896). [2] By "a wall" is signified that which protects; and, in speaking of the church, the Word in the sense of the letter is signified in the following passages: I have set watchmen upon thy walls, O Jerusalem; they shall not be silent day and night, that make mention of Jehovah (Isa. 62:6). They shall call thee the city of Jehovah, the Zion of the Holy One of Israel; and thou shalt call thy walls salvation, and thy gates praise (Isa. 60:14, 18). Jehovah will be a wall of fire round about, and a glory in the midst of her (Zech. 2:5). The sons of Arvad were upon thy walls, and the Gammadians hung their shields upon thy walls round about; they have made thy beauty perfect (Ezek. 27:11). This is concerning Tyre, by which is signified the church as to knowledges of truth from the Word. Run to and fro through the streets of Jerusalem, and see if there is any that seeketh truth; go up on her walls, and cast down (Jer. 5:1, 10). Jehovah hath thought to destroy the wall of the daughter of Zion, He made the rampart and the wall to mourn, they languish together, the law and the prophets are no more (Lam. 2:8, 9). They shall run to and fro in the city, they shall run on the wall, they shall go up into the houses, they shall enter in through the windows (Joel 2:9). These are concerning the falsifications of truth: Day and night the wicked go about in the city, upon its walls, destructions are in the midst of them (Ps. 55:10). Besides other places, as Isa. 22:5; 56:5; Jer. 1:15; Ezek. 27:11; Lam. 2:7. That the Word in the sense of the letter is signified by "a wall," is clearly manifest from what follows in this chapter, where the wall, its gates, foundations, and measures are much treated of. The reason is, because the doctrine of the New Church, which is signified by "the city," is solely from the sense of the letter of the Word.
Having twelve gates, signifies all the knowledges of truth and good there, by which a man is introduced into the church. By "the gates" are signified the knowledges of truth and good from the Word, because by them a man is introduced into the church; for "the wall," in which the gates were, signifies the Word; as explained just above (n. 898); and it is said in what follows, that "the twelve gates were twelve pearls, each one of the gates was one pearl" (verse 21); and by "pearls" the knowledges of truth and good are signified (n. 727). That a man is introduced into the church by them, as through the gates into a city, is manifest. That "twelve" signifies all, may be seen above (n. 348). Knowledges of truth and good are also signified by "gates" in these passages: I will lay thy foundations with sapphires, and I will make thy suns of ruby, and thy gates in stones of carbuncle (Isa. 54:11-12). Jehovah loveth the gates of Zion more than all the habitations of Jacob, glorious things are to be declared in thee, O city of God (Ps. 87:2-3). Enter through His gates with confession, confess unto Him, bless His name (Ps. 100:4). Our feet shall stand within thy gates, O Jerusalem; Jerusalem is built as a city that coheres together (Ps. 122:2-3). Praise Jehovah, O Jerusalem, for He makes firm the bars of thy gates, He blesseth thy sons in the midst of thee (Ps. 147:12-13). That I may enumerate all thy praises in the gates of the daughter of Zion (Ps. 9:14). Open ye the gates, that the just nation that keepeth faithfulness may enter in (Isa. 26:2). Lift up the voice, that they may come into the gates of the princes (Isa. 13:2). Happy are they that do His commandments, and enter in through the gates into the city (Rev. 22:14). Lift up your heads, O ye gates, that the King of glory may come in (Ps. 24:7, 9). The ways of Zion do mourn, all her gates are devastated, her priests groan (Lam. 1:4). Judah mourneth, and the gates thereof languish (Jer. 14:2). Jehovah hath thought to destroy the wall of the daughter of Zion, her gates have subsided into the earth (Lam. 2:8-9). Who make a man to sin in a word, and lay a snare for him that reproveth in the gate (Isa. 29:21). He chose new gods, then he began to assault the gates (Judges 5:8). Besides other places (as Isa. 3:25-26; 14:31; 22:7; 24:12; 28:6; 62:10; Jer. 1:15; 15:7; 31:38, 40; Micah 2:13; Nahum 3:13; Judges 5:11). Since "gates" signify introductory truths, which are knowledges from the Word, therefore the elders of a city sat in the gates, and judged; as is manifest from Deut. 21:18-21; 22:15; Lam. 5:14; Amos 5:12, 15; Zech. 8:16.
And over the gates twelve angels, and names written thereon, which are those of the twelve tribes of the sons of Israel, signifies the Divine truths and goods of heaven, which are also the Divine truths and goods of the church, in those knowledges, and also guards to prevent anyone from entering except he be in them from the Lord. By "twelve angels" are signified here all the, truths and goods of heaven, because by "angels," in the highest sense, is signified the Lord, in a general sense the heaven of angels, and in a particular sense the truths and goods of heaven from the Lord (see n. 5, 170, 258, 344, 415, 465, 647, 648, 657, 718); here the truths and goods of heaven, because it follows, "and names written thereon, which are the names of the twelve tribes of the sons of Israel," by which are signified all the truths and goods of the church (n. 349). By "over the gates" is signified in those knowledges, because "over" in the Word signifies within; the reason is because that which is highest in successive order becomes the inmost in simultaneous order; therefore the third heaven is called both the highest and the inmost heaven; hence it is, that "over the gates" signifies in the knowledges of truth; by "names written thereon," is signified every quality of them, thus also in them, for all quality is from internals in externals. The reason why by the same words are signified guards lest anyone enter into the church, unless he be in those knowledges from the Lord, is evident, because the angels were seen standing over the gates, and also the names of the tribes of Israel were written over them. It is said that the truths and goods of heaven and the church are in the knowledges which are from the Word, by which introduction into the church is effected, because the knowledges of truth and good from the Word, when there is in them the spiritual from heaven from the Lord, are not called knowledges, but truths; but if there is not in them the spiritual from heaven from the Lord, they are nothing but scientifics.
857-1 There is no number 857 in the original Latin. However, it is referred to in n. 550, 858 and 870. It is possible that the printer omitted the paragraph.
865-1 The original Latin has "new" for "former."
876-1 The original Latin omits "adorned."
881-1 The original Latin omits "adorned."
