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 there 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 in the affection of good, and for those who are more or less in wisdom or in the affection of truth. By "gates" are now signified the knowledges of truth and good, in which there is spiritual life from heaven from the Lord, because over the gates there were twelve angels, and the names written of the twelve tribes of the sons of Israel, by which that life in those knowledges is signified, as is evident from what was explained above (n. 900); that "gates" signify the knowledges of truth and good, by which introduction into the New Church is effected, may be seen above (n. 899). The reason why there were three gates on the east, three on the north, three on the south, and three on the west, is because by "the east" is signified love and the affection of good in a higher degree, thus more; and by "the west" is signified love and the affection of good in a lower degree, thus less; by "the south" is signified wisdom and the affection of truth in a higher degree, thus more; and by "the north" is signified wisdom and the affection of truth in a lower degree, thus less. The reason of this signification of "east," "west," "north," and "south," is because the Lord is the sun of the spiritual world, and from His face are the east and west, and at the sides are the south and north, on the right side the south, and on the left side the north, wherefore they who are in love to the Lord, and thence more in affection, dwell in the east; they who are less so, in the west; and they who are more in wisdom from the affection of truth, dwell in the south; and they who are less so in the north. That the habitations of the angels of heaven are arranged in this order may be seen in the work concerning Heaven and Hell, published at London, 1758 (n. 141-153). The reason why there were three gates toward each quarter is because "three" signify all (n. 400, 505).
Verse 14. And the wall of the city had twelve foundations, signifies that the Word, in the sense of the letter contains all things of the doctrine of the New Church. By "the wall of the city" is signified the Word in the sense of the letter (n. 898); and by "twelve foundations" are signified all things of the doctrine of the church; by "foundations" are signified doctrinals, and by "twelve" all. The church also is founded upon doctrine, for doctrine teaches how we are to believe, and how we are to live, and doctrine is to be drawn from no other source than the Word; that it is from the sense of the letter of the Word, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 50-61). Since all things of doctrine are signified by "the twelve foundations of the wall of the city New Jerusalem," and as the church is a church from doctrine, therefore its foundations are particularly treated of below (verses 19-20). In the Word "foundations of the earth" are sometimes named, and by them are not meant the foundations of the earth, but the foundations of the church, for "the earth" signifies the church (n. 285), and the foundations of the church are no other than what are from the Word, and are called doctrinals; for it is the Word itself which founds the church. [2] Doctrinals from the Word are also signified by "foundations" in the following passages: Do ye not understand the foundations of the earth? (Isa. 40:21) I will put my words into thy mouth, to plant the heavens and to found the earth (Isa. 51:16). They do not acknowledge, they do not understand, they walk in darkness, all the foundations of the earth totter (Ps. 82:5). The Word of Jehovah stretcheth forth the heavens and foundeth the earth, and formeth the spirit of man in the midst of him (Zech. 12:1). Jehovah hath kindled a fire in Zion, which hath devoured the foundations thereof (Lam. 4:11). The wicked shoot in darkness at the upright in heart, because the foundations are undermined (Ps. 11:2, 3). Hear ye, O mountains, the controversy of Jehovah, the strength, the foundations of the earth, for Jehovah hath a controversy with His people (Micah 6:2). The cataracts from on high were opened, and the foundations of the earth were shaken, the earth is broken in pieces, the earth is rent, the earth is moved (Isa. 24:18-20). Besides other places (as Isa. 14:32; 48:13; 51:13; Ps. 24:2; 102:25; 104:5, 6; 2 Sam. 22:8, 16). He who does not think that "the earth" signifies the church, can think no otherwise here than merely naturally, yea materially, when he reads of "the foundations of the earth;" the same as it would be, if he did not think that the city Jerusalem here signifies the church, while he reads of its wall, gates, foundations, streets, measures, and other particulars, which are described in this chapter as relating to a city; when yet they relate to the church, and thus are not to be understood materially, but spiritually.
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 a life according to His commandments. The reason why in the foundations were written "the names of the twelve apostles of the Lamb" is because by "the twelve apostles" is signified the Lord's church as to all things of it (n. 79, 233, 790), here as to all things of its doctrine, because their names were written over "the twelve foundations" by which are signified all things of the doctrine of the New Jerusalem (n. 902); by "twelve names" are signified all its quality, and all its quality has relation to two things in doctrine, and thence in that church, concerning the Lord and concerning life according to His commandments, therefore these are signified. The reason why all things of the doctrine of the New Jerusalem have relation to these two things is because they are its universals, on which all the particulars depend, and they are the essentials from which all its formal things proceed; they are therefore as the soul and life of all things of its doctrine. They are indeed two, but one cannot be separated from the other, for to separate them would be like separating the Lord from man, and man from the Lord, in which case there is no church. These two things are conjoined like the two tables of the Law, one of which contains what relates to the Lord and the other what relates to man, wherefore they are called a covenant, and a covenant signifies conjunction. Think what would become of those tables of the Law, if the first only was to remain, and the second to be torn away, or if the second was to remain, and the first to be torn away. Would it not be as if God did not see man, or as if man did not see God, and as if the one receded from the other? These things are said, that it may be known that all things of the doctrine of the New Jerusalem relate to love to the Lord and to love toward the neighbor. Love to the Lord is to have faith in the Lord and to do His commandments, and to do His commandments is love toward the neighbor, because to do His commandments is to do uses to the neighbor. That they love the Lord who do His commandments, the Lord Himself teaches in John (14:21-24); and that love to God and love toward the neighbor are the two commandments upon which hang all the Law and the Prophets (Matt. 22:35-38); by "the Law and the Prophets" is meant the Word in its whole complex.
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 Lord's New Church is, as to doctrine and its introductory truths, and as to the Word from which they are. And "he that spake with me," signifies the Lord speaking out of heaven, because he was one of the seven angels which had the seven vials, mentioned above (verse 9), by whom is meant the Lord speaking out of heaven (n. 895); by "a reed" is signified power or faculty from the good of love, by "a reed" power or faculty (n. 485), and by "gold" the good of love (n. 211, 726); by "measuring" is signified to know the quality of a thing, consequently to understand and know (n. 486). By "the city," which was the holy Jerusalem, is signified the church as to doctrine (n. 879-880); by "gates" are signified the knowledges of truth and good from the sense of the letter of the Word, which from the spiritual life in them are truths and goods (n. 899); and by "a wall" is signified the Word, in the sense of the letter, from which they are (n. 898). Hence it is evident that by "he that spoke with me had a golden reed to measure the city, and the gates thereof, and the wall thereof," is signified that there is given by the Lord to those who are in the good of love, the faculty of understanding and knowing what is the quality of the Lord's New Church, as to doctrine and its introductory truths, and as to the Word from which they are. [2] That these things are signified cannot be seen at all in the sense of the letter, for in this it only appears that an angel who was speaking with John had a golden reed to measure the city, its gates, and wall; but, nevertheless, that another sense, which is spiritual, is contained in these words, is plain from this, that by "the city Jerusalem" is not meant any city, but the church, wherefore all things which are said of Jerusalem as a city signify such things as relate to the church, and all things relating to the church are in themselves spiritual. Such a spiritual sense is also contained in what is said above, where these words occur: And there was given unto me a reed, like unto a staff, and the angel stood, saying, Arise, and measure the temple of God, and the altar, and them that adore therein (Rev. 11:1). There is also a like spiritual sense in all the things which the angel "measured with a reed" (in Ezekiel, chapter 40-48). And likewise in these words in Zechariah: I lifted up mine eyes and saw, and behold, a man, with a measuring line in his hand. And I said, Whither goest thou? who said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof (Zech. 2:1-2). Yea such a spiritual sense is in all things of the tabernacle, and in all things of the temple in Jerusalem, the measures of which we read, and also in the measures themselves; and yet nothing of them can be seen in the sense of the letter.
Verse 16. And the city lieth foursquare, signifies justice in it. The reason why the city was seen "foursquare" is because "a quadrangle" or "a square" signifies what is just, for "a triangle" signifies what is right, all these in the ultimate degree, or the natural. "A quadrangle" or "a square" signifies what is just because it has four sides, and the four sides look towards the four quarters, and to look equally towards the four quarters, is to respect all things from justice; for which reason three gates opened into the city from each quarter, and it is said in Isaiah: Open ye the gates, that a just nation which keepeth faithfulness may enter in (Isa. 26:2). "The city lieth foursquare" that the length and breadth thereof might be equal, and by "length" is signified the good of that church, and by "breadth" its truth, and when good and truth are equal, then there is what is just. It is owing to this signification of "a square," that in common discourse a man is said to be "square," who is a man that does not from injustice incline either to this or that party. Because "foursquare" signifies what is just, therefore, the altar of burnt-offering, by which was signified worship from good and thence from celestial truth, was "foursquare" (Exod. 27:1); also the altar of incense, by which was signified worship from good and thence from spiritual truth, was likewise "foursquare" (Exod. 30:1, 2). And also, the breastplate of judgment, in which was the Urim and Thummim, was "foursquare" doubled (Exod. 28:15, 16; 39:9); besides other passages.
The length thereof is as large as the breadth, signifies that good and truth in that church make one, like essence and form. By "the length" of the city Jerusalem is signified the good of the church, and by its "breadth" is signified the truth of the church; that by "breadth" is signified truth, is shown from the Word, above (n. 861). The signification of "length," as being good, here the good of the church, is from the same cause that "breadth" signifies truth; the cause is this: the extension of heaven from east to west is meant by "length," and the extension of heaven from south to north is meant by "breadth," and the angels who dwell in the east and west of heaven are in the good of love, and the angels who dwell in the south and north of heaven are in the truths of wisdom; see above (n. 901). [2] It is the same with the church on earth, for every man who is in the goods and truths of the church from the Word, is consociated with the angels of heaven, and as to the interiors of his mind, dwells together with them; they who are in the good of love in the east and west of heaven, and they who are in the truths of wisdom in the south and north of heaven. Man does not know this indeed, but yet everyone after death comes into his place. Hence then it is that by "length" when speaking of the church, is signified its good, and by "breadth" its truth; that long and broad cannot be predicated of the church, but that they can of a city, by which the church is signified, is evident. The reason why it signifies that good and truth in that church make one like essence and form, is because it is said, that "its length is as large as the breadth," and by "length" is signified the good of the church, and by "breadth" its truth, as was said; the reason why they make one like essence and form, is because truth is the form of good, and good is the essence of truth, and essence and form make one.
And he measured the city with a 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. "To measure with a reed," signifies to know the quality of a thing (n. 904); and because the angel measured it before John, it signifies to show him in order that he might know it; by "city," here Jerusalem, is signified the Lord's New Church as to doctrine (n. 879, 880); by "twelve thousand stadia" are signified all the goods and truths of that church; that "twelve thousand" signify the same as twelve, and that "twelve" signify all goods and truths, and that it is spoken of the church, may be seen above (n. 348). By "stadia" are signified the same as by measures, and by "measures" are signified quality (n. 313, 486). The reason why it is said that "the length, breadth, and height of it are equal" is that all things of that church were from the good of love, for by "length" is signified the good of love, and by "breadth" the truth from that good (n. 906); and by "height" is signified good and truth together in every degree, for height is from the highest to the lowest, and the highest descends to the lowest by degrees, which are called degrees of altitude, in which the heavens are, from the highest or third heaven to the lowest or first; concerning these degrees see the treatise on The Angelic Wisdom concerning the Divine Love and Wisdom, chapter 3. The reason why "the length, and breadth, and height of it are equal," signifies that all things are from the good of love, is because "length," which signifies the good of love, precedes, and "the breadth" is equal to it; thus as is "the length," so also is "the height"; otherwise to what purpose could it be said that the height of the city was twelve thousand stadia, thus it would rise immensely above the clouds, yea, above the atmosphere of air, the height of which does not exceed thirty stadia? It would even reach up an immense way into the ether towards the zenith. That by these three being equal, is signified that all things of that church are from the good of love, appears also from what follows, for it is said that "the city was pure gold like unto pure glass" (verse 18); and also that "the street of the city was pure gold like pellucid glass" (verse 21), and by "gold" is signified the good of love. That all things of heaven and the church are from the good of love, and the good of love is from the Lord, will be seen in the next article.
That all things of heaven and of the church are from the good of love, and the good of love is from the Lord, cannot be seen, and therefore it cannot be known, unless it be demonstrated. The reason why it is not known in consequence of its not being seen, is, because good does not enter into the thought of man like truth, for truth is seen in the thought, because as it is from the light of heaven, but good is only felt, because it is from the heat of heaven, and it rarely happens that anyone, while reflecting upon what he thinks, attends to what he feels, but only to what he sees. This is the reason why the learned have attributed all things to thought and not to the affection; and why the church has attributed all things to faith, and not to love, when, nevertheless, the truth, which at this day in the church is said to be of faith, or is called faith, is only the form of good which is of love, see above (n. 875). Now because man does not see good in his thought, for good, as was said, is only felt, and is felt under various species of delight, and because man does not attend to the things which he feels in thought, but to those which he sees there, therefore he calls all that good which he feels delightful, and he feels evil as delightful, because this is ingenerate from birth, and proceeds from the love of self and the world. This is the reason why it is not known that the good of love is the all of heaven and of the church, and that this in man is only from the Lord, and that it does not flow from the Lord into any but such as shun evils with their delights as sins. [2] That is what is meant by the Lord's words, that the Law and the Prophets hang upon these two commandments: Thou shalt love God above all things, and the neighbor as thyself (Matt. 22:35-40). And I can assert, that there does not exist a grain of truth, which in itself is truth in man, except so far as it is from the good of love from the Lord; and therefore neither is there a grain of faith, which in itself is faith, that is, a living, saving, and spiritual faith, except so far as it is from charity which is from the Lord. Since the good of love is the all of heaven and the church, therefore the whole heaven and the whole church are arranged by the Lord according to the affections of love, and not according to anything of thought separated from them; for thought is affection in form; as speech is sound in form.
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, and that from it they have all their truths and goods. By "he measured," is signified that its quality was shown, as above (n. 907); by "the wall" is signified the Word in its literal sense (n. 898); by "a hundred and forty-four" are signified all the truths and goods of the church from the Word (n. 348); by "cubits" is signified quality, the same as by "measure;" for by "one hundred and forty-four" is signified the same as by "twelve," because from twelve multiplied by twelve arises the number one hundred and forty-four, and multiplying it does not take away its signification.
The measure of a man, which is of an angel, signifies the quality of that church that it makes one with heaven. By "measure" is signified the quality of a thing (n. 313, 486); by "man" here is signified the church from men, and by "angel" is signified heaven from angels; therefore by "the measure of a man, that is, of an angel," is signified the quality of the church that it makes one with heaven. By "man" in the Word is signified intelligence and wisdom from the Word (n. 243), and intelligence and wisdom from the Word in man, are the church with him; hence by "man" in the concrete or in general, that is, when a society or assembly is called a man, in the spiritual sense is meant the church. Hence it is, that the prophets were called "sons of man," and that the Lord Himself called Himself "the Son of man," and "the Son of man" is the truth of the church from the Word, and when said of the Lord is the Word itself from which the church exists. By "an angel" three things are signified, in the highest sense the Lord, in a general sense heaven or a heavenly society, and in a particular sense the Divine truth; that these three things are signified by "an angel" may be seen (n. 5, 65, 170, 258, 342, 344, 415, 465, 644, 647, 648, 657, 718); here it signifies heaven, with which the Lord's New Church will make one. That the church which is from the Word, and thus from the Lord, is in consociation with heaven, and in conjunction with the Lord, may be seen above (n. 818); but it is otherwise with a church which is not from the Word of the Lord.
Verse 18. And the structure of the wall thereof was of jasper, signifies that every 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. By "a wall" is signified the Word in the sense of the letter (n. 898); by its "structure" is signified the all of it, because the all of it is in the structure. By "jasper" the same is signified as by "precious stone" in general, and by "precious stone," in reference to the Word, is signified Divine truth in the sense of the letter of the Word translucent from the Divine truth in the spiritual sense (n. 231, 540, 726, 823); that the same is signified by "jasper," may be seen above (n. 897). The reason why it is translucent, is, because the Divine truth, in the sense of the letter is in natural light, and the Divine truth, in the spiritual sense is in spiritual light, wherefore when spiritual light flows into natural light with a man who is reading the Word, he is enlightened, and sees truths there, for the objects of spiritual light are truths. The Word also in the sense of the letter is of such a nature that the more a man is enlightened by the influx of the light of heaven, so much the more does he see truths in their connection and thence in their form; and the more he so sees them, so much the more interiorly is his rational mind opened, for the rational is the very receptacle of the light of heaven.
And the city was pure gold like unto pure glass, signifies that thence everything of that church is the good of love flowing in together with light out of heaven from the Lord. By "the city," or Jerusalem, is meant the Lord's New Church as to everything of it interiorly regarded, or within the wall. By "gold" is signified the good of love from the Lord, as will be seen presently; and "like unto pure glass" signifies pellucid from the Divine wisdom, and since the latter appears in heaven as light, and flows in from the Lord as a sun, by "like unto pure glass" is signified flowing in together with light from heaven and the Lord. It is shown above (n. 908), that all things of heaven and the church are from the good of love, and that the good of love is from the Lord; here it is now said, that the city was seen as "pure gold," by which is signified that the all of the New Church, which is the New Jerusalem, is the good of love from the Lord; but since the good of love is not given solitary or abstracted from the truths of wisdom, but that it may be the good of love, it must be formed, and it is formed by the truths of wisdom, therefore it is here said "pure gold like unto pure glass"; for the good of love without the truths of wisdom has not any quality, because it has not any form, and its form is according to its truths flowing in in their order and connection together with the good of love from the Lord, thus it is in man according to reception. It is said in man, but it is to be understood not as being of the man, but as of the Lord in him. From these things, then, it is plain, that by "the city was pure gold like unto pure glass," is signified that thence the all of that church is the good of love flowing in with light from heaven from the Lord.
The reason why "gold" signifies the good of love is because metals, as well as each and every thing which appears in the natural world, corresponds; gold to the good of love, silver to the truths of wisdom, copper or brass to the good of charity, and iron to the truths of faith. Thence it is that these metals exist also in the spiritual world, by reason that all things that appear there are correspondences, for they correspond to the affections and thence to the thoughts of the angels, which in themselves are spiritual. That "gold" from correspondence signifies the good of love, may appear from the following passages: I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich (Rev. 3:18). How is the gold become dim, and the best refined gold changed; the stones of holiness are poured out at the head of all the streets; the sons of Zion were esteemed equal to pure gold (Lam. 4:1-2). He shall save the souls of the poor, and shall give them of the gold of Sheba (Ps. 72:13, 15). For brass I will bring gold, and for iron silver, and for wood brass, and for stones iron; and I will make thine officers peace, and thine exacters justice (Isa. 60:17). Behold, thou art wise, no secret lies hid from thee; in thy wisdom and in thy intelligence thou hast gotten thee gold and silver in thy treasuries; thou hast been in Eden, every precious stone was thy covering, and gold (Ezek. 28:3-4, 13). The multitude of camels shall cover thee, all they from Sheba shall come, they shall bring gold and frankincense, and shall announce the praises of Jehovah (Isa. 60:6, 9; Matt. 2:11). I will fill this house with glory. The silver is Mine, and the gold is Mine; the glory of this latter house shall be greater than of the former (Hag. 2:8-9). Kings' daughters were among thy precious ones; upon thy right hand did stand the queen in the best gold of Ophir, her clothing was of woven gold (Ps. 45:9, 13; Ezek. 16:13). Thou hast taken the vessels of thy ornament of My gold and of My silver, which I had given thee, and madest to thyself images of a male (Ezek. 16:17). Ye have taken My silver and My gold, and have carried into your temples My desirable goods (Joel 3:5). [2] Because "gold" signifies the good of love, therefore when: Belshazzaar with his magnates drank wine out of the vessels of gold brought from the temple of Jerusalem, and at the same time praised the gods of gold, silver, brass, and iron, there was a writing on the wall, and that night he was slain (Dan. 5:2 seq.). Besides many other places. Since "gold" signifies the good of love, therefore: The ark in which was the Law, was overlaid with gold within and without (Exod. 25:11). And therefore the mercy-seat and the cherubim over the ark were of pure gold (Exod. 25:17-18). The altar of incense was of pure gold (Exod. 30:3). So also the lampstand with the lamps (Exod. 25:31, 38). And the table upon which was the showbread was overlaid with gold (Exod. 25:23-24). [3] Because "gold" signifies the good of love, "silver" the truth of wisdom, "brass" the good of natural love which love, is called charity, and "iron" the truth of faith, therefore the ancients called the successive periods, from the most ancient down to the last, the golden, silver, brazen, and iron ages. Similar things are signified by the statue seen by Nebuchadnezzar in a dream: Whose head was good gold, the breast and arms silver, the belly and thighs brass, the legs iron, and the feet part of iron and part of clay (Dan. 2:32-33). By these things the successive states of the church in this world are signified, from the most ancient times even to this day. The state of the church of this day is described thus: Thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man, but they shall not cohere the one with the other, as iron is not mixed with clay (Dan. 2:43). By "iron" is signified the truth of faith, as was said; but when there is no truth of faith, but faith without truth, then "the iron is mixed with miry clay," which do not cohere. By "the seed of man," with which they would mingle themselves, the truth of the Word is signified. This is the state of the church at this day. What it is to be hereafter is described there in a few words (Dan. 2:45, but more fully, Dan. 7:13-18, 27).
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 therein, will appear in light according to reception. By "the twelve foundations" are signified all things of doctrine (n. 902). By "the wall" is signified the Word in the sense of the letter (n. 898). By "the holy city Jerusalem" is signified the Lord's New Church (n. 879, 880). By "precious stone" is signified the Word in the sense of the letter, pellucid from its spiritual sense (n. 231, 540, 726, 911). And because this is according to reception, therefore it signifies that all things of doctrine from the Word with them, will appear in light according to reception. All who do not think sanely, cannot believe that all things of the New Church can appear in light, but let them know that they can, for every man has exterior and interior thought. Interior thought is in the light of heaven, and is called perception, and exterior thought is in the light of the world; and the understanding of every man is such that it can be elevated even into the light of heaven, and also is elevated, if from any delight he wishes to see truth. That this is so, has been given me to know by much experience, concerning which, wonderful things may be seen in the Angelic Wisdom concerning the Divine Providence; and still more in the Angelic Wisdom concerning the Divine Love and Wisdom. For the delight of love and wisdom elevates the thought, enabling one to see as in the light that a thing is so, although he had never heard it before. This light, which enlightens the mind, flows in from no other source than out of heaven from the Lord; and as they who will be of the New Jerusalem, will directly approach the Lord, that light will flow in, by the way of order, which is through the love of the will into the perception of the understanding. [2] But they who have confirmed themselves in that dogma, that the understanding in theological things is to see nothing, but that what the church teaches must be believed blindly, cannot see any truth in the light, for they have obstructed the way of the light into themselves. This dogma the Reformed Church has retained from the Roman Catholic religious persuasion, which declares that no one but the church itself, by which they mean the pope and papal consistory, ought to interpret the Word, and that he who does not in faith embrace all the doctrine delivered by the church, is to be considered as a heretic, and is accursed. That this is the case, is evident from a clause of the Council of Trent, in which all the dogmas of that religion are established, and where these words are at the end: "Then the president, Moronus, said, 'Go in peace.' There followed acclamations, and among others this declaration of the cardinal of Lorraine and the fathers: 'We also believe, we are all of this very opinion, we all consenting and embracing, subscribe to it; this is the faith of the blessed Peter and of the apostles, this is the faith of the fathers, this is the faith of the orthodox. So be it, Amen, Amen, Anathema to all heretics, Anathema, Anathema.'" The decrees of that Council are quoted in a summary at the beginning of this work, in which, indeed, there is scarcely a single truth. [3] These particulars are quoted to show that the Reformed have retained from that religious persuasion a blind faith, that is, a faith separated from the understanding; and they who do retain it henceforth cannot be enlightened in Divine truths from the Lord. So long as the understanding is held captive under obedience to faith, or so long as the understanding is removed from seeing the truths of the church, theology is only a thing of the memory, and a thing of the memory only is dissipated, like everything disunited from the judgment, and perishes from its obscurity. Hence it is, that they are: Blind leaders of the blind. And when the blind lead the blind, both fall into the ditch (Matt. 15:14). And they are blind, because they do not enter in through the door, but some other way; for Jesus said: I am the door: by Me if anyone enter in, he shall be saved, and shall go in and out, and find pasture (John 10:9). "To find pasture" is to be taught, enlightened, and nourished in Divine truths; for all who do not enter in through the door, that is, through the Lord, are called "thieves and robbers"; but they who enter in through the door, that is, through the Lord, are called "shepherds of the sheep" in the same chapter (10:1-2). Do thou, therefore, my friend, go to the Lord, and shun evils as sins, and reject faith alone, and then your understanding will be opened, and you will see wonderful things, and be affected by them.
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 of love towards the neighbor, which two loves are the fundamentals of religion. That by "the twelve foundations of the wall" are signified all things of the doctrine of the New Jerusalem from the sense of the letter of the Word, may be seen above (n. 902, 914). That by "precious stones" in general are signified all the truths of doctrine from the Word translucent through the spiritual sense (above n. 231, 540, 726, 911, 914); here by each stone is signified some truth in particular thus translucent. That the Word in the sense of the letter as to its doctrinal corresponds to precious stones of every kind, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 43-45). [2] There are two colors in general, which shine forth in precious stones, the color red and the color bright white; the other colors, as green, yellow, blue, and many others, are composed of them, by means of black; and by the color red is signified the good of love, and by the color bright white is signified the truth of wisdom. The reason why red signifies the good of love is because it derives its origin from the fire of the sun, and the fire of the sun of the spiritual world is in its essence the Divine love of the Lord, this the good of love; and the reason why the color bright white signifies the truth of wisdom, is because it derives its origin from the light which proceeds from the fire of that sun, and that proceeding light is in its essence the Divine wisdom, thus the truth of wisdom. [3] And black derives its origin from their shade, which is ignorance. But to explain what particular of good or of truth is signified by each stone, would be too prolix; but yet that it may be known what particular good and truth each stone in this order signifies, see what is explained above (chapter 7 verses 5-8, n. 349-361), where the twelve tribes of Israel are treated of; for the like is here signified by each stone, as by each tribe there named, because by the twelve tribes there described are signified in like manner all the goods and truths of the church and of its doctrine in their order; therefore it is also said in this chapter (verse 14), that in these twelve foundations were written the "names of the twelve apostles of the Lamb," and by "the twelve apostles" are signified all things of doctrine concerning the Lord, and concerning a life according to His commandments (n. 903). The same is also signified by these twelve stones, as by the twelve precious stones in the breastplate of Aaron, which was called Urim and Thummim (see Exod. 28:15-21, the explanation of which is given in The Arcana Coelestia, n. 9856-9882), with this difference, that upon the latter were the names of the twelve tribes of Israel, but upon the former the names of the twelve apostles of the Lamb. [4] That the foundations are of precious stones is also said in Isaiah: Oh, thou afflicted, behold, I will lay thy stones with stibium, and lay thy foundations with sapphires, and thy gates of stones of carbuncles; all thy sons shall be taught of Jehovah (Isa. 54:11-13). By "the afflicted" is meant the church to be established by the Lord with the Gentiles. In the same: Thus saith the Lord Jehovah, Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation; judgment also I will make a rule, and justice a plummet (Isa. 28:16-17). [5] Since all the truth of doctrine from the Word must be founded upon the acknowledgment of the Lord, therefore the Lord is called: The stone of Israel (Gen. 49:24). Also the cornerstone which the builders rejected (Matt. 21:42; Mark 12:10-11; Luke 20:17-18). That the cornerstone is the foundation stone, appears from Jeremiah 51:26. The Lord also in the Word in many places is called a "Rock," wherefore by the "Rock" He meant Himself, when He said: Upon this rock I will build My church (Matt. 16:18, 19); And also when He said: Whosoever heareth My words and doeth them, is compared to a prudent man who buildeth a house and layeth the foundation upon a rock (Luke 6:47-48; Matt. 7:24-25). By "a rock" is signified the Lord as to the Divine truth of the Word. That all things of the church and of its doctrine relate to these two: that the Lord is to be approached immediately and that man must live a life according to the commandments of the Decalogue by shunning evils as sins; and that thus all things of doctrine relate to love to God, and to love towards the neighbor, will be seen in the Doctrine of the New Jerusalem concerning Charity, where these things will be set forth in their order.
Verse 21. And the twelve gates were twelve pearls; each one 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 introduce into the church. By "the twelve gates" are signified the knowledges of truth and good in a summary, by which man is introduced into the church (n. 899, 900). By "twelve pearls" is also signified the knowledges of truth and good in a summary (n. 727), hence it was that "the gates" were "pearls;" the reason why "each of the gates was of one pearl" is because all the knowledges of truth and good, which are signified by "gates" and by "pearls," have relation to one knowledge; which is their containant, which one knowledge is the knowledge of the Lord. It is called one knowledge, although there are many which constitute that one knowledge; for the knowledge of the Lord is the universal of all things of doctrine and thence of all things of the church; from it all worship derives its life and soul, for the Lord is the all in all of heaven and the church, and thence in all things of worship. [2] The reason why the acknowledgment and knowledge of the Lord conjoins into one all the knowledges of truth and good from the Word, is because there is a connection of all spiritual truths, and if you will believe it, their connection is like the connection of all the members, viscera, and organs of the body; wherefore as the soul contains all these in their order and connection, so that they are felt no otherwise than as one, so, in like manner, the Lord holds together all spiritual truths with man. That the Lord is the very gate, by which men are to enter into the church and thence into heaven, He Himself teaches in John: I am the door; by Me if anyone enter in, he shall be saved (John 10:9). And that the acknowledgment and knowledge of Him is the pearl itself, is meant by these words of the Lord in Matthew: The kingdom of the heavens is like unto a merchant seeking beautiful pearls, who when he had found one precious pearl, went and sold all that he had, and bought it (Matt. 13:45-46). "One precious pearl" is the acknowledgment and knowledge of the Lord.
And the street of the city was pure gold, as it were pellucid 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. This is similar to what was said above (verse 18), of the city itself, that it was pure gold like unto pure glass; and that this signifies that the all of that church is the good of love flowing in together with light of heaven from the Lord, may be seen (n. 912, 913), with this difference, that here it is said that the street of the city is such, and by "the street of, the city" is signified the truth of the doctrine of the church (n. 501). That all the truth of the doctrine of the church from the Word is in form the good of love, may be seen above (n. 906, 908).
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. By "I saw no temple therein" is not meant that in the New Church, which is the New Jerusalem, there will not be temples, but in it there will not be an external separated from the internal; the reason is because by "a temple" is signified the church as to worship, and, in the highest sense, the Lord Himself as to the Divine Human, who is to be worshiped; see above (n. 191, 529, 585); and since the all of the church is from the Lord, therefore it is said, "for the Lord God Almighty is the temple of it, and the Lamb" by which is signified the Lord in His Divine Human; by "the Lord God Almighty" is meant the Lord from eternity who is Jehovah Himself, and by "the Lamb" is signified His Divine Human, as has been frequently stated above.
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 its lamp 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. By "the sun" is here signified natural love separated from spiritual love, which is self-love; and by "the moon" is signified intelligence, also natural faith, separated from intelligence and spiritual faith, which is their own intelligence and faith from self; this love, and this intelligence and faith, are here signified by "the sun and moon," the shining of which will not be needed by those who will be in the Lord's New Church. By "the glory of God" which lightens it is signified the Divine truth of the Word (n. 629). And because that enlightenment is from the Lord, it is said "and the lamp thereof is the Lamb." Similar to this is the signification of the following passage in Isaiah: Thou shalt call thy walls salvation, and thy gates praise. The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee; but Jehovah shall be unto thee for a light of eternity, and thy God thy adornment; thy sun shall no more go down, neither shall thy moon withdraw itself; for Jehovah shall be to thee for a light of eternity; thy people also shall be all just (Isa. 60:18-21). By "the sun and moon" which shall no more shine is meant self-love and their own intelligence; and by "the sun and moon" which shall no more set, are meant love from the Lord to the Lord, and intelligence and faith from Him; and by "Jehovah shall be for a light of eternity" is signified the same as here, "that the glory of God did lighten it, and the Lamb is the lamp thereof." That "the sun" signifies love to the Lord, and in the opposite sense self-love, may be seen above (n. 53, 414); and that "the moon" signifies intelligence from the Lord and faith from Him (n. 332, 413-414), therefore "the moon" in the opposite sense signifies their own intelligence and faith from themselves. Since by "the sun" in the opposite sense is signified self-love, and by "the moon" one's own intelligence and faith from himself, therefore it was an abomination to adore the sun, moon, and stars, as may appear (in Jer. 8:1-2; in Ezek. 8:15-16; in Zeph. 1:5); and that such were stoned (Deut. 17:2-3, 5).
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. By "the nations" are signified they who are in the good of life, and also they who are in evil of life (n. 483); here they who are in the good of life and believe in the Lord, because it is said, "the nations which are saved;" "to walk in the light," signifies to live according to Divine truths, and to see them inwardly in themselves, as the eye sees objects, for the objects of spiritual sight, which is of the interior understanding, are spiritual truths, which are seen by those who are in that understanding, in like manner as natural objects are seen before the eyes; by "light" is here signified the perception of Divine truth from interior enlightenment from the Lord with them (n. 796), and by "to walk" is signified to live (n. 167). Hence it is evident, that by "to walk in the light of the New Jerusalem," is signified to perceive and see Divine truths from interior enlightenment, and to live according to them. [2] But this must be illustrated, because it is not known who are here meant by "the nations," and who by "the kings," mentioned afterwards in this verse; by "the nations" are signified they who are in the good of love from the Lord, which good is called celestial good, and by "kings" are signified they who are in the truths of wisdom from spiritual good from the Lord, as will be seen in the next article. All they who are in celestial good from the Lord, have Divine truths inscribed on their life, wherefore "they walk," that is, live justly according to them and likewise see them inwardly in themselves, as the eye sees objects, on which subject see what is related above (n. 120-123). All the heavens are distinguished into two kingdoms, the celestial and the spiritual; the good of the celestial kingdom is called celestial good, which is the good of love to the Lord, and the good of the spiritual kingdom is called spiritual good, and is the good of wisdom, which in its essence is truth; concerning these two kingdoms see above (n. 647, 725, 854). [3] It is the same with the church; and there the men are celestial, who live justly according to the commandments because they are Divine laws, as in like manner a civil man lives according to the commandments of justice because they are civil laws; but the difference between them is, that the former, by a life according to the commandments or laws, is a citizen of heaven as far as in himself he makes the civil laws, which are laws of justice, Divine laws also. They who are here signified by "nations," on whom, as before said, Divine truths are inscribed, are they who are meant in Jeremiah: I will put My Law in the midst of them, and write it upon their heart; neither shall they teach anymore everyone his companion, and everyone his brother, saying, Know ye Jehovah; for they shall all know Me from the least of them unto the greatest (Jer. 31:33, 34).
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. By "the kings of the earth" are signified they who are in truths from good from the Lord (n. 20, 854); here, therefore, they who are in the truths of wisdom from the good of spiritual love, because "the nations" are mentioned before, by which are signified they who are in the good of celestial love, of whom in the foregoing article; by "bringing glory and honor into it," or into the New Jerusalem, is signified to confess the Lord, and ascribe to Him all the truth and good which are with them; that this is what is signified by bringing and giving "glory and honor" may be seen (n. 249, 629, 693), for "glory" is predicated of the Divine truth, and "honor" of the Divine good of the Lord (n. 249). By "nations and kings" the same is signified as by "nations and peoples" mentioned above (n. 483), by "nations" they who are in the good of love, and by "peoples" they who are in the truths of wisdom, and also in the opposite sense. Therefore in many parts of the Word "nations and kings" are mentioned, as well as "nations and peoples," as in the following passages: All kings shall bow down to Him, and all nations shall serve Him (Ps. 72:11). Thou shalt suck the milk of the nations, and thou shalt suck the breast of kings (Isa. 60:16). For many nations and great kings shall make them serve (Jer. 25:14). The Lord at thy right hand shall smite kings in the day of His anger, He shall judge among the nations (Ps. 110:5, 6), besides other places.
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. By "its gates shall not be shut by day" is signified that they are continually admitted who desire to enter in. By "day" is signified continually, because there is always light there (as above, verses 11, 23), and "no night" as is said afterwards. The reason why they are continually received who are in truths from the good of love from the Lord is because the light of the New Jerusalem is truth from the good of love, and the good of love is from the Lord, as has been frequently shown above; and into that light no others can enter but they who are in truths from good from the Lord. If aliens enter, they are not received, because they do not agree, and they either depart of their own accord, because they cannot bear that light, or they are sent out. By "there is no night there" is signified that there is no falsity of faith; for by "night" is signified the opposite to light, and by "light" is signified truth from the good of love from the Lord, as was said; hence by "night" is signified that which is not from the good of love from the Lord, and this is the falsity of faith; the falsity of faith is also meant by "night" in John: Jesus said, I must work the works of Him that sent Me while it is day; the night cometh when no one can work (John 9:4). And in Luke: In that night there shall be two in one bed; the one shall be taken and the other left (Luke 17:34). It there treats of the last time of the church, when there will be nothing but falsity of faith; by "bed" is signified doctrine (n. 137).
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. That by "bringing glory and honor into it" is signified to confess the Lord, and to ascribe to Him all the good that is with them, may be seen above (n. 921); here the same is signified, with the difference, that they who are there meant by "the kings of the earth" are to bring it with them, but here that they who are meant by "the nations;" for it is said, "they shall bring the glory and honor of the nations into it" and by "nations" are signified they who are in the good of life, and believe in the Lord (n. 920), and also the reception of those who are in truths from the good of love from the Lord is treated of, see above (n. 922). Hence it follows that by "they shall bring the glory and honor of the nations into it" is signified that they who enter in will bring with them the confession, acknowledgment, and faith that the Lord is the God of heaven and earth, and that all the truth of the church, and all the good of religion is with him. Nearly the same is signified by these things in Isaiah: I will extend peace over Jerusalem, the glory of the nations like a torrent (Isa. 66:12). It is said the truth of the church and the good of religion, because the church is one thing and religion is another. The church is called a church from doctrine, and religion is called religion from a life according to doctrine. All doctrine is called truth, and also its good is truth because it only teaches it; but the all of life according to the things which doctrine teaches, is called good, likewise to do the truths of doctrine is good. This is the distinction between the church and religion. But yet where there is doctrine and not life, there it cannot be said that there is either the church or religion, because doctrine regards life as one with itself, just like truth and good, faith and charity, wisdom and love, understanding and will; wherefore where there is doctrine and not life, there is no church.
Verse 26. And there shall not enter into it any unclean thing and that doeth abomination, and a lie, signifies that no one will be received into the Lord's New Church, which is the New Jerusalem, who adulterates the goods and falsifies the truths of the Word, and who does evils from confirmation and thus also falsifies. "Not to enter in," signifies not to be received, as above; by "unclean" is signified spiritual whoredom, which is adulteration of the good and falsification of the truth of the Word (n. 702, 728); for this is uncleanness and impurity itself, because the Word is cleanness and purity itself, and this is defiled by evils and falsities when it is perverted; that adultery and whoredom correspond to the adulteration of the good and the falsification of the truth of the Word, may be seen (n. 134, 632). By "doing abomination and a lie," is signified to do evils, and thus also falsities; by "abominations" are signified evils of all kinds, especially those which are named in the Decalogue (n. 891); and by "a lie" are signified falsities of all kinds, here falsities of evil, which in themselves are evils, therefore falsities confirming evil, which are the same with evils confirmed. [2] The reason why "a lie" signifies the falsity of doctrine, is, because a spiritual lie is nothing else; hence by "doing a lie" is signified to live according to falsities of doctrine. That "a lie" in the Word signifies falsity of doctrine, may be evident from the following passages: We have made a covenant with death, and with hell have we made a vision; we have made a lie our trust, and in falsity have we hid ourselves (Isa. 28:15). They mock every man at his companion, and do not speak the truth, and have taught their tongue to speak a lie (Jer. 9:5) They are a rebellious people, lying sons, they will not hear the law of Jehovah (Isa. 30:9). Behold, I am against them that prophesy lying dreams; they tell them that they may seduce My people by their lies (Jer. 23:32). The diviners see a lie, and speak dreams of vanity (Zech. 10:2). They have seen vanity and the divination of a lie; because ye speak vanity and see a lie, therefore behold I am against you, that My hand may be against the prophets that speak a lie (Ezek. 13:6-9; 21:29). Woe to the city of bloods, it is all full of lies and robberies (Nahum 3:1). In the prophets of Jerusalem I have seen a horrible obduracy, committing adultery and walking in a lie (Jer. 23:14). From the prophet even to the priest, everyone doeth a lie (Jer. 8:10) In Israel they have committed a lie (Hos. 7:1) Ye are of your father the devil; he was a murderer from the beginning, because the truth is not in him; when he speaketh a lie, he speaketh of his own; for he speaketh a lie, and is the father of it (John 8:44). Here also falsity is meant by a lie.
But they that are written in the Lamb's book of life, signifies that no others are received into the New Church, which is the New Jerusalem, but those who believe in the Lord, and live according to His commandments in the Word. That this is signified by "being written in the book of life," may be seen above (n. 874); to which there is no need to add anything further here.
To this I will add this Relation. When I was explaining the twentieth chapter, and was meditating about "the dragon," "the beast," and "the false prophet," a certain one appeared to me, and asked, "What are you meditating upon?" I said that it was upon the false prophet. He then said to me, "I will lead you to the place where they are who are meant by the false prophet." He said that they were the same as are meant (chapter 13) by "the beast out of the earth, which had two horns like a lamb, and spoke as a dragon." I followed him, and behold, I saw a multitude, in the midst of which were leaders, who taught that nothing else saves man but faith; and that works are good, but not for salvation; and that still they are to be taught from the Word, that the laity, especially the simple, may be held the more strictly in the bonds of obedience to the magistrates, and as from religion, and thus interiorly, may be compelled to exercise moral charity. [2] And then one of them, seeing me, said, "Do you wish to see our shrine, in which there is an image representative of our faith?" I drew near, and saw; and behold, it was magnificent, and in the midst of it an image of a woman, clothed in a scarlet garment, and holding a golden coin in the right hand; and in the left a chain of pearls. But both the shrine and the image were induced by fantasies; for infernal spirits can by fantasies represent magnificent things, by closing up the interiors of the mind, and opening only its exteriors. But when I noticed that they were such sorceries, I prayed to the Lord, and suddenly the interiors of my mind were opened; and I then saw in place of the magnificent shrine a house full of chinks, from the roof to the bottom, in which nothing cohered; and instead of a woman I saw hanging in that house an image, the head of which was like a dragon's, the body like a leopard's, and the feet like a bear's, thus like the description of the beast out of the sea (Rev. 13); and instead of the ground was a swamp, in which was a multitude of frogs; and it was said to me that under that swamp was a great hewn stone, beneath which lay the Word well concealed. [3] On seeing these things, I said to the sorcerer, "Is this your shrine?" and he said that it was. But suddenly his interior sight was then opened, and he saw the same things that I did; on seeing which he cried out with a great cry, "What is this? and whence is this?" And I said that it is from the light of heaven, which discloses the quality of every form, and here the quality of your faith separated from spiritual charity. And immediately there came an east wind, and carried away everything that was there, and also dried up the swamp, and thus laid bare the stone, under which lay the Word. And after this there breathed as it were a vernal heat from heaven; and behold, there then appeared in the same place a tabernacle, simple in its external form. And the angels who were with me said, "Behold, the tabernacle of Abraham, such as it was when the three angels came to him, and announced that Isaac was to be born. This appears before the eyes as simple, but it becomes more and more magnificent according to the influx of light from heaven." And it was given them to open the heaven in which were the spiritual angels, who are in wisdom; and then, from the light flowing in thence, that tabernacle appeared like a temple similar to that at Jerusalem. When I looked into it, I saw the foundation stone, under which the Word had been deposited, set around with precious stones; from which as it were lightning flashed upon the walls, upon which were the forms of cherubim, and beautifully variegated them with colors. [4] These things I wondered at. The angels said, "You shall see something still more wonderful." And it was given them to open the third heaven, in which were the celestial angels, who are in love; and then, from the light flowing in thence, the whole of that temple vanished; and in place of it was seen the Lord alone, standing upon the foundation stone, which was the Word, in appearance similar to that in which He was seen by John (Rev. 1). But because a holiness then filled the interiors of the minds of the angels, by which there was an impulse to fall down upon their faces, suddenly the way of the light from the third heaven was closed by the Lord, and the way was opened for the light from the second heaven; in consequence of which the former appearance of the temple returned, and likewise of the tabernacle, but in the temple. By this was illustrated the meaning of these words in this chapter: Behold, the tabernacle of God is with men, and He will dwell with them (Rev. 21:3, n. 882); and by these: I saw no temple in the New Jerusalem; for the Lord God Almighty is the temple of it, and the Lamb (Rev. 21:22, n. 918).
932-1 Revelation 22 1. And he showed me a pure river of water of life, bright as crystal, going forth from the throne of God and of the Lamb. 2. In the midst of the street of it, and of the river, on this side and on that, was the tree of life, bearing twelve fruits, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. 3. And no accursed thing shall be there; and the throne of God and of the Lamb shall be in it, and His servants shall minister unto Him. 4. And they shall see His face, and His name shall be in their foreheads. 5. And there shall be no night there; and they have no need of a lamp and the light of the sun; for the Lord God giveth them light; and they shall reign for ages of ages. 6. And He said unto me, These words are faithful and true. And the Lord God of the holy prophets hath sent His angel to show unto His servants the things which must shortly be done. 7. And I come quickly; happy is he that keepeth the words of the prophecy of this book. 8. And I John saw these things and heard; and when I heard and saw, I fell down to adore before the feet of the angel who showed me these things. 9. And he saith unto me, See thou do it not; for I am thy fellow-servant, and of thy brethren the prophets, and of them that keep the words of this book; adore God. 10. And he saith unto me, Seal not the words of the prophecy of this book, for the time is at hand. 11. He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is just, let him be just still; and he that is holy, let him be holy still. 12. And behold, I come quickly; and My reward is with Me, to render to everyone according as his work shall be. 13. I am the Alpha and the Omega, the beginning and the End, the First and the Last. 14. Happy are they that do His commandments, that their power may be in the tree of life, and they may enter in through the gates into the city. 15. But without are dogs and sorcerers, and whoremongers and murderers and idolaters, and whosoever loveth and doeth a lie. 16. I Jesus have sent My angel to testify unto you these things in the churches; I am the Root, and the Offspring of David, the bright and morning Star. 17. And the Spirit and the Bride say, Come; and let him that heareth say, Come; and let him that thirsteth come; and let him that willeth take the water of life freely. 18. For I testify unto everyone that heareth the words of the prophecy of this book, if anyone shall add unto these things, God shall add unto him the plagues that are written in this book. 19. And if anyone shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and the things which are written in this book. 20. He who testifieth these things saith, Surely I come quickly. Amen. Yea come, Lord Jesus. 21. The grace of our Lord Jesus Christ be with you all. Amen. THE SPIRITUAL SENSE The contents of the whole chapter That church is still described as to intelligence from Divine truths from the Lord (verses 1-5). That Revelation was manifested by the Lord, and that it is to be revealed in its own time (verses 6-10). Concerning the coming of the Lord, and His conjunction with those who believe in Him, and live according to His commandments (verses 11-17). That the things which are revealed are by all means to be kept (verses 18-19). The Betrothal (verses 17, 20-21). The contents of each verse Verse 1. "And he showed me a pure river of water of life, bright as crystal, going forth from the throne of God and of the Lamb," signifies Revelation now opened and explained as to its spiritual sense, where Divine truths in abundance are revealed by the Lord, for those who will be in His New Church, which is the New Jerusalem (n. 932). Verse 2. "In the midst of the street of it, and of the river, on this side and on that, was the tree of life, bearing twelve fruits," signifies that in the inmosts of the truths of doctrine and thence of life in the New Church is the Lord in His Divine love, from Whom all the goods, which man there does apparently as of himself, flow forth (n. 933, 934). "Yielding its fruit every month," signifies that the Lord produces goods with man according to every state of truth with him (n. 935). "And the leaves of the tree were for the healing of the nations," signifies rational truths therefrom, by which they who are in evils and thence in falsities are led to think soundly and to live becomingly (n. 936). Verse 3. "And no accursed thing shall be there; and the throne of God and of the Lamb shall be in it, and His servants shall minister unto Him," signifies that in the church which is the New Jerusalem, there will not be any who are separated from the Lord, because the Lord Himself will reign there, and they who are in truths from Him through the Word, and do His commandments, will be with Him, because conjoined with Him (n. 937). Verse 4. "And they shall see His face, and His name shall be in their foreheads," signifies that they will turn themselves to the Lord, and the Lord will turn Himself to them, because they are conjoined by love (n. 938, 939). Verse 5. "And there shall be no night there, and they have no need of a lamp and the light of the sun, for the Lord giveth them light," signifies that there will not be any falsity of faith in the New Jerusalem, and that men there will not be in knowledges concerning God there from natural light which is their own intelligence, and from glory arising from pride, but will be in spiritual light from the Word from the Lord alone (n. 940). "And they shall reign for ages of ages," signifies that they will be in the Lord's kingdom and in conjunction with Him to eternity (n. 941). Verse 6. "And He said unto me, These words are faithful and true," signifies that they may know this for certain, because the Lord Himself has testified and said it (n. 942). "And the Lord God of the holy prophets hath sent His angel to show unto His servants the things which must shortly be done," signifies that the Lord, from Whom is the Word of both Covenants, has revealed through heaven to those who are in truths from Him, the things which are certainly to be (n. 943). Verse 7. "Behold, I come quickly; happy is he that keepeth the words of this prophecy," signifies that the Lord will certainly come, and will give eternal life to those who keep and do the truths or precepts of doctrine of this book now opened by the Lord (n. 944). Verse 8. "And I John saw these things and heard; and when I heard and saw, I fell down to adore before the feet of the angel who showed me these things," signifies that John thought that the angel who was sent to him by the Lord, that he might be kept in a state of the spirit, was God Who revealed those things; when yet it was not so, for the angel only showed what the Lord manifested (n. 945). Verse 9. "And he said unto me, See thou do it not, for I am thy fellow-servant, and of thy brethren the prophets, and of them that keep the words of this book, adore God," signifies that the angels of heaven are not to be adored and invoked, because nothing Divine belongs to them; but that they are associated with men as brethren with brethren, with those who are in the doctrine of the New Jerusalem, and do its commandments; and that the Lord alone is to be adored in consociation with them (n. 946). Verse 10. "And he said unto me, Seal not the words of this prophecy, for the time is at hand," signifies that Revelation must not be closed up, but is to be opened; and that this is necessary in the end of the church, that any may be saved (n. 947). Verse 11. "He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is just, let him be just still; and he that is holy, let him be holy still," signifies the state of all in particular after death, and before his judgment, and in general before the Last Judgment, that goods will be taken away from those who are in evils, and truths from those who are in falsities; and on the other hand, that evils will be taken away from those who are in goods, and falsities from those who are in truths (n. 948). Verse 12. "And behold, I come quickly, and My reward is with Me, to render to everyone according as his work shall be," signifies that the Lord will certainly come, and that He is heaven and the happiness of eternal life to everyone according to his faith in Him, and his life according to His commandments (n. 949). Verse 13. "I am the Alpha and the Omega, the Beginning and the End, the First and the Last," signifies because the Lord is the God of heaven and earth, and by Him all things in the heavens and on earth were made, and are ruled by His Divine providence, and are done according to it (n. 950). Verse 14. "Happy are they that do His commandments, that their power may be in the tree of life, and they may enter through the gates into the city," signifies that they have eternal happiness who live according to the Lord's commandments, for the end that they may be in the Lord and the Lord in them by love, and in His New Church by knowledges concerning Him (n. 951). Verse 15. "But without are dogs, and sorcerers and whoremongers, and murderers and idolaters, and whosoever loveth and doeth a lie," signifies that no one is received into the New Jerusalem, who makes the precepts of the Decalogue of no account, and does not shun any evils there named as sins, and therefore lives in them (n. 952). Verse 16. "I Jesus have sent My angel to testify unto you these things in the churches," signifies a testification by the Lord before the whole Christian world, that it is true that the Lord alone manifested the things which are described in this book, as also those which are now opened (n. 953). "I am the Root and the Offspring of David, the bright and morning Star," signifies that He is the Lord Himself who was born in the world, and was then the Light, and who will come with new light, which will arise before His New Church, which is the holy Jerusalem (n. 954). Verse 17. "And the Spirit and the Bride say, Come," signifies that heaven and the church desire the coming of the Lord (n. 955). "And let him that heareth say, Come; and let him that thirsteth come; and let him that willeth take the water of life freely," signifies that he who knows anything of the Lord's coming, and of the New Heaven and the New Church, and thus of the Lord's kingdom, should pray that it may come; and that he who desires truths should pray that the Lord may come with light; and that he who loves truths will then receive them from the Lord without labor of his own (n. 956). Verse 18. "For I testify unto everyone that heareth the words of the prophecy of this book, if anyone shall add unto these things, God shall add unto him the plagues that are written in this book," signifies that they who read and know the truths of the doctrine of this book now opened by the Lord, and still acknowledge any other God than the Lord, and any other faith than in Him, by adding anything by which they may destroy these two, cannot do otherwise than perish from the falsities and evils which are signified by the plagues described in this book (n. 957). Verse 19. "And if anyone shall take away from the words of the book of this prophecy, God will take away his part out of the book of life, and out of the holy city, and the things which are written in this book," signifies that they who read and know the truths of the doctrine of this book now opened by the Lord, and still acknowledge any other God than the Lord, and any other faith than in Him, by taking away anything by which they may destroy these two, cannot be wise in and appropriate to themselves anything from the Word, nor be received into the New Jerusalem, nor have their lot with those who are in the Lord's kingdom (n. 958, 959). Verse 20. "He who testifieth these things saith, Surely I come quickly; yea, come, Lord Jesus," signifies the Lord, who revealed Revelation, and has now opened it, testifying this Gospel, that in His Divine Human, which He assumed in the world and glorified, He comes as the Bridegroom and Husband; and that the church desires Him as a Bride and Wife (n. 960). THE EXPLANATION. Verse 1. And he showed me a pure river of water of life bright as crystal, going forth from the throne of God and of the Lamb, signifies Revelation now opened and explained as to its spiritual sense, where Divine truths in abundance are revealed by the Lord for those who will be in His New Church, which is the New Jerusalem. By "the pure river of water of life bright as crystal" is signified the Divine truth of the Word in abundance translucent from its spiritual sense, which is in the light of heaven. That the Divine truth in abundance is signified by "a river" (n. 409) because truths are signified by "the waters" of which a river consists (n. 50, 685, 719); and by "the waters of life" those truths from the Lord through the Word, as follows. And by "bright as crystal" are signified these truths translucent from the spiritual sense, which is in the light of heaven (n. 897). That the river was seen "to go forth out of the throne of God and the Lamb," signifies that it is out of heaven from the Lord; for by "the throne" the Lord is signified as to judgment and as to government and as to heaven; as to judgment (n. 229, 845, 865); as to government (n. 694, 808 at the end); and as to heaven (n. 14, 221, 222); here therefore out of heaven from the Lord. By "God and the Lamb" here as often above, the Lord is signified as to the Divine Itself from which all things are, and as to the Divine Human. [2] That by "the river of water of life," in particular, are meant Divine truths in abundance, here now revealed by the Lord in Revelation, is manifest from verses 6, 7, 9, 10, 14, 16-19 of this chapter, where the book of this prophecy is treated of, and it is said the things which are there written are to be kept, which could not be kept before the things which are contained therein were revealed by means of the spiritual sense, because they were not before understood; and Revelation is also the Word, like the prophetic Word of the Old Testament; and the evils and falsities of the church which are to be shunned and held in aversion, and the goods and truths of the church which are to be done, are now disclosed in the Revelation, especially those concerning the Lord and concerning eternal, life from Him; which are indeed taught in the prophets, but not so manifestly as in the Evangelists and in the Apocalypse; and the Divine truths concerning the Lord, that He is the God of heaven and earth, which then proceed from Him, and are received by those who will be in the New Jerusalem, which are treated of in Revelation, are those which are meant in particular by "the pure river of water of life bright as crystal, going forth from the throne of God and of the Lamb," as may also be evident from these passages: Jesus said, He that believeth in Me, as the Scripture hath said, Out of his belly shall flow streams of living water (John 7:38). Jesus said, Whosoever drinketh of the water that I shall give him, shall not thirst to eternity, but the water that I shall give him shall become in him a fountain of water springing up into life eternal (John 4:14). I will give unto him that is athirst of the water of life freely (Rev. 21:6; 22:17). And the Lamb who is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (Rev. 7:17). In that day shall living waters go out from Jerusalem; Jehovah shall be one King over all the earth; in that day shall Jehovah be one, and His name one (Zech. 14:8-9). By "living waters," or "waters of life," Divine truths from the Lord are there signified.
Verse 2. In the midst of the street of it and of the river, on this side and on that, was the tree of life bearing twelve fruits, signifies that in the inmosts of the truths of doctrine and thence of life in the church is the Lord in His Divine love, from Whom all the goods which man does apparently as of himself, flow forth. By "in the midst" is signified in the inmost, and thence in all things around (n. 44, 383). By "street" is signified the truth of doctrine of the church (n. 501, 917). By "the river" is signified Divine truth in abundance (n. 409, 932). "On this side and on that" signifies on the right and on the left; and truth on the right is what is in clearness, and on the left what is in obscurity; for the south in heaven, by which truth in clearness is signified, is to the right; and the north, by which is signified truth in obscurity, is to the left (n. 901). By "the tree of life" is signified the Lord as to the Divine love (n. 89). By "fruits" are signified the goods of love and charity, which are called good works; which are treated of in the following article. By "twelve" are signified all, and it is said of the goods and truths of the church (n. 348). From these things collected into one sense, it follows that by "in the midst of the street and of the river, on this side and on that, was the tree of life bearing twelve fruits," is signified that in the inmosts of the truths of doctrine and of life in the New Church is the Lord in His Divine love, from Whom all the goods which a man does apparently as of himself flow forth. [2] This takes place with those who go to the Lord immediately, and shun evils because they are sins; thus who will be in the Lord's New Church, which is the New Jerusalem. For they who do not go immediately to the Lord cannot be conjoined to Him, and thus neither to the Father, and hence cannot be in the love which is from the Divine; for the looking to Him conjoins, not a mere intellectual looking, but an intellectual looking from the affection of the will; and affection of the will is not given, unless man keeps His commandments; wherefore the Lord says: He that doeth My commandments, he it is that loveth me; and I will come unto him, and make an abode with him (John 14:21-24). [3] It is said, in the inmosts of the truths of doctrine and thence of life in the New Church, because in spiritual things all things are and all things proceed from the inmost, as from fire and light in the center to the circumferences; or as from the sun, which is also in the center, heat and light flow into the universe; it takes place thus in the least things as in the greatest. Because the inmost of all truth is signified, it is therefore said, "in the midst of the street and of the river," and not on both sides of the river, although this is meant. That from the Lord, when He is in the inmost, all the goods of love and charity are and proceed, is manifest from the words of the Lord Himself in John: Jesus said, As the branch cannot bear fruit of itself, except it abide in the vine, so neither can ye, except ye abide in Me. 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 cannot do anything (John 15:4-6).
That "fruits" signify the goods which man does from love or charity, is known indeed without confirmation from the Word; for the reader understands nothing else by "fruits" in the Word. The reason why the goods of love or charity are meant by "fruits" is because man is compared to a tree, and is also called a tree (n. 89, 400). That "fruits" signify the goods of love or charity, which are called in common speech good works, may be evident from these passages: The axe is laid unto the root of the tree; every tree that bringeth not forth good fruit, shall be hewn down, and cast into the fire (Matt. 3:10; 7:16-20). Either make the tree good and the fruit good, or else make the tree corrupt and the fruit corrupt; the tree is known from the fruit (Matt. 12:33; Luke 6:43-44). Every branch that beareth not fruit shall be taken away, but everyone that beareth fruit shall be pruned, that it may bring forth more fruit; he that abideth in Me, and I in him, the same bringeth forth much fruit (John 15:2-8). Make fruits worthy of repentance (Matt. 3:8). That which was sowed in the good ground is he that heareth the Word, and attendeth, and beareth fruit (Matt. 13:23). Jesus said to the disciples, I have chosen you, that ye should bear fruit, and that your fruit should remain (John 15:16). A certain man had a fig tree planted in his vineyard. He came seeking fruit on it, and found none; he saith to the vinedresser, Cut it down, why maketh it the earth unfruitful? (Luke 13:6-9) A man, a householder, let out his vineyard to husbandmen, to receive the fruits of it; but they killed the servants sent to them, and at length his son; he therefore will let out the vineyard to others, who will render him the fruits in their seasons. So the kingdom of God shall be taken away from you, and given to a nation bringing forth the fruits of it (Matt. 21:33-35, 38-39, 41, 43), besides many other places.
Yielding its fruit every month, signifies that the Lord produces good with man according to every state of truth with him. By "a month" is signified the state of man's life as to truth, as will be shown presently. By "yielding fruit" is signified to produce goods; that "fruits" are the goods of love and charity was shown just above (n. 934); and because the Lord produces them with man essentially, though the man does them as of himself, and thus apparently, as was said above (n. 934), it is evident that it is signified that the Lord produces them from the inmost, when He is there. But it shall be told how it is to be understood, that the Lord produces the goods of charity with a man according to the state of truth with Him. He who believes that a man does good that is acceptable to the Lord, which is called spiritual good, unless there are truths from the Word in Him, is much deceived. Goods without truths are not goods, and truths without goods are not truths with man, although in themselves they may be truths; for good without truth is like the voluntary of man without the understanding, which voluntary is not human, but is like a beast's, or like that of a carved image which an artificer causes to operate. But the voluntary together with the intellectual becomes human according to the state of the understanding by which it exists. For the state of life of every man is such that his will cannot do anything except through the understanding, nor can the understanding think anything except from the will. It is similar with good and truth, since good is of the will, and truth is of the understanding. [2] It is manifest from this, that the good which the Lord produces with man is according to the state of the truth with him from which is his understanding. That this is signified by "the tree of life yielding its fruit every month," is because the state of truth with man is signified by month. That states of life are signified by all times, which are hours, days, weeks, months, years, ages, may be seen (n. 476, 562). That states of life as to truths, are signified by "months," is because the times determined by the moon are meant by "months," and truth of the understanding and of faith is signified by "the moon" (n. 332, 413, 414, 919). Similar things are meant by months in these passages: Blessed of Jehovah is the land of Joseph for the precious things of the produce of the sun, and for the precious things of the produce of the months (Deut. 33:13-14). It shall come to pass that from month to month, and from sabbath to sabbath, all flesh shall come to bow themselves down before Jehovah (Isa. 66:23). On account of the signification of "month," which is that of the moon: They made sacrifices at the beginning of every month or of the new moon (Num. 29:1-6; Isa. 1:14). And then also they sounded with the trumpets (Num. 10:10; Ps. 81:3). And it was commanded that they should observe the month Abib, in which they celebrated the Passover (Exod. 12:2; Deut. 16:1). States of truth are signified by "months," and in the opposite sense states of falsity with man, in Revelation above (also chap. 9:5, 10, 15; 11:2; 13:5). The same is signified by month (Ezek. 47:12).
And the leaves of the tree were for the medicine of the nations, signifies rational truths therefrom, by which they who are in evils and thence in falsities are led to think soundly, and to live becomingly. By "the leaves of the tree" are signified rational truths, of which below. By "the nations" are signified those who are in goods and thence in truths, and in the opposite sense those who are in evils and thence in falsities (n. 483); here they who are in evils and thence in falsities, because it is said, "for their medicine," and they who are in evils and thence in falsities cannot be healed by the Word, because they do not read it; but if they have sound judgment, they can be healed by rational truths. Things similar to those in this verse are signified by these words in Ezekiel: Behold, waters went forth from under the threshold from which was a river, upon whose bank on this side and on that were very many trees for food, whose leaf falleth not, nor is consumed; it is renewed every month, whence its fruit is for food, and its leaf for medicine (Ezek. 47:1, 7, 12). There also the New Church is treated of. That rational truths are signified by "leaves," is because by "a tree" is signified man (n. 83, 400); and then by all the parts of a tree are signified corresponding things in man; as by the branches, leaves, flowers, fruits, and seeds. By "the branches" man's sensual and natural truths are signified; by "the leaves" his rational truths; by "the flowers" the first spiritual truths in the rational; by "the fruits" the goods of love and charity; and by "the seeds" are signified the last and the first things of man. [2] That rational truths are signified by "the leaves," is clearly manifest from the things seen in the spiritual world; for trees appear there also, with leaves and fruits; there are gardens and paradises from them. With those who are in the goods of love and at the same time in the truths of wisdom there appear fruit-bearing trees, luxuriant with beautiful leaves, but with those who are in the truths of some wisdom, and speak from reason, and are not in the goods of love, there appear trees full of leaves, but without fruits; but with those with whom there are neither goods nor the truths of wisdom, there do not appear trees, unless stripped of their leaves, as in the time of winter in the world. A man not rational is nothing else but such a tree. [3] Rational truths are those which proximately receive spiritual truths, for the rational of man is the first receptacle of spiritual truths; for the perception of truth in some form is in man's rational, which the man himself does not see in thought, as he does the things which are beneath the rational in the lower thought, which conjoins itself with the external sight. Rational truths are also signified by "leaves" (Gen. 3:7; 8:11; Isa. 34:4; Jer. 8:13; 17:8; Ezek. 47:12; Dan. 4:12, 14; Ps. 1:3; Lev. 26:36; Matt. 21:19; 24:32; Mark 13:28). But their signification is according to the species of the trees. The leaves of the olive and the vine signify rational truths from celestial and spiritual light; the leaves of the fig rational truths from natural light; and the leaves of the fir, the poplar, the oak, the pine, rational truths from sensual light. The leaves of these strike terror in the spiritual world, when they are shaken by a strong wind; these are meant in Lev. 26:36; Job 13:55. But it is not so with the leaves of the former.
Verse 3. And no accursed thing shall be there, and the throne of God and of the Lamb shall be in it, and His servants shall minister unto Him, signifies that in the church which is the New Jerusalem, there will not be any who are separated from the Lord, because the Lord Himself will reign there; and they who are in truths from Him through the Word, and do His commandments, will be with Him, because conjoined with Him. By "no accursed thing shall be there," is signified that not any evil or falsity from evil, which separates from the Lord, will be in the New Jerusalem; and as evil and falsity are not given, except in a recipient, which is man, it is signified that not any who are separated from the Lord will be there. By "accursed thing" in the Word is meant all that evil and falsity which separates man and turns him away from the Lord; for then the man becomes a devil and a satan. By "the throne of God and of the Lamb shall be in it," is signified that the Lord Himself will reign in that Church; for by "a throne" is here signified a kingdom; and the Lord's kingdom is where He alone is worshiped. By "His servants shall minister unto Him," is signified that they who are in truths from the Lord through the Word will be with Him, and will do His commandments because conjoined with Him. That by "the Lord's servants" are signified they who are in truths from him, may be seen above (n. 3, 380); and by "ministers" those who are in good from Him (n. 128); hence by "the servants who will minister unto Him," are signified those who are in truths from good from the Lord through the Word, and do His commandments. [2] Because the church at this day does not know that conjunction with the Lord makes heaven, and that conjunction is effected by the acknowledgement that He is the God of heaven and earth, and at the same time by a life according to His commandments, therefore something shall be said respecting these things. He who knows nothing about them may say, What is conjunction? How can acknowledgment and life make conjunction? What need is there of these? Cannot everyone be saved from mercy alone? What need is there of any other means of salvation than faith alone? Is not God merciful and omnipotent? But let him know that in the spiritual world knowledge and acknowledgment produce all presence, and that affection which is of love effects all conjunction. For spaces there are nothing else but appearances according to similarity of minds, that is, of affections and thence of thoughts. Wherefore when anyone knows another either by reputation, or from interaction with him, or from conversation, or from relationship, while he thinks of him from the idea of that knowledge, he becomes present with him, although he might be to appearance a thousand stadia off. And if one also loves another whom he knows, he dwells with him in one society; and if he loves him inmostly, in one house. This is the state of all in the whole spiritual world; and this state of all derives its origin from this, that the Lord is present with everyone according to faith, and is conjoined according to love. Faith, and thence the Lord's presence are given through the knowledges of truths from the Word; especially concerning the Lord Himself there; but love and thence conjunction are given through a life according to His commandments, for the Lord says: He that hath My commandments, and doeth them, he it is that loveth Me; and I will love him; and will make an abode with him (John 14:21-24). [3] But how this is done shall also be told. The Lord loves everyone, and wills to be conjoined to him, but He cannot be conjoined as long as the man is in the delight of evil, as in the delight of hating and revenging, in the delight of committing adultery and whoredom, in the delight of robbing or stealing under any form, in the delight of blaspheming and lying, and in the lusts of the love of self and the world; for everyone who is in these is in companionship with the devils who are in hell. The Lord indeed loves them even there; but He cannot be conjoined with them, unless the delights of those evils are removed; and these cannot be removed by the Lord, unless the man examines himself that he may know his evils, acknowledges and confesses them before the Lord, and wills to desist from them, and thus perform repentance. This the man must do as of himself, because he does not feel that he does anything from the Lord; and this is given to man, because conjunction, that it may be conjunction, must be reciprocal, of man with the Lord, and of the Lord with man. As far therefore as evils with their delights are thus removed, so far the Lord's love enters, which, as was said, is universal towards all; and man is then led away from hell, and is led into heaven. This a man must do in the world; for such as man is in the world as to his spirit, such he remains to eternity, with the difference only, that his state becomes more perfect, if he has lived well; because he is not then clothed with a material body, but the spiritual lives in a spiritual body.
Verse 4. And they shall see His face, and His name shall be in their foreheads, signifies that they will turn themselves to the Lord, and the Lord will turn Himself to them, because they are conjoined through love. By "seeing the face of God and of the Lamb," or the Lord, is not meant to see His face, because no one can see His face, as He is in His Divine love and in His Divine wisdom, and live; for He is the sun of heaven and of the whole spiritual world. For to see His face, such as He is in Himself, would be as if one should enter into the sun, by the fire of which he would be consumed in a moment. But the Lord sometimes presents Himself to be seen out of His sun; but He then veils Himself and presents Himself to their sight, which is done through an angel; as He also did in the world before Abraham, Hagar, Lot, Gideon, Joshua, and others; wherefore those angels were called angels, and also Jehovah; for the presence of Jehovah was in them from afar. [2] But by "they shall see His face" is not here meant to thus see His face, but to see the truths which are in the Word from Him, and through them to know and acknowledge Him. For the Divine truths of the Word make the light which proceeds from the Lord as a sun, in which the angels are; and as they make the light, they are like mirrors in which the Lord's face is seen. That by "seeing the Lord's face" is signified to turn oneself to Him, will be told below. By "the Lord's name in their foreheads," is signified that the Lord loves them, and turns them to Himself. By "the Lord's name" the Lord Himself is signified, because all His quality by which He is known and according to which He is worshiped is signified (n. 81, 584); and by "the forehead" is signified love (n. 347, 605); and by "written in the forehead" is signified the love of the Lord in them (n. 729); from this it may be evident what is properly signified by those words. [3] But that it signifies that they turn themselves to the Lord, and that the Lord turns Himself to them, is because the Lord looks at all who are conjoined to Him by love, in the forehead, and thus turns them to Himself. Therefore the angels in heaven turn their faces in no other direction than to the Lord as the sun; and, what is wonderful, this is done in every turning of their body. Hence it is in common speech, that "they have God continually before their eyes." A similar thing takes place with the spirit of a man who is living in the world, and is conjoined to the Lord through love. But concerning this turning of the face to the Lord, more things worthy of mention may be seen in The Angelic Wisdom concerning the Divine Love and Wisdom (n. 129-144); and in the work on Heaven and Hell, published at London, 1758 (n. 17, 123, 143-144, 151, 153, 255, 272).
That by "seeing the face of the Lord" is not meant to see His face, but to know and acknowledge Him as He is as to His Divine attributes, which are many; and that they who are conjoined with Him by love know Him, and thus see His face, may be evident from the following passages: What to Me is the multitude of sacrifices, when ye come to see the face of Jehovah (Isa. 1:11-12). My heart said, Seek ye My face; Thy face, O Jehovah, do I seek (Ps. 27:8). Let us shout to the Rock of our salvation, let us come before His face in confession (Ps. 95:1-2). My soul thirsteth for the living God, when shall I come to see the face of God? I will yet confess Him, His face is salvation (Ps. 42:2, 5). My face shall not be seen by the empty (Exod. 23:15). To come to supplicate the face of Jehovah (Zech. 8:21-22; Mal. 1:9). Make Thy face to shine upon Thy servant (Ps. 31:16). Who will show us any good? Lift up upon us the light of Thy face, O Jehovah (Ps. 4:6). They shall walk in the light of Thy face, O Jehovah (Ps. 89:15). Cause Thy face to shine upon us, that we may be saved (Ps. 80:3, 7, 19). God be merciful to us, and bless us, and cause His face to shine upon us (Ps. 67:1). Jehovah bless thee, and keep thee, Jehovah make His face to shine upon thee and be gracious unto thee, Jehovah lift up His face upon thee, and give thee peace (Num. 6:24-26). Thou shalt hide them in the secret of Thy face (Ps. 31:21). Thou hast set our hidden things in the light of Thy face (Ps. 90:8). Jehovah spoke to Moses, My face shall go; Moses said, If Thy face go not, make us not go down from hence (Exod. 33:14-15). The bread upon the table in the tabernacle was called the bread of faces (Exod. 25:30; Num. 4:7). [2] It is also frequently said, that "Jehovah hid and turned away His face"; as in these passages: On account of their wickedness I hid My face from them (Jer. 33:5; Ezek. 7:22). Your sins have hid God's face from you (Isa. 59:2). The face of Jehovah shall no more regard them (Lam. 4:16). Jehovah will hide His face from them, as they have made their works evil (Micah 3:4). Thou didst hide Thy face (Ps. 30:7; 44:24; 104:29). I will forsake them, and hide My face from them; I will surely hide My face for all the evil which they have done (Deut. 31:17, 18). Besides other places (as Isa. 8:17; Ezek. 39:23, 28-29; Ps. 13:1; 22:24; 27:8-9; 69:17; 88:14; 102:2; 143:7; Deut. 32:20). [3] In the opposite sense by the face of Jehovah is signified anger and aversion, for the reason that the evil man turns himself away from the Lord; and when he turns himself away, it appears to him as if the Lord turned Himself away and was angry; as is evident from these passages: I have set My face against this city for evil (Jer. 21:10; 44:11). I will set My face against that man and will devastate him (Ezek. 14:7-8). I will set My face against them, and fire shall devour them, when I shall set My face against them (Ezek. 15:7). Whosoever eateth any blood, I will set My face against that soul (Lev. 17:10). They shall perish at the rebuke of Thy face (Ps. 80:16). The face of Jehovah is against them that do evil (Ps. 34:16). I send mine angel before thee; beware of his face, for he will not bear your transgression (Exod. 23:20-21). Let Thy enemies be scattered, and let them that hate thee flee from before Thy face (Num. 10:35). I saw Him that sat upon the throne, from whose face the heaven and the earth fled away (Rev. 20:11). That no one can see the Lord, as He is in Himself, as was said above, is manifest from this: Jehovah said to Moses, Thou canst not see My face, for no man shall see Me, and live (Exod. 33:18-23). Yet that He has been seen, and they have lived, because it was through an angel, is manifest (from Gen. 32:30; Judges 13:22, 23; and elsewhere).
Verse 5. And there shall be no night there, and they have no need of a lamp and the light of the sun, for the Lord 940-1 giveth them light, signifies that there will not be any falsity of faith in the New Jerusalem, and that men there will not be in knowledges concerning God from natural light which is from their own intelligence, and from glory arising from pride, but will be in spiritual light from the Word from the Lord alone. By "there shall be no night there," the like is signified as above (chap. 21), where are these words: The gates of it shall not be shut by day, for there shall be no night there (Rev. 21:25). By which is signified that those are continually received into the New Jerusalem, who are in truths from the good of love from the Lord, because there is no falsity of faith there (n. 922). By "they have no need of a lamp and of the light of the sun, because the Lord God giveth them light" the same is signified as above (chap. 21), where are these things: The city had 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 (Rev. 21:23); by which is signified that the men of that church will not be in the love of self 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). But instead of "the moon" it is here said "a lamp;" and instead of "the sun" there, "the light of the sun" is here spoken of; and by "the moon," as by "a lamp," natural light from one's own intelligence is signified; and by "the light of the sun" is signified natural light from the glory arising from pride. [2] But it shall be explained in few words what natural light from the glory arising from pride is. There is given natural light from glory arising from pride, and also not from pride. Those have light from the glory arising from pride, who are in the love of self, and thence in evils of every kind; and if they do not do them from fear of the loss of reputation, and if they likewise condemn them because they are against morality and against the public good, they still do not repute them as sins. These are in natural light from the glory arising from pride, for the love of self in the will becomes pride in the understanding; and this pride from that love can elevate the understanding even into the light of heaven. This is given to man, that he may be a man, and that he may be capable of being reformed. I have seen and heard many who were in the highest degree devils, who understood as the angels themselves do, the arcana of angelic wisdom, when they heard and read them; but instantly when they returned to their love, and thence to their pride, they not only understood nothing about them, but also saw the opposites, from the light of the confirmation of falsity, in them. But natural light from glory that is not from pride is with those who are in the delight of uses from genuine love towards the neighbor. The natural light of these is also rational light, within which there is spiritual light from the Lord; the glory with them is from the brightness of the inflowing light from heaven where all things are splendid and harmonious, for all uses in heaven are resplendent. From these uses the pleasantness in the ideas of the thought with such is perceived as glory. It enters through the will and its goods, into the understanding and its truths, and in the latter becomes manifest.
And they shall reign for ages of ages, signifies that they will be in the Lord's kingdom, and in conjunction with Him to eternity, as appears from n. 284, 849, 855, where the like expressions are explained.
Verse 6. And he said unto me, These words are faithful and true, signifies that this they may know for certain, because the Lord Himself testified and said it, as appears also from the explanation in n. 886, where the same words occur.
And the Lord God of the holy prophets hath sent His angel to show unto His servants the things which must be done quickly, signifies that the Lord, from whom is the Word of both covenants, has revealed through heaven unto those who are in truths from Him, the things which will certainly come to pass. "The Lord God of the holy prophets," signifies the Lord, from whom is the Word of both covenants, for by "the prophets" are signified they who teach truths from the Word, and, in the abstract sense, the doctrine of the truth of the church (n. 8, 173); and in a wide sense, the Word itself; and because the Word is signified by "the holy prophets," therefore by them is signified the Word of both covenants. "He hath sent His angel to show unto His servants the things which must be done quickly," signifies that the Lord has revealed to those who are in truths from Him, the things which will certainly come to pass; by "an angel" is here signified heaven, as above (n. 5, 65, 644, 647, 648, 910); by "servants" are signified they who are in truths from the Lord (n. 3, 380, 937); by "quickly" is signified certainly (n. 4); therefore, by "the things which must be done quickly" is signified which will certainly come to pass. [2] The reason why by "an angel" is here signified heaven, is, because the Lord spoke with John through heaven, and through heaven He also spoke with the prophets, and through heaven He speaks with everyone with whom He speaks. The reason is that the angelic heaven in general is as one man, whose soul and life is the Lord; wherefore all that the Lord speaks He speaks through heaven, just as the soul and mind of man speak through his body. That the whole angelic heaven in one complex relates to one man, and that this is from the Lord, may be seen above (n. 5), and in the work on Heaven and Hell, published at London, 1758 (n. 59-86), and in The Angelic Wisdom concerning the Divine Providence (n. 64-69, 162-164, 201-204), and in Divine Love and Wisdom (n. 11, 19, 133, 288). [3] But I will explain this mystery; the Lord speaks through heaven, but still the angels there do not speak, nor do they indeed know what the Lord speaks, unless some of them are with the man through whom the Lord speaks openly from heaven, as with John and some of the prophets; for there is an influx of the Lord through heaven, just as there is an influx of the soul through the body. The body indeed speaks and acts, and also feels something from influx, but still the body does nothing from itself as from itself, but is acted upon. That such is the speech, yea, all the influx of the Lord through heaven with men, has been given me to know from much experience. The angels of heaven, and also the spirits under the heavens, know nothing concerning man, as man knows nothing concerning them; because the state of spirits and angels is spiritual, and the state of men is natural, which two states are consociated solely by correspondences, and consociation by correspondences does indeed cause them to be together in affections, but not in thoughts; wherefore one does not know anything of the other, that is, man does not know anything of the spirits with whom he is consociated as to affections, nor do spirits know anything of man, for that which is not in the thought, but only in the affection, is not known, because it does not appear nor is it seen. The Lord alone knows the thoughts of men.
Verse 7. Behold, I come quickly; happy is he that keepeth the words of the prophecy of this book 944-1 signifies that the Lord will certainly come, and give eternal life to those who keep and do the truths or precepts of doctrine of this book now opened by the Lord. "Behold, I come quickly," signifies that the Lord will certainly come; by "quickly" is signified certainly (n. 4, 943); and by "coming" is signified that He will come, not in Person but in the Word, in which He will appear to all who will be of His New Church; that this is His coming in the clouds of heaven, may be seen above (n. 24, 642, 820). "Happy is he that keepeth the words of this book," signifies that He will give life eternal to those who keep and do the truths or precepts of doctrine of this book now opened by the Lord; by "happy" is signified he who receives life eternal (n. 639, 852); to "keep" signifies to observe and do the truths or precepts; "words" are truths and precepts; by "the prophecy of this book" is signified the doctrine of this book now opened by the Lord; prophecy is doctrine (n. 8, 133, 943). [2] He who considers may see that to keep the words of the prophecy of this book is not what is meant, but that what is signified, is to keep, that is, to observe and do the truths or precepts of doctrine, which are now opened and explained in this book. For in Revelation, when not explained, there are but few things that can be kept, for they are prophecies heretofore not understood. For example take the following: the things cannot be kept which are recorded in chapter 6 concerning the horses going forth from the book; in chapter 7 concerning the twelve tribes; in chapter 8 and 9 concerning the seven angels that sounded their trumpets; in chapter 10 concerning the little book that was eaten up by John; in chapter 11 concerning the two witnesses which were slain and revived; in chapter 12 concerning the woman and the dragon; in chapter 13 and 14 concerning the two beasts; in chapter 15 and 16 concerning the seven angels that had the seven plagues; in chapter 17 and 18 concerning the woman that sat upon the scarlet beast, and concerning Babylon; in chapter 19 concerning the white horse and the great supper; in chapter 20 concerning the last Judgment; and in chapter 21 concerning the New Jerusalem as a city. From these things it is evident that it is not meant that they are happy who keep those words of the prophecy, for they are closed, but that they are happy who keep, that is, observe and do the truths or precepts of doctrine, which are contained in them, and are now opened, which, that they are from the Lord, may be seen in the preface.
Verse 8. And I John saw these things and heard them. And when I heard and saw, I fell down to adore before the feet of the angel who showed me these things, signifies that John thought that the angel who was sent to him by the Lord, to keep him in a state of the spirit, was God who revealed these things, when nevertheless it was not so; for the angel only showed what the Lord made manifest. That John thought that the angel who was sent to him, was God Himself, is evident; for it is said, that he fell down to adore him at his feet; but that this was not the case, appears from the next verse, where the angel says that he was his fellow-servant, "adore God;" that the angel was sent to him by the Lord, appears from verse 16, where are these words, "I, Jesus, have sent Mine angel to testify unto you these things in the churches." But the arcanum that lies hid in these words is this: an angel was sent by the Lord to John, that he might be kept in a state of the spirit, and in that state he might show him the things which he saw. For what John saw, he did not see with the eyes of his body, but with the eyes of his spirit, as may appear from the passages where he says he was "in the spirit" and "in vision" (chapter 1:10; 9:17; 17:3; 21:10); thus everywhere when he says "he saw"; and no one can come into that state, and be kept in it, but by angels, who are closely adjoined to man, and who induce their spiritual state on the interiors of his mind, for thus man is elevated into the light of heaven, and in that light he sees the things which are in heaven, and not those which are in the world. [2] In a similar state at times were Ezekiel, Zechariah, Daniel, and others of the prophets; but not when they spoke the Word; for then they were not in the spirit but in the body, and heard the words which they wrote from Jehovah Himself, that is, from the Lord. These two states of the prophets ought carefully to be distinguished. The prophets themselves carefully distinguished them; for they say everywhere when they wrote the Word from Jehovah, that Jehovah spoke with them and to them, and very often Jehovah said, "the saying of Jehovah"; but when they were in the other state, they say that "they were in the spirit" or "in vision," as may appear from the following passages. It is said in Ezekiel: The spirit lifted me up, and brought me in a vision of God, into Chaldea to the captivity; so the vision that I saw went up upon me (Ezek. 11:1, 24). He says that: The spirit lifted him up, and he heard behind him an earthquake, and other things (Ezek. 3:12, 14). Also that: The spirit lifted him up between heaven and earth, and brought him in the visions of God to Jerusalem, and he saw abominations (Ezek. 8:3 seq.). Wherefore in like manner in a vision of God or in the spirit: He saw four animals which were cherubs (Ezek. 1, 10). Also a new temple and a new earth, and an angel measuring them (Ezek. chapter 40-48). That he was then in "the visions of God," he says in chapter 40:2; and that the spirit lifted him up (chapter 43). [3] It was the same with Zechariah: With whom there was an angel, when he saw a man riding among the myrtle trees (Zech. 1:8 seq.). When he saw the four horns, and then a man in whose hand was a measuring line (Zech. 1:18; 2:1). When he saw Joshua the high priest (Zech. 3:1 seq.). When he saw the lampstand and the two olive trees (Zech. 4:1 seq.). When he saw the flying roll and ephah (Zech. 5:1, 6). And when he saw the four chariots going out from between two mountains, and horses (Zech. 6:1 seq.) In a similar state was Daniel: When he saw four beasts going up out of the sea (Dan. 7:1 seq.). And when he saw the battle of the ram and the he-goat (Dan. 8:1 seq.). That he saw these things "in visions," we read in chapter 7:1-2, 7, 13; 8:2; 10:1, 7-8); and that: The angel Gabriel was seen by him in a vision, and spoke with him (Dan. 9:21). It was the same with John when he saw the things which he has described, as when he saw the Son of man in the midst of the seven lampstands; the tabernacle, the temple, ark, and altar in heaven; the dragon and his combat with Michael, the beasts, the woman sitting on the scarlet beast; the New Heaven and the New Earth, and the holy Jerusalem with its wall, gates, and foundations, and more. These things were revealed by the Lord, but were shown by the angel.
Verse 9. And he saith unto me, See thou do it not; for I am thy fellow-servant, and of thy brethren the prophets, and of them that keep the words of this book; adore God, signifies that the angels of heaven are not to be adored and invoked, because nothing Divine belongs to them, but that they are associated with men as brethren with brethren, with those who are in the doctrine of the New Jerusalem, and do its precepts, and that the Lord alone is to be adored in consociation with them. By what the angel here speaks with John, nearly the same is signified as by what he spoke to him above (chapter 19), where are these things: "And I fell down before the angel's feet to adore him. And he said unto me, See thou do it not; I am thy fellow-servant, and of thy brethren that have the testimony of Jesus; adore God" (verse 10). That the like is signified by these words may be seen above (n. 818), with this difference, that it is now said, "the fellow-servant of thy brethren the prophets, and of them which keep the words of this book"; and by "brethren the prophets" are signified they who are in the doctrine of the New Jerusalem, and by "them which keep the words of this book," are signified they who observe and do the precepts of that doctrine, which are now manifested by the Lord, see above (n. 944).
Verse 10. And he saith unto me, Seal not the words of the prophecy of this book, for the time is at hand signifies that Revelation must not be shut, but opened, and that this is necessary at the end of the church that any may be saved. By "seal not the words of this prophecy" is signified that Revelation must not be shut, but that it is to be opened, of which presently; "for the time is at hand" signifies that this is necessary that any may be saved; by "time" is signified state (n. 476, 562), here the state of the church, which is such that this is necessary; by "at hand" is signified necessary, because by "at hand" is not meant near or nearness of time, but nearness of state, and nearness of state is necessity; that nearness of time is not meant is evident, because Revelation was written in the beginning of the first century; and the Lord's coming, when the Last Judgment takes place, and there is the New Church, which things are here meant by "the time is at hand," and also by "the things which must be shortly done" (verse 6), and by "I come quickly" (verses 7, 20), has now but recently appeared and come to pass after seventeen centuries. The same is also said in chapter 1, that these things "must shortly come to pass," verse 1, and that "the time is at hand," verse 3; concerning which see above (n. 4, 9), where the like things are meant. [2] That near or nearness of time is not meant, but nearness of state, shall be illustrated. The Word in the purely spiritual sense does not derive anything from the idea of time nor from the idea of space, because times and spaces in heaven do indeed appear like times and spaces in the world, but still they are not there; wherefore the angels cannot measure times and spaces, which there are appearances, otherwise than by states, according to their progressions and changes; from which it may appear that in the purely spiritual sense by "quickly" and "at hand" is not meant quickly and near as to time, but quickly and near as to state; this may indeed appear as if it were not so, the reason is because with men, in every idea of their lower thought, which is merely natural, there is something from time and space; but it is otherwise in the ideas of the higher thought, in which men are when they revolve natural, civil, moral, and spiritual things in interior rational light, for then spiritual light, which is abstracted from time and space, flows in and enlightens. You may experience this and thus be confirmed, if you will, by only attending to your thoughts; when you will also be convinced that thought is higher and lower, inasmuch as simple thought cannot survey itself, except from some higher thought; and if man did not have a higher and a lower thought, he would not be a man but a brute. [3] The reason why by "seal not the words of this prophecy" is signified that Revelation must not be shut, but opened, is because by "sealing" is signified to shut, and therefore by "not sealing" is signified to open, and by "the time is at hand" is signified that it is necessary; for Revelation is a sealed or closed book, so long as it is not explained; and as is shown above (n. 944), by "the words of this prophecy" are meant the truths and precepts of doctrine of this book opened by the Lord. That this is necessary at the end of the church that any may be saved, may be seen above (n. 9). From these things it may appear, that by "seal not the words of this prophecy, for the time is at hand," is signified that Revelation must not be closed, but that it is to be opened, and that there is a necessity for this at the end of the church, that any may be saved.
Verse 11. He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is just, let him be just still; and he that is holy, let him be holy still, signifies the state of all in particular after death, and before his judgment, and in general before the Last Judgment, that from those who are in evils goods will be taken away; and from those who are in falsities, truths will be taken away; and, on the other hand, that from those who are in goods, evils will be taken away, and from those who are in truths, falsities will be taken away. By "unjust" is signified he who is in evils, and by "just" he who is in goods (n. 668); by "filthy" or unclean is signified he who is in falsities (n. 702, 708, 924), and by "holy" is signified he who is in truths (n. 173, 586, 666, 852); hence it follows that by "he that is unjust, let him be unjust still" is signified that he who is in evils will be still more in evils, and that by "he that is filthy, let him be filthy still" is signified that he who is in falsities will be still more in falsities; and, on the other hand, that by "he that is just, let him be just still" is signified that he who is in goods will be still more in goods, and by "he that is holy, let him be holy still" is signified that he who is in truths will be still more in truths. But the reason why it signifies that from those who are in evils goods will be taken away, and from those who are in falsities truths will be taken away, and that, on the contrary, from those who are in goods evils will be taken away, and from those who are in truths falsities will be taken away, is because as far as goods are taken away from anyone who is in evils, so much the more is he in evils, and as far as truths are taken away from anyone who is in falsities, so much the more he is in falsities, and, on the other hand, as far as evils are taken away from anyone who is in goods, so much the more is he in goods, and as far as falsities are taken away from anyone who is in truths, so much the more is he in truths; either the one or the other happens to everyone after death, for thus the evil are prepared for hell and the good for heaven; for the evil cannot carry with them goods and truths into hell, neither can the good carry evils and falsities into heaven, for this would be to confuse both heaven and hell together. [2] But it should be clearly known that they are meant who are interiorly evil and interiorly good; for they who are interiorly evil may be exteriorly good, for they can act and speak like the good, as hypocrites do; and they who are interiorly good may sometimes be exteriorly evil, for they may exteriorly do evils, and speak falsities, but yet they may repent, and desire to be informed of truths; this is the same as what the Lord said: For whosoever hath, to him shall be given, and he shall abound; but whosoever hath not, from him shall be taken away even that he hath (Matt. 13:12; 25:29; Mark 4:25; Luke 8:18; 19:26). Thus it happens with all after death before the judgment upon them; it also came to pass in general with those, who either perished or were saved at the day of the Last Judgment, for before this happened, the Last Judgment could not be executed, by reason that so long as the evil retained goods and truths, they were conjoined with the angels of the lowest heaven as to externals, and nevertheless they were to be separated; and this is what was foretold by the Lord (Matt. 13:24-30, 38-40), which may be seen explained above (n. 324, 329, 343, 346, 398). From these considerations it may be seen what is signified in the spiritual sense by "he that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is just, let him be just still; and he that is holy, let him be holy still." The following passage in Daniel has a like signification: Go, Daniel; for the words are closed up and sealed to the time of the end. Many shall be purified and cleansed; they shall do wickedly; and none of the wicked shall understand; but the wise shall understand (Dan. 12:9-10).
Verse 12. And, behold, I come quickly; and My reward is with Me, to render to everyone according as his work shall be, signifies that the Lord will certainly come, and that He Himself is heaven and the felicity of eternal life to everyone according to faith in Him, and life according to His commandments. "Behold, I come quickly," signifies that He will certainly come, that is, to execute judgment, and to found a New Heaven and a New Church. That "quickly" means certainly, may be seen (n. 4, 943, 944, 947). "My reward is with Me," signifies that the Lord Himself is heaven and the felicity of eternal life. That "reward" is heaven and eternal felicity, may be seen (n. 526). That it is the Lord Himself, will be seen below. "Rendering unto everyone according to His work," signifies according to his conjunction with the Lord by faith in Him and by life according to His commandments. The reason why this is signified, is because by good works are signified charity and faith in internals, and, at the same time, their effects in externals; and because charity and faith are from the Lord, and according to conjunction with Him, it is evident that these are signified; thus also this coheres with what went before. That good works are charity and faith in internals, and at the same time their effects in externals, may be seen above (n. 641, 868, 871). [2] That charity and faith are not from man, but from the Lord, is known; and because they are from the Lord they are according to conjunction with Him, and conjunction with Him is effected by faith in him and by a life according to His commandments. By faith in Him is meant confidence that He will save, and they have this confidence who immediately approach Him, and shun evils as sins; with others it is not given. It was said that "My reward is with Me" signifies that He Himself is heaven and the felicity of eternal life, for "reward" is intrinsic beatitude, which is called peace, and thence external joy. These are solely from the Lord, and the things which are from the Lord, not only are from Him, but also are Himself, for the Lord cannot send forth anything from Himself except it be Himself, for he is omnipresent with every man according to conjunction, and conjunction is according to reception, and reception is according to love and wisdom, or if you will, according to charity and faith, and charity and faith are according to life, and life is according to the aversion to evil and falsity, and aversion to evil and falsity is according to the knowledge of what is evil and false, and then according to repentance, and at the same time looking to the Lord. [3] That "reward" not only is from the Lord but also is the Lord Himself appears from those passages in the Word where it is said that they who are conjoined with Him are in Him and He in them, as may be seen in John (14:20-24; 15:4-5 seq.; 17:19, 21-22, 26, and in other places), see above (n. 883) and also where it is said that the Holy Spirit is in them; and the Holy Spirit is the Lord, for it is His Divine presence; and also when he prays that God will dwell in them to teach and lead them, the tongue to preach and the body to do that which is good; besides other things of a like nature. For the Lord is love itself and wisdom itself; these two are not in place but are where they are received and according to the quality of the reception. But this arcanum cannot be understood except by those who are in wisdom from the reception of light from heaven from the Lord; for the use of these are the things which are written in the two works Divine Providence and Divine Love and Wisdom, in which it is shown that the Lord Himself is in men according to reception and not from anything Divine separated from Him. The angels are in this idea when they are in the idea of Divine omnipresence, and I do not doubt that that some Christians are in a similar idea also.
Verse 13. I am the Alpha and the Omega, the Beginning and the End, the First and the Last, signifies because the Lord is the God of heaven and earth, and by Him all things in the heavens and on the earth were made, and are ruled by His Divine Providence, and come to pass according to it. That this and more is signified by these words, may be seen above (n. 888).
932-1 Numbers 927-931 are omitted from the original Latin.
940-1 The original omits "God."
944-1 The original Latin omits "book."
