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Apocalypse Revealed, by Emanuel Swedenborg, [1766], tr. by John Whitehead [1912], at sacred-texts.com

Apocalypse Revealed

Verse 16. And having in His right hand seven stars, signifies all the knowledges of good and truth in the Word, which are thence with the angels of heaven and with the men of the church. Around the angels, when they are below the heavens, there appear, as it were, little stars in great abundance; and in like manner, around spirits, who, when they lived in the world, had acquired to themselves knowledges of good and truth, or truths of life and doctrine from the Word. These stars appear fixed, with those who are in genuine truths from the Word; but wandering with those who are in falsified truths. Concerning those little stars, as also concerning the stars which appear there in the firmament, I could relate wonderful things, but it does not belong to this work: hence it is evident that by "stars" are signified the knowledges of good and truth from the Word. "The Son of man had them in His right hand," signifies, that they are from the Lord alone through the Word. That "seven" signify all, may be seen above (n. 10). [2] That the knowledges of good and truth from the Word, are signified by "stars," may also appear from these passages: I will lay the earth waste; The stars of the heavens and the constellations thereof shall not give their light (Isa. 13:9-10). "The earth" which shall be laid waste, is the church; which being vastated, the knowledges of good and truth in the Word do not appear: And when I shall extinguish thee, I will cover the heavens and make the stars thereof dark: All the luminaries of light will I make dark over thee, and I will set darkness upon the land (Ezek. 32:7-8). "Darkness upon the land," means falsities in the church: The sun and the moon have been darkened, and the stars have withdrawn their splendor (Joel 2:10; 3:15). After the affliction of those days shall the sun be obscured, and the moon shall not give her light, and the stars shall fall from heaven (Matt. 24:29; Mark 13:24). The stars of heaven fell to the earth, even as a fig tree casteth her untimely figs (Rev. 6:13). A star fell from heaven to the earth (Rev. 9:1). By "stars falling from heaven" are not meant stars, but that the knowledges of good and truth will perish. [3] This is still more evident from its being said, that: The dragon drew down the third part of the stars from heaven (Rev. 12:4). Also that: The he-goat cast down some of the stars and trampled them (Dan. 8:9-11). Therefore in the next verse in Daniel it is also said that: It cast down the truth to the earth (Dan. 8:12). The knowledges of good and truth are also signified by "stars," in these passages: Jehovah telleth the number of the stars; he calleth them all by names (Ps. 147:4). Praise Jehovah, all ye stars of light (Ps. 148:3). The stars fought in their ways (Judges 5:20). From hence it appears what is meant by these words in Daniel: And the intelligent shall be resplendent as the splendor of the expanse, justifying many as the stars for ages of ages (Dan. 12:3). The "intelligent" are those who are in truths; "justifying" those who are in goods.

And out of his mouth a sharp two-edged sword going forth, signifies the dispersion of falsities by the Word, and by doctrine thence from the Lord. Mention is very often made in the Word of "sword," "saber," and "long sword," and by them nothing else is signified but truth fighting against falsities and destroying them; and, also, in the opposite sense, the falsity fighting against truths; for by "wars" in the Word, are signified spiritual wars, which are wars of truth against falsity, and of falsity against truth; wherefore, by "the arms of war," such things are signified as are made use of in spiritual wars. That the dispersion of falsities by the Lord is here meant by sword [romphoea] is evident, because, it was seen "to go out of his mouth;" and to go out of the mouth of the Lord, is to go out of the Word, for this the Lord spoke with His mouth; and as the Word is understood by doctrine, thence this is also signified. It is called "a sharp two-edged sword," because it penetrates the heart and soul. [2] To show that by "sword" is here meant the dispersion of falsities by the Word from the Lord, some passages shall be adduced in which sword [gladius] is mentioned: A sword against Babylon, her princes, and her wise ones; O sword against the liars that they may become foolish; O sword against the mighty, that they may be dismayed; O sword against her horses, and her chariots; O sword against her treasures, that they may be despoiled. A drought is upon her waters, that they may be dried up (Jer. 50:35-38). These things are said of Babylon, by which those are meant who falsify and adulterate the Word, therefore by the "liars" who will become foolish, and the "horses and chariots" upon whom there is a sword, and the "treasures" which will be despoiled, are signified the falsities of their doctrine. That the "waters" upon which is a drought that they may be dried up, signify truths, may be seen above (n. 50). [3] Prophesy, and say, A sword is sharpened, and also furbished, sharpened to make a great slaughter; and let the sword be repeated the third time; the sword of the pierced; the sword of a great piercing, penetrating the inner parts, that stumbling blocks may be multiplied (Ezek. 21:9-20). By "sword" is here also meant the devastation of truth in the church. Jehovah will plead by His sword with all flesh, and the pierced of Jehovah shall be multiplied (Isa. 66:16). They are called "the pierced of Jehovah" here, and in other parts of the Word, who perish by falsities. The wasters are come upon all the hills in the wilderness; the sword of Jehovah is devouring from the end of the earth, even to the end of the earth (Jer. 12:12). We get our bread with the peril of our lives, because of the sword of the wilderness (Lam. 5:9). Woe to the worthless shepherd that deserteth the flock; the sword shall be upon his arm and upon his right eye (Zech. 11:17). The sword upon the right eye of the shepherd is the falsity of his understanding. The sons of men are inflamed, their tongue is a sharp sword (Ps. 57:4). Behold they belch out with their mouth; a sword is in their lips (Ps. 59:7). The workers of iniquity whet their tongue like a sword (Ps. 64:3). The same is signified by sword in other places, as in Isa. 13:13, 15; 21:14-15; 27:1; 31:7-8; Jer. 2:30; 5:12; 11:22; 14:13-18; Ezek. 7:15; 32:10-12. [4] Hence it may appear what the Lord meant by "sword" in the following passages: Jesus said, He came not to send peace on earth, but a sword (Matt. 10:34). Jesus said, He that hath not a purse and a scrip, let him sell his garments and buy a sword. The disciples said, Lord, behold, here are two swords. And He said unto them, It is enough (Luke 22:36, 38). All they that take the sword, shall perish with the sword (Matt. 26:51-52). Jesus says, concerning the consummation of the age: They shall fall by the edge of the sword, and shall be led away captive into all nations, and at length Jerusalem shall be trodden down (Luke 21:24). "The consummation of the age" is the last time of the church; "the sword" is falsity destroying truth; the "nations" are evils; "Jerusalem" which shall be trodden down, is the church. [5] Hence, then, it is evident, that by "a sharp sword going out of the mouth of the Son of man," is signified the dispersion of falsities by the Lord by means of the Word. The same is signified in the following passages in Revelation: And there was given unto him who sat upon the red horse a great sword (Rev. 6:4). And out of the mouth of Him who sat upon the white horse goeth a sharp sword, that with it He should smite the nations. And the remnant were slain with the sword of Him that sat upon the horse (Rev. 19:15, 21). By "Him who sat upon the white horse," the Lord as to the Word, is meant, which is plainly declared (verses 13, 16). The same is meant in David: Gird thy sword upon thy thigh, O Mighty One. Ride upon the word of truth. Thine arrows are sharp (Ps. 45:3-5); speaking of the Lord. And in another place: The saints shall exult, and the sword of their mouths is in their hand (Ps. 149:5-6). And in Isaiah: Jehovah hath made my mouth a sharp sword (Isa. 49:2).

And His face was as the sun shineth in His power, signifies the Divine love and the Divine wisdom, which are Himself, and proceed from Himself. That by "the face of Jehovah," or of the Lord, is meant the Divine Himself in His Essence, which is the Divine love and the Divine wisdom thus Himself, will be seen in the explanations below, where mention is made of "the face of God." The same is signified by "the sun shining in His power." That the Lord is seen as a sun in heaven before the angels, and that it is His Divine love together with His Divine wisdom, which so appear, may be seen in the work concerning Heaven and Hell, published in London, 1758 (n. 116-225); and in The Angelic Wisdom concerning the Divine Love and Wisdom (n. 83-172). [2] It remains here only to be confirmed from the Word, that the "sun," when mentioned in reference to the Lord, signifies His Divine love, and at the same time His Divine wisdom; this may appear from the following places: In that day the light of the moon shall be as the light of the sun, it shall be sevenfold, as the light of seven days (Isa. 30:26). "That day" is the advent of the Lord when the old church is destroyed, and a new one is about to be established; "the light of the moon" is faith from charity, and "the light of the sun" is intelligence and wisdom from love, and thus from the Lord. Thy sun shall no more go down, neither shall thy moon withdraw itself; for Jehovah shall be an everlasting light (Isa. 60:20). The sun which shall not set, is love and wisdom from the Lord. The rock of Israel spake unto me, as the light of the morning when the sun ariseth (2 Sam. 23:3-4). The "rock of Israel" is the Lord: His throne shall be as a sun (Ps. 89:36-37). This is said of David; but by "David" is there meant the Lord. They shall fear thee with the sun. In his days shall the just flourish, and abundance of peace until there is no moon; the name of the Son shall be before the sun; and all nations shall be blessed in Him (Ps. 72:5, 7, 17). [3] This also is said of the Lord. Because the Lord appears as a sun in heaven before the angels, therefore: When He was transfigured, His face did shine as the sun, and His raiment became as the light (Matt. 17:1-2). And it is said of the strong angel who came down from heaven, that: He was clothed with a cloud, and His face was as it were the sun (Rev. 10:1); and of the woman, that: She was seen clothed with the sun (Rev. 12:1). "The sun" in these passages also signifies love and wisdom from the Lord; "the woman" is the church, which is called the New Jerusalem. [4] Since, by "the sun," is meant the Lord as to love and wisdom, it is evident what is signified by "the sun" in the following places: Behold the fierce day of Jehovah cometh; the sun shall be darkened in its rising, and the moon shall not make her light to shine; I will visit upon the world its wickedness, and upon the impious their iniquity (Isa. 13:9-11; see also Isa. 24:21, 23). And when I shall have extinguished thee, I will cover the heavens, and I will make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not cause her light to shine, and I will set darkness upon thy land (Ezek. 32:7-8). The day of Jehovah cometh, a day of darkness, the sun and the moon shall not make their light to shine, and the stars have withdrawn their splendor (Joel 2:10). The sun shall be turned into darkness, and the moon into blood, before the great day of Jehovah cometh (Joel 2:31). The day of Jehovah is near in the valley of decision. The sun and the moon shall be darkened (Joel 3:14-15). The fourth angel sounded, and the third part of the sun was smitten, the third part of the stars, and the day shone not for a third part of it (Rev. 8:12). The sun became black as sackcloth of hair, and the moon became as blood (Rev. 6:12). The sun was obscured by the smoke of the pit (Rev. 9:2). In these passages by "sun" is not meant the sun of this world, but the sun of the angelic heaven, which is the Divine love and the Divine wisdom of the Lord; these are said to be "obscured," "darkened," "covered," and "blackened" when there are evils and falsities with man. [5] Hence it is evident, that similar things are meant by the Lord's words, where He speaks of the consummation of the age, which is the last time of the church: Immediately after the affliction of those days shall the sun be obscured, and the moon shall not give her light, and the stars shall fall from heaven (Matt. 24:29; Mark 13:24-25). And in like manner in the following passages: And the sun shall go down over the prophets, and the day shall grow black over them (Micah 3:5-6). In that day I will cause the sun to set at noon, and I will darken the earth in the day of light (Amos 8:9). She that hath borne seven shall breathe out her soul; her sun is set while it is yet day (Jer. 15:9). This is said of the Jewish church, which was "to breathe out its soul," that is, would perish; "the sun shall set," signifies that there will be no longer any love and charity. [6] It is said in Joshua, that: The sun stood still in Gibeon, and the moon in the valley of Ajalon (Josh. 10:12-13). This appears as if it was historical, but it is prophetic, being quoted from the book of Jasher, which was a prophetic book; for it is said: Is not this written in the book of Jasher? (Josh. 13). The same book is also mentioned as prophetic by David (2 Sam. 1:17, 18); something similar is also said in Habakkuk: The mountains were moved, the sun and moon stood in their seat (Hab. 3:10-11). Thy sun shall no more go down; neither shall thy moon be withdrawn (Isa. 60:20). For to make the sun and moon stand still would be to destroy the universe. [7] Since the Lord as to the Divine love and the Divine wisdom is meant by "the sun," therefore the ancients in their holy worship turned their face to the rising of the sun; and also their temples, which custom still continues. That the sun of the world is not meant in these places by "the sun," is evident from its having been considered profane and abominable to adore the sun and moon of the world, as may be seen in Num. 25:1-4; Deut. 4:19; 17:3, 5; Jer. 8:1, 2; 43:10, 13; 44:17-19, 25; Ezek. 8:16; for by "the sun of the world" is meant the love of self and the pride of one's own intelligence; and the love of self is diametrically opposite to the Divine love; and the pride of one's own intelligence is opposite to the Divine wisdom. To adore the sun of the world is also to acknowledge nature as the creator, and one's own prudence to be effective of all things, which involves the denial of God, and the denial of the Divine providence.

Verse 17. And when I saw Him, I fell at His feet as dead, signifies that from such presence of the Lord there was a defect or deprivation of his own life. A man's own life cannot sustain the presence of the Lord, such as the Lord is in Himself, yea, such as He is in the inmosts of His Word; for His Divine love is altogether like the sun, which no one can bear as it is in itself, without being consumed. This is what is meant by saying that: No one can see God and live (Exod. 33:29; Judges 13:22). This being the case, therefore the Lord appears to the angels in heaven as a sun, at a distance from them, as the sun of this world is from men; the reason is, because the Lord in Himself is in that sun. But yet the Lord so moderates and tempers His Divine that man can sustain His presence. This is effected by veilings. It was so done when He revealed Himself to many in the Word. Yea, by veilings He is present with everyone who worships Him; as He Himself says in John: He that doeth My commandments, with him I will make My abode (John 14:21, 23). That He will be in them, and they in Him (John 15:4-5). Hence it is evident why John, when he saw the Lord in such glory, fell at His feet as dead; and also, why the three disciples, when they saw the Lord in glory, were heavy with sleep, and a cloud covered them (Luke 9:32, 34).

And He laid His right hand upon me, signifies life then inspired from Him. The reason why the Lord "laid His right hand upon him," is, because communication is effected by the touch of the hands. The reason is that the life of the mind, and thence of the body, puts itself forth into the arms, and through them into the hands. On this account: The Lord touched with His hands those whom He restored to life and healed (Mark 1:31, 41; 7:32-33; 8:22-26; 10:13, 16; Luke 5:12-13; 7:14; 18:15; 22:51). And in like manner: After His disciples saw Jesus transfigured, and they fell on the face (Matt. 17:6-7). The origin of this is, because the presence of the Lord with man is adjunction, and thus conjunction by contiguity; and this contiguity is near and fuller in proportion as man loves the Lord, that is, does His commandments. From these few things it may appear, that by "laying His right had upon him," is signified inspiring him with His life.

Saying unto me, Fear not, signifies resuscitation, and then adoration from the deepest humiliation. That it is resuscitation to life, is a consequence of what went before (n. 55); and that it is adoration from the deepest humiliation, is evident, for he fell at the Lord's feet. And as a holy fear seized him, the Lord said, on his being resuscitated, "Fear not." Holy fear, which sometimes is joined with a sacred tremor of the interiors of the mind, and sometimes with horripilation, supervenes, when life enters from the Lord in place of one's own life. One's own life is to look from one's self to the Lord, but life from the Lord is to look from the Lord to the Lord and yet as if from himself. When man is in this latter life, he sees that he himself is not anything, but the Lord only. Daniel also was in this holy fear, when: He saw the man clothed in linen, whose loins were girded with gold of Uphaz, his body like the beryl, his face like lightning, his eyes like torches of fire, his arms and feet as the splendor of polished brass, upon seeing whom Daniel also became as dead, and a hand touched him, and it was said, Fear not, Daniel (Dan. 10:5-12). Something similar occurred to Peter, James, and John, when the Lord was transfigured, and was seen: As to His face like the sun, and His garments as the light, upon which they also fell upon their faces, and feared for themselves greatly, and then Jesus coming near, touched them, saying, Fear not ye (Matt. 17:2, 6-7). The Lord also said unto the women who saw Him at the sepulcher, Fear not (Matt. 28:10). Likewise the angel, whose face appeared like lightning, and his garment as snow, said unto those women, Fear not ye (Matt. 28:3-5). The angel said to Zechariah also, Fear not (Luke 1:12-13). In like manner the angel said to Mary, Fear not (Luke 1:30). The angels said to the shepherds also, when the glory of the Lord shone round about them, Fear not (Luke 2:9-10). A similar holy fear seized Simon, by reason of the draught of fishes; therefore he said: Depart from me, for I am a sinful man, O Lord; but Jesus said unto him, Fear not (Luke 5:8-10; besides other places). These are adduced that it may be known why the Lord said to John, "Fear not," and that by it is meant resuscitation, and then adoration from the deepest humiliation.

I am the First and the Last, which signifies that He alone is infinite and eternal, thus the only God, may appear from the explanation above (n. 13, 29, 38).

Verse 18. And am He that liveth, signifies who alone is life, and from whom alone life is. Jehovah, in the Word of the Old Testament, calls Himself the living, and He that liveth, because He alone lives; for He is love itself and wisdom itself, and these are life. That there is one only life, which is God, and that angels and men are recipients of life from Him, is abundantly shown in Angelic Wisdom concerning Divine Love and Wisdom. Jehovah calls Himself "the living" and "He that liveth" (Isa. 38:18-19; Jer. 5:2; 12:16; 16:14-15; 23:7-8; 46:18; Ezek. 5:11). The Lord as to His Divine Human also is life, because the Father and He are one; therefore He says: As the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:26). Jesus said, I am the resurrection and the life (John 11:25). Jesus said, I am the way, the truth, and the life (John 14:6). In the beginning was the Word, and God was the Word; in Him was life; and the Word became flesh (John 1:1-4, 14). Because the Lord is the only life, it follows that from Him alone life is derived; therefore He says: Because I live, ye shall live also (John 14:19).

And was dead, signifies that He was neglected and His Divine Human not acknowledged. By "his becoming dead" is not meant that He was crucified, and so died, but that He was neglected in the church, and His Divine Human not acknowledged, for so He is dead with men. His Divine from eternity is indeed acknowledged, but this is Jehovah Himself; but His human is not acknowledged to be Divine, although the Divine and the Human in Him are like soul and body, and therefore are not two but one, yea, one Person, according to the doctrine received throughout the whole Christian world, which has its name from Athanasius. When, therefore, the Divine in Him is separated from the Human, by saying that His Human is not Divine, but like the human of another man, in this case He is dead with men. But concerning this separation and thus making dead the Lord, more may be seen in Doctrine of the New Jerusalem concerning the Lord; and in Angelic Wisdom concerning Divine Providence (n. 262-263).

And behold, I am alive for ages of ages, signifies that He is life eternal. Now as, "Who am living" signifies that He alone is life, and from Him alone life is (as above, n. 58), it follows that "Behold I am alive for ages of ages" signifies that He alone is life to eternity, and consequently that eternal life is from Him alone; for eternal life is in Him, and consequently from Him. "Ages of ages" signifies eternity. That eternal life is from the Lord alone is plain from the following passages: Jesus said, Whosoever believeth in Me shall not perish, but shall have eternal life (John 3:16). Everyone that believeth in the Son hath eternal life, but he who believeth not in the Son, shall not see life, but the wrath of God abideth on him (John 3:36; 6:40, 47-48). Verily, I say unto you, he that believeth in Me hath eternal life (John 6:47). I am the resurrection and the life; he that believeth in Me, though he die, shall live; and whosoever believeth in Me, shall not die to eternity (John 11:25-26; and in other places). Hence, then, the Lord is called, "He that liveth for ages of ages"; as also in the following passages: Rev. 4:9-10; 5:14; 10:6; Dan. 4:34.

Amen, signifies the Divine confirmation that it is the truth. That "amen" is the truth, which is the Lord, may be seen above (n. 23).

And I have the keys of hell and death, signifies that He alone can save. By "keys" is signified the power of opening and shutting; here the power of opening hell, that man may be brought forth, and of shutting, lest, when he is brought forth, he should enter again. For man is born in evils of all kinds, thus in hell, for evils are hell; he is brought out of it by the Lord, to whom belongs the power of opening it. That by "having the keys of hell and death," is not meant the power of casting into hell, but the power of saving, is because it immediately follows after these words: Behold, I am alive for ages of ages; by which is signified that He alone is eternal life (n. 60); and the Lord never casts anyone into hell, but man casts himself. By "keys" is signified the power of opening and shutting, in Revelation also (3:7; 9:1; 20:1; also in Isa. 22:21, 22; in Matt. 16:19; and in Luke 11:52). The power of the Lord is not only over heaven, but also over hell; for hell is kept in order and connection by oppositions against heaven; for which reason, He who rules the one must necessarily rule the other; otherwise man could not be saved; to be saved is to be brought out of hell.

Verse 19. Write the things which thou hath seen, and the things which are, and the things which shall be hereafter, signifies that all the things now revealed are for the use of posterity; as may appear without explanation.

Verse 20. The mystery of the seven stars which thou sawest in My right hand, and the seven golden lampstands, signifies arcana in visions concerning the New Heaven and the New Church. That by "seven stars" is signified the church in the heavens, and by "seven lampstands" the church on the earth, will be seen in what now follows.

The seven stars are the angels of the seven churches, signifies the New Church in the heavens, which is the New Heaven. The church is in the heavens equally as on the earth; for the Word is in the heavens equally as it is on the earth, and there are doctrines from it, and preachings from it; on which subject see The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 70-75, and n. 104-113). That church is the New Heaven, concerning which something is said in the preface. The reason why the church in the heavens, or the New Heaven, is meant by "the seven stars," is, because it is said, that "the seven stars are the angels of the seven churches," and by "angel" is signified a heavenly society. In the spiritual world there appears an expanse full of stars, as in the natural world, and this appearance is from the angelic societies in heaven. Each society there shines like a star before those who are below; hence they there know in what situation the angelic societies are. That "seven" does not signify seven, but all who are of the church there according to the reception of each, may be seen above (n. 10, 14, 41); therefore, by "the angels of the seven churches," is meant the entire church in the heavens, consequently the New Heaven in the aggregate.

And the seven lampstands which thou sawest are the seven churches, signifies the New Church upon earth, which is the New Jerusalem descending from the Lord out of the New Heaven. That "the lampstands" are the church, may be seen above (n. 43); and because "seven" signify all (n. 10), by "the seven lampstands" are not meant seven churches, but the church in the aggregate, which in itself is one, but various according to reception. Those varieties may be compared to the various diadems in the crown of a king; and they may also be compared to the various members and organs in a perfect body, which yet make one. The perfection of every form exists from various things being suitably arranged in their order. Hence it is, that the whole New Church is described as to its varieties by "the seven churches," in what follows.

THE FAITH OF THE NEW HEAVEN AND THE NEW CHURCH, IN ONE UNIVERSAL IDEA, is this, that the Lord from eternity, who is Jehovah, came into the world that He might subjugate the hells, and glorify His Human; and that without this no mortal could be saved; and that they are saved who believe in Him. [2] It is said, in a universal idea, because this is the universal of faith, and the universal of faith is what must be in each and every thing of it. It is a universal of faith, that God is one in Person and in essence, in whom there is the Trinity, and that the Lord is that God. It is a universal of faith, that no mortal could be saved unless the Lord came into the world. It is a universal of faith, that He came into the world that He might remove hell from man; and that He did remove it by combats against it and by victories over it; thus He subjugated it, and reduced it into order, and under obedience to Himself. It is also a universal of faith, that He came into the world to glorify the Human, which He assumed in the world, that is, might unite it with the Divine from which it was; thus having subjugated hell, He keeps it in order and under obedience to Himself to eternity. Now as neither of these could have come to pass except by means of temptations, even to the last of them; and the last of them was the passion of the cross, therefore He endured that. These are the universals of faith concerning the Lord. [3] The universal of the Christian faith on man's part, is, to believe in the Lord; for by believing in Him conjunction is effected with Him, and by conjunction, salvation. To believe in Him is to have confidence that He saves, and because no one can have confidence but he who lives well, therefore this also is meant by believing in Him. [4] These two universals of the Christian faith have been specifically treated of; the first, which relates to the Lord, in The Doctrine of the New Jerusalem concerning the Lord; and the second, which relates to man, in The Doctrine of the New Jerusalem concerning Charity and Faith, and in The Doctrine of Life; and both now in the explanations of Revelation.

Revelation 2 1. Unto the angel of the church of Ephesus write; These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden lampstands. 2. I know thy works, and thy labor, and thy endurance, and that thou canst not bear the evil, and hast tried them that say they are apostles, and are not, and hast found them liars; 3. And hast borne, and hast endurance, and for My name's sake hast labored, and hast not fainted. 4. But I have against thee, that thou hast left thy first charity. 5. Remember therefore from whence thou hast fallen; and repent, and do the first works; but if not I will come unto thee quickly, and will remove thy lampstand out of its place, except thou repent. 6. But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate. 7. He that hath an ear, let him hear what the Spirit saith unto the churches. To him that overcometh I will give to eat of the tree of life, which is in the midst of the paradise of God. 8. And unto the angel of the church of Smyrna write; These things saith the First and the Last, who was dead, and is alive. 9. I know thy works, and affliction, and poverty, and the blasphemy of them that say they are Jews and are not, but are the synagogue of Satan. 10. Fear none of those things which thou shalt suffer. Behold, the devil will cast some of you into prison, that ye may be tried: and ye shall have affliction ten days: be thou faithful unto death, and I will give thee a crown of life. 11. He that hath an ear, let him hear what the Spirit saith unto the churches. He that overcometh shall not be hurt of the second death. 12. And to the angel of the church in Pergamos write, These things saith He that hath the sharp two-edged sword. 13. I know thy works, and where thou dwellest, even where Satan's throne is; and thou holdest fast My name, and hast not denied My faith, even in those days in which Antipas was My faithful martyr, who was slain among you where Satan dwelleth. 14. But I have a few things against thee, that thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumblingblock before the sons of Israel, to eat idol-sacrifices, and to commit whoredom. 15. So thou hast, even thou, them that hold the doctrine of the Nicolaitans, which I hate. 16. Repent, or else I will come unto thee quickly, and will fight with them with the sword of My mouth. 17. He that hath an ear, let him hear what the Spirit saith unto the churches. To him that overcometh I will give to eat of the hidden manna; and will give him a white stone, and in the stone a new name written, which no one knoweth but he that receiveth it. 18. And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath His eyes like unto a flame of fire, and His feet like fine brass. 19. I know thy works, and charity, and ministry, and faith, and thy endurance, and thy works; and the last to be more than the first. 20. But I have a few things against thee, that thou permittest that women Jezebel, who calleth herself a prophetess, to teach, and to seduce My servants to commit whoredom, and to eat idol-sacrifices. 21. And I gave her time to repent of her whoredom, and she repented not. 22. Behold, I will cast her into a bed, and them that commit adultery with her into great affliction, except they repent of their works. 23. And I will kill her sons with death. And all the churches shall know that I am He that searcheth the reins and hearts; and I will give unto each one of you according to your works. 24. But unto you, I say, and unto the rest in Thyatira, as many as have not this doctrine, and who have not known the depths of Satan, as they speak; I will put upon you none other burden. 68-1 25. Nevertheless, that which ye have, hold fast till I come. 26. And he that overcometh and keepeth My works unto the end, to him will I give power over the nations; 27. And he shall rule them with a rod of iron, as the vessels of a potter shall they be broken in pieces; even as I have received from My Father. 28. And I will give him the morning star. 29. He that hath an ear, let him hear what the Spirit saith unto the churches. THE SPIRITUAL SENSE THE CONTENTS OF THE WHOLE CHAPTER. To the churches in the Christian world: To those there who primarily regard truths of doctrine and not goods of life, who are meant by the church of Ephesus (n. 73-90). To those there who are in goods as to life and in falsities as to doctrine, who are meant by the church of Smyrna (n. 91-106). To those there who place the all of the church in good works, and not anything in truths, who are meant by the church in Pergamos (n. 107-123). And to those there who are in faith from charity, as also to those who are in faith separated from charity, who are meant by the church in Thyatira (n. 124-152). All these are called to the New Church, which is the New Jerusalem. The contents of each verse Verse 1. "Unto the angel of the church of Ephesus write," signifies to those and concerning those who primarily regard truths of doctrine, and not goods of life (n. 73). "These things saith He that holdeth the seven stars in His right hand," signifies the Lord, from whom through the Word, are all truths (n. 74). "Who walketh in the midst of the seven golden lampstands," signifies from whom enlightenment is to those who are of His church (n. 75). Verse 2. "I know thy works," signifies that He sees all the interiors and exteriors of man at once (n. 76). "And thy labor and thy endurance," signifies their study and patience (n. 77). "And that thou canst not bear the evil," signifies that they cannot bear that evil should be called goods and the reverse (n. 78). "And hast tried them that say they are apostles, and are not, and hast found them liars," signifies that they scrutinize those things which are called goods and truths in the church, which nevertheless are evils and falsities (n. 79). Verse 3. "And hast borne and hast endurance," signifies patience with them (n. 80). "And for My name's sake hast labored, and hast not fainted," signifies their study and endeavor to procure the things which belong to religion and its doctrine (n. 81). Verse 4. "But I have against thee, that thou hast left thy first charity," signifies that this is against them, that they do not hold the goods of life in the first place (n. 82). Verse 5. "Remember therefore from whence thou hast fallen," signifies remembrance of their error (n. 83). "And repent, and do the first works," signifies that they ought to invert the state of their life (n. 84). "But if not I will come unto thee quickly, and will remove thy lampstand out of its place, except thou repent," signifies that otherwise, of a certainty, enlightenment will not be given them to see truths any longer (n. 85). Verse 6. "But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate," signifies that they know this from their truths, and thence are not willing that works should be meritorious (n. 86). Verse 7. "He that hath an ear, let him hear what the Spirit saith unto the churches," signifies that he that understands, ought to obey what the Divine truth of the Word teaches those who will be of the New Church, which is the New Jerusalem (n. 87). "To him that overcometh," signifies he who fights against evils and falsities, and is reformed (n. 88). "Will I give to eat of the tree of life," signifies appropriation of the good of love and charity from the Lord (n. 89). "Which is in the midst of the paradise of God," signifies interiorly in the truths of wisdom and faith (n. 90). Verse 8. "And unto the angel of the church of Smyrna write," signifies to those and concerning those who are in goods as to life, but in falsities as to doctrine alone (n. 91). "These things saith the First and the Last," signifies the Lord, that He alone is God (n. 92). "Who was dead and is alive," signifies that He is neglected in the church, and His Human not acknowledged to be Divine, when yet as to that also He alone is life, and from Him alone is eternal life (n. 93). Verse 9. "I know thy works," signifies that the Lord sees all their interiors and exteriors at once (n. 94). "And affliction and poverty," signifies that they are in falsities, and thence not in goods (n. 95). "And the blasphemy of them that say they are Jews, and are not," signifies the false assertion that they are in the goods of love, when yet they are not (n. 96). "But are the synagogue of Satan," signifies, because they are in falsities as to doctrine (n. 97). Verse 10. "Fear none of those things which thou shalt suffer," signifies, despair not when infested by evils and assaulted by falsities (n. 98). "Behold the devil will cast some of you into prison," signifies that their good of life will be infested by evils from hell (n. 99). "That ye may be tried," signifies by falsities fighting against them (n. 100). "And ye shall have affliction ten days," signifies that it will endure its full time (n. 101). "Be thou faithful unto death," signifies reception of truths until falsities are removed (n. 102). "And I will give thee a crown of life," signifies that they will then have eternal life, the reward of victory (n. 103). Verse 11. "He that hath an ear, let him hear what the Spirit saith unto the churches," signifies here, as before (n. 104). "He that overcometh," signifies he that fights against evils and falsities, and is reformed (n. 105). "Shall not be hurt of the second death," signifies that afterwards they will not succumb to evils and falsities from hell (n. 106). Verse 12. "And to the angel of the church in Pergamos write," signifies to those and concerning those who place the all of the church in good works, and not anything in truths of doctrine (n. 107). "These things saith He that hath the sharp two-edged sword," signifies the Lord as to the truths of doctrine from the Word, by which evils and falsities are dispersed (n. 108). Verse 13. "I know thy works," signifies here, as before (n. 109). "And where thou dwellest," signifies their life in darkness (n. 110). "And thou holdest fast My name, and hast not denied My faith," signifies when yet they have religion and worship according to it (n. 111). "Even in those days in which Antipas was My faithful martyr, who was slain among you where Satan dwelleth," signifies when all truth was extinguished by falsities in the church (n. 112). Verse 14. "But I have a few things against thee," signifies that the things which follow are against them (n. 113). "That thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the sons of Israel, to eat idol-sacrifices, and to commit whoredom," signifies that there are some among them who do hypocritical works, by which the worship of God in the church is defiled and adulterated (n. 114). Verse 15. "So thou hast, even thou, them that hold the doctrine of the Nicolaitans, which I hate," signifies that there are some among them also who make works meritorious (n. 115). Verse 16. "Repent" signifies that they should take heed of such works (n. 116). "Or else I will come unto thee quickly, and will fight with them with the sword of My mouth," signifies, if not, that the Lord will contend with them from the Word (n. 117). Verse 17. "He that hath an ear, let him hear what the Spirit saith unto the churches," signifies here, as before (n. 118). "To him that overcometh," signifies here, the same as before (n. 119). "I will give to eat of the hidden manna," signifies the appropriation then of the good of celestial love, and thus conjunction of the Lord with those who work (n. 120) "And I will give him a white stone," signifies truths favoring and united to good (n. 121). "And in the stone a new name written," signifies that thus they will have good of a quality such as they had not before (n. 122). "Which no one knoweth but he that receiveth it," signifies that it does not appear to anyone, because it is inscribed on their life. Verse 18. "And unto the angel of the church in Thyatira write," signifies to those and concerning those who are in faith from charity, and thence in good works; and also to those and concerning those, who are in faith separated from charity, and thence in evil works (n. 124). "These things saith the Son of God who hath His eyes like unto a flame of fire," signifies the Lord as to the Divine wisdom of His Divine love (n. 125). "And His feet like fine brass," signifies Divine good natural (n. 126). Verse 19. "I know thy works," signifies here, as before (n. 127). "And charity and ministry," signifies the spiritual affection which is called charity, and its operation (n. 128). "And faith, and thy endurance," signifies truth and the desire of acquiring and teaching it (n. 129). "And 68-2 the last to be more than the first," signifies the increase thereof from the spiritual affection of truth (n. 130). Verse 20. "But I have a few things against thee," signifies what follows (n. 131). "That thou permittest that woman Jezebel," signifies that among them there are some in the church who separate faith from charity (n. 132). "Who calleth herself a prophetess," signifies, and who make the doctrine of faith alone the doctrine of the church (n. 133). "To teach and to seduce My servants to commit whoredom," signifies, from which it comes to pass that the truths of the Word are falsified (n. 134). "And to eat idol-sacrifices," signifies the defilement of worship, and profanations (n. 135). Verse 21. "And I gave her time to repent of her whoredom, and she repented not," signifies that they who have confirmed themselves in that doctrine do not recede, although they see things contrary to it in the Word (n. 136). Verse 22. "Behold, I will cast her into a bed, and them that commit adultery with her into great affliction," signifies that therefore they will be left in their doctrine with falsifications, and that they will be grievously infested by falsities. "Except they repent," 68-3 signifies if they will not desist from separating faith from charity (n. 138). Verse 23. "And I will kill her sons with death," signifies that all the truths of the Word will be turned into falsities (n. 139). "And all the churches shall know that I am He that searcheth the reins and hearts," signifies that the church may know that the Lord sees the quality of everyone's truth, and the quality of his good (n. 140). "And I will give unto each one according to his works," signifies that He gives unto everyone according to the charity and its faith which is in the works (n. 141). Verse 24. "But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine," signifies to those with whom the doctrine of faith is separated from charity, and to those with whom the doctrine of faith is joined with charity (n. 142). "And who have not known the depths of Satan," 68-4 signifies they who do not understand their interiors, which are mere falsities (n. 143). "I will put upon you none other burden," signifies only that they should beware of them (n. 144). Verse 25. "Nevertheless, that which ye have, hold fast till I come," signifies that they should retain the few things which they know concerning charity, and thence concerning faith from the Word, and live according to them until the Lord's coming (n. 145). Verse 26. "And he that overcometh and keepeth My works unto the end," signifies those who are in charity and thence actually in faith, and remain in them to the end of their lives (n. 146). "To him will I give power over the nations," signifies that they shall overcome the evils in themselves which are from hell (n. 147). Verse 27. "And he shall rule them with a rod of iron," signifies by truths from the literal sense of the Word, and at the same time by rational things from natural light (n. 148). "As the vessels of a potter shall they be broken in pieces," signifies as of little or no account (n. 149). "Even as I have received from My Father," signifies this from the Lord, who, when He was in the world, procured to Himself all power over the hells, from His Divine which was in Him (n. 150). Verse 28. "And I will give him the morning star," signifies intelligence and wisdom then (n. 151). Verse 29. "He that hath an ear, let him hear what the Spirit saith unto the churches," signifies here, as before (n. 152).

THE EXPLANATION. This and the following chapter treat of the seven churches, by which are described all those in the Christian church who have any religion, and out of whom the New Church, which is the New Jerusalem, can be formed; and this is formed of those who approach the Lord alone, and at the same time perform repentance from evil works. The rest, who do not approach the Lord alone, from the confirmed denial of the Divinity of His human, and who do not perform repentance from evil works, are indeed in the church, but have nothing of the church in them.

Since the Lord alone is acknowledged as the God of heaven and earth by those who are of His New Church in the heavens, and by those who will be of His New Church upon earth; therefore, in the first chapter of Revelation the Lord alone is treated of; and in the two following chapters, it is He alone who speaks to the churches, and He alone who will give the happy things of eternal life. That it is He alone who speaks to the churches is evident from these passages: Unto the angel of the church of Ephesus write, These things saith He who holdeth the seven stars in His right hand, who walketh in the midst of the seven golden lampstands (Rev. 2:1). Unto the angel of the church of Smyrna write, These things saith the First and the Last (Rev. 2:8). To the angel of the church of Pergamos write, These things saith He which hath the sharp two-edged sword (Rev. 2:12). Unto the angel of the church in Thyatira write, These things saith the Son of God, who hath His eyes like unto a flame of fire, and His feet like fine brass (Rev. 2:18). Unto the angel of the church in Sardis write, These things saith He that hath the seven spirits of God, and the seven stars (Rev. 3:1). To the angel of the church in Philadelphia write, These things saith He that is holy, He that is true, He that hath the key of David (Rev. 3:7). And unto the angel of the church in Laodicea write, These things saith the Amen, the faithful and true Witness, the Beginning of the creation of God (Rev. 3:14). These are taken from the first chapter, in which the Lord alone is treated of, and He Himself is there described by all these things.

That the Lord alone will give the happy things of eternal life to those who are and will be of His church is evident from these passages: The Lord said to the church of Ephesus, To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God (Rev. 2:7). Unto the church in Smyrna, I will give thee a crown of life. He that overcometh shall not be hurt of the second death (Rev. 2:10-11). Unto the church in Pergamos, To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new 71-1 name written, which no man knoweth but he that receiveth it (Rev. 2:17). Unto the church in Thyatira, To him will I give power over the nations, and I will give him the morning star (Rev. 2:26, 28). Unto the church in Philadelphia, Him that overcometh will I make a pillar in the temple of My God; and I will write upon him the name of My God, the name of the New Jerusalem, and My new name (Rev. 3:12). Unto the church in Laodicea, To him that overcometh will I grant to sit with Me in my throne (Rev. 3:21). From these passages it is also evident, that the Lord alone is acknowledged in the New Church. Hence it is that this church is called the Lamb's wife (Rev. 19:7, 9; 21:9-10).

That the New Church, which is the New Jerusalem, is formed of those who repent of evil works is also manifest from the Lord's words to the churches: To Ephesus; I know thy works; I have against thee, that thou hast left thy first charity. Repent, and do the former works; or else I will remove thy lampstand out of its place, except thou repent (Rev. 2:2, 4-5). To the church in Pergamos; I know thy works, repent (Rev. 2:13, 16). To the church in Thyatira; I will deliver her into affliction, except they repent of their works, I will give unto everyone of you according to his works (Rev. 2:19, 22-23). To the church in Sardis; I have not found thy works perfect before God, repent (Rev. 3:1-3). To the church in Laodicea; I know thy works, be zealous, and repent (Rev. 3:15, 19). Now follows the explanation itself.

Verse 1. Unto the angel of the church of Ephesus write, signifies, to those and concerning those, who primarily regard the truths of doctrine and not the goods of life. It was shown above (n. 66), that by "the seven churches" are not meant seven churches, but the church in the whole complex, which in itself is one, but various according to reception; and that those varieties may be compared with the various members and organs in a perfect body, which yet make one. They may also be compared with the various diadems in a king's crown; and hence it is that the whole New Church, with its varieties, is described, in what now follows, by "the seven churches." That by the church of Ephesus, are meant those in the church who primarily regard the truths of doctrine and not the goods of life, is clear from the things written to that church, when understood in the spiritual sense. It is written to "the angel" of that church, because by an angel is meant an angelic society which corresponds to a church consisting of such, as above (n. 65).

These things saith He that holdeth the seven stars in His right hand, signifies the Lord, from whom through the Word are all truths. That "He that holdeth the seven stars in His right hand," is the Lord, and that "the seven stars in His right hand" are all the knowledges of good and truth in the Word, which are thence from the Lord, with the angels of heaven and the men of the church, may be seen above (n. 51). The knowledges of good and truth from the Word are truths.

Who walketh in the midst of the seven golden lampstands, signifies, from whom all those who are of His church have enlightenment. That "the seven lampstands, in the midst of which was the Son of man," signify the church, which is in enlightenment from the Lord, may be seen above (n. 43, 66). He is here said "to be walking," because "to walk" signifies to live (n. 167), and "in the midst," signifies in the inmost and thence in all (n. 44, 383).

Verse 2. I know thy works, signifies that He sees all the interiors and exteriors of man at once. "Works" are often mentioned in Revelation, but few know what is meant by works. This is known, that ten men can do works which externally appear alike, but which yet are dissimilar with them all; and this because they proceed from different ends and different causes, the end and the cause rendering the works either good or evil; for every work is a work of the mind, therefore, such as is the quality of the mind, such is the work. If the mind is charity, the work becomes charity; but if the mind is not charity, the work does not become charity; still, however, they may both appear alike in externals. Works appear to men in external form, but to angels in internal form; and to the Lord their quality is apparent from inmost to outmosts. Works in their external form appear like the outside of fruits, but works in their internal form appear like the inside of fruits, where there are innumerable edible parts, and in the midst seeds, in which there are also things innumerable, which are too minute for the keenest eye to discern, yea, which are above the intellectual sphere of man. Such are all works, the internal quality of which the Lord alone sees, and which the angels also perceive from the Lord, when man is doing them. But on this subject more may be seen in The Angelic Wisdom concerning the Divine Love and Wisdom (n. 209-220, and n. 277-281; and also below, n. 141, 641, 688). From these things it may appear, that by "I know thy works," is signified that the Lord sees all the interiors and exteriors of man at once.

And thy labor and endurance; that this signifies their study and patience, is evident without explanation.

And that thou canst not bear the evil, signifies that they cannot bear that evils should be called goods, and the reverse, because this is contrary to the truths of doctrine. That this is the signification of these words, is evident from what follows, by which is signified that they scrutinize those things in the church which are called goods and truths, when yet they are evils and falsities. To know goods, whether they are goods or evils, is of doctrine, and is among its truths, but to do goods or evils is of the life; this is said, therefore, of those who primarily regard the truths of doctrine, and not the goods of life (n. 73). By "the evil" in the spiritual sense, are not meant the evil but evils, because this sense is abstracted from persons.

And has tried them which say they are apostles, and are not, and hast found them liars, signifies that they scrutinize those things which are called goods and truths in the church, which nevertheless are evils and falsities. That this is what is signified, cannot be seen except by the spiritual sense, and unless it is thence known what is meant by "apostles" and by "liars": by "apostles" are not meant apostles, but all who teach the goods and truths of the church, and, in the abstract sense, the goods and truths themselves of its doctrine. That apostles are not meant by "apostles," clearly appears from these words addressed to them: When the Son of man shall sit on the throne of His glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel (Matt. 19:28; Luke 22:30). Who does not see that the apostles are not to judge anyone, and cannot, much less the twelve tribes of Israel, but that the Lord alone will do this according to the goods and truths of the doctrine of the church from the Word? In like manner from this passage: The wall of the city New Jerusalem had twelve foundations, and in them the names of the twelve apostles of the Lamb (Rev. 21:14). Because by the "New Jerusalem" is signified the New Church (n. 880, 881), and by its "foundations," all the goods and truths of its doctrine (n. 902, and following numbers). [2] And also from this passage: Exult O heaven, and ye holy apostles and prophets (Rev. 18:20). What can the exultation of the apostles and prophets signify, unless by them are meant all who are in the goods and truths of doctrine in the church? By the Lord's disciples are meant those who are instructed by the Lord in the goods and truths of doctrine; but by apostles they who, after they are instructed, teach them; for it is said: Jesus sent His twelve disciples to preach the kingdom of God, and the apostles, when they were returned, told Him all that they had done (Luke 9:1-2, 10; Mark 6:7, 30). That by "liars" are meant they who are in falsities, and, abstractly, the falsities themselves, may appear from many places in the Word, where "liars" and "lies" are mentioned, which, if they were adduced, would fill pages; "lies" in the spiritual sense, are nothing else than falsities. From these considerations it may appear, that by "thou hast tried them which say they are apostles, and are not, and hast found them liars," is signified that they scrutinize those things in the church which are called goods and truths, but which nevertheless are evils and falsities.

Verse 3. And hast borne and hast endurance. That it signifies the patience with them is evident without explanation.

And for My name's sake hast labored, and hast not fainted, signifies their study and endeavor to procure for themselves and also to teach the things which are of religion and its doctrine. By the "name" of Jehovah or of the Lord, in the Word is not meant His name, but everything by which He is worshiped. And because He is worshiped in the church according to doctrine, by His "name" is meant the all of doctrine, and, in the universal sense, the all of religion. The reason why these things are meant by "the name" of Jehovah is because in heaven no other names are given but what involve the quality of anyone, and the quality of God is all that by which He is worshiped. He who does not know this signification of "name" in the Word, can only understand name; and in this alone there is nothing of worship and religion. [2] He that keeps in mind, therefore, this signification of the "name of Jehovah" wherever it occurs in the Word, will understand of himself what is signified by it in the following places: In that day shall ye say, confess Jehovah, call upon His name (Isa. 12:4). O Jehovah, we have waited for Thee: the desire of our soul is to Thy name, by Thee only will we make mention of Thy name (Isa. 26:8, 13). From the rising of the sun shall he call upon My name (Isa. 41:25). From the rising of the sun even unto its setting, My name shall be great among the nations; and in every place incense shall be offered unto My name; for My name shall be great among the nations; ye have profaned My name, when ye say, the table of Jehovah is polluted; and ye puff at My name when ye bring that which is torn, and lame, and sick (Mal. 1:11-13). All people walk in the name of his God, and we will walk in the name of Jehovah our God (Micah 4:5). Everyone that is called by My name, I have created him in my glory, I have formed him (Isa. 43:7). Thou shalt not take the name of thy God in vain; for Jehovah will not hold him innocent that taketh His name in vain (Deut. 5:11). They shall worship Jehovah in one place where He will put His name (Deut. 12:5, 11, 13-14, 18; 16:2, 6, 11, 15-16; besides many other places). Who cannot see that in these, name alone is not meant? [3] The same is signified in the New Testament by the name of the Lord, as in the following: Jesus said, Ye shall be hated of all for My name's sake (Matt. 10:22; 24:9-10). Where two or three are gathered together in My name, there am I in the midst of them (Matt. 18:20). And everyone that hath forsaken houses, brethren, sisters, for My name's sake, shall receive an hundred-fold, and eternal life (Matt. 19:29). As many as received Him, to them gave He power to become the sons of God, to them that believe on His name (John 1:12). Many believed in His name (John 2:23). He that believeth not is judged already, because he hath not believed in the name of the only-begotten Son of God (John 3:17-18). They who believe will have life in His name (John 20:31). Blessed is He that cometh in the name of the Lord (Matt. 21:9; 23:39; Luke 13:35; 19:38). [4] That the Lord as to His Human is the name of the Father, appears in these places: Father, glorify Thy name (John 12:28). Hallowed be Thy name, Thy kingdom come (Matt. 6:9; also Exod. 23:20-21; Jer. 23:6; Micah 5:4). That name, applied to others, signifies the quality of worship, appears in the following passages: The shepherd of the sheep calleth his own sheep by their name (John 10:3). Thou hast a few names in Sardis (Rev. 3:4). I will write upon him the name of My God, and the name of the city of my God, the New Jerusalem, and My new name (Rev. 3:12 and elsewhere). From these passages it may appear, that "for my name's sake thou hast labored, and hast not fainted" signifies the study and endeavor to procure for themselves, and also to teach, the things which are of religion and its doctrine.

Verse 4. But I have against thee, that thou hast left thy first charity, signifies that this is against them, that they do not hold goods of life in the first place, which, nevertheless, was and is done in the beginning of every church. This is said to this church, because by it are meant those in the church who primarily or in the first place regard the truths of doctrine, and not the goods of life (n. 73); when yet the goods of life are to be regarded in the first place, that is, primarily; for in proportion as a man is in the goods of life, in the same proportion he is really in the truths of doctrine, but not the reverse. The reason is, that the goods of life open the interiors of the mind, and these being opened, truths appear in their own light, whence they are not only understood, but also loved. It is otherwise when doctrinals are regarded primarily or in the first place. Truths may indeed then be known, but they are not seen interiorly and loved from spiritual affection; but this may be seen illustrated above (n. 17). Every church in its beginning, regards the goods of life in the first place, and the truths of doctrine in the second; but as the church declines, it begins to regard the truths of doctrine in the first place, and the goods of life in the second; and at length in the end it regards faith alone, and then it not only separates the goods of charity from faith, but also omits them. From these things it may now appear, that by, "Thou hast left thy first charity," is signified that they do not hold the goods of life in the first place, which nevertheless is, and has been done in the beginning of every church.

Verse 5. Remember therefore whence thou hast fallen; that this signifies remembrance of their error, is plain from what has just been said.

And repent, and do the first works, signifies that they ought to invert the state of their life. Every man regards the truths of doctrine in the first place, yet so long as he does this, he is like unripe fruit; but he who is regenerated, after he has imbibed truths, regards the goods of life in the first place, and in proportion as he does so, he grows ripe like fruit; and in proportion as he grows ripe, and as far as he grows ripe, so far the seed in him becomes prolific. These two states have been seen by me, among men who had become spirits. In the first state, they appeared turned to the valleys which are above hell; and in the second, to the paradises which are in heaven. This turning of the state of life is what is here meant. That this is effected by repentance, and after it by the good of life, is meant by "Repent, and do the first works."

Or else I will come unto thee quickly, and will remove thy lampstand out of its place, except thou repent, signifies that otherwise of a certainty enlightenment will not be given them to see truths any longer. By "quickly" is signified certain (n. 4, 947); and by "lampstand," the church as to enlightenment (n. 43, 66); hence, by "removing it out of its place," is signified to remove enlightenment, that they may not see truths in their light, and at length, that they may not see them any more. This follows from what was said above (n. 82), namely, that if truths of doctrine are regarded primarily, or in the first place, they may indeed be known, but not seen interiorly, and loved from spiritual affection, therefore they successively perish; for to see truths from their own light, is to see them from man's interior mind, which is called the spiritual mind, and this mind is opened by charity; and when it is opened, light and the affection of understanding truths flow in out of heaven from the Lord. Thence is enlightenment. The man who is in this enlightenment, acknowledges truths as soon as he reads or hears them; but not he whose spiritual mind is not opened, who is one that is not in the goods of charity, however he may be in the truths of doctrine.

Verse 6. But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate, signifies that they know this from their truths, and thence are not willing that works should be meritorious, because this is contrary to the merit and justice of the Lord. That "the works of the Nicolaitans" are meritorious works, it has been given to know from revelation. It is said, that they hate those works, because the church from the truths of its doctrine knows this, and thence does not will it; therefore it is said, "this thou hast." Yet all those make works meritorious who put the truths of faith in the first place, and the goods of charity in the second; but not those who put the goods of charity in the first place. The reason is, that genuine charity does not wish to merit, for it loves to do good, for it is in it and acts from it; and from good it looks to the Lord; and from truths it knows that all good is from Him; it therefore has an aversion to merit. Now because they who regard the truths of faith in the first place, cannot do any other works than such as are meritorious, and yet know, from their truths, that these are to be hated, therefore this follows after it was said, that if they do not hold charity in the first place, they do works which ought to be held in aversion. It is said that it is contrary to the merit and justice of the Lord; for they who place merit in works, ascribe justice to themselves, for they say justice is on their side because they have merited, when yet it is the greatest injustice, because the Lord alone has merit, and alone does good in them. That the Lord alone is justice is taught in Jeremiah: Behold, the days shall come, when I will raise up a just branch unto David, and this is His name which they shall call Him, Jehovah our justice (Jer. 23:5-6; 33:15-16).

Verse 7. He that hath an ear, let him hear what the Spirit saith unto the churches, signifies that he who understands, ought to obey what the Divine truth of the Word teaches those who will be of the New Church, which is the New Jerusalem. By "hearing" is signified both to perceive and to obey; because one attends that he may perceive and obey; that both these are signified by "hearing" is evident from common discourse, in which one speaks of hearing and of hearkening to anyone; the latter signifying to obey, and the former to perceive. That "hearing" has these two significations is from correspondence; for those are in the province of the ears in heaven, who are in perception and at the same time in obedience. As both these things are signified by "hearing" therefore the Lord so often said: He that hath an ear to hear let him hear (Matt. 11:15; 13:43; Mark 4:9, 23; 7:16; Luke 8:8; 14:35). And the same is likewise said to all the churches, as is evident from verses 11, 17, 29, of this chapter, and from verses 6, 13, and 22, of the following. But by the "Spirit" which speaks to the churches is signified the Divine truth of the Word; and by "the churches" the entire church in the Christian world. That by "the Spirit of God" which is also the Holy Spirit is meant the Divine truth proceeding from the Lord, may be seen in Doctrine of the New Jerusalem concerning the Lord (n. 51); and as the entire church is meant, it is not said, what the Spirit saith to the church, but "what the Spirit saith to the churches."

To him that overcometh, signifies he that fights against his evils and falsities, and is reformed. Now since in what is written to the seven churches is described the state of all in the Christian church who can receive the doctrine of the New Jerusalem, and live according to it, thus who by combats against evils and falsities can be reformed; therefore it is said to each, "He that overcometh" as here: To the church of Ephesus: to him that overcometh will I give to eat of the tree of life (Rev. 2:7). To the church in Smyrna; he that overcometh shall not be hurt of the second death (Rev. 2:11). To the church in Pergamos: to him that overcometh will I give to eat of the hidden manna (Rev. 2:17). To the church in Thyatira: to him that overcometh and keepeth My works unto the end I will give power over the nations (Rev. 2:26). To the church in Sardis; he that overcometh the same shall be clothed in white raiment (Rev. 3:5). To the church in Philadelphia; he that overcometh, I will make him a pillar in the temple of My God (Rev. 3:12). And to the church in Laodicea: to him that overcometh will I grant to sit with Me in My throne (Rev. 3:21). "He that overcometh" in these places signifies he who fights against evils and falsities, and thus is reformed.

I will give to eat of the tree of life, signifies appropriation of the good of love and charity from the Lord. "To eat" in the Word signifies to appropriate; and "the tree of life" signifies the Lord as to the good of love; therefore by "eating of the tree of life" is signified the appropriation of the good of love from the Lord. "To eat" signifies to appropriate, because as natural food when it is eaten is appropriated to the life of man's body, so spiritual food when it is received is appropriated to the life of his soul. "The tree of life" signifies the Lord as to the good of love, because nothing else is signified by the tree of life in the garden of Eden; also because man has celestial and spiritual life from the good of love and charity which is received from the Lord. "Tree" is mentioned in many places, and by it is meant the man of the church, and in the universal sense the church itself, and by its "fruit" the good of life; the reason is, that the Lord is "the tree of life," from whom comes all good with the man of the church, and in the church; but of this in its own place. It is said the good of love and charity, because the good of love is celestial good, which is that of love to the Lord, and the good of charity is spiritual good, which is that of love towards the neighbor. What and of what quality the one and the other good is will be told in what follows. Something may be seen concerning them in the work concerning Heaven and Hell (n. 13-19).

Which is in the midst of the paradise of God, signifies interiorly in the truths of wisdom and faith. "In the midst" signifies the inmost (n. 44, 383), here, the interior; "the paradise of God" signifies the truths of wisdom and faith; therefore "the tree of life, which is in the midst of the paradise of God," signifies the Lord with the good of love and charity interiorly in the truths of wisdom and faith; good is also within truths, for good is the esse of life, and truth is the existere of life thence derived, as is abundantly shown in The Angelic Wisdom concerning the Divine Love and Wisdom. That the paradise of God is the truth of wisdom and of faith, is evident from the signification of "garden" in the Word; "garden" there signifies wisdom and intelligence, because "trees" signify the men of the church, and their "fruits" the goods of life; nothing else is signified by "the garden of Eden," for by it is described the wisdom of Adam. [2] The like is meant by "the garden of God" in Ezekiel: In thy wisdom and intelligence Thou hadst made for thyself wealth; thou hast been in Eden the garden of God; every precious stone was thy covering (Ezek. 28:4, 13). This is concerning "Tyre," by which is signified the church as to the knowledges of truth and good, thus as to intelligence; therefore it is said, "In thy wisdom and intelligence thou hadst made for thyself wealth." By "the precious stones which were a covering" are signified the truths of intelligence. [3] In the same: Assyria is a cedar in Lebanon; the cedars in the garden of God did not hide it; nor was any tree in the garden of God equal to it in beauty. All the trees of Eden that were in the garden of God emulated it (Ezek. 31:3, 8-9). This is said of Egypt and Ashur, because by "Egypt" is signified science, and by "Assyria" rationality, by which comes intelligence; the like is signified by "cedar." But because by his rationality he came into the pride of his own intelligence, therefore it is said of him: To whom art thou thus like in glory and in greatness among the trees of Eden? Since thou shalt be brought down with the trees of Eden unto the lower earth; and thou shalt lie in the midst of the uncircumcised (Ezek. 31:18). "The uncircumcised" are they who are without the good of charity. [4] In Isaiah: Jehovah shall comfort Zion; and He shall make her wilderness into Eden, and her desert into the garden of Jehovah (Isa. 51:3). "Zion" there is the church; "the wilderness" and the "desert" are the defect and ignorance of truth; "Eden" and "the garden of God" are wisdom and intelligence. Wisdom and intelligence are also signified by "garden" in Isa. 58:11; 61:11; Jer. 31:12; Amos 9:14; Num. 24:6. [5] The man of the church is also like a garden as to intelligence, when he is in the good of love from the Lord, because the spiritual heat which vivifies him is love, and the spiritual light is intelligence therefrom. It is known that gardens in this world flourish by means of heat and light; it is the same in heaven. In heaven there appear paradisal gardens, with fruit trees according to their wisdom from the good of love from the Lord; and around those who are in intelligence and not in the good of love, there do not appear gardens, but grass; but around those who are in faith separated from charity, not even grass, but sand.

Verse 8. And unto the angel of the church of Smyrna write, signifies to those and concerning those, who are in goods as to life, but in falsities as to doctrine. That these are meant by "the church of Smyrna," is clear from the things written to it when understood in the spiritual sense.

These things saith the First and the Last, signifies the Lord, that He alone is God. That the Lord calls Himself "the First and the Last," also "the beginning and the End," and "Alpha and the Omega," and "He Who is, and Who was, and Who is to come," may be seen (chap. 1:4, 8, 11, 17); and what they signify above (n. 13, 29-31, 38, 57), where it is evident that by it is also meant, that He alone is God.

Who was dead and is alive, signifies that He is neglected in the church, and His Human is not acknowledged to be Divine, when yet as to that also He alone is life, and from Him alone is eternal life. That this is meant by these words, may be seen above (n. 58-60), where they are explained. Why these and the preceding things are said, is, because the primary falsity of those who are described by this church, is, that they do not acknowledge the Lord's Divine Human, and therefore do not approach Him.

Verse 9. I know thy works; that this signifies that the Lord sees all their interiors and exteriors at once, is evident from the things explained above (n. 76); here that He sees that they are in falsities, and yet as to life in goods, which they believe to be the goods of life, when yet they are not.

And affliction and poverty, signifies that they are in falsities and thence not in goods. "To know their affliction" signifies to see that they are in falsities, and "to know their poverty" signifies to see that they are not in goods, for in the Word, "affliction" is predicated of falsities (as above, n. 33); and "poverty" of the lack of goods; spiritual poverty is nothing else. "The poor and needy" are often mentioned in the Word, and in the spiritual sense by "poor" is meant one who is not in truths, and by "needy" one who is not in goods. These words are also added, "yet thou art rich," but in a parenthesis, and this because in some codices they are omitted.

And the blasphemy of them that say they are Jews, and are not, signifies the false assertion that the goods of love are with them, when yet they are not. "Blasphemy" here signifies a false assertion; by "Jews" are not signified Jews, but they who are in the good of love, and, abstractly, the goods of love; so by "the blasphemy of them which say they are Jews, and are not," is signified the false assertion that the goods of love are with them, when yet they are not. By "Jews" are meant they who are in the good of love, because in the Word by "Judah," in the supreme sense, is meant the Lord as to the Divine good of Divine love, and by "Israel" the Lord as to the Divine truth of Divine wisdom; hence by "Jews" are signified they who are in the good of love from the Lord, and by "Israel" they who are in Divine truths from the Lord. That these are meant by "Jews," may appear from many passages, which will be adduced below (n. 350); something may also be seen on this subject in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 51). 96-1 In the abstract sense the goods of love are meant by "Jews," because the spiritual sense is abstracted from persons, as may be seen above (n. 78, 79). He who does not know that by "Jews," in the Word, are meant those who are of the Lord's celestial church, who are they that are in love to Him, may fall into many mistakes when reading the Word in the prophets; but see below (n. 350).

But are the synagogue of Satan, signifies because they are in falsities as to doctrine. It is called "synagogue," because the Jews are mentioned, and as they taught in synagogues, by "synagogue" is signified doctrine; and because by "Satan" is meant the hell of those who are in falsities, therefore it is called "the synagogue of Satan." Hell is called "the Devil" and "Satan," and by the hell which is called "the Devil," are meant such there as are in evils, properly who are in the love of self; and by the hell which is called "Satan," are meant such there as are in falsities, properly who are in the pride of their own intelligence. The hells are called the "Devil" and "Satan," because all who are in them are called devils and satans. Hence then it may appear, that by their being "the synagogue of Satan," is signified that as to doctrine they are in falsities. [2] But as they who are in good as to life, and in falsities as to doctrine, are here treated of, and as such know no other than that they are in good, and that their falsities are truths, something shall be said respecting them. All the good of worship is formed by truths, and all truth is formed from good, therefore good without truth is not good, neither is truth, without good, truth; they appear indeed in external form to be so, but still they are not. The conjunction of good and truth is called the heavenly marriage; from this is the church with man, and it is heaven with him. If therefore there are falsities instead of truths with man, then he does the good of falsity, which is not good, for it is either pharisaical or meritorious, or innate natural good. [3] But examples will illustrate this. He who is in this falsity, that he believes he does good from himself, because he has the faculty of doing good; his good is not good, because he himself is in it, and not the Lord. He who is in this falsity, that he can do good which is in itself good, without a knowledge of what evil is in himself, thus without repentance, although he appears to do good, yet he does not do good, because without repentance he is in evil. He who is in this falsity, that good purifies him from evils, and does not know anything of the evils in which he is, he does no other good than spurious good, which is inwardly contaminated by his evils. He who is in this falsity, that there are many gods, and confirms himself in this, the good which he does is divided good, and divided good is not good. He who is in this falsity, that he believes the Divine in the Lord's Human is not like the soul in the body, cannot do good from Him, and good not from the Lord is not good, for it is contrary to these words of the Lord: Except one abide in Me and I in Him, he cannot bring forth any fruit; for without Me ye cannot do anything. Except one abide in Me, he is cast forth as a dried branch, and is cast into the fire and burned (John 15:4-6; and in many other passages). For good derives its quality from truths, and truths derive their esse from good. [4] Who does not know, that the church is not a church without doctrine; and doctrine must teach how a man shall think of God and from God; and how he shall act from God and with God; therefore doctrine must be from truths, to act according to which is called good; whence it follows, that to act according to falsities is not good. It is believed, that in the good which a man does, there is not anything from truths or falsities, when yet the quality of good is from no other source, for they cohere together like love and wisdom, and also like love and foolishness; it is the love of the wise which does good, but the love of the foolish does what is like good in externals, but totally unlike it in internals; therefore the good of the wise is like pure gold, but the good of the foolish is like gold covering over dung.

Verse 10. Fear none of those things which thou shalt suffer, signifies, despair not when ye are infested by evils and assaulted by falsities, since with those who are in goods as to life, and in falsities as to doctrine, it cannot be otherwise. This is plain from what now follows.

Behold, the devil shall cast some of you into prison, signifies that their good of life will be infested by evils which are from hell. That this is signified by "being cast into custody" or into "prison" by the devil, is, because by "the devil" is meant the hell where they are who are in evils, and thus, abstractly, the evil which is there and from thence (n. 97). To be cast "into custody" or "prison," is to be infested, because they who are infested by evils from hell are as if they were bound in prison, for they cannot think anything but evil, when yet they will good; hence there is combat and interior anxiety, from which they cannot be released, being scarcely otherwise than like persons who are in chains; the reason is, that their good is not good so far as it coheres with falsities, and so far as it coheres with falsities evil is in it; therefore this is what is infested. [2] But this infestation does not exist in the natural world, but in the spiritual world, thus after death. It has often been granted me to see their infestations. They lament, saying that they have done good, and wish to do good, and yet now they cannot, because of the evils which surround them. But still they are not all infested alike, but more severely according as they have confirmed themselves in falsities, therefore it is said "the devil shall cast some of you into prison." That the confirmation of what is false is hurtful, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 91-97). [3] In the Word, by "the bound" the like is signified as here by those "cast into prison," as in these places: I will give thee for a covenant of the people, to bring out the bound from the prison, and them that sit in darkness out of the prison house (Isa. 42:6-7; 49:8-9). Jehovah hath sent me to preach liberty to the captives, and to the bound (Isa. 61:1). By the blood of Thy covenant I will send forth the bound out of the pit (Zech. 9:11). God bringeth out those which are bound with fetters (Ps. 68:6). Let the groaning of the bound come before thee (Ps. 79:11). To hear the groaning of the bound, to open to the sons of death (Ps. 102:20). Jehovah who looseth the bound (Ps. 146:7). It is plain that by "the bound" in these places are not meant those who are bound in the world, but those who are bound by hell, thus by evils and falsities. Similar is the signification of these words of the Lord: I was in prison, and ye came not unto Me (Matt. 25:43). As the Lord "brings out of prison," or delivers from infestation, those who have been in good as to life, though in falsities as to doctrine, He says: "Fear none of those things which thou shalt suffer;" also, "Be thou faithful, and I will give thee a crown of life."

That ye may be tried, signifies by falsities fighting against them. The reason why this is signified is, because all spiritual temptation is a combat of the devil and the Lord, which shall have possession of man. The devil or hell brings out his falsities, and reproaches and condemns him; but the Lord brings out his truths, and withdraws him from falsities, and delivers him. It is this combat which appears to man as in himself, because it is from evil spirits who are with him, and is called temptation. That spiritual temptation is nothing else, I know from experience, because in my temptations I have seen the infernals who induced them, and have perceived the influx from the Lord, who liberated.

Footnotes

68-1 The original Latin has "opus" for "onus," evidently a misprint; in n. 144 we read "onus."

68-2 The original Latin omits "and thy works."

68-3 The original Latin omits, "of their works."

68-4 The original Latin omits, "as they speak."

71-1 The original Latin has "meum" ("my") for "novum" ("new").

96-1 The original Latin has "The Lord."