Apocalypse Explained: 1-50

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Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com

Apocalypse Explained

APOCALYPSE. CHAPTER 1. 1. The Revelation of Jesus Christ which God gave Him to show unto His servants the things which must quickly come to pass, and signified, sending by His angel, unto His servant John. 2. Who bare witness to the Word of God, and to the testimony of Jesus Christ, whatsoever things he saw. 3. Blessed is he that readeth, and they that hear, the words of the prophecy, and keep the things which are written therein; for the time is near. 4. John to the seven churches which are in Asia: Grace to you, and peace, from Him who is, and who was, and who is to come; and from the seven spirits which are in sight of His throne; 5. And from Jesus Christ, the faithful witness, the Firstborn from the dead, and the Prince of the kings of the earth. Unto Him that loveth us, and washeth us from our sins in His blood; 6. And hath made us kings and priests unto God and His Father: to Him be the glory and the might unto the ages of the ages. Amen. 7. Behold, He cometh with the clouds; and every eye shall see Him, and they who pierced Him; and all the tribes of the earth shall lament over Him. Even so; Amen. 8. I am the Alpha and the Omega, Beginning and End, saith the Lord, who is, and who was, and who is to come, the Almighty. 9. I, John, who also am your brother and partaker in the affliction and in the kingdom and patient expectation of Jesus Christ, was in the isle that is called Patmos, 1-1 for the Word of God, and for the testimony of Jesus Christ. 10. I was in the spirit on the Lord's day; and I heard behind me a great voice, as of a trumpet, 11. Saying, I am the Alpha and the Omega, the First and the Last; and what thou seest write in a book, and send to the churches which are in Asia; unto Ephesus, and Smyrna, and Pergamum, and Thyatira, and Sardis, and Philadelphia, and Laodicea. 12. And I turned to see the voice which spake with me. And having turned, I saw seven golden lampstands, 13. And in the midst of the seven lampstands one like unto the Son of man, clothed with a garment down to the foot, and girt about at the paps with a golden girdle. 14. And His head and hairs white as white wool, as snow: and His eyes as a flame of fire. 15. And His feet like unto burnished brass, as if glowing in a furnace; and His voice as the voice of many waters. 16. And having in His right hand seven stars; and out of His mouth a sharp two-edged sword going forth; and His face as the sun shineth in his power. 17. And when I saw Him I fell at His feet as dead. And He laid His right hand upon me, saying unto me, Fear not; I am the First and the Last; 18. And the Living One; and I became dead; and behold I am alive unto the ages of the ages, Amen: and I have the keys of hell and of death. 19. Write the things which thou sawest, and the things which are, and the things which are to be hereafter. 20. The mystery of the seven stars which thou sawest in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches; and the seven lampstands which thou sawest are the seven churches. Many have expounded this prophetical book called Revelation, but none of them understood the internal or spiritual sense of the Word. They have therefore applied the particular things in the book to the successive states of the church, which they have learned from histories; many things, moreover, they have applied to civil affairs. For this reason those expositions are for the most part conjectures, which can never appear in such light that they can be affirmed as truths. As soon, therefore, as they are read, they are put aside as speculations. The expositions of Revelation now extant are of this character, because, as has been said, their authors had no knowledge of the internal or spiritual sense of the Word. Yet, in fact, all things recorded in Revelation are written in a style similar to that of the Old Testament prophecies, and to the style, in general in which everything in the Word is written. The Word in the letter is natural, but in its bosom it is spiritual; and being such, it contains within it a sense that is not at all apparent in the letter. How the one sense differs from the other may be seen from what is said and shown in the small work on the White Horse and in the appendix there from the Arcana Coelestia.

From this it is evident that Revelation, equally with the Old Testament prophecies, can in no wise be understood, nor can anything therein be understood, unless the spiritual sense be known, and furthermore unless there be revelation from heaven, where the whole Word is understood according to that sense. That this is so the exposition itself that follows will establish.

In the following exposition many passages are cited from the Arcana Coelestia; be it known, therefore, that they are from that work.

EXPOSITION Verses 1-3. The revelation of Jesus Christ which God gave Him to show unto His servants the things which must quickly come to pass, and signified, sending by His angel, unto His servant John, who bare witness to the Word of God, and to the testimony of Jesus Christ, whatsoever things he saw. Blessed is he that readeth, and they that hear, the words of the prophecy, and keep the things which are written therein; for the time is near. 1. "The revelation of Jesus Christ," signifies predictions from the Lord respecting the last times of the church (n. 5); "which God gave Him to show unto His servants," signifies for those who are in truths from good (n. 6); "the things which must quickly come to pass," signifies which will certainly be (n. 7); "and signified, sending by His angel, unto His servant John," signifies which are revealed out of heaven to those who are in the good of love (n. 8, 9); 2. "who bare witness to the Word of God, and to the testimony of Jesus Christ," signifies to those who in heart acknowledge Divine truth, and the Divine of the Lord in His Human (n. 10); "whatsoever things he saw," signifies having their understanding enlightened (n. 11); 3. "Blessed," signifies those in whom is heaven (n. 12); "is he that readeth" signifies that they have perception (n. 13); "and they that hear the words of the prophecy," signifies that they live according to the doctrine of heaven (n. 14); "and keep the things which are written therein," signifies from the delight of the love of truth (n. 15); "for the time is near," signifies such an interior state (n. 16).

Verse 1. The revelation of Jesus Christ, signifies predictions from the Lord respecting the last times of the church. This is evident from the signification of "revelation," as being predictions; and since these are from the Lord alone, it is said, "the revelation of Jesus Christ." The revelation, or predictions, are respecting the last times of the church, since those times are especially treated of. It may be supposed that in Revelation the successive states of the church from beginning to end are treated of; these, however, are not there treated of, but only the state of heaven and of the church near the end, when the Last Judgment takes place, thus the last times. The successive states of the church were foretold by the Lord Himself in Matthew 24, 25; and also in Mark 13; yet what is there given is written in the Divine prophetic style, that is, by means of correspondences; consequently it is of such a character that it can only be revealed and made evident by the internal or spiritual sense. (It has therefore been granted me from the Lord to unfold these things in the Arcana Coelestia, at the beginning of chapters 26 to 40 of Genesis; which explanations may be seen in their order, in the following places: n. 3353-3356, 3486-3489, 3650-3655, 3751-3757, 3897-3901, 4056-4060, 4229-4231, 4332-4335, 4422-4424, 4635-4638, 4661-4664, 4807-4810, 4954-4959, 5063-5071.)

Which God gave Him, to show unto His servants, signifies for those who are in truths from good. This is evident from the signification of "gave Him to show the revelation," as being to declare predictions, that is to say, predictions for those; and from the signification of "His servants," as being, who are in truths from good. Such are meant by servants of God, because those who hearken to and obey God are called, in the Word, servants of God. Hearkening and obedience take place with those who are in truths from good, but not with those who are in truths alone, or in truths without good; for these have truths in the memory only, and not in the life; whereas those who are in truths from good have truths in the life, and those who have truths in the life do them from the heart, that is, from love. Be it known, that no truth ever enters into the life of man unless the man be in good, for good is of love, and love makes the whole man; man therefore receives into his life all truths that are in accord. This may be abundantly seen from the fact, that whatever a man loves he appropriates to himself; and everything else he casts from him, yea, holds it in aversion. By good is here meant the good of love to the Lord and the good of love towards the neighbor; for this good is the only spiritual good, and with this truths of faith are in accord.

Things which must quickly come to pass, signifies which will certainly be. This is evident from the signification of "things which must come to pass," as being things that must needs be; and from the signification of "quickly," as meaning what is certain and full (Arcana Coelestia, n. 5284, 6783). Those who look at all things in the Word according to the sense of the letter do not know otherwise than that "quickly" signifies quickly; thus here, that the things predicted in Revelation were to occur quickly; from which they are led to wonder that nevertheless so long a time has elapsed before the Last Judgment took place. But those who know the internal sense of the Word, do not understand "quickly," but certainly. They see that "quickly" means certainly, because quickly involves time, and time is proper to nature; thus quickly is a natural, not a spiritual expression; and in the Word, all natural expressions signify the spiritual things that correspond to them; for the Word in its bosom is spiritual, while in the letter it is natural. Thence it is that "quickly" signifies what is certain. (That time is proper to nature, and, in the spiritual world, corresponds to state of life, may be seen in the work on Heaven and Hell, in the chapter on Time in Heaven, n. 162-169.)

And signified, sending by His angel, to His servant John, signifies which are revealed out of heaven to those who are in the good of love. This is evident from the signification of "signified," as being the things in the sense of the letter that contain and thus signify those that are in the internal sense; for it is said, "the revelation which God gave to show, and signified;" and by the things that He signified are meant those that are in the sense of the letter, because all these signify, while the things that are signified are those that are contained in the internal sense. For all things in the Word are significative of spiritual things, which are in the internal sense. This is also evident from the signification of "sending by His angel," as meaning, which are revealed out of heaven; for "to send" is to reveal, and "by an angel" is out of heaven. "To send" is to reveal, because everything that is sent out of heaven is revelation; for that which is there is what is revealed; and this is the spiritual which relates to the church and its state; but with man this is changed into the natural, such as is expressed in the sense of the letter in Revelation and elsewhere in the Word. That which comes out of heaven can be presented to man in no other way; for the spiritual falls into its corresponding natural when it descends out of the spiritual world into the natural. This is why the prophetic Word in the sense of the letter is such as it is, and being such, is in its bosom spiritual and is Divine. By "angel" is meant "out of heaven," because that which an angel speaks is out of heaven; for when an angel communicates to man such things as pertain to heaven and the church, he does not speak as man speaks with man, who brings forth out of his memory what another has told him; but that which an angel speaks flows in continuously, not into his memory, but immediately into his understanding, and from that into words. From this it is that all things that the angels spoke to the prophets are Divine, and nothing at all from the angels. Whether it be said, that these revelations are out of heaven, or are from the Lord, it is the same; because the Divine of the Lord with the angels constitutes heaven, and nothing whatever from the angels' proprium [selfhood, or what is their own]. (But this may be better understood from what is said and shown in Heaven and Hell, n. 2-12, 254.) [2] The things revealed out of heaven are said to be for those who are in the good of love, because it is said, "sending by His angel to His servant John," and by "John" those who are in the good of love are represented and meant. For by the twelve apostles are represented and signified all in the church who are in truths from good; consequently, all truths from good, from which is the church; and by each of the apostles in particular something special; thus by "Peter" faith; by "James" charity; and by "John" the good of charity or the good of love. Because John represented this good, the revelation was made to him; for revelation out of heaven, such as this, can be made only to those who are in the good of charity or of love. Others, indeed, can hear the things that are from heaven, but they cannot perceive them. Only those who are in the good of love have spiritual perception. This is because they receive heavenly things not only with the hearing, but also with the love; and to receive with the love is to receive fully, since the things so received are loved; moreover, those who thus receive, see these things in their understanding, where the sensation of their internal sight is. That this is so has been proven to me by much experience. It might also be elucidated by much rational argument; but the subject cannot just now be amplified so far. It is here only necessary to say, that all names mentioned in the Word signify not persons but things; that "John," for instance, signifies such as are in the good of love, thus in the abstract the good of love itself. (That all names in the Word signify things may be seen in the Arcana Coelestia, n. 768, 1888, 4310, 4442, 10329. That the names of persons and places in the Word cannot enter heaven, but that they are changed into the things that they signify, n. 1876, 5225, 6516, 10216, 10282, 10432. How exquisite the internal sense of the Word is, even where mere names are mentioned, illustrated by examples, n. 1224, 1264, 1888. That the twelve disciples of the Lord represented, and thence signified, all things of faith and love in the complex, in like manner as the twelve tribes of Israel, n. 2129, 3354, 3488, 3858, 6397. That "Peter," "James," and "John" represented, and thence signified, faith, charity, and the good of charity, in their order, see preface to Genesis 18, and 22, and n. 3934, 8581, 10087.)

When one knows that all names in the Word signify things, and that the names of the twelve sons of Jacob, or of the twelve tribes, signify all truths and goods of the church in the complex; and in like manner, the names of the twelve disciples of the Lord; and that "Peter," "James," and "John" signify faith, charity, and the good of charity; he can see many arcana in the Word; as for example, why: The Lord gave the name Peter to Simon, and to James and John the name Boanerges, which means sons of thunder (Mark 3:16-17). For "Peter," like petra [rock], signifies the Lord as to truth from good, or faith from charity; and "sons of thunder" signify those who from affection, which is of love, receive the truths of heaven. (That "rock" signifies the Lord in respect to truth from good, or faith from charity, see Arcana Coelestia, n. 8581, 10580; in like manner the "stone of Israel," n. 6426; and that "thunders" signify Divine truths from heaven, n. 7573, 8914; and "lightning" the splendors thereof, n. 8813; whence thunders were also called "voices," n. 7573, 8914.) [2] I will here mention some arcana that may be seen by those who are aware that "Peter" signifies faith, and "John" the good of charity. First, why the Lord said to Peter: I also say unto thee, Thou art Peter, and upon this rock will I build My church; and I will give unto thee the keys of the kingdom of the heavens (Matt. 16:18-19). It appears from the letter, as if that power was given to Peter, when in fact no power was given to Peter; but it was so said to him because "Peter" signified truth from good, which is from the Lord; and truth from good, which is from the Lord, has all power, thus the Lord has all power from good through truth. (That this is so may be seen illustrated in the small work on The Last Judgment, n. 57.) A second arcanum that may be seen, when it is known that "Peter" signifies faith, is, why the Lord said to him, that: Before the cock crowed, he would deny Him thrice; which also came to pass (Matt. 26:34 seq.). By these words is signified, that in the last time of the church there would be no faith in the Lord, because no charity; for "cock-crowing," as well as "twilight," signifies the last time of the church (n. 10134); and "three" or "thrice," signifies what is complete to the end (n. 2788, 4495, 5159, 9198, 10127. That the end of the church is when there is no faith, because no charity, see in the small work on The Last Judgment n. 33-39, seq.). [3] A third arcanum that may be seen is what is signified by the following words concerning Peter and John: Jesus saith to Peter, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith to him again a second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, thou knowest that I love Thee. He saith unto him, Tend My sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou Me? Peter was grieved because He said unto him the third time, Lovest thou Me? And he saith unto Him, Lord, thou knowest all things; thou knowest that I love Thee. Jesus saith unto him, Feed My sheep. Verily, verily, I say unto thee, when thou wast younger, thou girdest thyself, and walkedst whither thou wouldest; but when thou shall be old, thou shalt stretch forth thy hands, and another shall gird thee, and bear thee whither thou wouldest not. And when He had thus spoken, He saith unto him, Follow Me. Peter, turning about, seeth the disciple whom Jesus loved, following, and he saith, Lord, What shall this one [do]? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou Me (John 21:15-22). What these things signify no one can know unless he knows the internal sense, and knows that "Peter" signifies faith, and "John" the good of charity, thus that "Peter" signifies those in the church who are in faith, and "John" those who are in the good of charity. That Jesus said to Peter three times, "Lovest thou Me?" and that Peter said three times. "Thou knowest that I love Thee," and that Jesus then said, "Feed My lambs," and "Feed My sheep," signifies that those who are in faith from love, ought to instruct those who are in the good of love to the Lord, and in the good of charity towards the neighbor; for those who are in faith from love are also in truths, and those who from this are in truths, instruct concerning good, and lead to good; for all spiritual good that a man has, is gained and implanted by truths. (That "lambs" signify those who are in the good of innocence and of love to the Lord, may be seen in Arcana Coelestia, n. 3994, 10132; that "sheep" signify those who are in the good of charity towards the neighbor, n. 4169, 4809; and that "to feed" is to instruct, n. 5201, 6078.) [4] Faith, as it was to be in the first period of the church and as it was to be in the last, is then described by the Lord. The first period of the church is meant by "when thou wast younger," and its last by "when thou shalt be old." That when Peter "was younger he girded himself and walked whither he would," signifies that in the first period of the church men would imbibe truths from the good of charity and would act from freedom; for to act from freedom is to act from the affection of truth from good. "When thou shalt be old thou shalt stretch forth thy hands, and another shall gird thee and lead thee whither thou wouldest not," signifies that in the last period of the church they would no longer imbibe truths from the good of charity, thus would not know them in any other way than as declared by another; and thus would be in a servile state; for a servile state ensues when good does not lead. (That "garments" signify truths, see Arcana Coelestia, n. 1073, 2576, 5319, 5954, 9212, 9216, 9952, 10536; and that therefore to "gird oneself" denotes to imbibe and perceive truths, n. 9952. That to "walk" is to act and live; to act from freedom is to act from love or affection, since what a man loves that he does freely, n. 2870, 3158, 8987, 8990, 9585, 9591. That every church begins from charity, but that in process of time it turns aside to faith, and at length to faith alone, n. 1834, 1835, 2231, 4683, 8094.) [5] Since, in the last period of the church, faith becomes such that it rejects the good of charity, saying that faith alone constitutes the church and is saving, and not the good of life which is charity, Jesus said to Peter, by whom such faith is here meant, "Follow Me; and Peter, turning about, seeth the disciple whom Jesus loved, following; and he saith, Lord, what shall this one [do]?" By this is signified that faith, in the last period of the church, would turn itself away from the Lord; for it is said of Peter, by whom such faith is signified, that "turning about, he saw;" also that he said of the disciple whom Jesus loved, or of John, by whom is signified the good of charity, "what shall this one [do]?" that is, that he is not anything. But Jesus said to him, "If I will that he tarry till I come, what is that to thee? Follow thou Me." By this is signified that the good of charity will follow the Lord, and will acknowledge Him, even to the last period of the old church, and the first of the new. (That the last period of the old church is called "the consummation of the age," and the beginning of the new church "the coming of the Lord," see Arcana Coelestia, n. 4535, 10622.) A fourth arcanum that may be seen is, why the Lord loved John above the rest of the disciples, and consequently why John lay on the breast or in the bosom of the Lord (John 13:23; 21:20); namely, because the good of love was what the Lord saw when He beheld John, who represented and signified that good; since it is that good that constitutes heaven and the church (see the work on Heaven and Hell, n. 13-19). A fifth arcanum is manifest when it is known that John represented the good of love, namely, what is signified by the words of the Lord from the cross to the mother Mary and to John: When Jesus therefore seeth His mother, and the disciple standing by whom He loved, He saith unto His mother, Woman, behold thy son. Then He saith to the disciple, Behold thy mother. And from that hour the disciple took her unto his own home (John 19:26, 27). By "mother" and by "woman" is here meant the church, and by "John" the good of charity; and by the things here said, that the church will be where the good of charity is. (That by "woman," in the Word, is meant the church, may be seen in Arcana Coelestia, n. 252-253, 749, 770, 3160, 6014, 7337, 8994; that the like is signified by "mother," n. 289, 2691, 2717, 3703, 4257, 5581, 8897, 10490. That to "take her unto his own home" is that these should dwell together, is evident.) From this it can now be seen how great arcana lie concealed in the Word, which are laid open to those only who know its internal or spiritual sense. Apart from that sense it cannot be known, moreover, what is signified when it is said: That the apostles shall sit upon twelve thrones, and shall judge the twelve tribes of Israel (Matt. 19:28; Luke 22:30). By "apostles" here are meant not apostles, but all truths from good, which are from the Lord; thus by these words is signified that the Lord alone will judge all from truths that are from good, thus that everyone will be judged according to those truths.

10.

Verse 2. Who bare witness to the Word of God, and to the testimony of Jesus Christ, signifies to those who in heart acknowledge Divine truth, and the Divine of the Lord in His Human. This is evident from the signification of "hearing witness," as meaning to acknowledge in heart (of which hereafter), and from the signification of "the Word," or speech of God, as meaning Divine truth (see AC, n. 4692, 5075, 9987); and from the signification of "[the testimony of] Jesus Christ," as meaning the acknowledgment of the Lord's Divine in His Human. This is signified by "the testimony of Jesus Christ," because "to testify" signifies to acknowledge in heart, and to acknowledge Jesus Christ in heart is to acknowledge the Divine in His Human; for he that acknowledges the Lord, and does not at the same time acknowledge the Divine in His Human, does not acknowledge the Lord; since His Divine is in His Human, and not out of it; for the Divine is in Its Human as the soul is in the body, consequently to think of the Lord's Human, and not at the same time of His Divine, is like thinking of a man abstractly from his soul or life, which is not thinking of a man. [2] That the Lord's Divine is in His Human, and that together they are one person, the doctrine received throughout the Christian world teaches; which teaching is as follows: "Although Christ is God and Man, yet they are not two, but one Christ; one, but not by a change of the Divine into the Human, but the Divine took the Human to Itself. Altogether one, not by confusion of the two natures, but by unity of person; for as soul and body make one man, so God and Man are one Christ" (Athanasian Creed). From this it is manifest, moreover, that those who separate the Divine into three persons, when they think of the Lord as a second person, ought to think of both together, the Human and the Divine; for it is said that they are a single person, and that they are one, as soul and body are. Therefore those that think otherwise do not think of the Lord; and those that do not think of the Lord in that way are unable to think of the Divine that is called the Father's, for the Lord saith: I am the way, the truth, and the life; no one cometh unto the Father but through Me (John 14:6). Since this acknowledgment is signified by the "testimony of Jesus Christ," it is said that: The testimony of Jesus is the spirit of prophecy (Rev. 19:10). "The spirit of prophecy" is the life and soul of doctrine (that "spirit" in the internal sense of the Word, signifies life or soul, may be seen Arcana Coelestia n. 5222, 9281, 9818; and that "prophecy" signifies doctrine, n. 2534, 7269); and the acknowledgment of the Lord is the very life or soul of all doctrine in the church. But of this more will be said in what follows. [3] To "bear witness" is to acknowledge in heart, because spiritual things are treated of; and no one can bear witness respecting spiritual things except from the heart, because from no other source does he perceive that they are so. To bear witness of things that have existence in the world is to bear witness from knowledge, or from memory and thought, because the man has so seen or heard; but it is otherwise with things spiritual, for these fill the whole life and constitute it. The spirit of man, in which his life primarily resides, is nothing else than his will or his love, and his understanding and faith therefrom, and "heart" in the Word signifies the will and love, and understanding and faith therefrom. From this it is evident whence it is that by "bearing witness" in the spiritual sense, is meant to acknowledge in heart. Since by the "heart" is signified the good of love, and this alone is what acknowledges Divine truth, and the Divine of the Lord in His Human, and since that good is signified by "John," it is also said by John that he "bears witness to the Word of God and to the testimony of Jesus Christ." So also in another place: And he that hath seen hath borne witness, and his witness is true; and he knoweth that he saith true, that ye may believe (John 19:35); and in another place: This is the disciple that beareth witness of these things, and wrote these things; and we know that his witness is true (John 21:24).

11.

Whatsoever things he saw signifies their understanding enlightened. This is evident from the signification of "seeing," as being to understand (see Arcana Coelestia, n. 2150, 2325, 2807, 3764, 3863, 3869, 4403-4421, 10705); here, to understand from enlightenment, because the things of the church and of heaven are treated of, which are not understood and perceived except from enlightenment; for things of the church and of heaven, which are called spiritual things, do not enter into man's understanding, except by means of the light of heaven, and the light of heaven enlightens the understanding. For this reason the Word, in which are contained the things of the church and of heaven, cannot be understood except by one who is enlightened, and those only are enlightened who are in the affection of truth from good, thus who are in love to the Lord and in charity towards the neighbor. This good is spiritual good, with which and from which is the light of heaven, which enlightens.

12.

Verse 3. Blessed, signifies those in whom is heaven. This is evident from the signification of "the blessed," as meaning those who are happy to eternity, thus in whom is heaven. Blessedness that is not eternal is indeed called blessedness, yet comparatively it is not, for it passes away, and that which passes away, in comparison with that which does not pass away, is as nothing. It is said, "in whom is heaven," because heaven is in man; the heaven that is outside of man flows into the heaven that is within him, and is received so far as there is correspondence. (That heaven is in man, and that the internal of a man who is in heavenly love is heaven in the least form, corresponding to the greatest, may be seen in the work on Heaven and Hell, n. 51-58; and that he who has heaven in himself comes into heaven may be seen in New Jerusalem and Its Heavenly Doctrine, n. 232-236.)

13.

Is he that readeth, signifies that they have perception. This is evident from the signification of "reading" the Word, as being to understand from enlightenment, thus to perceive, since to "read" signifies the like as to "see," because he who reads, sees, and to "see" signifies to perceive from enlightenment, as was shown just above (n. 11).

14.

And they that hear the words of the prophecy, signifies that they live according to the doctrine of heaven. This is evident from the signification of "hearing," as being to perceive and obey (see Arcana Coelestia, n. 2542, 3869, 4653, 5017, 7216, 8361, 8990, 9311, 9397, 10061); thus also to live according to that doctrine; for those who perceive and obey the doctrine of heaven live according to it; and from the signification of "the words of the prophecy," as being the truths that pertain to the doctrine of heaven; for "words" are truths (n. 4692, 5075); and "prophecy" is doctrine (n. 2534, 7269); here it is the doctrine of heaven, since it is prophecy belonging to the Word, and the Word is from heaven. To "hear" is to obey and to live, because with celestial angels the things that are heard enter into the life; but as this is a thing unknown, I would like to explain it briefly. There are two senses given to man which serve as means of receiving the things whereby the rational is formed, and also the things by which man is reformed; these are the sense of sight and the sense of hearing; the other senses are for other uses. The things that enter by the sense of sight enter into man's understanding and enlighten it, for which reason by "sight" is signified the understanding enlightened, for the understanding corresponds to the sight of the eye, as the light of heaven corresponds to the light of the world. The things, however, that enter by the sense of hearing enter both into the understanding and into the will, and for this reason by "the hearing" is signified perception and obedience. Consequently, in human language, to "hear" anyone, and to "give ear to" anyone, also to "listen to," and "hearken to," are common expressions; and by "hearing anyone" is meant to perceive, and by "giving ear to," as also by "listening to" is meant to obey; while "hearkening to" means either perceiving or obeying. These expressions flowed down into human language out of the spiritual world, where man's spirit is. Their origin in the spiritual world shall also be explained. [2] Those there who are in the province of the ear are obediences from perception. (That all who are in the spiritual world are in some province that is named from the members, organs, or viscera of man, because they correspond thereto, may be seen in the work on Heaven and Hell, n. 87-102.) Moreover, the province of the ear is in the axis of heaven; into it, therefore, or into those who are there, the whole spiritual world flows in, with the perception that "thus must it be done;" for this is the reigning perception in heaven; from this it is that those who are in that province are obediences from perception. That the things that enter by hearing enter immediately through the understanding into the will, may be further illustrated by the way in which angels of the celestial kingdom, who are most wise, are instructed. These angels receive all their wisdom by hearing, and not by sight; for whatsoever they hear about Divine things, they receive in the will from veneration and love, and make it of their life; and because they receive these things not first in the memory, but immediately in the life, they do not speak about matters of faith, but when these are mentioned by others, they answer, "Yea, yea," or "Nay, nay," according to the Lord's words in Matthew 5:37. From this it is evident that hearing is given to man chiefly for the reception of wisdom, and sight for the reception of intelligence. Wisdom is to perceive, to will, and to do; and intelligence is to know and to perceive. (That the celestial angels imbibe wisdom by hearing, not by sight, may be seen in the work on Heaven and Hell, n. 270, 271; and more concerning those angels, n. 20-28.)

15.

And keep the things which are written therein, signifies from the love of truth. This is evident from the signification of "observing" and "keeping," as being to perceive, to will, and to do according thereto, here according to the doctrine of heaven; and from the signification of "the things which are written therein," as being, from the love of truth, or from the delight of that love; for what is done from love is done from delight; delight is from no other source. This is signified by "the things which are written therein," because the things contained in the doctrine of heaven are written on the heart, and thus on the life, of those here described; and things written on the heart and life are written on the love; for "heart" in the Word signifies love (Arcana Coelestia, n. 7542, 9050, 10336). The love of truth is meant, because these things are said of the doctrine of heaven, and the doctrine of heaven is from truths. In the Word frequent mention is made of observing and keeping the precepts, the commandments, the words, and the law: and by observing and keeping is there signified to understand, to will, and to do, as in Matthew: Teaching them to observe all things whatsoever I commanded you (Matt. 28:20); in Luke: Blessed are they that hear the Word of God and keep it (Luke 11:28); in John: Verily, verily, I say unto you, if anyone keep My word he shall never see death (John 8:51); in the same: If any one love Me he will keep My word: He that loveth Me not, keepeth not My words (John 14:15, 23-24); and in the same: If ye keep My commandments ye shall abide in My love. Ye are My friends if ye do the things which I command you (John 15:10, 14). To do is to will, and to will is to do; because in deeds the will is everything.

16.

For the time is near, signifies such an interior state. This is evident from the signification of "time," as meaning state (see the work on Heaven and Hell, n. 162-169, where Time in Heaven is treated of); and from the signification of "near," as being the internal; thus here, because it refers to state, the interior state such as is described above is meant. By state is meant a state of affection and of thought therefrom. He who reads this, and knows nothing of the internal sense, supposes that by "the time being near" is meant that the time was near when the things contained in Revelation would be fulfilled. But that this is not meant can be seen from the fact that seventeen centuries elapsed before they were fulfilled. But because the Word in the letter is natural and within is spiritual, it is said that "the time is near," in order that in heaven the interior state might be understood; for if the expression "the interior state," which is the spiritual sense, had here been used, it would not have been understood by the angels; for they perceive all things of the Word according to correspondences. "Near" signifies interior, because distances in heaven are entirely in accord with the differences of the good of love; for which reason those who are in kindred good are also near one another; and it is from this that on earth kinships are called near relationships [propinquitates], because they relate to spiritual affinities, which in heaven are really such. In heaven this is so because the good of love conjoins, and the more interior the good, the nearer is the conjunction. From this it is, that heaven is nearer to man, the more interiorly he is in the good of love; and the origin of this is that the Lord is nearer to an angel, to a spirit, and to man, the more interiorly they love Him. To love Him interiorly is to love His precepts interiorly; that is, to perceive, to will, and to do them from the delight of love. It is from this that "nearness," in the Word, signifies presence and conjunction (as may be seen in Arcana Coelestia, n. 5911, 9378, 9997, 10001). This nearness is thus described in John: Jesus said, He that loveth Me keepeth My word, and My Father will love him, and We will come unto him, and make Our abode with him (John 14:23); and in the same: Ye know the Comforter, the Spirit of truth; for He abideth with you, and shall be in you (John 14:17); "the Comforter, the Spirit of truth" is Divine truth going forth from the Lord; therefore it is said, "He shall be in you."

17.

These approximate or general explanations of the preceding words, not being presented in a continuous series, will appear disconnected; and this must be the case when each word or phrase is expounded separately, and the internal sense is immediately joined to the literal sense, which is diverse from it, and each is viewed by itself. But nevertheless, with angels, who are in the internal sense, this is not so. They do not see the sense of the letter, nor do they know anything about it; they see only the internal sense; and because they see this in the light of heaven, they see it in such a series and connection, and also in such abundance and thence in such wisdom, as cannot be expressed and described in human words. The ideas of angels, which are spiritual, also conjoin all things in a wonderful manner, and comprehend more than man can include or express in his ideas, which are natural, even as to a thousandth part thereof.

18.

Verses 4-6. John to the seven churches which are in Asia: Grace to you, and peace, from Him who is, and who was, and who is to come; and from the seven spirits which are in sight of His throne; and from Jesus Christ the faithful witness, the Firstborn of the dead, and the Prince of the kings of the earth. Unto Him that loveth us, and washeth us from our sins in His blood; and hath made us kings and priests unto God and His Father; to Him be the glory and the might unto the ages of the ages. Amen. 4. "John," signifies the Lord in respect to doctrine (n. 19); "to the seven churches," signifies to all who are in truths from good, or in faith from charity (n. 20); "in Asia," signifies those who are in the light of intelligence (n. 21); "Grace to you, and peace," signifies the delight of truth and good (n. 22); "from Him who is, and who was, and who is to come," signifies from Him who is the All in all things of heaven and of the church from eternity to eternity (n. 23); "and from the seven spirits," signifies the Divine in heaven (n. 24); "which are in sight of His throne," signifies presence and providence (n. 25). 5. "And from Jesus Christ," signifies from the Lord in respect to the Divine Human (n. 26); "the faithful witness," signifies from whom is all truth in heaven (n. 27); "the Firstborn from the dead," signifies from whom is all good in heaven (n. 28); "and the Prince of the kings of the earth," signifies from whom is all truth from good in the church (n. 29); "Unto Him that loveth us, and washeth us from our sins in His blood," signifies His love, and regeneration from Him through truths that are from Him (n. 30). 6. "And hath made us kings and priests," signifies that from Him we are in His spiritual and celestial kingdom (n. 31); "unto God and His Father," signifies by Divine truth and Divine good (n. 32); "to Him be the glory and the might unto the ages of the ages," signifies that these things are from Him alone to eternity (n. 33); "Amen," signifies Divine confirmation (n. 34).

19.

Verse 4. John signifies the Lord in respect to doctrine. This is evident from the representation of "John," as being the good of love (of which above, n. 8). Because he represents the good of love, he also in the highest sense represents the Lord, since all the good of love is from the Lord. Man, spirit, and angel, are only recipients, and they who are recipients are said to signify that which is from the Lord. It is similar with many others in the Word, as with Abraham, Isaac, Jacob, David, Elijah, Elisha, John the Baptist, Peter, and the other apostles; each one of whom signifies some good or truth of heaven and the church, yet all of them, in the highest sense, signify the Lord. For instance, "David," in the internal sense, signifies Divine truth in the spiritual kingdom, which is called the royalty of the Lord; for this reason, David in the highest sense signifies the Lord in respect to that truth and in respect to royalty; on which account it is said of David in the Word, that he is to come and reign over the sons of Israel (Ezek. 37:24, 25; Hosea 3:5). In like manner Elijah and Elisha, who, because in the internal sense they signify the Word, in the highest sense signify the Lord, from whom the Word is. (That "Elijah" and "Elisha" signify the Word, thus the Lord in respect to the Word, see Arcana Coelestia, n. 2762, 5247; likewise "John the Baptist," who is therefore called "Elijah," n. 7643, 9372. That "Peter" signifies faith, and therefore the Lord in respect to faith, because faith is from the Lord, see above, n. 9.) From this it can be seen why "John" signifies the Lord. He signifies the Lord in respect to doctrine because it is said, "John to the seven churches," and by "the seven churches," in the internal sense, are meant all who are in truths from good, or in faith from charity; for it is these that constitute the church; and doctrine is what teaches these truths. From this it is that as the Lord is the Word, so is He also the doctrine of the church, for all doctrine is from the Word. (That the Lord is the doctrine of the church, because all truth that is of doctrine is from the Word, thus from the Lord, see Arcana Coelestia, n. 2531, 2859, 3712.)

20.

To the seven churches, signifies to all who are in truths from good or in faith from charity. This is evident from the signification of "seven," as being all [persons]. For "seven," in the Word, signifies the beginning and end, thus an entire period and a full state, in like manner as a "week" (Arcana Coelestia, n. 728, 6508, 9228); and because "seven" signifies what is full, it also signifies all, since all constitutes what is full, for fullness, as regards those that constitute a society (here, the church), means all; therefore when magnitude is treated of in the Word, "seven" signifies what is full; but when multitude is treated of, "seven" signifies all. "Three" also in the Word signifies what is full and all (as may be seen in Arcana Coelestia n. 2788, 4495, 7715); but "seven" is used in the Word where anything holy is treated of, and "three" in all other cases (Arcana Coelestia n. 10127); therefore "seven" is here used, because truths from good, which are the holy things of the church, are treated of. It is also evident from the signification of "churches" as being those who are in truths from good, or in faith from charity. These are meant by "churches," because such truths constitute the church with everyone; for those who are not in truths from good, though born within the church, yet are not of the church, because there is no church in them. From this it is that the Lord's church consists of all those, wheresoever they are, who are a church, that is, who are in truths from good. (That the church, like heaven, is in man, and not outside of him, consequently that man who is in truths from good is a church, see Arcana Coelestia, n. 3884; and in the work on Heaven and Hell, n. 53, 54, 57.) It is also said, who are in faith from charity, since this is similar; for truth is of faith, and good is of charity; for in fact, everything that man believes is called truth, and everything that man loves is called good. (That every truth is from good, and that everything of faith is from charity, see in The small work, The New Jerusalem and Its Heavenly Doctrine, n. 84-107, 108-122; and The Last Judgment n. 33-39; also Heaven and Hell, n. 364, 424, 482, 526.) He who knows nothing of the internal sense of the Word, when he reads these things believes no otherwise than that by "seven churches" are meant the seven churches afterwards named (verse 11); whereas churches are not meant, but all who are of the church; because this is the spiritual sense of the Word.

21.

In Asia, signifies those who are in the light of intelligence. This can be seen by a spiritual idea only, such as angels have, concerning the regions of this earth. When Asia is named, angels perceive the south; when Europe is named, the north; and when Africa, the east; and as by the "south" is signified the clear light of intelligence, so that light is signified by "Asia." This perception has been granted also to me, as often as I have been in the spiritual idea and have thought of Asia. Such is the spiritual idea of Asia, because the church was there in ancient times, and then extended over many regions there; therefore, those who are in heaven from that country are in the light of intelligence. For this reason, when Asia is thought of, a light like that which is in the south of heaven flows in. (That in ancient times, and also in the most ancient, the church was in Asia, extending through many kingdoms there, see the quotations from the Arcana Coelestia in the little work on The New Jerusalem and Its Heavenly Doctrine, n. 247; and that the "south" signifies the light of intelligence, see in the work on Heaven and Hell, n. 141-153, where the Four Quarters in Heaven are treated of.) By "Asia," however, the inhabitants of Asia are not here meant, but all, wheresoever they are, who are in the spiritual light of intelligence, or, what is the same, who are in truths from good; for those who are in truths from good are in the spiritual light of intelligence; and all such constitute the Lord's church. (That the Lord's church exists also among the Gentiles, although specifically where the Lord is known and the Word is read, see in the work on Heaven and Hell, n. 318-328; and on The New Jerusalem and Its Heavenly Doctrine, n. 244, 246.)

22.

Grace to you and peace, signifies the delight of truth and good. This is evident from the signification of "grace" as being the delight of truth (about which more presently); and from the signification of "peace," as being the delight of the good of innocence and love (on which see in the work on Heaven and Hell, where the State of Peace in Heaven is treated of, n. 284-290). "Grace" means the delight of truth, because there are two things that proceed from the Lord, united in their origin, but separated with those that receive them. For there are those that receive more the Divine truth than the Divine good, and those that receive more the Divine good than the Divine truth. Those that receive more the Divine truth than the Divine good are in the Lord's spiritual kingdom, and are therefore called spiritual; but those that receive more the Divine good than the Divine truth are in the Lord's celestial kingdom, and are therefore called celestial (On these two kingdoms in heaven and in the church, see in the work on Heaven and Hell, n. 20-28.) To those in the spiritual kingdom it is granted by the Lord to be in the affection of truth for the sake of truth; and this Divine is what is called grace; so far, therefore, as anyone is in that affection is he in the Lord's Divine grace; nor is there any other Divine grace with man, spirit, or angel, than to be affected by truth, because it is truth, since in that affection there is heaven and blessedness for them (see in The New Jerusalem and Its Heavenly Doctrine, n. 232, 236, 238; and Heaven and Hell, n. 395-414). Whether we say the affection of truth or the delight of truth it is the same; for there is no affection without delight. [2] This in particular is what is meant by "grace" in the Word; as in John: And the Word became flesh, and dwelt in us, and we beheld His glory, a glory as of the only-begotten from the Father, full of grace and truth, of His fullness we all received, and grace for grace. For the law was given through Moses; grace and truth came through Jesus Christ (John 1:14, 16-17). It is said "grace and truth," because grace is the affection and the delight of truth. And in Luke, after the Lord had explained in the synagogue the prophesy of Isaiah respecting Himself, that is, the Divine truth, it is said: All wondered at the words of grace proceeding out of His mouth (Luke 4:22). the Divine truths that the Lord spoke are called "words of grace proceeding out of His mouth," because they are acceptable, grateful, and delightful. In general, Divine grace is all that is given from the Lord; and as all that is so given has relation to faith and love, and faith is the affection of truth from good, this is meant in particular by Divine grace: for to be gifted with faith and love, or with the affection of truth from good, is to be gifted with heaven, thus with eternal blessedness.

23.

From Him who is, and who was, and who is to come, signifies from Him who is the All in all things of heaven and of the church from eternity to eternity. This is evident from the signification of "who is, and who was, and who is to come," as being from eternity to eternity, also the All in all things of heaven and of the church. From eternity to eternity is meant, because all times in the Word signify not times but states of life (as may be seen from what is said and shown concerning Time in Heaven, in the work on Heaven and Hell, n. 162-169); and as all times signify states of life, so in reference to the Lord they signify infinite state, and infinite state as to time is eternity. That all times are comprised in "who is, and who was, and who is to come," is evident. Of eternity, which is of the Lord alone, many things might be said; but such things are not understood by the natural man, whose thoughts are chiefly based on time, space, and matter, while, nevertheless, eternity, in itself, does not include such things. If, indeed, man could think of eternity as the angels of heaven do, he might arrive at some idea of it, and thus might comprehend what from eternity is, which is signified by "who was;" also what the Divine foresight is, that it is in the most particular things from eternity; and what Divine Providence is, that it is in the most particular things to eternity; consequently, that whatsoever proceeds from the Lord is from eternity to eternity; and unless it were so heaven and the universe would not subsist. But there is no time to go further into this arcanum as yet (something may be seen respecting it in the work on Heaven and Hell, n. 167); only let it be known, that the like is meant by "Jehovah" as by "who is, who was, and who is to come," since "Is," which is the meaning of Jehovah, involves what precedes, that is, "who was," and also what is future, that is, "who is to come," and thus signifies from eternity to eternity. [2] That "Is," signifies from eternity is also known in the Christian world from the Psalm of David, where it is said: I will declare of the decree; Jehovah said unto me; thou art My son; this day have I begotten thee (Ps. 2:7); it is known that these things are said of the Lord, and that by "today" is meant from eternity. (That by "tomorrow," also in the Word, where the Lord is treated of, is signified to eternity, see Arcana Coelestia, n. 3998.) That the words "who is," "who was," and "who is to come," signify also the All in all things of heaven and the church is because they signify eternity; and in heaven eternity can be expressed by no other word than Divine, for the reason that what is infinite cannot fall into the angelic idea, and still less into a human idea; and eternity is infinite Existere from infinite Esse; but only this enters the idea, that eternity, which is the Divine in respect to Existere, is the All in all things of heaven and of the church. For the whole heaven is heaven not from the angels' proprium [selfhood, or what is their own], but from the Divine of the Lord; nor is the church the church from the proprium of men, but from the Divine of the Lord; for all the good of love and the truth of faith are from the Lord, and it is the good of love and the truth of faith that make heaven and the church. Angels and men are only recipients, and so far as they receive, heaven and the church are in them. (These things may be seen illustrated by many things in the work on Heaven and Hell, n. 7-12, where it is shown that the Divine of the Lord makes heaven, and that the Divine that makes heaven is the Divine Human, which is the Divine Existere from the Divine Esse, n. 78-86.)

24.

And from the seven spirits, signifies the Divine in heaven. This is evident from the signification of "seven," as being what is full, and therefore all, and from its being predicated of the holy Divine things that proceed from the Lord (see above, n. 20); also from the signification of "spirits," as being those of whom heaven consists; for all these are called "spirits of God," since the Spirit of God is the Divine proceeding, or Divine truth united to Divine good in heaven and the church (Arcana Coelestia n. 9818); and the Divine proceeding or Divine truth united to Divine good, forms and creates the angel, and thus makes him [what he is] according to quality and quantity of reception (see the work on Heaven and Hell, n. 7-12). From this it is evident that by "the seven spirits" (of which more below), are not meant seven spirits, but all who are in heaven; as by the "seven churches" are not meant seven churches, but all who are in truths from good, or who are of the church (see above, n. 20). When this is understood, an arcanum is opened, namely, the meaning of "Jehovah God" in the Word; which is, that by "Jehovah" is meant the Divine Esse, and by "God" the Divine Existere in heaven. The Divine that is meant by "God" is the Divine Existere in heaven, because the Divine in heaven is in many; therefore in the Hebrew language, God is called "Elohim," in the plural; for the same reason angels are called gods, not that they are gods, but because the Divine of the Lord that is in them is meant by "God." (That in the Word the Lord is called Jehovah from Esse or Essence, and God from Existere or Existence, see Arcana Coelestia, n. 300, 3910, 6905; also that the Divine Esse is Divine good, and that the Divine Existere is Divine truth, n. 3061, 6280, 6880, 6905, 10579; and in general, that good is esse, and truth is existere therefrom, n. 5002. That angels are called gods from the reception of Divine truth proceeding from the Divine good of the Lord, n. 4295, 4402, 7268, 7873, 8301, 8192; and that Divine truth united to Divine good in heaven, is called, in one phrase, Divine truth, see in the work on Heaven and Hell, n. 13, 133, 140.)

25.

Which are in sight of His throne, signifies presence and providence. This is evident from the signification of "sight," as being, when predicated of the Divine, presence, and providence therefrom (of which more in what follows); and from the signification of "throne of God," as being Divine truth proceeding from the Lord, thus heaven, because it is its receptacle (concerning which see Arcana Coelestia, n. 5313, 6397). "Look" means presence, because by look or sight the understanding and thence thought are signified; and in the understanding everything that is thought stands forth as present. For this reason, those in the spiritual world with whom another desires to speak appear present provided the person had formed any idea of them from sight in the world, especially if this is true of both. This is why friends meet there, and also wives and husbands; the reason is that internal sight, which is the understanding, acts as one, in a spirit, with his external sight or sight of the eye; and as spaces in the spiritual world are not like spaces in the natural world, in that world what one desires to see is near, and what he does not desire to see is far off. From this now it is that "look" signifies presence. (That "look" or "sight" signifies the understanding, see Arcana Coelestia, n. 2150, 2325, 2807, 3764, 3863, 3869, 10705; and therefore signifies presence, n. 4723; and that spaces in heaven are not like spaces in the world, see in the work on Heaven and Hell, n. 191-199.) "Look," in respect to the Lord, as here, signifies His Divine presence, because the Lord knows all, and they, in turn, know the Lord who are in love and faith towards Him; consequently with such the Lord is present in the goods of love and in the truths of faith that are in them from Him. For these [goods and truths] are the Lord in heaven and in the church; since the things that proceed from the Lord are not merely His, but they are Himself [2] From this it is clear how the Lord is in man; thus, how that is to be understood that he spoke in John: Abide in Me, and I in you; he that abideth in Me and I in him, the same beareth much fruit (John 15:4-5). In the same: He that loveth Me keeps My word; and the Father and I will come unto him, and make Our abode with him (John 14:23). In the same: Jesus said to His disciples, Ye know the Paraclete, the Spirit of Truth; for He abideth with you, and shall be in you (John 14:17). The "Paraclete, the Spirit of Truth," is the Divine truth proceeding from the Lord; or what is the same, it is the Lord as to Divine truth; and "disciples" are all who are in goods and thence in truths; it is therefore said, "He shall be in you." In the same: The Word became flesh and dwelt in you 25-1 (John 1:14). The Word, too, is Divine truth; and that the Word is the Lord is clear, since it is said that "the Word became flesh." (That the "Word" signifies Divine truth, and signifies the Lord, see Arcana Coelestia n. 4692, 5075, 9987.) "Look" here also signifies providence, because all presence of the Lord is providence (as may appear from what is said and shown in the small work on The New Jerusalem and Its Heavenly Doctrine, n. 267-279; and in the work on Heaven and Hell, n. 9, 12, 143, 145).

26.

Verse 5. And from Jesus Christ, signifies from the Lord as to the Divine Human. This is evident from the fact that such was the Lord's name in the world; thus the name of His Human; but in respect to the Divine, His name was "Jehovah" and "God." It is called the Divine Human because the Lord made His Human Divine when He was in the world; for He united it to His Divine which was in Him from conception, and which was to Him a soul from the Father, thus which was to Him His life; for the soul of everyone is his life, and the body, which is the human, lives therefrom; when, therefore, the Divine was united to the Human in the Lord, as soul to body, it is called the Divine Human. (That it is according to the doctrine of the church that as soul and body make one man, so the Divine and the Human make one Christ, as also that His Divine and His Human make one person, see above, n. 10.) They, therefore, who think of the Lord's Human and not at the same time of His Divine, will on no account admit the expression Divine Human, for they think of the Human separately and of the Divine separately, thus, as it were, of a man separately from his soul or his life; this, however, is not to think of the man at all, still less of the Lord. [2] Because such a separate idea is in their thought, they pray to the Father to have compassion for the sake of the Son; when, nevertheless, the Lord Himself ought to be prayed to that He may have compassion, in whom, according to the universal doctrine of the church, the Divine is such as the Father has; for that doctrine teaches, that as the Father, so also the Son, is uncreate, infinite, eternal, almighty, God, and Lord; and neither is before or after the other, nor greater or less than the other (from the Athanasian Creed). This also is in accordance with the doctrine given by the Lord Himself, which is: That He and the Father are one; and that he who seeth Him seeth the Father, because He is in the Father and the Father in Him; that He is the way, the truth, and the life; and that no one cometh to the Father but by Him. From this it is clear how much they turn aside from the way and the truth who pass by the Lord and approach the Father. But as I have conversed much on this subject with angels, and also with spirits, who, when they lived as men in the world, were of the Reformed Church and of the Papal religion, I shall be pleased to relate these conversations in the following pages; from which it will appear in what light the church would be respecting the Divine, which is the first and primary principle of the church, if it would acknowledge and believe in the Divine Human of the Lord.

27.

The faithful witness, signifies from whom is all truth in heaven. This is evident from the signification of "faithful witness," as being, in reference to the Lord, the acknowledgment of the Divine Human from whom is all truth in heaven (of which in what follows). It is said in heaven, because Divine truth, proceeding from the Lord's Divine good, makes heaven in general, and with each angel there in particular. (This may be seen in the work on Heaven and Hell, n. 13, 126-140; and that this is from the Lord's Divine Human, n. 7-12, 78-86.) The Lord as to the Divine Human is called the "faithful witness," because Divine truth proceeding from Him, bears witness in heaven concerning Him. This testimony is universally in the Divine truth in heaven; as may be seen from this, that angels of the interior heaven can think of the Divine in no other way than under a human form, thus as the Divine Human, and for the reason that the Divine Human of the Lord fills the universal heaven and forms it, and the thoughts of angels proceed and flow according to the form of heaven (see in the work on Heaven and Hell, n. 59-102, 200-212, 265-275). From this it is that "the testimony of Jesus Christ" (see n. 10) signifies the acknowledgment of the Divine of the Lord in His Human. [2] From this can be seen what is meant in the spiritual sense by "bearing witness" and by "testimony" in the following passages: John [that is, the Baptist] came for a witness, that he might bear witness of the Light, that all might believe through him. He was not the Light, but came that he might bear witness of the Light. It was the true Light, which lighteth every man. And I have seen and have borne witness (John 1:7-9, 34). "Light" signifies Divine truth; therefore the Lord is here called "the true Light, which lighteth every man," and to "bear witness of the light" signifies an acknowledgment of His Divine Human, from which Divine truth proceeds. (That "light" signifies Divine truth proceeding from the Lord, see in the work on Heaven and Hell, in the chapter on The Light of Heaven, n. 120-140.) [3] In the same: Ye sent unto John, and He bare witness unto the truth; but I receive not testimony from man (John 5:33-34). In the same: Jesus said, Verily I say unto thee, We speak that we do know, and bear witness of what we have seen. He that cometh from heaven is above all. What He hath seen and heard, of that He beareth witness (John 3:11, 31-32). In the same: Jesus said, Even if I bear witness of Myself, My witness is true; for I know whence I came and whither I go (John 8:14). By this is signified that He hears witness concerning Himself from Himself, because He was Divine truth. In the same: When the Comforter is come, the Spirit of Truth, He shall bear witness of Me (John 15:26). "The Comforter, the Spirit of Truth," is the Divine truth proceeding from the Lord (see Arcana Coelestia, n. 9818, 9820, 10330; and above, n. 25). [4] In the same: Pilate said, Art thou a king then? Jesus answered, Thou sayest it, because I am a king. For this have I been born, and for this am I come into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth My voice. Pilate said, What is truth? (John 18:37-38). The Lord thus answered when He was asked whether He was a king, because the Lord, as king, is Divine truth, for this is the royalty of the Lord in heaven, while His Divine good is the priesthood there. This is why the Lord said that He was a king, that to this end He was born, and to this end He came into the world, that He should bear witness unto the truth; and that everyone that is in truth heareth His voice; and therefore Pilate asked him, "What is truth?" thus whether that was king. (That Divine truth is the royalty of the Lord in the heavens, see Arcana Coelestia, n. 3009, 5068; and that "kings," therefore, in the Word, signify those who are in Divine truths, or abstractly from persons, signify Divine truths, see n. 1672, 2015, 2069, 4575, 4581, 4966, 5044.) That "kings" signify those who are in Divine truths, will appear more clearly in the explanation of what follows in Revelation, where kings are mentioned; and just below, where it is said, "He hath made us kings and priests unto God and His Father." From this it can be seen that by the words, "from Jesus Christ, the faithful witness," is signified the Lord as to the acknowledgment of His Divine Human, from which is all truth in heaven.

28.

The Firstborn from the dead, signifies from whom is all good in heaven. This is evident from the signification of the "firstborn," as being, in reference to the Lord, Divine good in heaven, thus all good there. The "firstborn" signifies this, because by generations, in general and in particular, spiritual generations are signified, which are the generations of good and truth or of love and faith; from this it is, that by "father," "mother," "sons," "daughters," "sons-in-law," "daughters-in-law," and "son's sons," are signified goods and truths which generate and are generated in their order (Arcana Coelestia n. 10490), for in heaven there are no other nativities. This being so, by "firstborn" is not meant the firstborn, but the good of heaven and of the church, because this is in the first place. And since it is the Lord from whom all good in heaven is, He is called the "Firstborn." He is called "the Firstborn from the dead," because, when He arose from the dead, He made His Human to be Divine good by union with the Divine that was in Him from conception. [2] This is why He is called "the Firstborn from the dead," and says of Himself in David: I will make Him the Firstborn, high above the kings of the earth (Ps. 89:27). What is meant by His being "high above the kings of the earth" will be seen in a subsequent article. (That the Lord, when He departed from the world, made His Human Divine good, see Arcana Coelestia n. 3194, 3210, 6864, 7499, 8724, 9199, 10076; thus that He came forth from the Father and returned to the Father, n. 3194, 3210; and that after the union, the Divine truth, which is the Comforter, the Spirit of Truth, proceeds from Him, n. 3704, 3712, 3969, 4577, 5704, 7499, 8127, 8241, 9199, 9398, 9407. But this arcanum may be seen more fully explained in the small work on The Doctrine of the New Jerusalem, n. 293-295; and in the passages there cited from the Arcana Coelestia, n. 303-305.) As the Lord in respect to the Divine Human is called "the Firstborn," for the reason that all good proceeds from Him, so all the firstborn in the Israelitish church were holy to Jehovah; so also the Levites were received in place of all the firstborn in Israel; for by the sons of Levi were represented those of the church who are in the good of charity: therefore also a double portion of inheritance was allotted to the firstborn; all this for the reason that the firstborn signified the good that is from the Lord, and in the highest sense, the Lord Himself in respect to the Divine Human from which is all good. For all things that were commanded in the Israelitish church were representative of Divine things, spiritual and celestial. [3] That all the firstborn in the Israelitish church were holy to Jehovah appears from Moses, in the following passages: Sanctify unto Me all the firstborn, whatsoever openeth the womb among the sons of Israel, both of man and of beast: it is Mine (Exod. 13:2). Thou shalt cause to pass over unto Jehovah all that openeth the womb, and every firstling that cometh of a beast, as many as thou hast, the males shall be Jehovah's (Exod. 13:12). Thou shalt not delay to offer the firstfruits of thy produce, and the firstfruits of thy wine. The firstborn of thy sons shalt thou give unto Me. Likewise shalt thou do with thine oxen and with thy sheep; seven days it shall be with its dam: on the eighth day thou shalt give it Me. And ye shall be men of holiness unto Me (Exod. 22:29-31). They were to give also the firstborn of beasts, because these, too, were representative; and because they represented they were also made use of in burnt-offerings and sacrifices. (What the various beasts in these services represented, see Arcana Coelestia, n. 1823, 3519, 9280, 10042. Why the Levites were accepted in place of all the firstborn in Israel, see Num. 3:12, 13, 41, 45; 8:15-20, was, as was said above, because the "sons of Levi" represented, and therefore signified, the good of charity, and "Levi," in the highest sense, signified the Lord as to that good, see Arcana Coelestia, n. 3875, 3877, 4497, 4502, 4503, 10017. A double portion of the inheritance was given to the firstborn, Deut. 21:17, because a "double portion" signified the good of love, Arcana Coelestia, n. 720, 1686, 5194, 8423.)

29.

And the Prince of the kings of the earth, signifies from whom is all the truth from good in the church. This is evident from the signification of "Prince of kings," as meaning from whom is all truth; a "prince" denoting what is primary, and "kings" truths; and, because it refers to the Lord, who is here called "Prince of kings," it means from whom is all truth (that "prince" means what is primary, see Arcana Coelestia, n. 1482, 2089, 5044; and that "kings" are truths, see in the explanation of the following verse, where it is said, "and hath made us kings and priests," n. 31); also from the signification of the "earth," as meaning the church (of which in what follows). One who knows not the internal sense of the Word must needs believe that the kings of the whole earth are here meant; whereas kings are not meant, nor earth; but by "kings" are meant all who are in truths from good; and by the "earth" is meant the church. (That by the "earth" is signified the church is shown in many places in the Arcana Coelestia, from which these particulars may be seen: That by the "earth" is signified the kingdom of the Lord and the church, n. 662, 1066, 1068, 1262, 1413, 2928, 3355, 4447, 4535, 5577, 8011, 9325, 9643. The chief reason of which is, that by the "earth" is meant the land of Canaan; and the church was there from most ancient times, n. 567, 3686, 4447, 4454, 4516, 4517, 5136, 6516, 9325, 9327; also that, in the spiritual sense, by the "earth" is meant the nation who dwell thereon, and their worship, n. 1262. That the "new heaven and the new earth" signify the church in the heavens and on earth, n. 1733, 1850, 2117, 2118, 3355, 4535, 10373. That by the creation of heaven and earth, in the first chapters of Genesis, in the internal sense, is described the establishment of the Most Ancient Church, see n. 8891, 9942, 10545. That to "create" is to establish and regenerate, see n. 10373. That "ground," too, signifies the church; "ground" from the reception of seeds, which are truths, but "earth" from the nations therein, and their worship, see n. 566, 1068, 10570. Moreover, "earth," as it signifies the church, signifies also the religious principle, consequently also such as is idolatrous; as the land of Egypt, the land of the Philistines, the land of Chaldea, and of Babel, and many others. That "earth" signifies the church is also briefly shown in the small work on The Last Judgment, n. 3, 4.)

30.

Unto Him that loveth us, and washeth us from our sins in His blood, signifies His love, and regeneration by truths that are from Him. This is evident from the signification of "washing from sins," as meaning to regenerate (see Doctrine of the New Jerusalem, n. 202-209); and from the signification of "in His blood," as meaning by truths that are from Him (see in the same Doctrine, n. 210-213; and in the extracts from the Arcana Coelestia there, n. 217, 219, 222). That the Lord's "blood" signifies truths from good, thus truths from the Lord, can with difficulty be seen and believed by a man who knows nothing of the internal sense of the Word; moreover, it seems far-fetched to understand truths from the Lord in place of His blood; and yet in heaven nothing else is understood by the Lord's blood. This is because the Lord there is Divine truth united to Divine good, consequently no one there thinks of His flesh and blood. Thought concerning these they call material thought, of which there is none with them. They say, moreover, that they are not aware that flesh and blood are mentioned in the Word; for with them the things belonging to the literal sense of the Word, are changed into spiritual ideas, since they themselves are spiritual and not natural; thus "flesh" when ascribed to the Lord, is changed into Divine good, and "blood" into Divine truth, each proceeding from the Lord. [2] "Flesh" and "blood" are mentioned in the literal sense of the Word, in order that corresponding spiritual things may be perceived in heaven; for all spiritual things terminate in natural things; in them they have their outmost plane, therefore the Divine passing through the heavens terminates in that plane, and thereon subsists, comparatively like a house on its foundation, and is then in its fullness. This is why the Word is such as it is in the letter, and why "flesh" and "blood" are there mentioned; the angels, however, are astonished that the man of the church, who might also be made spiritual from the Word, does not allow himself to be elevated above the sense of the letter, and thinks not spiritually but materially of the Lord, and of His flesh and blood. But because they so wondered, and it was told them that many, especially the simple, do think spiritually about these things, they explored whether it was so; and they discovered that many, and almost all the simple, when they come to the holy supper do not think at all about flesh and blood, but only of that which is holy which they then have from the Lord. The angels perceived that this is continually provided by the Lord, in order that the man of the church may then be in a spiritual and not in a material idea. [3] The reason why material eating is understood and adopted in doctrines, is because men have thought of the Human of the Lord as of the human of another man, and have not then thought at the same time of the Divine in His Human, rejecting the expression, "Divine Human;" and they that so thought of the Lord's Human could not think otherwise than materially of His flesh and blood. It would have been different if they had thought of the Lord according to the universal doctrine of the church, which is, that His Divine and Human is one person, the two being united as soul and body (see above, n. 10, 26). Moreover, "blood" is mentioned in many places in the Word, as also elsewhere in Revelation (as in 6:12; 7:14; 8:7-8; 11:6; 12:11; 14:20; 16:3-4, 6; 18:24; 19:2, 13). I purpose, therefore, in the following pages, to confirm fully that by "blood" is signified truth from the Lord, and in an opposite sense falsity that offers violence to that truth.

31.

Verse 6. And hath made us kings and priests, signifies that from Him we are in His spiritual and celestial kingdom. This is evident from the signification of "kings," as meaning those who are in truths from good; and since they constitute the Lord's spiritual kingdom, as meaning those who are in His spiritual kingdom. That these are signified by "kings" in the Word, will appear from what follows. The above is evident also from the signification of "priests," as meaning those who are in the good of love; and since these constitute the Lord's celestial kingdom, they also are those who are in His celestial kingdom. (That there are two kingdoms, into which the heavens are in general divided, see in the work on Heaven and Hell, n. 20-28, and that the spiritual kingdom is called the Lord's regal kingdom, and the celestial kingdom His priestly kingdom, n. 24.) In any places in the prophetic Word, kings are mentioned, and he that is ignorant of the internal sense believes that by "kings" are there meant kings; kings, however, are not meant, but all those who are in truths from good, or in faith from charity, from the Lord. The reason of this is, that the Lord is the sole king, and those who from Him are in truths from good are called His "sons;" for this reason the same are meant by "princes," by "sons of the kingdom," by "sons of kings," and also by "kings;" and in a sense abstracted from the idea of persons, as it is in heaven, truths from good are meant, or, what is the same, faith from charity; since truth is of faith, and good is of charity. [2] That kings are not meant can be seen simply from its here being said that Jesus Christ "hath made us kings and priests"; and afterwards: And hast made us to be unto our God kings and priests, and we shall reign upon the earth (Rev. 5:10); and in Matthew: The good seed sown in the field are the sons of the kingdom (Matt. 13:38); the "seed of the field" are truths from good with man from the Lord (Arcana Coelestia, n. 3373, 10248, 10249). Everyone, moreover, may perceive that the Lord will not make all those here treated of to be kings, but that he calls them kings from the power and the glory which those have who from the Lord are in truths from good. From this it can now be seen that by "king," in the prophetic Word, is meant the Lord as to Divine truth, and by "kings" and "princes," those who from the Lord are in truths from good, and as most things in the Word have also an opposite sense, that "kings" signify in that sense those who are in falsities from evil. [3] That by "King" in the Word is meant the Lord in respect to Divine truth, is clear from the words of the Lord Himself to Pilate: Pilate said, Art thou a king then? Jesus answered, Thou sayest it, because I am a king. For this have I been born, and for this am I come into the world, that I should bear witness unto the truth. Everyone that is in the truth heareth My voice. Pilate said unto Him, What is truth? (John 18:37, 38). From the question of Pilate, "What is truth," it is clear that he understood that truth was called "king" by the Lord; but as he was a Gentile, and knew nothing from the Word, he could not be taught that Divine truth is from the Lord, and that He is Divine truth; therefore, immediately after his question: He went out to the Jews, saying, I find no fault in him; and afterwards put upon the cross, This is Jesus, the king of the Jews. And when the chiefs of the priests said unto him, Write not, The king of the Jews, but that He saith I am the king of the Jews, Pilate answered, What I have written, I have written (John 19:4, 19-22). [4] When these things are understood, it may be known what is meant by "kings" in the following passages in Revelation: The sixth angel poured out his bowl upon the great river Euphrates, and the water thereof was dried up, that the way might be made ready for the kings that come from the sun rising (Rev. 16:12). The great harlot that sitteth upon many waters, with whom the kings of the earth committed fornication (Rev. 17:1-2). The seven heads are seven mountains on which the woman sitteth, and they are seven kings; the five are fallen, the one is, the other is not yet come. And the ten horns that thou sawest are ten kings, who have received no kingdom as yet, but they receive power as kings with the beast for one hour. These shall war against the Lamb, and the Lamb shall overcome them; for He is Lord of lords and King of Kings (Rev. 17:9, 10, 12, 14). And the woman whom thou sawest is the great city, which hath the kingdom over the kings of the earth (Rev. 17:18). Of the wine of the wrath of her fornication all the nations have drunk, and the kings of the earth committed fornication with her (Rev. 18:3). And I saw the beast, and the kings of the earth, and their armies, gathered together, to make war against Him that sat on the horse and against His army (Rev. 19:19). And the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honor into it (Rev. 21:24). In these passages by "kings" are not meant kings, but all who are either in truths from good, or in falsities from evil, as was said before. Likewise in Daniel: By the king of the south and by the king of the north, who made war against each other (Dan. 11). By "the king of the south" are there meant those who are in the light of truth from good, by "the king of the north" those who are in darkness from evil. (That "south" in the Word signifies those who are in the light of truth from good, see Arcana Coelestia, n. 1458, 3708, 3195, 5672, 9642; and "north" those who are in the darkness of falsity from evil, n. 3708, and in general, in the work on Heaven and Hell, n. 141-153, where The Four Quarters in Heaven are treated of.) [5] "Kings" are also frequently mentioned by the prophets in the Old Testament; and there likewise are meant those who, from the Lord, are in truths from good, and in a contrary sense, those who are in falsities from evil; as in Isaiah: He shall disperse 31-1 many nations: kings shall shut their mouths upon Him; for that which had not been told them they have seen, and that which they have not heard they have understood (Isa. 52:15). In the same: The Zion of the Holy One of Israel, thou shalt suck the milk of the nations, and shalt suck the breast of kings (Isa. 40:14, 16). Kings shall be thy nursing fathers, and the chief women thy nursing mothers; they shall bow down to thee with their face toward the earth (Isa. 49:23; and elsewhere, as in Isa. 14:9; 24:21; 60:10; Jer. 2:26; 4:9; 49:38; Lam. 2:6, 9; Ezek. 7:26, 27; Hos. 3:4; Zeph. 1:8; Ps. 2:10; 110:5; Gen. 49:20). [6] Since "kings" signify those who, from the Lord, are in truths from good, it was a custom derived from ancient times for kings, when they were crowned, to receive such insignia as signify truths from good: as for the king to be anointed with oil, to wear a crown of gold, to hold a scepter in his right hand, to be clothed with a purple cloak, to sit upon a throne of silver, and to ride with the royal insignia upon a white horse; for "oil" signifies good from which is truth (see Arcana Coelestia, n. 886, 4638, 9780, 9954, 10011, 10261, 10268, 10269); a "crown of gold" upon the head has a like meaning (n. 9930); a "scepter," which is a staff, signifies the power of truth from good (n. 4581, 4876, 4966); a "cloak" and a "robe," Divine truth in the spiritual kingdom (n. 9825, 10005); and "purple," the spiritual love of good (n. 9467); a "throne," the kingdom of truth from good (n. 5313, 6397, 8625); "silver," that truth itself (n. 1551, 1552, 2954, 5658); a "white horse," the understanding enlightened from truths (see the small work on The White Horse, n. 1-5. That the ceremonies observed at the coronation of kings involve such things, but that the knowledge thereof is at this day lost, see also Arcana Coelestia, n. 4581, 4966). [7] As it is known from these things what is meant by a "king" in the Word, I will add to the above: Why the Lord, when He entered Jerusalem, sat upon the foal of an ass, and the people then proclaimed Him king, and also strewed their garments in the way (Matt. 21:1-8; Mark 11:1-11; Luke 19:28-40; John 12:14-16). This is predicted in Zechariah: Exult, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy king cometh unto thee, just and having salvation; riding upon an ass, and upon the foal of an ass (Zech. 9:9; Matt. 21:5; John 12:15). The reason was, that to sit upon an ass and the foal of an ass was the distinctive mark of the highest judge and of a king; as can be seen from the following passages: My heart is towards the lawgivers of Israel, ye who ride upon white asses (Judg. 5:9-10). The scepter shall not depart from Judah, nor a lawgivers from between his feet, till Shiloh come; who shall bind his ass's foal to the vine, and the son of his she-ass to the noble vine (Gen. 49:10, 11). As sitting on an ass, and the foal of an ass, was such a distinctive mark: Judges rode upon white she-asses (Judg. 5:9-10); And his sons upon asses' colts (Judg. 10:4; 12:14); And the king himself when crowned, upon a she-mule (1 Kings 1:33); And his sons upon mules (2 Sam. 13:29). One who does not know the signification of "horse," "mule," and "the foal of an ass," in a representative sense, will suppose that the Lord's riding upon the foal of an ass was significative of misery and humiliation. But it signified royal magnificence; for this reason the people then proclaimed the Lord king, and strewed their garments upon the way. This was done when He went to Jerusalem, because by "Jerusalem" is signified the church (as may be seen in the little work on The New Jerusalem and Its Heavenly Doctrine, n. 6; and that "garments" signify truths clothing and serving good, may be seen in the Arcana Coelestia, n. 1073, 2576, 5248, 5319, 5954, 9212, 9215, 9216, 9952, 10536; and in the work on Heaven and Hell, n. 177-182). [8] From this it is now clear what is signified by the "King" and by "kings," in the Word, so also what by the "Anointed," "Messiah," and "Christ;" for "Anointed," "Messiah," and "Christ," like "King," signify the Lord as to Divine truth proceeding from His Divine good; for a king is called "anointed;" and "anointed" in the Hebrew is Messiah, and in the Greek Christ. But that the Lord, as to the Divine Human, was alone "the Anointed of Jehovah," since in Him alone was the Divine good of Divine Love from conception, for He was conceived of Jehovah, but that all that were anointed were only representatives of Him (see Arcana Coelestia, n. 9954, 10011, 10268-10269). But "priests" signify such good as exists in the celestial kingdom (see in Arcana Coelestia, namely, that priests represented the Lord, as to Divine good, n. 2015, 6148; that the priesthood was representative of the Lord as to the work of salvation, since this was from the Divine good of His Divine Love, see n. 9809; that the priesthood of Aaron, of his sons, and of the Levites, was representative of the work of salvation, in successive order, see n. 10017; that from this "the priesthood," and "priesthoods," in the Word signified good of love, which is from the Lord, see n. 9806, 9809; that by the two names, "Jesus" and "Christ," is signified both His priesthood and His royalty, that is, by "Jesus" is signified Divine good, and by "Christ" Divine truth, n. 3004, 3005, 3009; that priests and likewise kings who do not acknowledge the Lord signify the opposite, namely, evil, and falsity from evil, n. 3670).

32.

Unto God and His Father, signifies by Divine truth and Divine good. This is evident from this, that "God" is the Divine truth, and "Jehovah" is the Divine good; therefore in the Word the Lord is called "God" when Divine truth is treated of, and "Jehovah" when Divine good is treated of (see Arcana Coelestia, n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); but here it is said "Father" instead of Jehovah, because the Father of the Lord was Jehovah, and by "Father" the like is meant as by "Jehovah." By both "God" and "the Father" the Lord alone is meant; for the Father was in Him as the soul is in its body (see above, n. 10, 26); since He was conceived of Jehovah, and one's soul is from him of whom He is conceived; consequently when the Lord spoke of the Father He meant His Divine in Himself. This was why He said: That the Father is in Him and He in the Father (John 10:38; 14:10, 11). That the Father and He are one (John 10:30). That He is not alone, but He and the Father (John 16:32). (That the Lord called the Divine of Jehovah, which was in Him from conception, and which was the esse of His life in His Human, "the Father," and the Divine truth which is from Divine good "the Son," see Arcana Coelestia, n. 2803, 3704, 7499, 8328, 8897; that "the Son of man" is Divine truth, and "the Father" Divine good, see n. 1729, 1733, 2159, 2628, 2803, 2813, 3255, 3704, 7499, 8897, 9807. See also citations from Arcana Coelestia in New Jerusalem and Its Heavenly Doctrine, n. 304, on the unition of the Divine which is called "Jehovah," "the Father," with the Divine Human of the Lord.)

33.

To Him be the glory and the might unto the ages of the ages, signifies that these things, namely, Divine good and Divine truth, are from the Lord alone to eternity. This is evident from the signification of "glory," as meaning Divine truth in heaven (see Arcana Coelestia, n. 4809, 5922, 8267, 8427, 9429); and from the signification of "might," as meaning Divine good through Divine truth, since Divine good has all might and all power through Divine truth (see n. 3091, 3563, 6344, 6423, 8304, 9643, 10019, 10182; and in the work on Heaven and Hell, where the power of the angels of heaven from the Lord is treated of, n. 228-233). That "unto the ages of the ages" means to eternity is clear without explanation. "Glory" is Divine truth in heaven because Divine truth is the light there; and the things that have existence from the light of heaven are called "glory," because they have existence from the Lord and represent the Divine truth that is from Him, and declare His glory; especially the things that are within the angel, which are of intelligence and wisdom. (That the light of heaven is Divine truth, and that all things that are in heaven, whether without or within the angel, have existence from the light there, see in the work on Heaven and Hell, n. 126-140, 172, 173, 176.) It is believed in the world that "Glory be to God" means that God for His own sake desires glory from man, and that He is moved by it, and imparts blessings in return for it. But this is a mistake. God desires glory from man for man's sake; for thus man ascribes all things to the Divine and nothing to himself, and when he does this, the Divine can flow in with Divine truth, and give him intelligence and wisdom. Thus and no otherwise is the Lord glorified in man; for the Lord loves everyone, and, from love, desires that His glory, that is, Divine truth, may be in men. This, moreover, the Lord teaches in John: If ye abide in Me, and My words abide in you, ye shall ask whatever ye will, and it shall be done unto you. Herein is My Father glorified, that ye bear much fruit, and that ye be made My disciples (John 15:7-8). (That the salvation of the human race is the glory of the Lord, see n. Arcana Coelestia 4347, 4593, 5957, 7550, 8263, 10646.)

34.

Amen, signifies Divine confirmation. This is evident from the signification of "Amen," as meaning truth, for this is the meaning of Amen in the Hebrew; and as all truth which is truth is Divine, "Amen," when said in the Word, signifies Divine confirmation. For truth confirms all things, and Divine truth confirms itself; and it was because the Lord when He was in the world was Divine truth itself, that He so frequently said "Amen" [usually translated "Verily"].

35.

Verses 7, 8. Behold He cometh with the clouds, and every eye shall see Him, and they who pierced Him; and all the tribes of the earth shall lament over Him. Even so: Amen. I am the Alpha and the Omega, Beginning and End, saith the Lord, who is, and who was, and who is to come, the Almighty. 7 "Behold He cometh with the clouds," signifies that the Lord is about to reveal Himself in the Word through the internal sense (n. 36); "and every eye shall see Him," signifies that all will acknowledge Him who are in truths from good (n. 37); "and they who pierced Him," signifies that they also will see Him who are in falsities from evil (n. 38); "and all the tribes of the earth shall lament over Him," signifies that the falsities of the church will oppose (n. 39); "even so: Amen," signifies Divine confirmation, that so it will be (n. 40). 8. "I am the Alpha and the Omega, Beginning and End," signifies that He governs all things from firsts through ultimates, and thus all things of heaven to eternity (n. 41); "saith the Lord, who is, and who was, and who is to come," signifies from Him who is the All in all things of heaven and of the church from eternity to eternity, and Jehovah (n. 42); "the Almighty," signifies from Himself (n. 43).

36.

Verse 7. Behold, He cometh with the clouds, signifies that the Lord is about to reveal Himself in the Word through the internal sense. This is evident from the signification of "coming," as being, in reference to the Lord, to reveal Himself; and from the signification of "clouds," as being Divine truths in ultimates, thus the Word in the letter; for the Word as to the sense of the letter is Divine truth in ultimates; and since each thing therein contains an internal or spiritual sense, "coming with clouds" means revealing Himself through that sense. That "clouds" signify Divine truths in ultimates is from appearances in the spiritual world. There clouds appear in various kinds of light; in the inmost or third heaven in a flaming light, in the middle or second heaven in a bright white light, and in the outmost or first heaven in a light more dense; and everyone there knows that they signify Divine truth from the Lord through the angels; for when Divine truth proceeding from the Lord, which is the very light of heaven, passes through the angels, it appears as a cloud, purer or denser according to their intelligence. Such clouds have oftentimes been seen by me, and what they signify has also been perceived. This is why "clouds," such as those that appear before the eyes of men in the world, signify Divine truth in ultimates; and as the Word in the letter is Divine truth in ultimates, that is what is meant by "clouds." [2] He who does not know that "clouds" have this signification, may suppose that the Lord is about to come in clouds for the Last Judgment, and to appear in glory; according to His words in the Evangelists, where He says: Then shall appear the sign of the Son of man in heaven, and they shall see the Son of man coming in the clouds of heaven, with power and much glory (Matt. 24:30; Mark 13:26; Luke 21:27). "The consummation of the age" which is there treated of is the last time of the church; and the Lord's coming at that time is the revelation of Himself, and of Divine truth which is from Him, in the Word, through the internal sense. Elsewhere than in the Word the Lord does not reveal Himself, nor does He reveal Himself there except through the internal sense. The Word in the internal sense is also signified by "power" and "glory." (That this is fulfilled at this day, namely that the age is consummated, and the Last Judgment accomplished; and also that the Lord has come in the clouds of heaven, that is, has revealed the internal sense of the Word, may be seen in the small work on The Last Judgment, from beginning to end; also in the work on Heaven and Hell, n. 1; also in New Jerusalem and Its Heavenly Doctrine, n. 249-266. That "the consummation of the age" signifies the last time of the church, see Arcana Coelestia, n. 4535, 10622; that "the coming of the Lord" signifies the revelation of Divine truth through the internal sense, n. 3900, 4060; that "clouds" signify the sense of the letter of the Word, n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574; that "glory" signifies Divine truth in heaven, thus the internal sense, for this is Divine truth in heaven, n. 5922, 9429, 10574. The Lord is said to be "about to come in power," because Divine truth, which is from the Lord has all power, see in the work on Heaven and Hell, n. 228-233, 539.) The like is meant by the Lord's words to the high priest: Jesus said to the high priest, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven (Matt. 26:64; Mark 14:62). "The Son of man" is the Lord as to Divine truth; "sitting at the right hand of power" is His omnipotence; "coming in the clouds of heaven" is the revelation of Divine truth respecting Him in the Word, for He has revealed Himself and has also fulfilled all things contained in the internal sense, which treats especially of the glorification of His Human. [3] The same is signified by "clouds" in the following passages. In Daniel: I saw in the night visions, and behold there came with the clouds of heaven, one like unto the Son of man (Dan. 7:13); in Revelation: I saw, and behold a white cloud; and on the cloud one sat like unto a man, 36-1 having on his head a crown (Rev. 14:14, 16); in Isaiah: Behold, Jehovah sitting upon a dense light cloud (Isa. 19:1); in David: Sing unto God, sing praises to His name, extol Him that rideth upon the clouds (Ps. 68:4); in the same: Jehovah appointeth the clouds His chariot; He walketh upon the wings of the wind (Ps. 104:3). Who cannot see that these things are not to be understood according to the sense of the letter, that is, that Jehovah sits upon a cloud, that He rides upon the clouds, and that He makes the clouds His chariot? He who thinks spiritually may know that Jehovah is present in His Divine truth, for this proceeds from Him, consequently that this is what is meant by "clouds there;" so it is also said that Jehovah "appointeth the clouds His chariot;" because by "chariot" is signified the doctrine of truth (see Arcana Coelestia, n. 2762, 5321, 8215). [4] Likewise in the following places. In Isaiah: Drop down, ye heavens, from above, and let the higher clouds [pour down] righteousness (45:8); in Nahum: The way of Jehovah is with cloud 36-2 and storm, and clouds are the dust of His feet (Nahum 1:3); in David: Ascribe ye strength unto God; His excellency is over Israel, and His strength is in the higher clouds (Ps. 68:34); A faithful witness in the clouds (Ps. 89:37). in Moses: There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in thy 36-3 magnificence upon the clouds (Deut. 33:26); From this it can be seen what is meant by: The cloud filling the inner court (Ezek. 10:3-4); And the cloud resting upon the tent (repeatedly in Moses); also that: Jesus when He was transfigured, was seen in glory, and a cloud overshadowed the three disciples, and it was said to them out of the cloud, This is my beloved son (Matt. 17:1-10; Mark 9:1-11; Luke 9:28-36. (See also what is said about the Lord's being in a cloud in the midst of angels, in the little work on The Earths in the Universe, n. 171.)

37.

And every eye shall see Him, signifies that all will acknowledge Him who are in truths from good. This is evident from the signification of "seeing," as being to understand, to perceive, and to acknowledge (see Arcana Coelestia n. 2150, 2325, 2807, 3764, 3863, 3869, 4723, 10705); and from the signification of "eye," as being understanding and faith (see Arcana Coelestia, n. 2701, 4403-4421, 4523-4534, 9051, 10569); thus such as are in truths from good, for these are in faith and thence in understanding. That the "eye" signifies understanding and faith, is from correspondence; for understanding is internal sight, and it is internal sight that sees by means of the eye, for that sight determines the eye to objects and disposes its interior parts, which are many, for reception. It is in consequence of this that the iris and pupil seem now dilated, now contracted, now obscure, now bright and sometimes sparkling, altogether in agreement with the desire and want of the understanding. Therefore, to some extent, the affection of the thought can be seen from the eyes. It is from this correspondence that the eye signifies the understanding. The eye also signifies faith, because truths of faith have no other abode than the understanding; truths that do not abide there are not in the man (see New Jerusalem and Its Heavenly Doctrine, n. 28-36). The "eye" is, in the spiritual sense, faith, also because of the angels looking to the Lord; for angels turn their faces continually to the Lord, and see Him by faith and understanding. (On which turning, see the work on Heaven and Hell, n. 123, 142, 143, 145, 151, 153, 255, 272, 510.)

38.

And they who pierced Him, signifies that they also will see Him who are in falsities from evil. This is evident from the signification of "piercing," as being those who altogether deny the Lord, for these kill and pierce Him in themselves; for these are meant by the soldier who pierced His side (John 19:34-37). By "soldier" and "soldiers" are meant those who are of the church, and who should fight for the Lord. Here in particular are meant those of the Jewish church, and, in general, all that are of the church who are in falsities from evil. And as such were signified by "soldiers," the soldiers divided the Lord's garments, and cast lots upon His coat; which means that the Jewish church dispersed the Divine truths that are in the sense of the letter of the Word, but were unable to disperse interior truths, or the truths of the internal sense (for "garments" signify truths in ultimates; see Arcana Coelestia, n. 2576, 5248, 6918, 9158, 9212; "to divide" signifies to dissipate and disperse, see n. 4424, 6360, 6361, 9093; and "the coat" interior truths, n. 9048, 9212, 9216, 9826).

39.

And all the tribes of the earth shall lament over Him, signifies that the falsities of the church will oppose. This is evident from the signification of "lamenting" as being to mourn, to grieve, to be displeased, to be angry, to be averse from, thus also to oppose; and from the signification of "tribes," as being all truths and goods in the complex, and in the contrary sense, all falsities and evils in the complex (of which in what follows); also from the signification of "the earth," as being the church (see above, n. 29). By "all the tribes of the earth," then, the whole church is meant, and by "their lamenting over Him" is signified that truth and good will be no more, because falsities and evils are to prevail and oppose. For this verse treats, in general, of what the state of the church will be at its end, when there will be no longer any faith, because no charity, namely, that the Lord will then reveal Himself, and that all who are in truths from good will acknowledge Him, and that they also will see Him, who are in falsities from evil, but that the falsities of the church will oppose. (That Revelation does not treat of the successive states of the church, but of its last state when it is at its end, see above, n. 5; and that its end is when there is no faith, because no charity, see the little work on The Last Judgment, n. 33-39 seq.; and when there is no faith, because no charity, falsities from evil prevail and oppose truths from good.) [2] In the Word "tribes" are often mentioned, inasmuch as the Israelitish people were divided into twelve tribes, and one who does not know the internal sense of the Word supposes that by "tribes" are meant the tribes of Israel; but by "tribes" are not meant tribes, nor by "Israel" is Israel meant, but by "tribes" are meant all those who are in truths from good, and by "Israel" the Lord's church. He who is ignorant of this will easily adopt the common belief that the sons of Israel were chosen in preference to all others on earth, and that they are also to be brought at last into the land of Canaan; indeed, that heaven also is to be formed chiefly from them; when, in fact, by their names they are not meant, but they who are in truths from good, thus those who are of the church; by the twelve tribes, all such, and by each tribe, some particular truth and good pertaining to those who are of the church. [3] When this is understood, what is meant by these words in Revelation can be seen: I heard the number of them which were sealed, a hundred and forty and four thousand sealed of all the tribes of the sons of Israel. Of the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. Of the tribe of Asher were sealed twelve thousand. Of the tribe of Naphtali were sealed twelve thousand. Of the tribe of Manasseh were sealed twelve thousand. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. Of the tribe of Zebulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand (Rev. 7:4-8). Here those who are of the Israelitish nation are not meant, but all, how many soever, who are in the truths from good, for all such are sealed for heaven. Moreover, the numbers "one hundred and forty-four thousand" and "twelve thousand" signify all; and each tribe signifies all who are in that truth or good which is signified by its name, as may appear from what is shown in the Arcana Coelestia; as what good and truth are signified by "Judah," n. 3881, 6363; what by "Reuben," n. 3861, 3866, 4605, 4731, 4734, 4761, 6342-6345; what by "Gad," n. 3934, 3935; what by "Asher," n. 3938, 3939, 6408; what by "Naphtali," n. 3927, 3928; what by "Manasseh," n. 3969, 5351, 5354, 6222, 6234, 6238, 6267, 6296; what by "Simeon," n. 3869-3872, 4497, 4502-4503, 5482, 5626, 5630; what by "Levi," n. 3875, 3877, 4497, 4502-4503; what by "Issachar," n. 3956, 3957; what by "Zebulon," n. 3960, 3961, 6383; what by "Joseph," n. 3969, 3971, 4669, 6417; and what by "Benjamin," n. 3969, 4592, 5411, 5413, 5443, 5639, 5686, 5688, 5689, 6440. That all numbers in the Word signify things, see n. 482, 487, 647-648, 755, 813, 1963, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175, 9488, 9659, 10217, 10253. That "twelve" signifies all, and all things in respect to truths from good, see n. 577, 2089, 2129, 2130, 3272, 3858, 3913, likewise the numbers "72," "144," "1200," "144,000," because they arise from the number 12 by multiplication, n. 7973. That composite numbers have a like meaning with the simple numbers from which they are produced by multiplication, see n. 5291, 5335, 5708, 7973). [4] He who is not aware that numbers signify things, and what the numbers "twelve," "one hundred and forty-four," and "twelve thousand" signify, likewise what "tribes" and "apostles" signify, cannot know what is signified by these words in Revelation: The holy city, New Jerusalem, had a wall great and high, having twelve gates, and in the gates twelve angels, and names written thereon, which are the names of the twelve tribes of Israel; and the wall had twelve foundations, and on them the twelve names of the apostles of the Lamb. The wall was a hundred and forty and four cubits, and the length and the breadth of the city twelve thousand furlongs (Rev. 21:12, 14, 16-17). What is signified by all this you will see explained in the small work on The New Jerusalem and Its Heavenly Doctrine (n. 1); namely, that by "Jerusalem" is signified the church in respect to doctrine; by its "wall," protecting truths; by the "gates," introductory truths; by the" foundations," the knowledges on which doctrine is based; by "twelve angels," and by "twelve tribes," all truths and goods in the complex; "the twelve apostles," have a like signification, and the numbers "twelve," "one hundred and forty-four," and "twelve thousand," signify all things and all persons. [5] Furthermore, he who is aware that such things are signified by the twelve tribes can see the arcanum in this: Why the names of the twelve tribes were engraved on the precious stones in the Urim and Thummim, likewise what that breastplate signified (Exod. 28:21; 39:10-15). (This arcanum may be seen unfolded in Arcana Coelestia, n. 3858, 6335, 6640, 9863, 9865, 9873, 9874, 9905.) He can also see what is signified by this: That the twelve apostles should sit upon twelve thrones, and are to judge the twelve tribes of Israel (Matt. 19:28); namely, that the Lord alone will judge everyone by truths from good (n. 2129, 6397). Also what is meant by: The predictions of Israel, the father, respecting his sons (Gen. 49:2-28); as well as numerous other passages of the Word, where tribes are mentioned (as in Isa. 19:13; 49:6; 63:17; Jer. 10:16; Ezek. 48:1 seq.; Ps. 122:3-5; Deut. 32:8; Num. 24:2; Rev. 5:9; 7:4-9; 11:9; 13:7; 14:6; and elsewhere). [6] Again, what is meant by the Lord's Word respecting the consummation of the age and His coming: After the affliction of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken; and then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth lament; and they shall see the Son of man coming in the clouds of heaven, with power and great glory (Matt. 24:29-30). (These words can be seen explained in detail in the work on Heaven and Hell, n. 1; and in the following passages in the Arcana Coelestia, namely, that the twelve tribes of Israel represented and thence signified all truths and goods in the complex, thus all things of faith and love, n. 3858, 3926, 4060, 6335; that like things are signified by the twelve apostles, n. 2129, 3354, 3488, 3858, 6397; and that their signification varies according to the order in which they are named, n. 3862, 3926, 3939, 4603, seq., 6337, 6640, 10335.)

40.

Even so, Amen, signifies Divine confirmation that so it will be. This is evident from the signification of "even so," as being a confirmation of what goes before, that so it will be; and from the signification of "Amen," as being Divine confirmation (see above, n. 34).

41.

Verse 8. I am the Alpha and the Omega, Beginning and End, signifies that He governs all things from firsts through ultimates, and thus all things of heaven to eternity. This is evident from the signification of "the Alpha and the Omega," as being the first and the last, or in firsts and in ultimates; and He who is in firsts and in ultimates also governs intermediates, thus all things. These things are said of the Lord's Divine Human, for they are said of Jesus Christ, by which name His Divine Human is meant (see above, n. 26). By means of this the Lord is in firsts and in ultimates. But that He governs all things from firsts through ultimates, is an arcanum that cannot as yet be perceived by man; for man knows nothing of the successive degrees into which the heavens are divided, and into which also the interiors of man are divided; and he scarcely knows that man as to flesh and bones is in his ultimates. Neither does he perceive how intermediates are governed from firsts through ultimates; and yet in order that He might thus govern all things, the Lord came into the world that even to ultimates, that is, even to flesh and bones, He might assume the Human and glorify it, that is, make it Divine. That the Lord put on such a Human, and took it with Him into heaven, is known in the church from this, that He left nothing of His body in the sepulcher; also from His own words to His disciples: See My hands and My feet, that it is I Myself; handle Me and see, for a spirit hath not flesh and bones as ye behold Me having (Luke 24:39). By this Human, therefore, the Lord is in ultimates; and by making even these ultimates Divine, He put Himself into the Divine power of governing all things from firsts through ultimates. If the Lord had not done this, the human race on this earth would have perished in eternal death. But this arcanum is not carried further because more must be known whereby an idea of the Divine government from firsts through ultimates may be formed and acquired. (Yet some thing may come into the understanding from what is shown in the Arcana Coelestia, namely, that interior things flow in successively into external things, even into what is extreme or ultimate, and that there they have existence and subsistence, n. 634, 6239, 6465, 9216, 9217; that interior things not only flow in successively, but they also form what is simultaneous in the ultimate, and in what order, n. 5897, 6451, 8603, 10099; therefore, that all interior things are held together in connection, from what is first by means of what is ultimate n. 9828, and in the work on Heaven and Hell, n. 297; that from this there is strength and power in ultimates, n. 9836; that from this also what is ultimate is more holy than what is interior, n. 9824; that from this "the first and last [or ultimate]" signify all things, n. 10044, 10329, 10335. On the successive degrees into which the heavens are divided, and into which also the interiors of man are divided, see the work on Heaven and Hell, n. 38.) It is said also, that the Lord is "Beginning and End," and by this is meant that He is from eternity to eternity; but neither can this be explained to the apprehension further than has been done above (n. 23) which see.

42.

Saith the Lord, who is, and who was, and who is to come, signifies from Him who is the All in all things of heaven and of the church, from eternity to eternity, and Jehovah, as is evident from the explanation given above (n. 23), where the same words occur.

43.

The Almighty, signifies from Himself. This is evident from this, that no one except the Lord alone has any power in the heavens; therefore the angels are powers, or are powerful, in the measure of their reception from the Lord, and they receive in the measure in which they are in Divine good united with Divine truth; for this is the Lord in Heaven. From this it is clear that the Lord alone is powerful, and no one else in heaven except from the Lord. The reason is that the Divine of the Lord is the All in all things in heaven, for this makes heaven in general, and with each one in particular. Moreover, by Him were all things created that were created, thus heaven and earth, as He Himself teaches in John: In the beginning was the Word, and the Word was with God, and God was the Word. All things were made through Him; and without Him was not anything made that hath been made. In Him was life, and the life was the light of men. And the Word became flesh, and dwelt in us (John 1:1, 3-4, 14). By "the Word" is meant the Divine truth which is in the heavens, and from which are all things there. That this is the Lord in respect to the Divine Human is evident, for it is said, "And the Word became flesh, and dwelt in us." And because all the life of the angels is therefrom, likewise all the light in the heavens, it is said, "In Him was life, and the life was the light of men." (But all these things may be seen more fully illustrated in the work on Heaven and Hell, namely, that the Divine of the Lord makes heaven, n. 7-12; that this is His Divine Human, n 78-86; that all the life of angels is therefrom, n. 9; and also all light in heaven, n. 126-140; that angels have all their power from the Lord, and none at all from themselves, n. 228-233.) From this it is clear that "Almighty" means to be, to live, and to have power, from Himself. That the Lord's Divine Human has being, life, and power from Itself equally with His Divine in Himself, which is called the Father, the Lord also teaches: As the Father hath life in Himself, so gave He to the Son to have life in Himself (John 5:26); and that no one else has life in himself Jesus declares: Without Me ye can do nothing (John 15:5).

44.

Verses 9-11. I John, who also am your brother and partaker in the affliction and in the kingdom and [patient] expectation of Jesus Christ, was in the isle that is called Patmos, for the Word of God, and for the testimony of Jesus Christ. I was in the spirit on the Lord's day: and I heard behind me a great voice, as of a trumpet, saying, I am the Alpha and the Omega, the First and the Last; and, what thou seest write in a book, and send to the churches which are in Asia; unto Ephesus, and Smyrna, and Pergamum, and Thyatira, and Sardis, and Philadelphia, and Laodicea. 9. "I, John" signifies doctrine respecting the Lord (n. 45); "who also am your brother," signifies and respecting the good of love to Him (n. 46); "and partaker in the affliction," signifies the truth of faith infested by falsities (n. 47); "and in the kingdom," signifies in the church where truths are (n. 48); "and the [patient] expectation of Jesus Christ," signifies where there is a knowledge of the Divine in His Human (n. 49); "was in the isle that is called Patmos," signifies revelation to the Gentiles (n. 50); "for the Word of God," signifies that Divine truth may be received (n. 51); "and for the testimony of Jesus Christ," signifies and that the Lord's Divine Human may be acknowledged (n. 52). 10. "I was in the spirit," signifies a spiritual state when there is revelation (n. 53); "on the Lord's day," signifies Divine influx then (n. 54); "and I heard behind me a great voice, as of a trumpet," signifies manifest perception of Divine truth, revealed from heaven (n. 55). 11. "Saying, I am the Alpha and the Omega, the First and the Last," signifies who governs all things from firsts through ultimates and thus all things of heaven to eternity (n. 56); "and what thou seest write in a book," signifies that the things revealed may be for posterity (n. 57); "and send to the churches which are in Asia," signifies and then to all, who are in the light of intelligence (n. 58); "unto Ephesus, and Smyrna, and Pergamum, and Thyatira, and Sardis, and Philadelphia, and Laodicea," signifies in each case according to reception (n. 59).

45.

Verse 9. I, John, signifies doctrine respecting the Lord. This is evident from the representation of "John;" that by him is meant in the highest sense, the Lord in respect to doctrine (see above, n. 19) wherefore also by "John" is signified doctrine respecting the Lord; for to know the Lord is the chief thing of all things of doctrine, or the first and the last thereof; for the primary thing of the church is to know and acknowledge its Divine; for it is conjoined with its Divine by means of acknowledgment and faith, and without conjunction with the Divine all things of doctrine are of no account; this, moreover, is the reason why the Divine has revealed Itself. The Divine that has revealed Itself is the Divine Human. (That without acknowledgment of the Divine in the Lord's Human there is no salvation, see Doctrine of the New Jerusalem, n. 280-310.) From this now it is that "John," because he represents the Lord in respect to doctrine, also represents doctrine respecting the Lord.

46.

Who also am your brother, signifies and respecting the good of love to Him. This is evident from the signification of "brother," as being the good of love. "Brother" signifies the good of love, because in heaven there are no other than spiritual relationships, thus no other brotherhoods; for those there do not become brothers by birth; moreover, those who were brothers in the world do not recognize each other there, but each regards the other from the good of love; those most closely conjoined regarding each other as brothers; and others, according to their conjunction by good, regarding each other as kinsmen and as friends. This is why in the Word "brother" signifies the good of love. This, moreover, the Lord teaches where it is said: One said unto Jesus, Behold, Thy mother and Thy brethren stand without seeking to speak with Thee: but He answered and said, Who is My mother, and who are My brethren? (Matt. 12:47-50). My mother and My brethren are they who bear the Word of God and do it (Luke 8:18-21). And in another place: One is your Teacher, Christ, and all ye are brethren (Matt. 23:8). From this it is evident what it is to be a "brother in the Lord." (But see what has been shown before respecting this; as that all are consociated in heaven according to spiritual kinships, which are the kinships of the good of love and faith, and that such recognize each other as kindred, in the work on Heaven and Hell, n. 205; and in the Arcana Coelestia, n. 685, 917, 2739, 3612, 3815, 4121; consequently by "brethren" in the Word are meant those who are conjoined by good, n. 2360, 3303, 3803, 3815, 4121, 4191, 4267, 5409, 6756, 10490; that the Lord calls those "brethren" who are in the good of love and of faith from Him, n. 4191, 5686, 5692, 6756; that they are called "brethren" also from spiritual kinship, n. 6756; that charity and faith, thus good and truth, are brethren, in what respect, n. 367, 3160, 9806; that good and truth are also brother and sister, in what respect, n. 2508, 2524, 3160; that good and truth are also married partners, in what respect, n. 3160; that "man with brother" means truth with good, n. 3459, 4725.)

47.

And partaker in the affliction, signifies the truth of faith infested by falsities. This is evident from the signification of "partaker," as being the truth of faith (concerning which see below); and from the signification of "affliction," as being infestation by falsities (see Arcana Coelestia, n. 6663, 6851, 9196). In the Word frequent mention is made of "brother" and "partaker" (or companion), and by these good and truth are signified. Moreover, in ancient times those were called "brethren" who were in good and those were called "partakers" (or companions) who were in truths, and for this reason, that truth must be in company with good, and when it is in company, it becomes a brother; consequently here by "partaker" is signified the truth of faith. (That good and truth are meant by "brother" and "companion" in the Word, see Arcana Coelestia, n. 6756, 10490.) "Affliction" signifies infestation by falsities, since a mind that is in truths is afflicted by falsities, when the two are in conflict with each other; spiritual affliction is from no other source. This, therefore, is what is signified by "affliction" in the Word, as in Matthew: He that was sown upon the rocky places hath no root in himself; when affliction and persecution ariseth because of the Word, straightway he is offended (Matt. 13:20-21). And in the same: In the consummation of the age they shall deliver you up into affliction. For then shall be great affliction, such as hath not been from the beginning of the world until now, no, nor shall be. Immediately after the affliction of those days the sun shall be darkened (Matt. 24:9, 21, 29; Mark 13:19, 24). The "consummation of the age" is the last time of the church; and since falsities are then to prevail and fight against truths, it is said that they shall be in "affliction, and in so great a one as hath not been from the beginning of the world." Such affliction is meant by the affliction in which John is said to be a "partaker," and by John is here meant the doctrine respecting the Lord; for in Revelation the last time of the church is treated of (see above, n. 5).

48.

And in the kingdom, signifies in the church where truths are. This is evident from the signification of "kingdom" in the Word, as being heaven and the church. It means the church in respect to truth, or where truths are, because by the royalty of the Lord is signified Divine truth proceeding from Him, and therefore by "kings" are signified truths (see what is shown above, n. 31). It is said the church in respect to truth, by which is meant the church in respect to truths from good; and for the reason that there are no truths without good, for truths have their life from good. Truths with a man who is not in good are indeed truths in themselves, but they are not truths in him (as may be seen abundantly shown in The Doctrine of the New Jerusalem, n. 11-27). [2] That "kingdom" in the Word signifies heaven and the church in respect to truths, is evident from many passages in the Word, some of which I will cite. Thus in Matthew: The sons of the kingdom shall be cast forth into the outer darkness (Matt. 8:12); the "sons of the kingdom" here are those of the church where truths do not prevail, but falsities. In the same: He that heareth the Word of the kingdom, and giveth not heed to it, the evil one cometh, and snatcheth away that which hath been sown in his heart. This is he that was sown by the wayside. The field is the world; the seed are the sons of the kingdom (Matt. 13:19, 38). "To hear the Word of the kingdom" is to hear the truths of the church; and because "seed" signifies truths, they who receive truths are called "sons of the kingdom." (That "seed" is the truth of the church, see Arcana Coelestia, n. 3038, 3373, 3671, 10248, 10249.) In the same: Therefore the kingdom of God shall be taken away from you, and shall be given to a nation bringing forth fruit (Matt. 21:43). It is evident that "the kingdom of God" here signifies the church in respect to truths, thus also the truths of the church, from its being said that "it should be taken away from them, and given to a nation bringing forth fruit;" "fruit" is good. Again in the same: In the consummation of the age, nation shall be stirred up against nation, and kingdom against kingdom (Matt. 24:3, 7). The consummation of the age" is the last time of the church, "nation against nation" is evil against good, and "kingdom against kingdom" is falsity against truth. (That "nation" is the good of the church, and in the opposite sense the evil there, see Arcana Coelestia, n. 1059, 1159, 1258-1260, 1416, 1849, 6005.) [3] From this it is plain what is meant by "kingdom" in the Lord's prayer: Thy kingdom come. Thy will be done, as in heaven, so also upon the earth. Thine is the kingdom, and the power, and the glory (Matt. 6:10, 13). "Thy kingdom come" is a prayer that truth may be received; "Thy will be done," that it may be received by those who do God's will; "Thine is the kingdom, and the power, and the glory," means Divine truth from God alone; it is also said "power and glory," because Divine truth has all power and glory (see above, n. 33). From all this it can be seen what "the kingdom of God" signifies in very many passages in the Word, namely, the church in respect to truths, and also heaven, and in the highest sense the Lord in respect to the Divine Human. "Kingdom," in the highest sense, signifies the Lord in respect to the Divine Human, because from Him all Divine truth proceeds; and "kingdom" signifies heaven, because heaven with the angels is from no other source than from the Divine truth that proceeds from the Lord's Divine Human (see in the work on Heaven and Hell, n. 7-12, 78-86, 126-140).

49.

And the [patient] expectation of Jesus Christ, signifies where there is knowledge of the Lord's Divine in His Human. This is evident from the signification of "the expectation of Jesus Christ," as being the coming of the time when the church shall know the Lord; and the church knows the Lord when it acknowledges the Divine in His Human. That by "Jesus Christ" is meant the Lord in respect to the Divine in His Human, see above (n. 26). The church of which this is said is the church that is to come after the present one, for it is said "in the expectation." The church that is at this day knows, indeed, that the Divine is in the Human of the Lord; for it knows that according to the accepted doctrine, the Divine and the Human are not two but one person; also that they are like soul and body in man (see above, n. 10, 26). And yet it does not know that the Lord's Human is Divine, for it separates the one from the other, as is clear from this, that those who are of the church do not admit the expression "Divine Human;" also that they approach the Father, that He may have compassion for the sake of the Son when yet the Divine Itself in heaven is the Divine Human (see the work on Heaven and Hell, n. 78-86). And because this knowledge and acknowledgment have thus perished, and yet it is the chief thing of all things of the church, as it is the chief thing of all things in heaven, therefore a new church is being established by the Lord among the nations, where this is not only known but also acknowledged. This, then, is what is signified by "the expectation of Jesus Christ."

50.

Was in the isle that is called Patmos, signifies revelation to the nations. This is evident from the signification of "Patmos," as being the revelation contained in Revelation; for all places mentioned in the Word signify things, and the things they signify are from the worship there, or from some memorable event that occurred there, or from their location in or near countries whereby the religious principle of the nation is signified. "Patmos" signifies revelation, from the memorable fact that there a revelation was made to John. The revelation was made on an island, because an "island" signifies a nation remote from true worship, but still desiring to be enlightened. That this is signified by "islands" in the Word, will be clear from what follows; in the first place something shall be said about names of places in the Word signifying things. All persons mentioned in the Word, and all by whom the Word was written, were led to places that were significant, in order that all things might be significative of spiritual things. Even the Lord Himself, for the same reason, went to places thus significative; as into Galilee, to Tyre and Sidon, to Jerusalem, and to the Mount of Olives there, and also, when an infant, He was carried into Egypt. It was similar with the prophets, and with many who are mentioned in the historical Word, as may be abundantly shown. For this reason, John also was commanded to betake himself into the isle of Patmos, that the things that are to be at the end of the church might there be revealed, because "island" signifies a nation about to accept truths of doctrine. This island, moreover, is in the archipelago, where there are numerous other islands; and from this also it is that by "Greece" in the Word such nations are signified. (Thus in Dan. 8:21; 10:20; 11:2; John 12:20-21; Mark 7:26 seq.) (That all names of places mentioned in the Word signify things, see Arcana Coelestia, n. 1224, 1264, 1876, 1888, 4310, 4442, 10329.) [2] That "islands" signify nations that are about to accede to the true worship of God, is evident from the following passages. In Isaiah: Glorify Jehovah in Urim, the name of the God of Israel in the isles of the sea (Isa. 24:15). In the same: He shall not quench nor break, until He have set judgment in the earth: and the isles shall hope in His law. Sing unto Jehovah a new song, His praises, ye ends of the earth: ye that go down to the sea, the isles, and the inhabitants thereof. Let them give glory unto Jehovah, and declare His praise in the islands (Isa. 42:4, 10, 12). In the same: Listen, O isles, unto Me, and hearken, ye peoples from afar (Isa. 49:1). In the same: The isles shall hope in Me, and on My arm shall they trust (Isa. 51:5). In the same: The islands shall trust in Me, and the ships of Tarshish (Isa. 60:9). In Jeremiah: Hear the words of Jehovah, O ye nations, and declare them in the isles afar off (Jer. 31:10). And in Zephaniah: Jehovah will make lean all the gods of the earth, that they may worship Him, everyone in his place, even all the isles of the nations (Zeph. 2:11). (And elsewhere as in Isa. 23:2, 6; 41:1, 5; 42:15; 66:19; Jer. 2:10; 25:22; Ezek. 27:3, 7, 15, 35.) From these and other passages it is plain that "isles" signify nations, specifically nations in respect to the doctrine of truth, in other places in respect to the doctrine of falsity; for most things in the Word have also opposite significations.

Footnotes

1-1 The Photolithograph has in every case "Parmos" for "Patmos."

25-1 The Greek has "us," as found also in Apocalypse Explained, n. 43.

31-1 The Hebrew has "sprinkle," as found also in Arcana Coelestia, n. 2015.

36-1 The Greek has "the Son of man," as found also in Apocalypse Explained, n. 906; Apocalypse Revealed, n. 642; Arcana Coelestia, n. 9807, 9930.

36-2 The Hebrew has "storm and tempest," as also found in Apocalypse Explained, n. 419, 594; Arcana Coelestia, n. 2162.

36-3 The Hebrew has "His," as also found in Apocalypse Explained, n. 594.

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