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Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com
Verse 3. And hast borne and hast endurance, signifies resistance against those who assail the truths of faith, and diligence in instructing. This is evident from the signification of "bearing," in reference to those who are in the knowledges of truth and good, as being resistance against those who assail the truths of faith, for those who are in knowledges defend those truths, and resist those who are against them; also from the signification of having "endurance" or "patience," as being diligence in instructing.
102.And for My name's sake hast toiled, is the acknowledgment of the Lord and of the knowledges of truth that have respect to Him. This is evident from the signification of "the name" of Jehovah, or of the Lord, as being, in the highest sense, His Divine Human (see Arcana Coelestia, n. 2628, 6887), and in a relative sense, all things of love and faith by which the Lord is worshiped, because these are things Divine that proceed from His Divine Human (n. 2724, 3006, 6674, 9310). This is evident also from the signification of "toiling," as being to strive with mind and zeal that these things may be known and acknowledged; for this is signified by "toiling" when it is said of those who apply themselves to the knowledges of truth and good. From this it follows that "for My name's sake hast toiled" signifies the acknowledgment of the Lord, and of the knowledges that have respect to Him. The knowledges that have respect to the Lord are all things that are of love and faith. In many passages of the Word it is said, "for the sake of Jehovah's name," "for the sake of the Lord's name," "for the sake of the name of Jesus Christ," that "the name of God should be sanctified," and the like. Those whose thoughts do not go beyond the sense of the letter suppose that the name alone is meant; but what is meant is not the name, but everything whereby the Lord is worshiped; and all of this has relation to love and faith. Therefore by "the Lord's name" in the Word all things of love and of faith by which He is worshiped are meant; here the acknowledgment of the Lord and of the knowledges of truth that have respect to Him, because this is said to those who are only zealous about knowledges. [2] That "Jehovah's name" or the "Lord's name" does not mean the name itself, but all things of love and faith, is from the spiritual world. There the names used on the earth are not uttered; but the names of the persons who are spoken of are formed from the idea of all things known about them combined into a single word. In this way names in the spiritual world are expressed; consequently names there, like all the other things, are spiritual The names "Lord" and "Jesus Christ," even, are not uttered there as on the earth, but in place of those names a name is formed from the idea of all things known and believed respecting Him; and this idea is made up of all things of love to Him and faith in Him. This is because these in the complex are the Lord in them; for the Lord is in everyone in the goods of love and of faith that are from Him. As this is so, the quality of everyone there, in respect to love to the Lord and faith in the Lord, is immediately known if he only utters "Lord" or "Jesus Christ" by a spiritual expression or spiritual name; and for the same reason also, those who are not in any love to Him or faith in Him are unable to speak His name, that is, to form any spiritual name of Him. From this it is now clear why by the "name" of Jehovah, of the Lord, or of Jesus Christ, name is not meant in the Word, but everything of love and of faith whereby He is worshiped. [3] Lest, therefore, the opinion that is entertained by many should prevail, that the mere name Jesus Christ, without love to Him or faith in Him, thus without the knowledges by which love and faith exist, contributes something to salvation, I will introduce some passages from the Word in which the expressions "for His name's sake" and "in His name" are used, from which those who think more deeply may see that name alone is not meant: Jesus said, Ye shall be hated of all for My name's sake (Matt. 10:22; 24:9, 10). Where two or three are gathered together in My name, there am I in the midst of them (Matt. 18:20). As many as received Him, to them gave He power to become sons of God; even to them that believe in His name (John 1:12). When Jesus was in Jerusalem many believed in His name (John 2:23). He that believeth not hath been judged already, because he hath not believed in the name of the only-begotten Son of God (John 3:17, 18). These are written that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name (John 20:31). Blessed is He that cometh in the name of the Lord (Matt. 21:9; 23:39; Luke 13:35; 19:35). Everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or fields, for My name's sake, shall receive a hundred-fold, and eternal life (Matt. 19:29). (What is here signified by "houses, brethren, sisters, father, mother, wife, children, and fields," which are to be left for the name of the Lord, see Arcana Coelestia, n. 10490.) Jesus said, Whatsoever ye shall ask in My name, that I will do (John 14:13, 14); "to ask in My name" is to ask from love and faith. Many shall come in My name, saying, I am He; go ye not therefore after them (Luke 21:8; Mark 13:6); "to come in My name" and "to say that I am He" is to proclaim falsities and to say that they are truths, and thus to lead astray. The like is signified by saying that they are the Christ, when they are not, in Matthew: Many shall come in My name, saying, I am the Christ, and shall lead many astray (Matt. 24:5, 11, 23-27); for by "Jesus" is meant the Lord in respect to Divine good; and by "Christ" the Lord in respect to Divine truth (Arcana Coelestia, n. 3004-3005, 3009, 5502), and by not being Christ, truth not Divine, but falsity. [4] The "name of the Lord," in the New Testament means the like as the "name of Jehovah" in the Old, because the Lord there is Jehovah. Thus in Isaiah: And in that day shall ye say, Confess ye to Jehovah, call upon His name (Isa. 12:4). In the same: O Jehovah, we have waited for Thee; to Thy name and to Thy memorial is the desire of our soul. By Thee will we make mention of Thy name (Isa. 26:8, 13). In the same: From the rising of the sun shall My name be called upon (Isa. 41:25). In Malachi: From the rising of the sun even unto the going down of the same My name is great among the nations; and in every place incense is offered unto My name; for My name is great among the nations (Mal. 1:11). In Isaiah: Everyone that is called by My name I have created for My glory, I have formed him (Isa. 43:7). In Micah: All peoples walk in the name of their god, and we will walk in the name of Jehovah our God (Micah 4:5). In Moses: Thou shalt not take the name of thy God in vain; for Jehovah will not hold him guiltless that hath taken His name in vain (Deut. 5:11). In the same: Jehovah separated the tribe of Levi, that they should minister and bless in the name of Jehovah (Deut. 10:8). In the same: They shall worship Jehovah in one place, where He shall place His name (Deut. 12:5, 11, 13, 14, 18, 26; 16:2, 6, 11, 15, 16). "Where He shall place His name" means where there shall be worship from the good of love and the truths of faith. This was done at Jerusalem; and therefore by "Jerusalem" the church in respect to doctrine and worship is signified (see in the small work on The New Jerusalem and Its Heavenly Doctrine, n. 6). [5] Since by the "name of Jehovah" or the "name of the Lord" is signified in the spiritual sense all worship from the good of love and the truths of faith, therefore in the highest sense by "name of Jehovah" is meant the Lord in respect to the Divine Human, for the reason that from His Divine Human everything of love and of faith proceeds. That by "name of Jehovah," in the highest sense, the Lord is meant, is evident in John: Jesus said, Father, glorify Thy name. There came a voice out of heaven, saying, I have both glorified and will glorify again (John 12:28). In Isaiah: I will give thee for a covenant to the people, for a light of the nations. I am Jehovah, this is My name, and My glory will I not give to another (Isa. 42:6, 8); the coming of the Lord is here treated of. In Jeremiah: Behold the days come that I will raise unto David a righteous shoot, and He shall reign as King, and this is His name, by which they shall call Him, Jehovah, our righteousness (Jer. 23:5, 6). From this it is clear what is meant in the Lord's prayer by the words: Hallowed be Thy name (Matt. 6:9); namely, that the Divine Human of the Lord is to be accounted holy, and to be worshiped. [6] As this is meant by "the name of the Lord," the meaning of the following passages can be seen. In John: The shepherd of the sheep calleth his own sheep by their name (John 10:3). In Luke: Rejoice that your names are written in heaven (Luke 10:20). And in Revelation: Thou hast a few names in Sardis (Rev. 3:4). He who does not know what "name" signifies in the Word cannot possibly know how these words are to be understood, in Matthew: He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous one in the name of a righteous one shall receive a righteous one's reward; and whosoever shall give to drink unto one of these little ones a cup of cold [water] in the name of a disciple only, verily I say unto you, he shall not lose his reward (Matt. 10:41, 42). "To receive a prophet in the name of a prophet," "a righteous one in the name of a righteous one," and "to give drink in the name of a disciple," signifies to love truth for the sake of truth, good for the sake of good, and to exercise charity from the faith of truth; for by "prophet" is signified truth, by "righteous one" is signified good, and by "disciple" good from truth; and "to give to drink of cold [water]" is to exercise charity from obedience; "in the name" of these is for the sake of what they are, thus for their sake. Who could ever understand these things unless he knew what "name" signifies? [7] To love and to do truth for the sake of truth, and good for the sake of good, is to have affection for truth and good for their sake, and not for the sake of one's own reputation, honor, or gain. Such affection of truth and good is a truly spiritual affection; but the affection of truth and good for the sake of one's own reputation, honor, or gain, is a merely natural affection. And as those who love truth and good for the sake of truth and good, or because they are truth and good, are in the spiritual affection of truth and good, therefore it is said that they shall receive "a prophet's reward" and "a righteous one's reward;" which means that they are in the spiritual affection of truth and good, and this affection has reward in itself, because it has heaven in itself. (That the happiness of heaven is in the affection of loving and doing truth and good, without regard to reward as an end, thus for the sake of truth and good, see Arcana Coelestia, n. 6388, 6478, 9174, 9984. That "prophet" signifies one who teaches truth, thus also, in the abstract, truth that is taught, see n. 2534, 7269. That a "righteous one" signifies the good of love to the Lord, n. 2235, 9857. That "disciple" signifies good from truth, which is the good of charity, n. 2129, 3354, 3488, 3858, 6397. That "to give drink" is to instruct in the goods and truths of faith, and thus to exercise charity, n. 3069, 3772, 4017, 4018, 8562, 9412; and that "name" signifies the quality of a thing, n. 144, 145, 1754, 1896, 2009, 3237; hence "the name of Jehovah," or "the name of the Lord," signifies every quality by which He is worshiped, n. 2724, 3006, 6674, 9310.)
103.And hast not failed, signifies so far as they could. This is evident from the signification of "not failing," in reference to those who are eager for the knowledges of truth and good, as being so far as they could; for in what now follows, a life according to these knowledges is treated of. Those who are in a life according to these go forward and do not fail; but those who are as yet in knowledges alone, go forward as far as they can, but do not yet have the light of life, from which is vigor.
104.Verse 4. But I have against thee that thou hast left thy first charity, signifies that they do not make such a life as those lived who were in the church at its beginning, the essential of knowledges. This is evident from the signification of "first charity," as being a life according to the knowledges of good and truth, such as those lived who were in the church at its beginning (of which presently); and from the signification of "leaving that charity," as being not to make it the essential of knowledges; for those who are eager for the knowledges of truth and good, and who believe that they are saved thereby, make knowledges essential, and not life, when yet a life according to knowledges is the essential. But as this essential of the church and of salvation is treated of in what follows, more will there be said about it. Charity is life, because all life in accordance with the precepts of the Lord in the Word is called "charity;" therefore to exercise charity is to live according to those precepts. (That this is so, see in The Doctrine of the New Jerusalem, in the chapter on Love to the Neighbor or Charity, n. 84-106; and in the small work on The Last Judgment, n. 33-39.) The life of the church at its beginning is here meant by "first charity;" for every church begins from charity, and successively turns away from it to faith alone or to meritorious works. (On which subject, and on charity, see what is shown in the Arcana Coelestia, namely, that every church begins from charity, but in process of time turns away from it, n. 494, 501, 1327, 3773, 4689; thus to falsities from evil, and at length to evils, n. 1834, 1835, 2910, 4683, 4689; commonly to faith alone, n. 1834, 1835, 2231, 4683, 8094. A comparison of the church in its beginning and in its decline, with the rising and setting of the sun, n. 1837; and with the infancy and old age of man, n. 10134; that the church is not with man until the knowledges of good and truth have been implanted in the life, n. 3310; that charity constitutes the church, n. 809, 916, 1798, 1799, 1844, 1894; that the internal of the church is charity, n. 4766, 5826; that there would be one church, and not many, as at this day, if all were regarded from charity, although they might differ in respect to doctrinals of faith and rituals of worship, n. 1286, 1316, 1798, 1799, 1834, 1844, 2385, 2982, 3267, 3451; that worship of the Lord consists in a life of charity, n. 8254, 8256; that the quality of worship is according to the quality of charity, n. 2190.)
105.Verse 5. Be mindful therefore of whence thou hast fallen, and repent, and do the first works, signifies the remembrance of former things, and the remembrance of having deviated from the truth; and this, in order that the good of life of the church at its beginning may come into mind. This is evident from the signification of "be mindful," as being here the remembrance of former things; from the signification of "whence thou hast fallen," as being deviation therefrom, thus deviation from the truth; from the signification of "repent," as being that it may come into mind; and from the signification of "doing the first works," as being the good of life of the church at its beginning. (That "works" mean all those things of life that proceed from love and faith, see n. 98; and that "first works," which are of charity, are those of the church at its beginning, see just above, n. 104.) That a life in accordance with knowledges is the essential of the church, and not knowledges apart from such a life, can be seen by everyone who thinks about it; for knowledges, so long as there is no life according to them, reside in the memory only; and so long as they reside there only they do not affect man's interiors; for memory is given to man to be a receptacle, from which may be taken what will be serviceable to the life; and things are serviceable to the life when a man wills them and does them. [2] The whole spirit of man is nothing but his will; when, therefore, man becomes a spirit, he is unable to resist anything that is favored by his will, for the whole man strives after it. That this is so is well known in the spiritual world; and I have occasionally seen the trial made, whether a spirit could do anything contrary to his will, from which he exists, and it was found that he could not. From this it was clear that man's will is what gives form to his spirit, and that man's spirit after it has left the body is his will. Whether you say will or love it is the same, for what a man loves he wills; so whether you say that the spirit of man cannot resist his will, or that it cannot resist his love, it is the same. The knowledges of good and truth, before they enter a man's will or love, contribute nothing whatever to his salvation, because they are not within the man: but out of him. But still knowledges are necessary, for without them man can know nothing of spiritual life, and he who knows nothing of spiritual life cannot become spiritual; for that which a man knows he can think, can will, and can do, but not that which he does not know. But yet if knowledges enter no deeper than into the memory and into thought therefrom, they do not affect him, and consequently do not save him. [3] It is believed by many in the world at this day, especially by those who make faith alone the essential of the church, that to know doctrinals and from mere knowing to believe that they are true, saves man, however he may live; but I can affirm that no one is saved by these alone. I have seen many, even the most learned, cast into hell; but on the other hand, those who have lived according to the knowledges of truth and good from the Word I have seen raised up into heaven. From this it is clear that knowledges are of no avail, but a life according to them; and that knowledges merely teach how man ought to live. To live according to the knowledges of truth and good is to think that one must do thus and not otherwise because it is commanded by the Lord in the Word. When man thus thinks and thus wills and does, he becomes spiritual. Yet it is necessary for those within the church to believe in the Lord, and when they think of Him to think of His Divine in the Human, since from His Divine Human everything of charity and faith proceed.
106.But if not, I will come unto thee quickly, and will move thy lampstand out of its place, except thou repent, signifies that if not, it is certain that heaven will not be given. This is evident from the signification of "coming quickly," as being for certain; (that "quickly" means what is certain, see above, n. 7); also from the signification of "lampstand," as being the church and heaven (of which also see above, n. 62). Therefore, to "move the lampstand out of its place" means to separate from the church and heaven, or in other words, that heaven is not given to them. That to those who are in knowledges alone, and not in a life according to them, heaven is not given, see above (n. 104).
107.Verse 6. But [this] thou hast, that thou hatest the works of the Nicolaitans, which I also hate, signifies an aversion, derived from the Divine, towards those who separate good from truth or charity from faith, from which separation there is no life. This is evident from the signification of "thou hast that thou hatest," as being aversion (it is aversion derived from the Divine, because it is said, "which I also hate"); also from the signification of "works," as being the things of the mind, that works spring from (see above, n. 98); from the signification of the "Nicolaitans," as being those who separate good from truth, or charity from faith, such as do this being without life. These have no life, because all spiritual life is from charity, and from faith separate from charity there is no life. For to know and think are of faith, but to will and to do are of charity. Those that separate charity from faith can know nothing whatever of what makes heaven and the church with man, thus of what makes spiritual life; for they do not think within themselves, but outside of themselves. To think outside of oneself is to think from memory only; for the memory is outside of the man, being as it were a court, through which is an entrance into the house and its chambers; and into the thought that is outside of man heaven cannot flow in, for heaven flows into the things that are within man, and through these into the things that are outside of him. Such, therefore, cannot be taught what makes heaven and the church, or life eternal; for everyone is taught from heaven, that is, through heaven from the Lord, about the things that pertain to life eternal; thus he is taught by way of his life, which is by way of his soul and heart. He is greatly deceived who supposes that those who separate charity from faith can be in the knowledges of truth. For such apprehend all things from themselves, and nothing from heaven; and the things that man apprehends from self, and not from heaven, are falsities, because he then thinks in darkness, and not in light. All light in such things as pertain to the church must come from heaven. [2] It is true that there are many in the church who say that charity is the essential of the church, and not faith separate; but to say this and believe it, and not to live a life of charity, is not to make it the essential, but only to say that it is. Such, therefore, are in the same position as those who say that faith is the essential, for to them charity is a matter of faith alone, and not of life; consequently they cannot be illustrated. About such in the spiritual world something snow-like, as if of light, appears; but the light from which the snow-like appearance is derived is natural; and this light is such that when light from heaven, which is spiritual light, flows in, it is changed into darkness. Such dwell there towards the left, almost in the angle of the north and west. These are intelligent only so far as they have applied the knowledges of truth and good to life. [3] All who are in the knowledges of truth and good, but not, conformably to these, in the good of life, may live a moral life equally with those who are in knowledges and through these in the good of life; yet their moral life is not spiritual but natural, because in their life they do not live sincerely, justly, and well from religion; and those who do not live well from religion cannot be conjoined with heaven; for it is religion that makes a man spiritual and conjoins him with the angels, who are purely spiritual. To live well from religion is to think, to will, and to do because it has been so enjoined in the Word, and because the Lord has commanded it; but to live not from religion is to think, to will, and to do from a regard solely to civil and moral laws. Such as these, since they have regard only to these laws, conjoin themselves to this world alone, for which these laws are; but the former have regard to the Lord, and thereby conjoin themselves to Him. Gentiles are saved solely by this, that in their life they have regard to religion, thinking and saying that they ought to do thus and not otherwise, because to do otherwise would be contrary to the laws of their religion, thus contrary to the Divine; and when they thus think, and act accordingly, they are endowed with spiritual life, which with them is of such quality that afterwards, in the spiritual world, they receive truths more readily than those Christians who, in what they do, give no thought to the Word, or to the doctrine of the church, which is from the Word. [4] Those who do not think from religion do not have conscience, because they are not spiritual; consequently, if their external bonds, which are fears respecting the law and reputation, should be loosened with them, they would rush into every wickedness; while on the other hand, if external bonds, which are fears respecting the law and reputation, should be taken away from those who think from religion, they would still act sincerely, justly, and well; for they fear God, and are kept in a life of obedience and charity out of heaven from the Lord, to whom they are conjoined. Those who separate charity from faith are called "Nicolaitans" chiefly from the sound of that word in heaven, for its sound is from truth or faith, and not from good or charity. (That from the expressions in the Word it may be known whether they involve good or truth, thus also whether they involve the one separate from the other, see in the work on Heaven and Hell, n. 241.)
108.Verse 7. He that hath an ear let him hear what the Spirit saith unto the churches, signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who are of His church. This is evident from the signification of "He that hath an ear let him hear," as being that he who understands should hearken, or obey (that to "hear" is to understand and to do, that is, to hearken, see above, n. 11); also from the signification of "the Spirit," here the Spirit of God, as being Divine truth proceeding from the Lord (see Arcana Coelestia, n. 3704, 5307,6788, 6982, 6993, 7001, 7499, 8302, 9199, 9228, 9229, 9303, 9407, 9818, 9820, 10330); and from the signification of "churches," as being those who are in truths from good, or in faith from charity, that is, who are of the church, for no others are of the church. These words, namely, "He that hath an ear let him hear what the Spirit saith into the churches," are said to each of the churches (here to the church of Ephesus; afterwards to the church in Smyrna, verse 11; in Pergamum, verse 17; in Thyatira, verse 29; in Sardis, chapter 3:6; in Philadelphia, verse 13; and in Laodicea, verse 22), in order that everyone who is of the church may know that it is not knowing and understanding the truths and goods of faith, or doctrinals, or even the Word, that makes the church, but hearkening, that is, understanding and doing; for this is signified by the words "He that hath an ear let him hear what the Spirit saith unto the churches." Because this makes the church and forms heaven with man, and knowing and understanding, apart from doing, does not, therefore the Lord also uses the same words in several other places: He that hath an ear to hear let him hear (as in Matt. 11:15; 12:43; Mark 4: 9, 23; 7:16; Luke 8:8; 14:35). In Revelation it is added, "what the Spirit saith unto the churches;" since by this is signified what Divine truth teaches and says to those who are of the church, or what is the same, what the Lord teaches and says, for all Divine truth proceeds from Him (see in the work on Heaven and Hell, n. 13, 133, 137, 139); for this reason the Lord did not Himself say, "what the Spirit saith," because He who spoke was the Divine truth. [2] That knowing and understanding Divine truths does not make the church and form heaven with man, but knowing, understanding, and doing, the Lord teaches plainly in many passages; as in Matthew: He that heareth these words of Mine and doeth them, is likened unto a prudent man, but he that heareth and doeth them not, is likened unto a foolish man (Matt. 7:24, 26). In the same: He that was sown upon good land, this is he that heareth the Word, and taketh heed and thence beareth fruit (Matt. 13:23). In Luke: Everyone that cometh to Me and heareth My words, and doeth them, I will show to whom he is like. He is like a man building a house, who laid the foundation on a rock. But he that heareth and doeth not is like a man that built a house upon the earth, without a foundation (Luke 6:47-49). In the same: My mother and My brethren are they who hear the Word of God and do it (Luke 8:21); and in many other places. In these passages, "hearing" signifies simply hearing, which is knowing and understanding. "Hearing," in common discourse, has this meaning when one is said "to hear" a thing; but it means both understanding and doing when it is said "give ear to," or "hearken to," also "listen to." Moreover, those who have separated life from faith are like those of whom the Lord speaks in Matthew: Seeing they see not, and hearing they hear not, neither do they understand (Matt. 13:13-15; Ezek. 12:2).
109.To him that overcometh will I give to eat of the tree of life, signifies that he who receives in the heart shall be filled with the good of love and with heavenly joy therefrom. This is evident from the signification of "overcoming," as being to receive in the heart (of which in what follows); also from the signification of "eating," as being to be appropriated and to be conjoined (see Arcana Coelestia, n. 2187, 2343, 3168, 3813, 5643); and from the signification of "the tree of life," as being the good of love and heavenly joy therefrom (of which also in what follows). "To overcome" is to receive in the heart, because everyone who is to receive spiritual life must fight against evils and falsities which belong to his natural life; and when he overcomes these he receives in the heart the goods and truths which belong to the spiritual life. To receive in the heart is to receive in the will and love, for "heart" in the Word signifies the will and love (see Arcana Coelestia, n. 2930, 3313, 7542, 8910, 9050, 9113, 10336). To receive in the heart, then, is to do these from the will or love; this is what is meant by "overcoming." [2] "The tree of life" signifies the good of love and heavenly joy therefrom, because "trees" signify such things as are with man in his interiors, which are of his mind [mens] or disposition [animus]; "boughs" and "leaves" signifying those things that are of the knowledges of truth and good, and "fruits" the goods of life themselves. This signification of trees draws its origin from the spiritual world; for in that world trees of every kind are seen, and the trees that are seen correspond to the interiors of the angels and spirits which are of their mind; the most beautiful and fruitful trees to the interiors of those who are in the good of love and thence in wisdom; trees less beautiful and fruitful to those who are in the good of faith; but trees bearing leaves only, and without fruits, to those who are only in the knowledges of truth; and horrible trees, with noxious fruits, to those who are in knowledges and in evil of life. To those, however, who are not in knowledges, and who are in evil of life, no trees appear, but stones and sands instead. These appearances in the spiritual world really flow from correspondence, for the interiors of the minds of those there are by such effigies presented actually before their eyes. (These things may be better seen from two chapters in the work on Heaven and Hell; first, where the Correspondence of Heaven with all things of Earth is treated of, n. 103-115; and the other, where Representatives and Appearances in Heaven are treated of, n. 170-176, and in what follows there, n. 177-190.) [3] It is from this that "trees" are so often mentioned in the Word, and by them are signified the things with men that belong to their minds; and from this it is also that in the first chapters of Genesis: two trees are said to have been placed in the garden of Eden, one called "the tree of life," and the other "the tree of knowledge." "The tree of life" there signifies the good of love to the Lord, and heavenly joy therefrom, which were with those who were then of the church, and who are meant by the "man" and his "wife;" and by "the tree of knowledge" is signified the delight of knowledges apart from any other use than to be accounted learned and to acquire repute for erudition solely for the sake of honor or gain. "The tree of life" also signifies heavenly joy, because the good of love to the Lord, which is specifically signified by that tree, has heavenly joy in it (see in the work on Heaven and Hell, n. 395-414, and in The Doctrine of the New Jerusalem, n. 230-239). [4] That "trees," which are so often mentioned in the Word, signify the interiors of man which belong to his mind and disposition, and the things that are on trees, as leaves and fruit, signify such things as are from these interiors, can be seen from the following passages: I will give in the desert the cedar, the shittah tree, 109-1 and the myrtle, and the oil tree; I will set in the wilderness the fir tree, the pine, and the box tree (Isa. 41:19). The establishment of the church is there treated of: The glory of Lebanon shall come unto thee, the fir tree, the pine, and the box tree together, to deck the place of My sanctuary (Isa. 60:13). All the trees of the field shall know that I, Jehovah, humble the high tree, exalt the low tree, dry up the green tree, and make the dry tree to bud (Ezek. 17:24). Behold, I will kindle a fire in thee, and it shall devour the green tree in thee, and every dry tree (Ezek. 20:47). The vine is withered, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, all the trees of the field are withered: joy is withered away from the sons of men (Joel 1:12). When the angel sounded, there followed hail and fire, which fell upon the earth; and the third part of the trees was burnt up (Rev. 8:7). Beltshasar 109-2 saw in a dream a tree in the midst of the earth, and the height thereof was great. The leaves thereof were fair, and the flowers many, and in it was food for all (Dan. 4:10-12). (Because "trees" in general signify such things as are with man and constitute the interiors of his mind, and so also the spiritual things that are of the church; and because both are of various kinds, therefore there are so many kinds of trees mentioned, each signifying something different. What the various kinds signify is shown in the Arcana Coelestia, as what is signified by the "oil tree," n. 9277, 10261; what by the "cedar," n. 9472, 9486, 9528, 9715, 10178; what by the "vine," n. 1069, 5113, 6375, 6378, 9277; what by the "fig," n. 217, 4231, 5113, etc.) [5] Moreover, the things that are on trees, as leaves and fruit, signify such things as are with man; "leaves," the truths with him, and "fruits," the goods, as in the following passages: He shall be as a tree planted by the waters, and shall spread out his roots by the river; his leaf shall be green; neither shall he cease from yielding fruit (Jer. 17:8). By the river flowing out from the house of God, upon the bank on this side and on that, ascendeth the tree of food, whose leaf falleth not off, nor is its fruit consumed; it is renewed in its months, because its waters issue out of the sanctuary, whence its fruit is for food, and its leaf for medicine (Ezek. 47:12). In the midst of the street and of the river (flowing out from the throne of God and of the Lamb), on this side and on that, was the tree of life, bearing twelve fruits, yielding its fruit every month, and the leaves of the tree are for the healing of the nations (Rev. 22:1, 2). Blessed is the man whose delight is in the law; he shall be like a tree planted by the streams of waters, that bringeth forth its fruit in its time, whose leaf also doth not wither (Ps. Be not afraid, for the tree shall bear fruit, the fig tree and the vine shall yield their strength (Joel 2:22). The trees of Jehovah are satisfied, the cedars of Lebanon which He hath planted (Ps. 104:16). Praise Jehovah, ye fruit trees, and all cedars (Ps. 148:7, 9). [6] Because "fruits" signified the goods of life with man, therefore it was commanded in the Israelitish church, which was a representative church, that the fruits of trees, like men themselves, should be circumcised, concerning which it is thus written: The fruit of the tree serving for food in the land of Canaan shall be uncircumcised; three years shall they be uncircumcised. But in the fourth year all the fruit thereof shall be holy, praises to Jehovah. And in the fifth year shall ye eat [of the fruit thereof] (Lev. 19:23-25). Because the "fruits of the tree" signified the goods of life, it was also commanded: That in the feast of tabernacles they should take the fruits of the tree of honor, and the boughs, and be glad before Jehovah, and thus should keep the feast (Lev. 23:40, 41). For by "tabernacles" were signified the goods of heavenly love, and holy worship therefrom (see Arcana Coelestia, n. 414, 1102, 2145, 2152, 3312, 4391, 10545); and by the "feast of tabernacles" was signified the implantation of that good or love (n. 9296). Because "fruits" signified the goods of love which are goods of life: It was amongst the blessings that the tree of the field should give its fruit, and among the curses that it should not bear fruit (Lev. 26:4, 20). So also it was a command that when any city was besieged: They should not lay the axe to any tree of good fruit (Deut. 20:19, 20). From all this it can be seen that "fruits" signify the goods of love, or what is the same, the goods of life, which are also called "works," as likewise in these passages in the Evangelists: The axe lieth unto the root of the tree; every tree that bringeth not forth good fruit shall be hewn down and cast into the fire (Matt. 3:10; 7:16-21). Either make the tree good and the fruit good, or else make the tree corrupt and the fruit corrupt; for the tree is known by its fruit (Matt. 12:33; Luke 6:43, 44). Every branch that beareth not fruit shall be taken away; but every branch that beareth fruit shall be pruned, that it may bring forth more fruit (John 15:2-8). A certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, but found none. And he saith unto the vine dresser, Behold, for three years I come seeking fruit from the fig tree, and find none; cut it down; why should it make the ground unfruitful? (Luke 13:6-9). Jesus saw a fig tree by the way; He came to it, and found nothing thereon but leaves only; and He said, Nevermore from thee shall there be fruit. And immediately the fig tree withered away (Matt. 21:19; Mark 11:13, 14, 20). The "fig tree" signifies the natural man and its interiors, and "fruits" signify his goods (Arcana Coelestia, n. 217, 4231, 5113); but "leaves" signify knowledges (n. 885). From this it is clear what is signified by the fig tree's withering away because the Lord found on it leaves only and no fruit. All these passages are cited that it may be known what is signified by the "tree of life in the midst of the paradise of God," namely, the good of love proceeding from the Lord, and heavenly joy therefrom.
110.Which is in the midst of the paradise of God, signifies that all the knowledges of good and truth in heaven and in the church look thereto and proceed therefrom. This is evident from the signification of "the midst," as being the center to which all things that are round about look and from which they proceed (of which above, n. 97) and from the signification of "paradise," as being the knowledges of good and truth and intelligence therefrom (Arcana Coelestia, n. 100, 108, 1588, 2702, 3220); and because these are signified by "paradise," therefore by the "paradise of God" heaven is signified, and as heaven, so also the church is signified, for the church is the Lord's heaven on the earth. Heaven and the church are called the "paradise of God," because the Lord is in the midst of them, and from Him is all intelligence and wisdom. Since it has not been known heretofore that all things in the Word are written by correspondences, consequently that there are spiritual things in every particular that is mentioned therein, it is believed that by the "paradise" treated of in the second chapter of Genesis, a paradisal garden is meant. But no earthly paradise is there meant, but the heavenly paradise which those possess who are in intelligence and wisdom from the knowledges of good and truth (see above, n. 109; and in the work on Heaven and Hell, n. 176, 185). [2] From this it can be seen not only what is signified by the "paradise" or "garden in Eden," but also by the "paradises" or "gardens of God" elsewhere in the Word, as in Isaiah: Jehovah shall comfort Zion, He will comfort all her waste places, even that He may make her wilderness into Eden, and her desert into a garden of Jehovah; joy and gladness shall be found therein (Isa. 51:3). In Ezekiel: Thou hast been in Eden, the garden of God; every precious stone was thy covering (Ezek. 28:13). These things are said of Tyre, because by "Tyre" in the Word a church that is in the knowledges of truth and good and in intelligence therefrom is signified (see Arcana Coelestia, n. 1201); its intelligence therefrom is "Eden, the garden of God," likewise "the precious stone" from which is its "covering" (see n. 114, 9863, 9865, 9868, 9873). In the same: Behold Asshur a cedar in Lebanon. The cedars have not hid it in the garden of God; nor was any tree in the garden of God equal to it in beauty. I have made it beautiful by the multitude of its branches; and all the trees of Eden in the garden of God envied it (Ezek. 31:3, 8, 9). By "Asshur" in the Word those who have become rational by the knowledges of good and truth, thus whose minds are illustrated from heaven, are meant. (That "Asshur" is the rational of man, see Arcana Coelestia, n. 119, 1186.) [3] Something shall now be said to explain how it is to be understood that all knowledges of good and truth look to the good of love to the Lord and proceed therefrom, which is the significance of these words: "To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God." The good of love to the Lord is the Lord Himself, since the Lord is in the good of His love with man, spirit, and angel. That all knowledges of good and truth look thereto, or to the Lord, is known in the Christian church; for the doctrine of the church teaches that there is no salvation apart from the Lord, and also that all salvation is in the Lord. The knowledges of good and truth, or doctrinals from the Word, teach how man can come to God and be conjoined to Him. (That no one can be conjoined to God except from the Lord and in the Lord, see Doctrine of the New Jerusalem, n. 283, 296.) From this it can be seen that all things taught by the church from the Word look to the Lord and to love to Him, as the end to which [ad quem]. That all knowledges of good and truth, or all doctrinals from the Word, proceed from the Lord is also known in the church, for it is there taught that everything of love and everything of faith is from heaven, and that nothing is from man; and that no one can love God and believe in Him from himself. To love God and to believe in Him involve all things that the church teaches, called doctrinals and knowledges, since from these is God loved and believed in. There is no love and faith without previous knowledges; for without knowledges man would be empty. [4] From this it follows that as everything of love and of faith proceeds from the Lord, so do all knowledges of good and truth which make and form love and faith. Because all knowledges of good and truth look to the Lord, and proceed from Him, and this is what is signified by "the tree of life in the midst of the paradise of God," therefore all the trees in paradise are called "trees of life" and "trees of Jehovah;" in Revelation "trees of life": In the midst of the street and of the river (flowing out from the throne of God and of the Lamb) on this side and on that was the tree of life, bearing twelve fruits (Rev. 22:2). In David they are called "trees of Jehovah": The trees of Jehovah are satisfied, the cedars of Lebanon which He hath planted (Ps. 104:16). From this also it is clear that by the "tree of life in the midst of paradise" is meant every tree there, in other words, every man in the midst of whom, that is, in whom is the Lord. From what has been shown here and in the preceding article, what is signified by the words, "The Lord will give to him that overcometh to eat of the tree of life, which is in the midst of the paradise of God," may be learned.
111.Verses 8-11. And to the angel of the church of the Smyrneans write: These things saith the First and the Last, who was dead and is alive. I know thy works, and affliction, and poverty, but thou art rich; and the blasphemy of them who say that they are Jews and they are not, but are a synagogue of Satan. Fear not the things which thou art to suffer. Behold, the devil is about to cast some of you into prison, that ye may be tried, and ye shall have affliction ten days: be thou faithful even till death, and I will give thee the crown of life. He that hath an ear let him hear what the Spirit saith unto the churches. He that overcometh shall not be hurt by the second death. 8. "And to the angel of the church of the Smyrneans write," signifies for remembrance to those within the church, who wish to understand the Word, but do not yet understand, and are therefore as yet but little in the knowledges of truth and good, which nevertheless they desire in heart (n. 112); "These things saith the First and the Last," signifies the Lord, who governs all things from the Divine Human, from firsts by means of ultimates (n. 113); "who was dead and is alive," signifies that He has been rejected, and yet eternal life is from Him (n. 114, 115). 9. "I know thy works," signifies love (n. 116); "and affliction," signifies anxiety from a longing to know truths (n. 117); "and poverty, but thou art rich," signifies acknowledgment that they know nothing from themselves (n. 118); "and the blasphemy of them who say that they are Jews and they are not," signifies denunciation by those who think themselves to be in the knowledges of good and truth because they have the Word, and yet are not (n. 119); "but are a synagogue of Satan," signifies doctrine of all falsities with these (n. 120). 10. "Fear not the things which thou art to suffer," signifies that they should not grieve because such men persecute them (n. 121); "Behold, the devil is about to cast some of you into prison," signifies that those who are in falsities from evil will set about to deprive them of all truth from the Word (n. 122); "that ye may be tried," signifies consequent increase of longing for truth (n. 123); "and ye shall have affliction ten days," signifies that infestation and temptation therefrom will last for some time (n. 124); "be thou faithful even till death," signifies steadfastness in truths to the end (n. 125); "and I will give thee the crown of life," signifies wisdom and eternal happiness therefrom (n. 126). 11. "He that hath an ear let him hear what the Spirit saith unto the churches," signifies that he that understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who are of His church (n. 127). "He that overcometh shall not be hurt by the second death" signifies that he who is steadfast in the genuine affection of truth to the end of his life in the world shall come into the new heaven (n. 128).
112.Verse 8. And to the angel of the church of the Smyrneans write, signifies for remembrance to those within the church who wish to understand the Word, but do not yet understand, and are therefore as yet but little in the knowledges of truth and good, which nevertheless they desire in heart. This is evident from the signification of "writing" as being for remembrance (see above, n. 95); and from the signification of the "angel of the church of the Smyrneans," as being those within the church who wish to understand the Word but do not yet understand, and are therefore but little in the knowledges of truth and good, which nevertheless they desire in heart. That these are meant by the "angel of the church of the Smyrneans" is clear from the things written to that angel which follow: for who are meant by the angel of each church can be known only from the internal sense of the things written to him. [2] In the things written to the angel of the Ephesian church, explained just above, those are described who are in the knowledges of truth and good, and not also, or not yet, in a life according to them. Here now those are described who are in the knowledges of truth and good, and at the same time in a life according to them; these, therefore, are in the affection of truth from a spiritual source; but the former are those who are in the affection of truth from a natural source. In general, there are affections of truth from two sources, namely, from a natural and from a spiritual source. Those who are in the affection of truth from a natural source look first to self and the world, and thence are natural; but those who are in the affection of truth from a spiritual source look first to the Lord and to heaven, and thence are spiritual. Man's affection or love looks either downwards or upwards; those who look to self and the world look downwards, but those who look to the Lord and to heaven look upwards. A man's interiors, which are of his mind, actually look in the same direction as his love or affection does, for love determines them; and such as is the determination of man's interiors, which are of his mind, such after death does the man remain to eternity. Looking downwards or upwards is looking from love through the understanding, thus through the things that form and make the understanding, which are the knowledges of truth and good. [3] In what is written to the angel of the Ephesian church, those within the church who are in the knowledges of truth and good, and not also, or not yet, in a life according to them, thus those who are in the affection of truth from a natural source, are described; and now in what is written to the angel of the church of the Smyrneans, those who are in the knowledges of truth and good, and also in a life according to them, thus those who are in the affection of truth from a spiritual source are described; and this because the former is the first [state] of the church, and the latter is the second. For no one can be introduced into the church and formed for heaven, except by knowledges from the Word. Without these man does not know the way to heaven, and without these the Lord cannot dwell with him. It can be seen that without the knowledges of truth and good from the Word no one can know anything of the Lord, of the angelic heaven, or of charity and faith; and that which a man does not know he cannot think, thus cannot will, and accordingly cannot believe and love. It is evident, therefore, that by means of knowledges man learns the way to heaven. It can also be seen that without the knowledges of truth and good from the Word the Lord cannot be present with man and lead him, for when man knows nothing of the Lord, of heaven, of charity and faith, his spiritual mind, which is the higher mind, and is intended to see by the light of heaven, is empty, and has nothing from the Divine in it. But the Lord cannot be with man except in His own with man, that is, in the things that are from Him. For this reason it was said that unless a man is in the knowledges of truth and good from the Word and in the life thereof, the Lord cannot dwell with him. From this, taken together, it follows that the natural man can by no means become spiritual without the knowledges of good and truth from the Word. [4] By "the angel of the church of the Smyrneans" are meant those within the church who wish to understand the Word, but do not yet understand, and therefore are as yet but little in the knowledges of truth and good, which nevertheless they desire because they are in the spiritual affection of truth; and those who are in the spiritual affection of truth are also in the life of charity, for from that they have spiritual affection. The spiritual comes to man from no other source than from charity. Those who are in spiritual affection are interested in the Word, and desire nothing more earnestly than to understand it. But as there are innumerable things therein that they do not understand, because the Word in its bosom is spiritual and the spiritual includes infinite arcana, therefore, so long as man lives in the world and then sees from the natural man, he can be but little in the knowledges of truth and good, and in generals only, in which, however, innumerable things may be implanted when he comes into the spiritual world or heaven. [5] A man who is in the affection of truth from a spiritual origin knows many more things than he knew before; for the general knowledges that he has are like vessels that can be filled with many things, and they are also actually filled when he comes into heaven. That this is so can be seen merely from this, that all the angels in heaven are from the human race, and yet they possess wisdom such as could be described only by what is unutterable and incomprehensible, as is well known. (That the angels of heaven are from no other source than the human race, see in the work on Heaven and Hell, n. 311-317:, and in the small work on The Last Judgment, n. 14-22.) This fullness of intelligence and wisdom is what is meant by the words of the Lord in Luke: Good measure, pressed down, shaken together, and running over, shall be given into your bosom (Luke 6:38); and in Matthew: Whosoever hath, to him shall be given, and he shall have more abundantly (Matt. 13:12; 25:29); and in Luke: The lord said to the servant who from the pound given him gained ten pounds, Because thou hast been faithful in a very little, thou shalt have authority over ten cities (Luke 19:16, 17). By "ten" is here signified much and full, and by "cities" intelligence and wisdom. (That "ten" signifies much and full, see Arcana Coelestia, n. 1988, 3107, 4638; and the "cities" signify those things that are of intelligence and wisdom, n. 2449, 2712, 2943, 3216, 3584, 4492, 4493, 5297.)
113.These things saith the First and the Last, signifies the Lord, who governs all things from the Divine Human, from firsts by means of ultimates. This is evident from the signification of "the First and the Last," as being, in reference to the Lord, His ruling all things from firsts by means of ultimates (see above, n. 41). That it is the Lord in respect to the Divine Human who here and in what follows speaks to the angels of the churches, can be seen from the preceding chapter, where similar things are said of the Son of man; and the Son of man is the Lord in respect to the Divine Human (see above, n. 63). This is clearly shown by bringing the passages together; for example, the Son of man is described in the preceding chapter as seen: In the midst of the golden lampstands, having in his right hand seven stars (Rev. 1:13, 16). These same things introduce what is written to the angel of the Ephesian Church in these words, "These things saith He that holdeth the seven stars in His right hand, that walketh in the midst of the seven golden lampstands" (verse 1 of this chapter). [2] In the preceding chapter the Son of man is described thus: I am the First and the Last; and the Living One; and I became dead; and behold I am alive unto the ages of the ages (Rev. 1:17-18). These things here introduce what is written to the angel of the church of the Smyrneans, in these words; "These things saith the First and the Last, who was dead and is alive" (verse 8). In the preceding chapter the Son of man is described, that there was seen: Out of His mouth a sharp two-edged sword going forth (Rev. 1:16). This introduces what is written to the angel of the church Pergamum, in these words: These things saith He that hath the sharp two-edged sword (Rev. 1:12). In the preceding chapter the Son of man is described, that He was seen to have: Eyes as a flame of fire; and feet like unto burnished brass, as if glowing in a furnace (Rev. 1:14-15). These things introduce what is written to the angel of the church in Thyatira, in these words: These things saith the Son of God, that hath His eyes as a flame of fire, and His feet like unto burnished brass (Rev. 1:18). [3] Similar things introduce what is written to the angels of the other three churches (of which in the following chapter). From this it can be seen that it is the Son of man who says the things that are written to the churches; and as by the "Son of man" the Lord in respect to the Divine Human is meant (as was shown above, n. 63), it follows that all that is written to the churches is from the Lord's Divine Human; and from this it also follows that the Divine Human is the All in all things of the church, as it is the All in all things of Heaven. So here by His being "the First and the Last" is signified that the Lord from His Divine Human governs all things from firsts by means of ultimates. (That the Lord in respect to the Divine Human is the All in all things of heaven, may be seen in the work on Heaven and Hell, n. 7-12 and n. 78-86, and the rest there. And as the Lord is the All in all things of heaven, He is also the All in all things of the church, for the church is the kingdom of the Lord on the earth.) This I can affirm, that no one who is within the church, and does not acknowledge the Divine of the Lord in His Human, can enter heaven. To acknowledge the Divine of the Lord in His Human is to think of His Divine when thinking of His Human. That it must be so thought of is because the whole heaven is from His Divine Human (as may be seen shown in the work on Heaven and Hell, from beginning to end; and above in the explanation of Revelation, n. 10, 49, 52, 82).
114.Who was dead and is alive, signifies that He has been rejected, and yet eternal life is from Him. This is evident from the signification of being "dead," as being, in reference to the Lord, to have been rejected (of which see above, n. 83); also from the signification of "being alive," as being that eternal life is from Him (of which also above, n. 84). The Lord is said to have been rejected when He is not approached and worshiped; and also when He is approached and worshiped in respect to His Human only, and not at the same time in respect to the Divine; therefore He is rejected at the present time within the church by those who do not approach and worship Him, but pray to the Father to have compassion for the sake of the Son, when yet neither man nor angel can ever approach the Father and worship Him immediately; for the Divine is invisible, and with it no one can be conjoined by faith and love; since what is invisible does not come into the idea of thought, nor, consequently, into the affection of the will; and what does not fall into the idea of thought does not fall within the faith; for the things that are to be of faith must be thought of. So also what does not enter into the affection of the will does not enter into love, for what is to be of the love must affect man's will, for all the love that man has resides in the will (see The Doctrine of the New Jerusalem, n. 28-35). [2] But the Divine Human of the Lord does come into the idea of the thought and thus into faith, and from that into the affection of the will, that is, into love. From this it is clear that there is no conjunction with the Father except from the Lord, and in the Lord. This the Lord Himself teaches with the utmost clearness in the Evangelists, as in John: No one hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, He hath brought Him forth to view (John 1:18). In the same : Ye have neither heard the Father's voice at any time, nor seen His shape (John 5:37). In Matthew: No one knoweth the Father save the Son, and he to whom the Son willeth to reveal Him (Matt. 11:27). In John: I am the Way, the Truth, and the Life; no man cometh unto the Father but through Me (John 14:6). In the same : If ye know Me ye know My Father also; he that seeth Me seeth the Father. Philip, believest thou not that I am in the Father, and the Father in Me? Believe Me, that I am in the Father, and the Father in Me (John 14:7-11). And that the Father and the Lord are one (John 10:30, 38). I am the vine, ye are the branches; apart from Me ye can do nothing (John 15:5). [3] From this it can be seen that the Lord has been rejected by those within the church who approach the Father immediately and pray to Him to have compassion for the sake of the Son; for these cannot do otherwise than think of the Lord's Human as they think of the human of another man, thus they cannot think at the same time of His Divine as being in the Human, still less of His Divine as conjoined with His Human as the soul is conjoined with the body, according to the doctrine received throughout the universal Christian world (see above, n. 10, 26). Who is there in the Christian world, acknowledging the Divinity of the Lord, that is wing to be one who would place the Lord's Divine outside of His Human? When yet to think of the Human only, and not at the same time of His Divine in the Human, is to view the two as separated, which is not to view the Lord, nor the two as one person; and yet the doctrine received throughout Christendom is, that the Divine and the Human of the Lord are not two persons but a single person. [4] It is true that men of the church at this day, when they speak from the doctrine of the church think of the Divine of the Lord in His Human; but when they think and speak by themselves aside from doctrine, it is altogether otherwise. But be it known, that man is in one state when he is thinking and speaking from doctrine, and in another when he is thinking and speaking aside from doctrine. When man is thinking and speaking from doctrine, his thought and speech are from the memory of his natural man; but when he is thinking and speaking aside from doctrine, his thought and speech are from his spirit; for to think and speak from the spirit, is to think and speak from the interiors of one's mind, from which is his real faith. Moreover, man's state after death becomes such as were the thought and speech of his spirit by himself aside from doctrine, and not such as they were from doctrine, if the latter was not one with the former. [5] Man does not know that he has two states in respect to faith and love; one when in doctrine and another aside from doctrine; but that the state of his faith and love aside from doctrine is what saves him, and not the state of his speech respecting faith and love from doctrine, unless the latter state makes one with the former. Yet to think and speak from doctrine respecting faith and love is to speak from the natural man and its memory, as is evident merely from this, that the evil, when with others, can think and speak thus equally with the good. For the same reason also evil preachers equally with good, or preachers that have no faith equally with those that have faith, can preach the Gospel, and, to appearance, with similar zeal and affection. This is because the man, as has been said, then thinks and speaks from his natural man and its memory. But to think from one's spirit is not to think from the natural man and its memory, but from the spiritual man, and from its faith and affection. Merely from this it is clear that man has two states, and that it is the latter state, not the former, that saves him; for man after death is a spirit; therefore such as he was in the world in respect to his spirit, such he remains after his departure out of the world. [6] Moreover, it has been given me to know from much experience that the man of the church has these two states. For after death, man can be let into either state, and is also actually let into both. Many of these, when they have been let into the former state, have spoken like Christians, and from such speech have been believed by others to be Christians; but as soon as they were remitted into the latter state, which was the real state of their spirit they spoke like devilish spirits, and altogether in opposition to what they had spoken before (see the work on Heaven and Hell, n. 491-498, 499-511). [7] From this it can be seen how the statement is to be understood that the Lord has been at this day rejected by those within the church; namely, that although it is held from doctrine that the Divine of the Lord must be acknowledged and believed in the same degree as the Divine of the Father, for the doctrine of the church teaches that "As is the Father so also is the Son, uncreate, infinite, eternal, omnipotent, God, Lord, and neither of them greater or less, before or after the other" (see the Creed of Athanasius); yet they do not approach and worship the Lord and His Divine, but the Divine of the Father; this they do when they pray to the Father to have mercy for the sake of the Son; and when they say this they do not think at all of the Divine of the Lord, but they think of His Human as separated from the Divine, thus of His Human as similar to the human of any other man; and then they also think not of one God, but of two, or three. To think in this way of the Lord is to reject Him; for by not thinking of His Divine at the same time that they think of His Human, by the separation they thrust out the Divine. Yet these are not two, but one person, and make one as soul and body do. [8] I once spoke with spirits who when they lived in the world were of the popish religion, and I asked whether in the world they ever thought about the Divine of the Lord? They said that they thought about it whenever they saw from doctrine, and that they then acknowledged His Divine to be equal with the Divine of the Father, but that apart from doctrine, they thought of His Human only, and not of His Divine. They were asked why they say that the power which His Human had was given to it by the Father and not by Himself, since they acknowledged His Divine to be equal with that of the Father? At this they turned away, making no answer. But it was said to them, that it was because they transferred to themselves all His Divine power, and that they could not have done this unless they had separated the Divine from the Human. That with them the Lord has been rejected, everyone may conclude from this, that they worship the pope instead of the Lord, and that they no longer attribute any power to the Lord. [9] I will here also mention a great scandal heard from the pope called Benedict XIV. He openly declared that when he lived in the world he believed that the Lord had no power, because He had transferred it all to Peter, and after him to his successors; adding his belief that their saints have more power than the Lord, because they hold it from God the Father, while the Lord resigned it all and gave it to the popes; yet that He is still to be worshiped, because otherwise the pope is not worshiped with sanctity. But because this pope even after death claimed the Divine for himself, after a few days he was cast into hell.
115.The Lord said to the angel of this church, "I am the First and the Last, who was dead and is alive," because those within the church that are in the spiritual affection of truth are here treated of. These are such as search out truths from the Word, and when they find them they rejoice in heart, solely because they are truths. Those also are here treated of who are in a merely natural affection of truth. These are such as do not search for truths, nor rejoice in them because they are truths, but they simply acquiesce in the doctrinals of their church, not caring whether they are true or false; these they learn with the memory only, confirming them also by the sense of the letter of the Word; and doing this solely for the sake of acquiring repute, honors, or gain. It is with such that the Lord is "dead," that is, rejected. The spiritual affection of truth, which is loving truth because it is truth, exists only with those who are conjoined to the Lord by the acknowledgment of His Divine in the Human, and by faith in it; since all the truth of heaven and all the truth of the church is from no other source than the Lord's Divine Human; for out of this proceeds Divine truth, which is called "the Spirit of Truth," or "the Holy Spirit." From this the angels of heaven have all their affection of truth and all their wisdom (that this is so, see in the work on Heaven and Hell n. 126-140, 265-275, 346-356). It is with these that the Lord is alive.
116.Verse 9. I know thy works, signifies love. This is evident from the signification of "works," as being the things that are of the will or love, since works proceed therefrom, and that from which anything proceeds constitutes the all in that which proceeds, as cause does in effect, for when the cause is taken away or ceases the effect ceases. So it is with man's will and works therefrom; will is the cause and works are the effects, and it is well known that when will ceases work ceases. From this it is clear that "works" in relation to cause are the will. The will of man is spiritual, but works therefrom are natural; therefore here by "works," in the spiritual sense, the will is meant. By "works" is meant also the love, because what a man loves that he wills, and what in heart he wills that he loves; and if you look more deeply you will see that all things of man's interior will are of his love. Yet in common discourse we speak of man's love, not of his will, because the loves are manifold, and there are many in one man, and all are together in the will, which is perceived by man as a one, because he distinguishes between will and understanding. The will, therefore, is man's spiritual itself, because love is spiritual. "Works" are mentioned in the Word, and not the will or love (as here and in what follows, to the angels of the churches, "I know thy works," and not "I know thy will," or "thy love"), because all things that are in the sense of the letter of the Word are natural, and contain within them things spiritual; to bring out, therefore, the spiritual sense of the Word, the spiritual, which is in the natural or from which the natural proceeds, is to be explored.
117.And affliction, signifies anxiety from a longing to know truths. This is evident from the signification of "affliction," as being anxiety of mind from a longing to know truths; for those who wish to understand the Word, but who do not as yet well understand it, are here treated of (see above, n. 112), and these are in anxiety as to the spirit when they do not understand. That these have such anxiety when they do not understand, none can know except those who are in the affection of truth for the sake of truth, that is, who are in spiritual affection; who these are may be seen above (n. 115). The reason of this is, that such are conjoined to the angels of heaven, and angels continually long for truths, because they long for intelligence and wisdom; they long for these as a hungry man longs for food. For this reason also intelligence and wisdom are called spiritual food. This longing also man has from infancy, for when he is an infant, and afterwards when a child, he is conjoined to heaven, and this longing is from heaven; but with those who turn themselves to the world it perishes. From this it may be known what is the anxiety of mind or spiritual anxiety that is here signified by "affliction." [2] They have such anxiety when they read the Word and do not well understand it, because all the truths of heaven and the church are from the Word, and lie concealed therein in its spiritual sense, and are not opened to any except such as are conjoined to heaven, since that sense of the Word is in heaven. Yet the spiritual sense itself of the Word does not flow in with man out of heaven, but it flows into his affection, and through this into the knowledges that he has, and thus kindles his longing, and he then receives the genuine truths of the church so far as he can see them from the literal sense of the Word. Everyone who is in the spiritual affection of truth is conscious that the things that he knows are few, and the things that he does not know are infinite. He is aware, moreover, that knowing and acknowledging this is the first step towards wisdom; and that those who pride themselves on the things they know, and believe themselves on account of these to be most intelligent, have not reached this first step. Such persons also commonly glory more from falsities than from truths, for they have regard to their own reputation, and are affected by that alone, and not by truth itself. Such are they who are in natural affection only and in longing from that (see above, n. 115).
118.And poverty, but thou art rich, signifies the acknowledgment that they know nothing from themselves. This is evident from the signification of "poverty," as being the acknowledgment of heart that they know nothing from themselves (of which presently); and from the signification of "but thou art rich," as being the affection of spiritual truth (of which also presently). That by "poverty" spiritual poverty is here meant, and that by "thou art rich" is meant to be spiritually rich, is clear, since these things are said to the church. To be spiritually poor, and yet to be rich, is to acknowledge in heart that one has no knowledge nor understanding nor wisdom from himself, but that he knows, understands, and is wise wholly from the Lord. In such acknowledgment are all the angels of heaven, wherefore they are also intelligent and wise, and this in the same degree in which they are in the acknowledgment and perception that this is the case. For they know and perceive that nothing of the truth that is called the truth of faith, and nothing of the good that is called the good of love, is from themselves, but that these are from the Lord; they also know and perceive that all things that they understand and in which they are wise have reference to the truth of faith and to the good of love; and from this again they know that all their intelligence and wisdom is from the Lord; and because they know and acknowledge this, and also wish and love it to be so, Divine truth from which are all intelligence and wisdom continually flows in from the Lord, and this they receive in the measure in which they are affected by it, that is, love it. But, on the other hand, the spirits of hell believe that all things which they think and will, and thence speak and do, are from themselves, and nothing from God; for they do not believe in a Divine; consequently, instead of intelligence and wisdom they have insanity and folly, for they think contrary to truth, and will contrary to good, and this is to be insane and foolish. Every man who is in the love of self does the same; he cannot do otherwise than attribute all things to self, because he looks only to self; and because he does this he is not in any acknowledgment that all intelligence and wisdom are from the Lord; consequently, when such persons think with themselves, they think contrary to the truths and goods of the church and of heaven, although when speaking with men they talk otherwise, from a fear of losing their reputation. [2] From this it can be known what "poverty" in the spiritual sense means. He who is spiritually poor is nevertheless rich, because he is in the spiritual affection of truth; for into this affection intelligence and wisdom from the Lord flow; for everyone's affection receives and imbibes things congenial to it, as a sponge does water; therefore the spiritual affection of truth receives and imbibes spiritual truths, which are the truths of the church, from the Word. The spiritual affection of truth has no other source than the Lord, because the Lord is Divine truth in heaven and in the church, for Divine truth proceeds from Him. And as the Lord loves to lead everyone to Himself, and to save him, and this He can do only by the knowledges of good and truth from the Word, so the Lord loves to impart these to man, and make them of his life, for in this way and no other can He lead man to Himself and save him. From this it is manifest that all spiritual affection of truth is from the Lord, and that no one can be in that affection unless he acknowledges the Divine of the Lord in His Human, for by such acknowledgment there is conjunction, and according to conjunction there is reception. (On this more may be seen in the work on Heaven and Hell, where it treats of The Wisdom of the Angels of Heaven, n. 265-275; and of The Wise and the Simple in Heaven, n. 346-356, and elsewhere in the same work, n. 13, 19, 25, 26, 133, 139, 140, 205, 297, 422, 523, 603; and in The Doctrine of the New Jerusalem, n. 11-27; and above, in the explanation of Revelation, n. 6, 59, 112, 115, 117. [3] In the Word, "the poor and needy" are mentioned here and there, also the "hungry and thirsty." By "the poor and needy" are signified those who believe that of themselves they know nothing; and also those who are destitute of knowledge because they have not the Word; and by the "hungry and thirsty" are signified those who continually long for truths, and long to be perfected by means of truths. These two classes are meant by the "poor," the "needy," the "hungry," and the "thirsty," in the following passages: Blessed are the poor in spirit; for theirs is the kingdom of the heavens. Blessed are they that hunger and thirst after righteousness; for they shall be filled (Matt. 5:3, 6). Blessed are the poor; for theirs is the kingdom of the heavens. Blessed are ye that hunger; for ye shall be filled (Luke 6:20, 21). To the poor the Gospel shall be preached, and the poor hear the Gospel (Luke 7:22; Matt. 11:5). The master of the house said to the servant that he should go out into the streets and lanes of the city, and bring in the poor (Luke 14:21). Then the firstborn of the poor shall feed, and the needy shall lie down with confidence (Isa. 14:30). I was an hungered and ye gave Me to eat; I was thirsty, and ye gave Me to drink (Matt. 25:35). The poor and the needy seek water, and there is none, their tongue faileth for thirst, I, Jehovah, will answer them. I will open rivers on the heights, and fountains will I place in the midst of the valleys (Isa. 41:17-18). From this last passage it is clear that the "poor and needy" are those who long for the knowledges of good and truth, for the "water" that such seek is truth. (That "water" is the truth of faith, see above, n. 71.) Their longing is here described by "their tongue fainting for thirst," and the abundance they are to have by "rivers being opened on the heights, and fountains in the midst of the valleys." [4] Those who do not know that by the "rich" are signified those who have the Word and who thence can be in the knowledges of truth and good, and that by the "poor" are signified those who have not the Word, and yet long for truths, know no other than that by the "rich man" in Luke (16:19 seq.) "who was clothed in purple and fine linen," are meant the rich in the world, and that by the "poor man" who "was laid at his gate, and desired to be fed with the crumbs that fell from the rich man's table," are meant the poor in this world. But by the "rich man" there the Jewish nation is meant, which had the Word, and might from it have been in the knowledges of truth and good; and by the "poor man" are there meant the Gentiles that had not the Word and yet longed for the knowledges of truth and good. The rich man is described as "clothed with purple and fine linen," because "purple" signifies genuine good (Arcana Coelestia, n. 9467), and the "fine linen" genuine truth (Arcana Coelestia, n. 5319, 9469, 9596, 9744), both from the Word. The poor man is described as "laid at the rich man's gate, and desiring to be fed with the crumbs that fell from the rich man's table," because by "to be laid at the gate" is meant to be rejected, and to be deprived of the opportunity to read and understand the Word; and "wishing to be fed with the crumbs that fell from the rich man's table" means to long for some truths from the Word, for "food" signifies the things of knowledge, intelligence, and wisdom and in general, good and truth (Arcana Coelestia, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 8562, 9003); and "table" signifies a receptacle for these (Arcana Coelestia, n. 9527). As the poor man was in that longing, which is the same as the spiritual affection of truth, it is said of him that "he was carried by the angels into Abraham's bosom," by which is signified to be raised into an angelic state in respect to intelligence and wisdom; "Abraham's bosom" is the Divine truth that is in heaven, for those who are in that are with the Lord. (That "Abraham" in the Word signifies the Lord, see Arcana Coelestia, n. 2010, 2833, 2836, 3245, 3251, 3305, 3439, 3703, 6098, 6185, 6276, 6804, 6847.) [5] The like that is signified here by the "rich man" and the "poor man who hungered" is signified by the "rich" and the "hungry" in Luke: The hungry He hath filled with good, and the rich He hath sent empty away (Luke 1:53). (That by "riches" in the Word are meant spiritual riches, which are the knowledges of truth and good from the Word, see Arcana Coelestia, n. 1694, 4508, 10227; and in the work on Heaven and Hell, n. 365; and in a contrary sense, the knowledges of what is false and evil, which are confirmed from the sense of the letter of the Word, Arcana Coelestia, n. 1694.) That "riches" in the Word signify the knowledges of truth and good, and intelligence and wisdom therefrom, is from correspondence; for with the angels in heaven all things appear as if refulgent with gold, and silver, and precious stones; and this so far as they are in the intelligence of truth and in the wisdom of good. Also with the spirits who are below the heavens there are riches in appearance according to the reception of truth and good from the Lord with them.
119.And the blasphemy of them who say that they are Jews and they are not, signifies denunciation by those who think themselves to be in the knowledges of good and truth because they have the Word, and yet they are not. This is evident from the signification of "blasphemy," as being reviling and denunciation; and from the signification of "Jews," as being those who are in the knowledges of good and truth from the Word; for "Judah," in the highest sense of the Word, signifies the Lord in respect to celestial love, in the internal sense the Lord's celestial kingdom and the Word, and in the external sense doctrine from the Word, which is of the celestial church (see Arcana Coelestia, 3881, 6363). From this it can be seen that by the "blasphemy of them who say that they are Jews and they are not," is signified reviling and denunciation by those who say that they acknowledge the Lord, and are in His kingdom and in true doctrine, because they have the Word, and yet they are not; in general, those who say that they are in the knowledges of good and truth from the Word, and yet are in falsities and evils. [2] Those who know nothing of the internal sense of the Word cannot know otherwise than that by "Judah" and "Jews," in the prophetical parts of the word, are meant Judah and the Jews; these, however are not there meant by their names, but all who are in the true doctrine of the church, thus who are in the knowledges of good and truth from the Word; and in the contrary sense, those who are in false doctrine, thus who have adulterated the truths and goods of the Word. That Judah and the Jews are not meant can be seen merely from this, that there is an internal sense in every particular of the Word, and also in the names of persons and places; and that nothing is treated of in this sense except what pertains to heaven and the church; such things, therefore, must also be signified by the names "Judah" and "Israel." And as with them a church was instituted in which all things were representative and significative of things heavenly, so by their names was signified that which essentially makes the church, namely, in the highest sense, the Lord Himself; in the internal sense His Word; and in the external sense doctrine from the Word, as was said above. From this it is clear how greatly those are mistaken who believe, according to the letter, that the Jews are to be brought back into the land of Canaan, and that they have been chosen and destined for heaven in preference to others; when yet but few from that nation are saved, since none are saved except those who believe in the Lord; and he who believes in the Lord in the world, believes in Him after death; but that nation has altogether rejected Him from its faith. [3] That by "Judah" is meant the Lord in respect to His kingdom and the Word can be seen from the prophecy of Israel regarding his sons; when this is unfolded by the internal sense it is clear what each tribe represented in the church. It is clearly evident that the tribe of Judah represented the Lord's kingdom, or the church where the Word is; for it is said of Judah: Judah is a lion's whelp; from the prey, my son, thou art gone up. The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and upon Him shall the clinging of the people be; who shall bind to the vine the foal of His ass, and to the noble vine the son of His she-ass; whilst He shall have washed His garment in wine, and His vesture in the blood of grapes (Gen. 49:9-11). That these particulars signify the Lord's kingdom or the church, may be seen in the Arcana Coelestia, where they are explained. [4] He who knows that by "Judah" is meant in the highest sense the Lord, and in the internal sense His kingdom and the Word, and in the external sense doctrine from the Word, also in a contrary sense those who deny the Lord and adulterate the Word, can know what is signified by "Judah" in very many passages of the Word, as in the following: Hear ye, O house of Jacob, called by the name of Israel, and who are come forth out of the waters of Judah (Isa. 48:1). The "house of Jacob" and "Israel" is the church; "to come forth out of the waters of Judah" signifies out of doctrine from the Word, for the church is from that. That "waters" denote the truths of doctrine out of the Word, see above (n. 71). The sons of Judah and the sons of Jerusalem have ye sold unto the sons of the Grecians, that ye may remove them far from their borders. It shall come to pass in that day that all the brooks of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah, and Judah shall sit to eternity (Joel 3:6, 18, 20). "To sell the sons of Judah and the sons of Jerusalem to the sons of the Grecians" is to falsify the goods and truths of the church; "in that day" means when there is an end of that church and a new church has been established among the Gentiles; "all the brooks of Judah shall flow with waters" signifies the abundance of truth and good from the Word, for those who are in the new church; that these are from the Word is signified by the "fountain going forth out of the house of Jehovah." From this it is evident that by "Judah," who "shall sit to eternity," is not meant Judah or the Jewish nation, but all those who are in good by means of truths from the Word. [5] Like things are meant by "Judah" in the following passages: I will have mercy upon the house of Judah, and will save them. And the sons of Judah and the sons of Israel shall be gathered together, and they shall put over themselves one head, and they shall go up from the land; for great is the day of Jehovah 119-1 (Hos. 1:7, 11). Then many nations shall join themselves to Jehovah in that day; they shall be to Me for a people, for I will dwell in thee; then Jehovah shall make Judah an heritage in Himself, His portion upon the land of holiness, and shall again choose Jerusalem (Zech. 2:11, 12). Jehovah Zebaoth shall visit His flock, the house of Judah, and shall make them a horse of glory in war; I will render the house of Judah powerful (Zech. 10:3, 6). God shall save Zion, and will build the cities of Judah; and they shall dwell there, and inherit it; the seed also of His servants shall inherit it; and they that love the name of Jehovah shall dwell therein (Ps. 69:35, 36). I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains; that My chosen may possess it (Isa. 65:9); besides very many other places. That the Jewish nation is not meant in the Word in these and other places, where they are called "chosen" and "heirs," may be seen from what is cited respecting that nation from the Arcana Coelestia, in The Doctrine of the New Jerusalem (n. 248). From this now can be seen what is signified by the "blasphemy of them who say that they are Jews, and they are not."
120.But are a synagogue of Satan, signifies the doctrine of all falsities with these. This is evident from the signification of "synagogue," as being doctrine (of which presently); and from the signification of "Satan," as being the hell from which are all falsities. There are two kinds of hells, one in which those are who are in evils, and the other in which those are who are in the falsities of evil. The hell in which those are who are in evils is called, in one word, Devil, and that in which those are who are in the falsities of evil is called, in one word, Satan. That the hells are thus named is totally unknown to those who know nothing about the hells, but have adopted the belief that the devil was created an angel of light, and because he rebelled was cast down with his crew, and thus hell was made. (That the hells are called Devil and Satan may be seen in the work on Heaven and Hell, n. 311, 544, 553; and in the small work on The Last Judgment, in the chapter where it is shown that Heaven and Hell are from the Human Race, n. 14-22.) [2] Let it be known, moreover, that as all goods and truths are from the Lord out of the heavens, so all evils and falsities are out of the hells. He is greatly deceived who believes that goods and truths have any other source than out of the heavens from the Lord, or that evils and falsities have any other source than out of the hells. Man is simply a receptacle of these, and to whichever he turns himself of that he is a recipient. If he turns himself towards heaven, which is effected by the goods of love and the truths of faith, he receives goods and truths from the Lord; but if he turns himself towards hell, which is effected by the evils of love and falsities of faith, he receives evils and falsities from the hells. Now as all evils and falsities are from the hells, and as the hells are called, in one word, either Devil or Satan, it follows that by Devil are also signified all evils, and by Satan all falsities. From this it is that by a "synagogue of Satan" the doctrine of all falsities is signified. [3] By "synagogue" doctrine is signified, because in the synagogues there was instruction, and differences in matters of doctrine were also adjusted. That there was instruction in the synagogues is evident from Matt. 4:23; 9:35; 13:54; Mark 1:21, 22, 29, 39; 6:2; Luke 4:15, 16, 44; 13:10, 14; John 18:20. That differences in matters of doctrine were adjusted in the synagogues may be inferred from what is said in Matt. 10:17; Mark 13:9; Luke 12:11; 21:12; John 9:22; 12:42; 16:2, 3. That with the Jewish nation there was the doctrine of all falsities can be seen from many things known as to that nation; namely, that they denied the Lord; that they wish for a Messiah whose kingdom will be upon the earth, and who will exalt them above all other nations in the world; that they place all worship in externals, and reject the internals of worship, which are of faith in the Lord and of love to Him; that they apply all things in the Word to themselves; and falsify it by traditions of their own invention (see Matt. 15:6-9; Mark 7:1-13). Again, what the quality of that nation in respect to their interiors has been from the beginning can be seen from the song of Moses (Deut. 32), and elsewhere in many passages (see also the quotations from the Arcana Coelestia, in The Doctrine of the New Jerusalem, n. 248).
121.Verse 10. Fear not the things which thou art to suffer, signifies that they should not grieve because such men persecute them. This is evident from the signification of "fear not," as being, in reference to those about to suffer persecutions, that they should not grieve in mind; for fear with these is also grief; and from the signification of "the things which thou art to suffer," namely, from those who are in the doctrine of all falsities, as being that such are about to persecute. The persecution of those who are in the spiritual affection of truth, by those who are in falsities, is now treated of. This can best be seen from those who are of this character in the world of spirits (of which world see in the work on Heaven and Hell, n. 421-535), for there the quality of everyone in respect to his interiors, which are of thought and intention, is manifest; since everyone there is in himself, because he is a spirit, and the spirit is what thinks and intends. All spirits there are either conjoined with the hells or conjoined with the heavens. Those who are conjoined with the hells, as soon as they perceive anyone to be in the spiritual affection of truth begin to burn with hatred, and strive to destroy him; they cannot endure the sight of him. Very many of them, if they only perceive for a moment the delight of the spiritual affection of truth, which is the delight itself of heaven, become as if insane, and nothing is then more delightful to them than to destroy that delight. From this it is evident that all the hells are opposed to the spiritual affection of truth, and that all the heavens are in it. It would be similar among men on the earths if they were in the perception in which spirits are; but as they are not in such perception, and therefore do not know who are in spiritual affection, they remain quiet and act in a friendly manner towards each other, in accordance with the delights of the world. But this disposition displays itself in the churches, among those who are zealous in religious matters. It also becomes evident with those who are in that spiritual affection, in this way, that falsities break in upon their thoughts, endeavoring to extinguish their longing and the delight thence; these falsities that break in upon their thoughts are from hell; for everything that a man thinks is either from hell or from heaven (as was said above, n. 120).
122.Behold, the devil is about to cast some of you into prison, signifies that those who are in falsities from evil will set about to deprive them of all truth from the Word. This is evident from the signification of "casting into prison," as being, in reference to those who are in the spiritual affection of truth, to endeavor and to set about to deprive them of truths from the Word (of which presently); and from the signification of the "devil," as being the hells which are in evil and in falsities therefrom (of which above, n. 120). "To cast into prison," in reference to those who are in the spiritual affection of truth, is to endeavor and to set about to deprive them of truths from the Word, for the reason that truths are, as it were, in prison or in confinement when falsities break in; and so long as falsities are under view, truths cannot appear, still less can they be set at liberty. Those that are in the spiritual affection of truth, who are those that love truths because they are truths, are held in such confinement whenever they do not understand the Word and yet wish to understand it; the falsities that imprison rise up from hell into the natural man when the delights of the love of self and the world have rule therein, for these delights are the origins of all evils and of the falsities therefrom (see Doctrine of the New Jerusalem, n. 65-83). [2] This is meant, in the spiritual sense, by "being cast by the devil into prison;" for as the devil is hell, and out of hell every evil arises, and as the influx from hell is into the natural man, and not into the spiritual, so the devil affects all who are in the delights of these loves, and subjects them to himself and makes them his crew; for all who are in the hells are in evils and the falsities thence from the loves of self and of the world (see in the work on Heaven and Hell, n. 551-565; but that the delights of those loves are changed into correspondences, the character of which may be seen there, n. 485-490). This casting into prison by the devil is described in the Word, where it is said that the Jews and the evil will persecute the Lord's disciples, and will evil entreat and kill them; for by the "disciples of the Lord" are meant all who are in truths from good, thus who are in truths from the Lord; and as these are meant by the Lord's disciples, so in a sense abstracted from persons, which is the spiritual sense itself of the Word, truths and goods themselves, which are from the Lord through His Word, are meant. (That by the Lord's twelve disciples all things of faith and love in the complex, thus all the truths and goods of the church, are meant, see Arcana Coelestia, n. 2129, 3354, 3488, 3858, 6397; that the Word in heaven is understood in a sense abstracted from persons, see above, n. 99, 100.) [3] When one knows that by the "disciples of the Lord" all those who are in truths from good from the Lord are meant, and in an abstract sense truths themselves from good; and that by their being "cast into prison by the devil" is meant the endeavor of those who are in falsities from evil to deprive them of truths, and in a sense abstracted from persons, the detention or imprisonment of truths by falsities, as described above, he can understand what is signified in each of these senses in the following passages: They shall lay hands on you and shall persecute you, delivering you up to the synagogues and prisons, for My name's sake (Luke 21:12). That "for the sake of the Lord's name" signifies for the sake of the goods of love and the truths of faith, from Him, see above (n. 102). Then shall they deliver you up to affliction, and shall kill you, and ye shall be held in hatred for My name's sake (Matt. 24:9, 11). They will deliver you up to councils and to synagogues, and they will scourge you for My sake (Matt. 10:17, 18; Mark 13:9). Behold, I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify, and some of them ye shall scourge in your synagogues, and persecute them from city to city (Matt. 23:34). A man that was a householder planted a vineyard, and let it out to husbandmen. When the season of the fruits drew near, he sent his servants to the husbandmen, to receive the fruits of it. But the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants, and they did unto them likewise. At length he sent unto them his son. But the husbandmen, when they saw the son, said among themselves, This is the heir; come, let us kill him, and possess his inheritance. And they took him, and cast him forth out of the vineyard, and killed him (Matt. 21:33-44). The wisdom of God said, I will send unto them prophets and apostles, and some of them they shall kill and persecute (Luke 11:49). (That by "prophets" in the Word are meant those who teach truths, and in a sense abstracted from persons the doctrine of truth, see Arcana Coelestia, n. 2534, 7269; and that "apostles" have a similar signification, see above, n. 100.) Blessed are ye, when men shall reproach you, and persecute you, and shall say every evil word against you falsely, for My sake; rejoice and exult, for great is your reward in the heavens; for so persecuted they the prophets that were before you (Matt. 5:10-12). Blessed are ye when men shall hate you, and when they shall separate you, and shall reproach you and cast out your name as evil, for the Son of man's sake; for in the same manner did their fathers unto the prophets (Luke 6:22, 23). [4] Similar to this is the signification of the words of the Lord, that they should follow Him and take up their cross; as in the following passages: Jesus said unto His disciples, If anyone will come after Me, let him deny himself, and take up his cross, and follow Me (Matt. 16:24; Mark 8:34); "to deny oneself" is to put away evils that are from proprium [the self-life]. Whosoever doth not bear his cross, and come after Me, cannot be My disciple (Luke 14:27). Jesus said to the young man who was rich, One thing thou lackest; go, sell whatsoever thou hast, and come, follow Me, bearing the cross (Mark 10:21). By this is meant, in the spiritual sense, that he should put away the falsities that were of the Jewish doctrine, and accept the doctrine of truth from the Lord, and should undergo assaults and temptations from falsities. Those, therefore, are deceived who believe that those who wish to follow the Lord are to sell their goods and suffer the cross. Since the Lord was Divine truth itself, which in John 1:1-3, 14, is called the "Word," the Lord's suffering Himself to be scourged and crucified signifies that Divine truth which is in the Word was so treated by the Jews. (That all things related of the Lord's passion in the Evangelists involve and signify that the Jews so treated Divine truth, see above, n. 83.) Wherefore the Lord says: Remember My word, if they have persecuted Me, they will also persecute you (John 15:20). [5] That the Jews in particular are meant by the "devil" who was to cast the disciples of the Lord into prisons, and that, in general, all that call themselves "Jews, and are not, but are a synagogue of satan," are meant (according to the passages cited above, n. 119, 120), is clear from the Lord's words in John: Ye do not understand My speech because ye cannot hear My word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and stood not in the truth, because there is no truth in him. When he speaketh a lie he speaketh from his own, for he is a liar and the father thereof (John 8:43, 44). That "their father was a murderer from the beginning," "and the truth was not in him, but a lie," signifies that from the beginning they had been against truths and in falsities from evil. For a "murderer" is a destroyer of the truth of the church, and "father" means predecessors. (Of the quality of the Jewish nation formerly and at present, see The Doctrine of the New Jerusalem, n. 248; that the "bound in prison" signify those who are in falsities from evil, see the Arcana Coelestia, n. 4958, 5096; "to be overcome 122-1 in prison" signifies to be detained and separated from truths, n. 5037, 5038, 5083, 5086, 5096; and also to be tempted, n. 5037, 5038.) [6] The Jews were such as are here described because they were in the love of self and the world more than other nations; and persons of that character, when they read the Word, apply all things of the Word to their own loves; and especially the Jews, because they are so frequently mentioned. It is similar with others who are in these loves, for the love that is dominant turns the mind of him who reads to those things only that favor the love; for love is like a fire, which lights up the things that favor it, while the rest are either passed by as if not seen, or drawn over to one's side by perverse explanation and thus falsified. Both infest those who are in the spiritual affection of truth, and both are meant by the "devil" who "casts into prison" those who are of the Lord's church; from them, indeed, all falsities from the spiritual world flow into those that long for truths, and hold them as if bound in confinement. The same are meant by those of whom the Lord says: I was in prison and ye visited Me not (Matt. 25:43).
123.That ye may be tried, signifies consequent increase of longing for truth. This is evident from the signification of "being tried," as being to be infested by falsities (of which see in The Doctrine of the New Jerusalem, n. 197, 198). But here, since it is said, "the devil shall cast some of you into prison," by which such infestation is meant, so "being tried" signifies increase of longing, and as a consequence, increase of truth, since temptations effect this. (That through the temptations in which man conquers there come illustration and perception of truth and good, see Arcana Coelestia, n. 8367, 8370; that intelligence and wisdom are therefrom, n. 8966, 8967; that truths increase immensely after temptations, n. 6663; with many other things that may be seen in The Doctrine of the New Jerusalem, n. 187-201.)
124.And ye shall have affliction ten days, signifies that infestation and temptation therefrom will last for some time. This is evident from the signification of "affliction," as being infestation and temptation of those who are in the spiritual affection of truth by those who are in falsities; (that this is meant by "affliction" is clear, since it is said in reference to such;) also from the signification of "ten days," as being duration for some time. Duration for some time is signified by "ten days," for the reason that the entire duration of infestation and temptation is signified by "forty days" (see Arcana Coelestia, n. 2959, 7985, 7986), and "ten" means some part thereof; for all numbers in the Word signify things or states, with variety according to the relation to other numbers. The number "ten," without reference to other numbers, signifies what is full or much (Arcana Coelestia, n. 3107, 4638); but in reference to a greater number, it signifies as much as is needed for uses (n. 9757); so here it signifies duration for some time, thus as use demands. (That all numbers in the Word signify things or states, see Arcana Coelestia, n. 482, 487, 647, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175, 9488, 9659, 10217, 10253.) He that considers, can see that by the "affliction of ten days" here, which they are to have who are cast into prison by the devil, something else must be meant than ten days' affliction.
125.Be thou faithful even till death, signifies steadfastness in truths to the end. This is evident without explanation. It is said "even till death," because such as man is when he dies, such he remains to eternity; the life previously lived is only the life for the formation of his spirit (of which see many things in the work on Heaven and Hell, n. 470-484).
126.And I will give thee the crown of life, signifies wisdom and eternal happiness therefrom. This is evident from the signification of "crown," as being wisdom, in reference to those who are in the spiritual affection of the knowledges of truth and good (of which more in what follows); and from the signification of "life," as being eternal happiness, which is also called life eternal. Those who are in the spiritual affection of truth and good, and who are here treated of, have eternal happiness, because heaven with man is implanted by means of the knowledges of truth and good from the Word. He who believes that heaven is implanted by other means is much deceived; for man is born merely natural, with the faculty of becoming spiritual, and he becomes spiritual by means of truths from the Word and a life according to them. Who can ever become spiritual unless he has some knowledge of the Lord, of heaven, of the life after death, of faith, and of love, and of the other things that are means of salvation? If man had no knowledge of these things he would remain natural; and a merely natural man can have nothing in common with the angels of heaven, who are spiritual. Man has two minds, one exterior, the other interior. The exterior mind is called the natural mind, but the interior is called the spiritual mind. The former or natural mind is opened by means of the knowledges of the things that are in the world; but the latter or spiritual mind by means of the knowledges of the things that are in heaven, which the Word teaches, and the church from the Word; by means of these man becomes spiritual when he knows them and lives according to them. [2] This is meant by the Lord's words in John: Except a man has been born of water and of the Spirit, he cannot enter into the kingdom of God (John 3:5). "Water" signifies the truths of faith, and "spirit" a life according to them (see above, n. 71; and in The Doctrine of the New Jerusalem, n. 202-209). Most people at this day believe that they are to come into heaven solely by virtue of holy worship in temples and by adorations and prayers; but such of them as do not care for the knowledges of truth and good from the Word, and who fail to imbue with these the life, as well as the memory, remain natural as before, and do not become spiritual; for their holy worship, adorations, and prayers, do not proceed from any spiritual origin; since their spiritual mind has not been opened by the knowledges of spiritual things and a life according to them, but is empty; and worship that proceeds from what is empty is merely natural gesture, with nothing spiritual in it. If such persons are insincere and unjust in respect to moral and civil life, their holy worship, adorations, and prayers have within them what repels heaven from them, instead of opening heaven to them as they believe; for their holy worship is like a vessel containing things putrid and filthy, which are oozing forth, or like a splendid garment investing a body covered with ulcers. I have seen many thousands of such cast into hell. But wholly different are holy worship, adorations, and prayers with those who are in the knowledges of truth and good and in a life according to them; with such these acts are pleasing to the Lord, for they are the effects wrought by their spirit in the body, or the effects of their faith and love, thus they are not merely natural gestures, but spiritual acts. From this it can be seen that the knowledges of truth and good from the Word, and a life according to them, alone make man spiritual; and that in him who is thereby made spiritual, angelic wisdom from the Lord can be implanted together with eternal happiness. Angels derive happiness from no other source than from wisdom. [3] A "crown" signifies wisdom, because all things by which man is clothed or distinguished derive their signification from the part of man that they clothe or distinguish (see Arcana Coelestia, n. 9827), and "crown" signifies wisdom, because it is a sign upon the head, and "head" in the Word signifies wisdom, for there wisdom resides. So in Ezekiel: I decked thee with ornaments, I put bracelets upon thy hands; and a chain upon thy throat. And I put a jewel upon thy nose, and earrings in thine ears, and a crown of adorning upon thy head (Ezek. 16:11, 12). Jerusalem, which signifies the church, is here treated of, such as it was when it was established by the Lord; by these various insignia are meant, in the spiritual sense, such things as are of the church; and each one takes its signification from the part to which it is applied, and "the crown of adorning" here means wisdom. (But what is meant by "ornament," may be seen in Arcana Coelestia, n. 10536, 10540; by "bracelets," n. 3103, 3105; by "chain" n. 5320; by "jewel," n. 4551; by "earrings," n. 4551, 10402.) Wisdom, which is from the knowledges of truth and good from the Word and from a life according to them, is likewise signified by "crown" in many other passages in the Word (as in Isa. 28:5; Jer. 13:18; Lam. 5:15, 16; Ezek. 21:25, 26; 23:42; Zech. 6:11-14; Ps. 89:38, 39; Ps. 132:17, 18; Job 19:9; Rev. 3:11; 4:4). The crowning of kings is from ancient times, when men were familiar with representatives and significatives, and it was known that "kings" represented the Lord in respect to Divine truth, and that a "crown" was intended to signify wisdom (that "kings" represented the Lord in respect to Divine truth, see Arcana Coelestia, n. 1672, 2015, 2069, 3009, 4581, 4966, 5068, 6148); that those that are in truths are called "kings" and "king's sons" see above (n. 31); and as these are called "kings" in the Word, and kings have crowns, so here where these are treated of it is said that they were to receive "the crown of life."
127.Verse 11. He that hath an ear let him hear what the Spirit saith unto the churches, signifies that he that understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who are of His church, as may be seen above (n. 108), where similar expressions occur.
128.He that overcometh shall not be hurt by the second death, signifies that he who is steadfast in the genuine affection of truth to the end of his life in the world, shall come into the new heaven. This is evident from the signification of "overcoming," as being in reference to those who long for the knowledges of truth and good from the Word, to be steadfast in the genuine affection of truth, even to the end of life in the world. It is said "he that overcometh," because those are meant who endure spiritual temptation, which is from evils and falsities, and who fight; and "to overcome" is to resist evils and falsities, and to tame and subdue them as one's enemies. But no one overcomes unless he is steadfast in the spiritual affection of truth, even to the end of his life in the world; then the work is finished; for man remains to eternity such as he then is, namely, such as his life has been up to that point; death is what completes it. But no one is able to overcome except the Lord only. The man who supposes that he overcomes of himself, and not that it is the Lord with him that overcomes, does not overcome but succumbs; for it is spiritual faith that overcomes, and there is nothing of spiritual faith from man, but the whole of it is from the Lord. (What spiritual faith is, see in the small work on The Last Judgment, n. 33-39; and in The Doctrine of the New Jerusalem, n. 108-120; and what spiritual temptation is, n. 187-201.) That "not to be hurt by the second death" is to come into the new heaven, cannot be known unless it is known what the former heaven is, and what the new heaven, which are treated of in chapter 21 of Revelation. (Something of what the "former heaven" is can be seen in The small work on The Last Judgment, n. 65-72; and what the "new heaven" is, in The Doctrine of the New Jerusalem, n. 1-7.) But what is meant by the "first death" and by the "second death," also by the "first resurrection" and "second resurrection," will be told in the explanation of chapters 20 and 21, where it is said: The rest of the dead shall not live again until the thousand years be finished. This is the first resurrection. Blessed and holy is he that hath part in the second 128-1 resurrection; over these the second death hath no power; but they shall be priests of God and of Christ (Rev. 20:5-6). Their part shall be in the lake that burneth with fire and brimstone, which is the second death (Rev. 21:8). From this it is clear that the "second death" is damnation; to be hurt by it, therefore, is to be damned, and on the other hand, not to be hurt by it is to be saved; and as all that are saved come into the new heaven, to come into the new heaven is signified by "not being hurt by the second death" (of which heaven, and of whom it consists, see in the small work on The New Jerusalem and Its Heavenly Doctrine, n. 2-6).
129.Verses 12-17. And to the angel of the church in Pergamum write: These things saith He that hath the sharp two-edged sword, I know thy works and where thou dwellest, where Satan's throne is; and thou holdest My name, and didst not deny My faith, even in the days wherein Antipas was My faithful martyr, who was slain among you, where Satan dwelleth. But I have against thee a few things, that thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the sons of Israel, to eat idol-sacrifices, and to commit whoredom. So thou also hast them that hold the doctrine of the Nicolaitans, which thing I hate. Repent; or else I will come to thee quickly, and will fight against them with the sword of My mouth. He that hath an ear let him hear what the Spirit saith unto the churches. To him that overcometh, to him will I give to eat of the hidden manna; and will give him a white stone, and upon the stone a new name written, which no one knoweth except he that receiveth. 12. "And to the angel of the church in Pergamum write," signifies for remembrance to those within the church who are in temptations (n. 130); "these things saith He that hath the sharp two-edged sword," signifies the Lord, who alone combats in temptations (n. 131). 13. "I know thy works," signifies love and faith (n. 132); "and where thou dwellest," signifies amongst whom he now lives (n. 133); "where Satan's throne is," signifies where all falsities reign (n. 134); "and thou holdest My name," signifies the acknowledgment of the Divine in His Human (n. 135); "and didst not deny My faith," signifies constancy in truths (n. 136); "even in the days wherein Antipas was My faithful martyr, who was slain among you," signifies in that time and state in which all are hated who openly acknowledge the Divine Human of the Lord (n. 137); "where Satan dwelleth," signifies by those who are in the doctrine of all falsities (n. 138). 14. "But I have against thee a few things," signifies that heed should be taken (n. 139); "that thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling block before the sons of Israel," signifies those who have been illustrated in respect to the understanding, and who teach truths, and yet love to destroy by craft those who are of the church (n. 140); "to eat idol-sacrifices, and to commit whoredom," signifies that they may be imbued with evils and with falsities therefrom (n. 141). 15. "So thou also hast them that hold the doctrine of the Nicolaitans, which thing I hate," signifies those who separate good from truth, or charity from faith, which is against Divine order (n. 142). 16. "Repent," signifies dissociation from these (n. 143); "or else I will come to thee quickly, and will fight against them with the sword of My mouth," signifies if not, when visitation comes, they will be dispersed (n. 144). 17. "He that hath an ear let him hear what the Spirit saith to the churches," signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who are of His church (n. 145); "to him that overcometh, to him will I give to eat of the hidden manna," signifies that those who conquer in temptations will have the delight of heavenly love from the Lord's Divine Human (n. 146); "and will give him a white stone," signifies wisdom and intelligence (n. 147) "and upon the stone a new name written, which no one knoweth except he that receiveth," signifies a state of interior life unknown to all except those who are in it (n. 148).
130.Verse 12. And to the angel of the church in Pergamum write, signifies for remembrance to those within the church who are in temptations. This is evident from the signification of "writing," as being for remembrance (see Arcana Coelestia, n. 8620); and from the signification of "angel," as being a recipient of Divine truth, and in the highest sense Divine truth itself proceeding from the Lord (of which more in what follows); and from the signification of the "church in Pergamum," as being those within the church who are in temptations. That these are meant by the "church in Pergamum" is clear from the things written to that church, which follow. From no other source can it be known what is signified by each of the seven churches. For as was shown before, what is meant is not any church in Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, or Laodicea, but all who are of the Lord's church, and by each of these churches something that constitutes the church with man is meant. And as the first things of the church are the knowledges of truth and good, and the affections of spiritual truth, these are first treated of, namely, in what is written to the angel of the Ephesian church and of the Smyrnean church; of the knowledges of truth and good to the angel of the Ephesian church, and of the spiritual affection of truth to the angel of the Smyrnean church. And as no one can be imbued with the knowledges of truth and good in respect to life, and be steadfast in the spiritual affection of truth, unless he undergoes temptations, so temptations are now treated of in what is written to the angel of the church in Pergamum. From this it appears in what order the things follow that are taught under the names of the seven churches. [2] It is said "To the angel of the church, write," and not, To the church, because by "angel" is signified Divine truth, which makes the church; for Divine truth teaches how man is to live that he may become a church. That "angel" in the Word, in its spiritual sense, does not mean any angel, but in the highest sense, Divine truth proceeding from the Lord, and in a respective sense, he that receives it, can be seen from this, that all the angels are recipients of Divine truth from the Lord, and no angel is of himself an angel; but he is so far an angel as he receives Divine truth; for angels more than men know and perceive that all the good of love and all the truth of faith are from the Lord, not from themselves, and as the good of love and the truth of faith constitute their wisdom and intelligence, and as these constitute the whole angel, they know and say that they are merely recipients of the Divine proceeding from the Lord, and thus are angels in the degree in which they receive it. On this account they desire that the term "angel" should be understood spiritually, that is, in a sense abstracted from persons, and as meaning Divine truths. By Divine truth is meant at the same time Divine good, because these proceed from the Lord united (see in the work on Heaven and Hell, n. 13, 140 [? 133-140]. [3] And as Divine truth proceeding from the Lord constitutes the angel, by "angel" in the Word in the highest sense is meant the Lord Himself, as in Isaiah: The angel of the faces of Jehovah delivered them, in His love and His pity He redeemed them, and took them up, and carried them all the days of eternity (Isa. 63:9). In Moses: The angel who hath redeemed me from all evil, bless them (Gen. 48:16). In the same: I send an angel before thee to keep thee in the way; take ye heed of His faces, for my name is in the midst of Him (Exod. 23:20-23). [4] As the Lord in respect to Divine truth is called an "angel," so also Divine truths are meant by "angels" in the spiritual sense, as in the following passages: The Son of man shall send His angels, and they shall gather out of His kingdom all things that cause stumbling. In the consummation of the age the angels shall come forth and sever the wicked out of the midst of the just (Matt. 13:41, 49). In the consummation of the age the Son of man shall send His angels with a great sound of a trumpet, and shall gather together the elect from the four winds (Matt. 24:3, 31). When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory (Matt. 25:31). Jesus said, After this ye shall see heaven opened, and the angels of God ascending and descending upon the Son of man (John 1:51). In these passages, in the spiritual sense, by "angels" Divine truths and not angels are meant. So when it is here said that, in the consummation of the age, "the angels are to gather out all things that cause stumbling," "are to sever the wicked from the midst of the just," "are to gather together the elect from the four winds with a great sound of a trumpet," and that "the Son of man with the angels is to sit upon a throne of glory," it is not meant that angels, together with the Lord, are to do these things, but that the Lord alone will do them by means of His Divine truths; for angels have no power of themselves, but all power is the Lord's through His Divine truth (see in the work on Heaven and Hell, n. 230-233). That "ye shall see the angels of God ascending and descending upon the Son of man," means the like, namely, that Divine truths should be in Him and from Him. [5] Moreover, in other places also "angels" mean Divine truths from the Lord, consequently the Lord in respect to Divine truths, as: To the seven angels were given seven trumpets, and the angels sounded on the trumpets (Rev. 8:2, 6-8, 10, 12, 13; 9:1, 13, 14). It is said that to the angels were given trumpets, and that they sounded thereon, because "trumpets" and their "sound" signify Divine truth to be revealed (see above, n. 55). Similar things are also meant: By the angel warring against the dragon (Rev. 12:7, 9); By the angel flying in the mid-heaven, having the eternal gospel (Rev. 14:6); By the seven angels pouring out the seven bowls (Rev.16:1-4, 8, 10, 12); By the twelve angels upon the twelve gates of the New Jerusalem (Rev. 21:12). That this is so will also be seen in what follows. [6] That by "angels" are meant Divine truths which are from the Lord is clearly manifest in David: Jehovah maketh His angels winds, and His ministers a flaming fire (Ps. 104:4); by which words are signified Divine truth and Divine good; for the "wind" of Jehovah in the Word signifies Divine truth, and His "fire" Divine good (as can be seen from what is shown in The Arcana Coelestia,