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

Apocalypse Explained

These things saith the Son of man, signifies the Lord in respect to the Divine Human, from which is that essential of the church. This is evident from the signification of "the Son of man," as being the Lord in respect to the Divine Human, and in respect to Divine truth, since Divine truth proceeds from Him (see above, n. 63); also as being that from which is that essential of the church, namely, the opening of the internal or spiritual man, and the conjunction thereof with the external, since everything of the church with man is from the Lord's Divine Human. For everything of love and faith, which two constitute the church, proceeds from the Lord's Divine Human, and not immediately from the Divine Itself; for what proceeds immediately from His Divine Itself, does not fall into any thought and affection of man, nor consequently into faith and love, because it is far above them. This can be seen from the fact that man is not able to think of the Divine Itself apart from the human form, except as he thinks of nature, as it were, in things least. Thought that is not determined to a certain figure is diffused in every direction, and what is diffused is dissipated. This has been given me to know most especially from those in the other life who are from the Christian world, who have thought only of the Father, and not of the Lord, that they make nature in its minutest parts their God, and finally fall away from all idea of God, consequently from the idea and faith in anything of heaven and the church. [2] It is otherwise with those who have thought of God under the human form; these have all their ideas determined to the Divine, nor do their thoughts, like the thoughts of those mentioned before, wander in every direction. And as the Divine under the Human form, is the Lord's Divine Human, therefore the Lord bends and determines their thoughts and affections to Himself. This, because it is the primary truth of the church, unceasingly flows in out of heaven with man; consequently it is, as it were, implanted in everyone to think of the Divine under the human form, and thus to see His Divine inwardly in himself, with the exception of such as have extinguished in themselves this implanted thought (see in the work on Heaven and Hell, n. 82). From this the reason can also be seen, why all men, whatsoever after death, when they become spirits, turn themselves to their own loves, and thus why those who have worshiped the Divine under the human form turn themselves to the Lord, who appears to them as a sun above the heavens. But those who have not worshiped the Divine under the human form, turn themselves to the loves of their natural man, all of which have reference to the loves of self and the world, thus turning backwards from the Lord; and turning oneself backwards from the Lord is turning towards hell. (That all in the spiritual world turn themselves to their own loves, see in the work on Heaven and Hell, n. 17, 123, 142-145, 151, 153, 255, 272, 510, 548, 552, 561.) [3] All who lived in ancient times and worshiped the Divine saw the Divine in thought under the human form, and hardly anyone thought of an invisible Divine; and the Divine under the human form was even then the Divine Human. But as this Divine Human was the Divine of the Lord in the heavens and passing through the heavens, when at length heaven became enfeebled, because men, of whom heaven is made up, from internal successively became external and thus natural, therefore it pleased the Divine Itself to put on a human, and to glorify it, or make it Divine, that thus from Himself He might affect all, both those who are in the spiritual world and those who are in the natural world, and might save those who acknowledge and worship His Divine in the Human. [4] This is clearly stated in many passages in the Old Testament Prophets, as well as in the Evangelists; of these I will cite only the following in John: In the beginning was the Word, and the Word was with God, and God was the Word. All things were made through Him, and without Him was not anything made that hath been made. In Him was life; and the life was the light of men. And that Light shineth in the darkness; and the darkness apprehended it not. It was the true Light, which lighteth every man coming into the world. He was in the world, but the world acknowledged Him not. And the Word became flesh, and dwelt among us, and we beheld His glory (John 1:1-14). It is plainly evident that the Lord in respect to the Human is here meant by "the Word," for it is said, "the Word became flesh, and dwelt among us, and we beheld His glory." It is also evident that the Lord made His Human to be Divine, for it is said, "the Word was with God and God was the Word, and this became flesh," that is, a man. And since all Divine truth proceeds from the Lord's Divine Human, and this is His Divine in the heavens, therefore by "the Word" is also signified Divine truth; and thence He is said to be "the Light which lighted every man coming into the world." Moreover, "light" is Divine truth; and because men from being internal became so external or natural as no longer to acknowledge Divine truth or the Lord, therefore it is said that "the darkness apprehended not the light," and that "the world acknowledged Him not." (That the Word is the Lord in respect to the Divine Human and Divine truth proceeding therefrom, see The Doctrine of the New Jerusalem, n. 263, 304. That "light" is Divine truth, and "darkness" the falsities in which those are who are not in the light, see in the work on Heaven and Hell, n. 126-140, 275.) [5] That they who acknowledge the Lord and worship Him from love and faith, and are not in the love of self and the love of the world, are regenerated and saved, is also taught in these words in John: As many as received Him, to them gave He power to be children of God, even to them that believe in His name; which were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12, 13). Here "of bloods" means such as destroy love and charity. "The will of the flesh" is every evil from the love of self and love of the world, also man's will-proprium, which in itself is nothing but evil; "the will of man" is falsity thence that comes from that will-proprium. That those who are not in these loves receive the Lord and are regenerated and saved, is meant by its being said that those who "believe in His name become children of God," and are "born of God." (That to "believe in the Lord's name" is to acknowledge His Divine Human and to receive love and faith from Him, see above. n. 102-135. That "bloods" are the things that destroy love and charity, see Arcana Coelestia, n. 4735, 5476, 9127; that "flesh" is man's will-proprium, which in itself is nothing but evil, n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 4328, 8480, 8550, 10283, 10284, 10286, 10732; and that man's proprium is the love of self and the love of the world, n. 694, 731, 4317, 5660. That "man" [vir] is the intellectual, and therefore truth or falsity, since the intellectual is of the one or the other, see n. 3134, 3309, 9007. Thus "the will of man" [viri] is the intelligence-proprium, which, when it exists from the will-proprium [which in itself is nothing but evil], is nothing but falsity, for where evil is in the will there is falsity in the understanding. That to be "born of God" is to be regenerated by the Lord, see Doctrine of the New Jerusalem, n. 173-184. Moreover, that all in the universe, from influx out of heaven and from revelation, worship the Divine in the human form, see Earths in the Universe, n. 98, 121, 141, 154, 158, 159, 169; likewise all angels of the higher heavens, see in the work on Heaven and Hell, n. 78-86.) [6] From this it can now be seen that everything of the church, thus also everything of heaven with men, is from the Lord's Divine Human. For this reason "the Son of man," who is the Divine Human, is described in the first chapter of Revelation by various representatives; and from that description the introductory sentences to each of the churches are taken (as may be seen above, n. 113), and what is said to this church in particular treats of this chief essential of the church, namely, the conjunction of the internal and external, or the regeneration of the man of the church; for it is said to the angel of this church, "These things saith the Son of God, that hath His eyes as a flame of fire."

That hath His eyes as a flame of fire, signifies Divine Providence from His Divine love, also Divine wisdom and intelligence communicated to those who are in love towards Him and from that in faith in Him. That "eyes as a flame of fire," means in reference to the Lord, His Divine Providence from His Divine love, see above (n. 68). This means also Divine wisdom and intelligence communicated to those who are in love towards the Lord, and from that in faith in Him, because "eyes" in the Word signify in reference to man the understanding of truth, and the understanding of truth is intelligence and wisdom; consequently "eyes" signify, in reference to the Lord, Divine wisdom and intelligence proceeding from Him; and what proceeds from Him is communicated to angels and to men who are in love towards Him and from that in faith in Him. All the wisdom and intelligence that angels and men have is the Lord's with them and not their own; and this is also well known in the church; for it is known that all good, which is of love, and all truth, which is of faith, are from God, and nothing thereof from man; and truths interiorly seen and acknowledged constitute intelligence, and these together with goods interiorly perceived and thence seen constitute wisdom. From this then it is that "having His eyes as a flame of fire" also signifies the Lord's Divine wisdom and intelligence communicated to those who are in the goods of love, and from that in faith in Him. [2] "Eyes" signify the understanding, because all the sight of the eyes with men and angels is from the understanding. That all the sight of the eyes is from the understanding must sound absurd to those who are ignorant of the interior causes of things, out of which effects are presented in the body; those ignorant of these causes believe no otherwise than that the eye sees of itself, that the ear hears of itself, that the tongue tastes of itself, and that the body feels of itself; when yet it is the interior life of man, the life of his spirit, which is the life of his understanding and will, or of his thought and affection that, through the organs of the body, has sensation of the things that are in the world, and thus perceives them naturally. The whole body, with all its sensories, is merely an instrument of its soul, or of its spirit; which is also the reason that when man's spirit is separated from the body the body has no sensation whatever, but the spirit afterwards continues to have sensation as before. (That man's spirit sees, hears, and feels, after it is released from the body equally as before while in the body, see in the work on Heaven and Hell, n. 461-469; and on The Correspondence of the Understanding with the Sight of the Eye, see Arcana Coelestia n. 4403-4421, 4523-4534.) With beasts, moreover, their interior life, which is also called their soul, has sensation equally through the external organs of their body, but with a difference, in that the sensation of the beast is not rational like man's, thus is not formed from an understanding and will such as man has (see in the work on Heaven and Hell, n. 108; and The Last Judgment, n. 25). [3] From this, then, it is, that by "eye" in the Word is signified the understanding of truth, or intelligence and wisdom, as may be seen from the following passages. In Isaiah: Say to this people, hear ye in hearing, but understand not; and see ye in seeing, and know not. Make the heart of this people fat, and make their ears heavy, and smear their eyes, lest they see with their eyes (Isa. 6:9-10; John 12:40). "To smear the eyes, lest they see with their eyes," is to darken the understanding, that they may not understand. [4] In the same: Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your heads, the seers hath He covered (Isa. 29:10); where "He hath closed the eyes; the prophets and the heads, and the seers hath He covered," is the understanding of truth. "Prophets" are those that teach truths, who are also called "heads," because the head signifies intelligence, and are also called "seers" from the revelation of Divine truth with them. [5] In the same: The eyes of them that see shall not be closed, and the ears of them that hear shall hearken (Isa. 32:3). "The eyes of them that see" means of those that understand truths. In the same: Who shutteth his eyes from seeing evil. Thine eyes shall behold the king in his beauty (Isa. 33:15, 17). "To shut the eyes from seeing evil" is not to admit evil into the thought; "their eyes shall behold the king in his beauty" is that they are to understand truth in its light with pleasantness; for by "king" here is not meant a king but truth (see above, n. 31). [6] In Jeremiah: Hear now this, O foolish people, who have no heart; who have eyes and see not; who have ears and hear not (Jer. 5:21; Ezek. 12:2). In Lamentations: The crown of our head hath fallen; for this our heart hath become faint; and for this our eyes have been darkened (Lam. 5:16, 17). "The crown of the head" is wisdom (see above n. 126); the "faint heart" means that the will of good is no more (that "heart" is the will and love, see in the work on Heaven and Hell, n. 95). "Eyes" are the understanding of truth, and they are said to be darkened when truth is no longer understood. [7] In Zechariah: The punishment of the shepherd forsaking the flock, a sword upon his right eye; and his right eye in growing dim shall be dimmed (Zech. 11:17). "The sword upon the right eye," and "the right eye in growing dim shall be dimmed," means that all truth in the understanding is to perish through falsity (that "sword" is the destruction of truth by falsity, see above, n. 131). [8] In the same: The plague wherewith Jehovah will strike all the peoples that shall war against Jerusalem; their eyes shall consume away in their sockets (Zech. 14:12). "The peoples that shall war against Jerusalem" are those that fight against the church; "Jerusalem" is the church; that "their eyes shall consume away" means that intelligence is to perish because they fight by falsities against truths. [9] In Zechariah: I will smite every horse with astonishment, and every horse of the peoples with blindness (Zech. 12:4). Here the vastation of the church is treated of; by "horse" is signified the intellectual, therefore the understanding is meant when it is said that the horse should be smitten with astonishment and with blindness. (That "horse" signifies the intellectual, see the small treatise on The White Horse, n. 1-5.) [10] In David: Hear me, O Jehovah, my God; lighten mine eyes, lest I sleep [the sleep of] death (Ps. 13:4). "Lighten the eyes" means the understanding. In Moses: Thou shalt not take a gift, for a gift doth blind the eyes of the wise (Deut. 16:19). "To blind the eyes of the wise" is that they may not see or understand the truth. [11] In Matthew: The lamp of the body is the eye: if the eye be single the whole body is light; if the eye be evil the whole body is darkened. If therefore the light be darkness, how great is the darkness (Matt. 6:22, 23; Luke 11:34). By "eye" here is not meant the eye, but the understanding; by "the eye single" the understanding of truth; by "the eye evil" the understanding of falsity; "darkness" is falsities; "the whole body" is the whole spirit, which is wholly such as the will is and the understanding therefrom; but if it has the understanding of truth from the will of good it is an angel of light; but if it has an understanding of falsity it is a spirit of darkness. By these words the reformation of man through the understanding of truth is described. From this it is clear that he who knows what "eye" signifies can know the arcanum of these words. That man is reformed by means of truths in the understanding, see above (n. 112, 126). [12] In Matthew: If thy right eye causeth thee to stumble, pluck it out, and cast it from thee; for it is better for thee to enter life with one eye, rather than having two eyes to be cast into hell fire (Matt. 5:29; 18:9; Mark 9:47). Here also, by "eye" is not meant the eye, but the understanding thinking; by "the right eye causing to stumble" the understanding thinking evil; "plucking it out and casting it away" is not admitting such evil, but rejecting it; "having one eye" is the understanding thinking not evil, but truth only, for the understanding can think the truth; if it thinks evil it is from the will of evil. It is said "the right eye," because "the right eye" signifies the understanding of good, and the "left eye" the understanding of truth (see Arcana Coelestia, n. 4410, 6923). [13] In Isaiah: In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of thick darkness and out of darkness (Isa. 29:18). In the same: Then the eyes of the blind shall be opened, and the ears of the deaf (Isa. 35:5). In the same: I will give thee for a light of the nations, to open the eyes of the blind, to lead him that is bound out of the dungeon, and them that sit in darkness out of the house of prison (Isa. 42:6, 7). In the same: Bring forth the blind people that have eyes, and the deaf that have ears (Isa. 43:8). "To open the eyes of the blind" is to instruct those who as yet are ignorant of truths, but nevertheless have a longing for them, that is, the Gentiles. The like is signified by: The Lord's healing the blind (Matt. 9:27-29; 20:29 to the end; 21:14; Mark 8:23, 25; Luke 18:35 to the end; John 9:1-21); for all the Lord's miracles involved such things as pertain to the church and heaven, therefore they were Divine (see Arcana Coelestia, n. 7337, 8364, 9301). [14] Because the "eye" signified the understanding it was among the statutes pertaining to the sons of Israel: That no one of the seed of Aaron who was blind or had a blemish in the eye should come nigh to offer sacrifice, or enter within the veil (Lev. 21:17-23). That what was blind should not be offered for a sacrifice (Lev. 22:22; Mal. 1:8); so also among the curses was: A fever that should consume the eyes (Lev. 26:16). From all this it can now be known what is signified by "the eyes of the Son of God that were as a flame of fire," namely, Divine wisdom and intelligence communicated to those who are in love towards the Lord and thence in faith in Him. [15] That His Divine Providence is also signified is evident from what was shown above (n. 68). To this may be added what is said of the cherubim in Ezekiel, and of the four animals about the throne in Revelation, which also signify the Divine Providence of the Lord, and in particular, a guard that the Lord be not approached except through good. In Ezekiel: I saw, and behold four wheels near the cherubim; their whole flesh, and their backs, and their hands, and their wings, and the wheels were full of eyes round about (Ezek. 10:9, 12). In Revelation: About the throne were four living creatures full of eyes before and behind; each one had wings full of eyes about and within (Rev. 4:6, 8). These four "living creatures" also were cherubim, for the description of them is almost like that of the cherubim in Ezekiel. So many "eyes" are ascribed to them because the Lord's Divine Providence, which is signified by "cherubim," is His government of all things in the heavens and on the earth by Divine wisdom; for the Lord by Divine Providence sees all things, disposes all things, and looks out for all things. (That by "cherubim" is signified the Lord's Divine Providence, and in particular, a guard that the Lord be not approached except through good, see n. 9277, 9509, 9673.)

And His feet like burnished brass, signifies the ultimate of Divine order, which is the natural, full of Divine love, as is evident from what is said and shown above (n. 69), where similar words occur. As what is written to the angel of this church treats of the internal of the church, which is spiritual, and its external, which is natural, that they must make one (see above, n. 150), so it is prefaced by these things respecting the Lord, from whom is everything of the church, "These things saith the Son of God, that hath His eyes as a flame of fire, and His feet like unto burnished brass;" for in respect to man, "eyes" signify the internal, which is spiritual, and "feet" the external, which is natural; but in respect to the Lord, "eyes" and "feet" signify the Divine things from which are the internal and external with man.

Verse 19. I know thy works and charity, signifies the internal of those who are of the church. This is evident from the signification of "works," as being the things that are of the will, or of celestial love (of which see above, n. 98), and from the signification of "charity," as being the things that are of spiritual love. "Works and charity" signifies the internal of the church, because its internal is made up of the things that are of the will or love, and its external of the things that are of the understanding and faith. There are two loves that constitute heaven or the church, love to the Lord and love towards the neighbor, or charity; love to the Lord is called celestial love, and love toward the neighbor, which is charity, is called spiritual love. They are so called for the reason that heaven is divided into two kingdoms, one called the celestial kingdom, the other the spiritual kingdom, consequently the loves that govern there are so called (see the work on Heaven and Hell, n. 13-19, 20-28 also Doctrine of the New Jerusalem, n. 54-62, 84-100, where also it is shown what celestial love is, and what spiritual love, namely, that celestial love is to do the commandments of the Lord from the affection of the will, and spiritual love is to do them from the affection of the understanding). There are two things that constitute heaven or the church with man, namely, love and faith. Love resides in man's will, for what man loves that he also wills; but faith resides in his understanding, for what a man believes that he also thinks, and thought is of the understanding. [2] The internal of the celestial church, therefore, is to do the Lord's commandments from the affection of the will, consequently from the love of good; while the internal of the spiritual church is to do the Lord's commandments from the affection of the understanding, consequently from the love of truth. That doing the Lord's commandments is loving Him, He Himself teaches in John (14:21, 23). The internal of the celestial church is what is meant by "works," and the internal of the spiritual church is meant by "charity." (But as these things cannot be explained in a few words, so as to be clearly perceived, see what is said respecting them in The Doctrine of the New Jerusalem, on The Will and Understanding, n. 28-36; on The Internal and the External Man, n. 36-53; on Love in General, n. 54-64; on Love towards the Neighbor, or Charity, n. 84-107; on Faith, n. 108-122; and in the work on Heaven and Hell, where Celestial Love and Spiritual Love are treated of, n. 13-19.)

And ministry and faith, signifies good and truth therein. This is evident from the signification of "ministry," as being good (of which presently); and from the signification of "faith," as being truth. Faith signifies truth, because truth is of faith, and faith is of truth. "Ministry" signifies good, because in the Word "ministry" is predicated of good. For this reason the function of Aaron, of his sons, and of the Levites, and the priestly function in general, was called a "ministry." For the same reason, "ministering" to Jehovah, or to the Lord, means to worship Him from the good of love. From this it is clear that "ministry" has reference to works, and "faith" to charity, of which just above, where it is said, "I know thy works and charity," for faith and charity make one, since where there is no charity there is no faith (see The Doctrine of the New Jerusalem, n. 108-122; and the small work on The Last Judgment, n. 33-40). [2] That "ministry" and "ministering" in the Word are predicated of the good of love can be seen from the following passages. In David: Jehovah maketh His angels spirits, His ministers a flaming fire (Ps. 104:4). Jehovah's "making His angels spirits" means that they are recipients of Divine truth (see above, n. 130). "Making His ministers a flaming fire" means that they are recipients of Divine good for "flaming fire" signifies the good of love (see above, n. 68). From this it is clear that by "ministers" those who are in the good of love are meant. [3] In the same: Bless Jehovah, all ye His hosts; ye ministers of His that do His will (Ps. 103:21). Those are called "hosts of Jehovah" who are in truths (see n. 3448, 7236, 7988, 8019), and "ministers" those who are in goods; therefore it is said, "that do His will." Doing the Lord's will is acting from the good of love; for all good has reference to the will, as all truth has to the understanding. [4] In Isaiah: Ye shall be called the priests of Jehovah, the ministers of our God (Isa. 61:6). Priests are called "ministers" because they represented the Lord in respect to the good of love; those, therefore, who are in the good of love are called "priests" in the Word (see Arcana Coelestia, n. 2015, 6148, 9809, 10017); and for the same reason they are called "ministers of God." On this account the function of Aaron and of his sons is called "a ministry;" also the function of the Levite priests; and entering into the tent of meeting and officiating in the ministry there, also approaching the altar and officiating in the ministry there, is called "ministering" (see Exod. 28:35; 30:20; Num. 8:15, 19, 24-26). And in Jeremiah: Then shall My covenant become void with the Levites the priests, My ministers (Jer. 33:21). (That Aaron represented the Lord in respect to the good of love, see Arcana Coelestia, 9806, 9946, 10017; likewise priests in general, n. 2015, 6148; consequently by "priesthood" in the Word the Divine good of the Lord's Divine love is signified, n. 9806, 9809.) [5] There are two kingdoms into which the whole heaven is divided, in one of which are the angels who are in the good of celestial love, in the other the angels who are in the good of spiritual love, or in charity. The Lord's celestial kingdom is called His "priesthood," the spiritual kingdom His "royalty" (see in the work on Heaven and Hell, n. 24, 226). "Ministry" is predicated of those in the celestial kingdom, and "service" of those in the spiritual kingdom. From this it is clear what is meant in the following passages by "ministering" and "minister," and by "serving" and "servant": Jesus said to the disciples, Whosoever would be great let him be your minister; and whosoever would be first, let him be your servant; as the Son of man came not to be ministered unto, but to minister (Matt. 20:26-28; 23:11-12; Mark 9:35; Luke 22:24-27). Jesus said, If any man will minister to Me let him follow Me; then where I am, there shall also My minister be; yea, if any man will minister to Me, him will My Father honor (John 12:26). Jesus said, Blessed are those servants whom the Lord when He cometh shall find watching; I say unto you, that He shall gird Himself, and make them to recline to eat, and He will come forth and minister to them (Luke 12:37). In Isaiah: The sons of the alien that conjoin themselves to Jehovah to minister to Him, and to love the name of Jehovah (Isa. 56:6). Because "ministering" is predicated of the good of love, "the sons of the alien" are said "to minister to Jehovah," and "to love Him;" and of the Lord Himself it is said that "He would minister." From all this it can now be seen that by "ministry" is signified everything that is done from the good of love, thus the good of love.

And thine endurance, signifies conjunction with the external, and consequent combat. This is evident from the signification of "endurance," as being in respect to those who are in the internal and the external of the church (who are here treated of), the conjunction of the internal with the external, and consequent combat. This is signified by "endurance," because the conjunction of the internal with the external, or of the spiritual man with the natural, is effected by temptations; without these the two are not conjoined; therefore the combat by which that conjunction is effected, since man then suffers and endures, is signified by "endurance." (That the internal man is conjoined with the external by temptations, which are spiritual combats, see Arcana Coelestia, n. 10685; and in The Doctrine of the New Jerusalem, n. 190, 194, 199.)

And thy works, and the last to be more than the first, signifies the externals that are therefrom. This is evident from the signification of "works," as being externals in which are internals; for "works" are ultimate effects, in which internals are presented together, and are in a series therein; there they form their ultimate and fullness. The things that are of the thought and the will, and spiritually speaking, those that are of love and of faith, are called internal; these are in works, consequently "works" are ultimates. (That the interior things, which are of the mind, successively flow into external things, even into the extreme or ultimate, and that they have existence and subsistence therein, see Arcana Coelestia, n. 634, 6239, 6465, 9215-9216; that in the ultimate they also form what is simultaneous, in what series, see n. 5897, 6451, 8603, 10099; that the whole man is in his deeds or works, and that what is only willed and not done, when man is able to do, does not yet have existence, see in the work on Heaven and Hell, n. 475-476.) [2] To this I will add an arcanum not yet known. After death, man's spirit appears in a human form according to the life of his affection while in the world; in a beautiful form if he lived a life of heavenly love; in an unbeautiful form if he lived a life of worldly love. It is from this that angels are forms of love and charity; yet their form is not so beautiful from the affection of thought and will alone as from the affection of these expressed in deeds or works; for deeds or works from the affection of the will and thought, or of love and faith, are what constitute the outward aspect of the spirit, thus the beauty of his face, body, and speech. The reason for this is, that as the interiors terminate in deeds or works as into their extremes, so do they terminate in the outward form of the body. For it is well known that everything of man's will terminates in the extremes of his body. Any part of the body in which the will does not terminate is not a part of the body; as is evident from the actions of the body, even the least of them; for these all flow from the impulse of the will and are manifested in the extremes of the body (see in the work on Heaven and Hell, n. 59, 60; and in the small work on The Last Judgment, n. 30, 31). [3] The same is manifest from this, that man's spirit is altogether as his will is; not as his will is that does not go forth into act when it can (that will is nothing but thought in which there is an appearance of wing), but as the actual will is, which has no other desire than to act; this will is the same with man's love; in accordance with this is the whole spirit and its human form. (That the will or love is the spirit itself, see above, n. 105; and in the work on Heaven and Hell, n. 479.) On this account it is so often said in the Word that man ought "to do the Lord's commandments," and that he will be recompensed according to his "doings," that is, according to the love in deeds, but not according to the love without deeds, when doing is possible. [4] It is said, "I know thy works, and the last to be more than the first;" by "the last being more than the first" is meant that the works are more full of love after the conjunction of the internal man with the external; for the more the internal is conjoined with the external the more there is of the internal in externals; consequently in the deeds or works; for externals or works are nothing but effects of the interiors which are of the will and of the thought therefrom; and effects derive their all from the internals from which they exist, as motion does from its conatus. In man the conatus is the will, and the motion therefrom is action. [5] From what has been explained in this verse it can be seen in what order the conjunction of the internal with the external in the man of the church is described, namely, the internal by "I know thy works and charity;" the good of the internal and its truth by "ministry and faith;" the conjunction of the internal with the external by "endurance;" and the externals therefrom by "I know thy works, and the last to be more than the first." That such things are involved in these words no one can see from the sense of the letter, but only from the spiritual sense which is within the literal sense.

Verse 20. But I have against thee a few things, signifies that heed should be taken, as is evident from what follows, for it is there told of what things heed should be taken.

That thou sufferest the woman Jezebel, signifies the delight of the love of self and of the world. This is evident from the signification of "the woman Jezebel," as being the church wholly perverted; for "woman" in the Word signifies the Church (see Arcana Coelestia, n. 252, 253, 749, 770, 6014, 7337, 8994), here the church perverted. And as all perversion of the church springs from those two loves, namely, from the love of self and the love of the world, "Jezebel" signifies the delight of these loves. The church in which these loves reign is called "the woman Jezebel," because Jezebel the wife of Ahab represented in the Word the delight of these loves, and the perversion of the church thereby. For all things that are written in the Word, even in the historical portion, are representative of such things as are of the church (see The Doctrine of the New Jerusalem, n. 249-266). Every perversion of the church springs from these two loves when they reign over the heavenly loves, because these two loves are altogether opposite to the two loves that constitute heaven and the church, which are love to the Lord and love towards the neighbor, and because from these two loves all evils and the falsities thence spring (see in The Doctrine of the New Jerusalem, n. 59, 61, 65-82 and in the work on Heaven and Hell, n. 252, 396, 399, 400, 486, 551-565, 566-575). [2] That Jezebel the wife of Ahab represented what has been said will be seen presently; but something shall first be said about the delights of loves. Every man is such as his love is, and every delight of his life is from his love; for whatever favors his love he perceives as delightful, and whatever is adverse to his love he perceives as undelightful; consequently it is the same whether it be said that man is such as his love is, or such as his life's delight is. Those, therefore, who are loves of self and of the world, that is, they, with whom these loves reign, have no other life's delight or no other life than infernal life. For these loves, or the life's delights from them that are permanent, turn all their thoughts and intentions to self and the world; and so far as they turn them to self and to the world, they so far immerse them in man's proprium [what is his own], which he has by inheritance, thus at the same time in evils of every kind; and so far as man's thoughts and intentions are turned to his inherited proprium, which in itself is nothing but evil, so far are they turned away from heaven. For man's interiors, which are of his mind, that is, of his thought and intention, or of his understanding and will, are actually turned to his own loves, that is, downwards to self where the love of self and its delights reign, and outwards, that is, away from heaven towards the world, where the love of the world and its delights reign. It is otherwise when man loves God above all things, and his neighbor as himself; then the Lord turns the interiors which are of man's mind, or of his thought and intention, to Himself, thus turning them away from man's proprium [what is his own], and elevating them; and this without man's knowing anything about it. From this it is that man's spirit, which is the man himself, after its release from the body is actually turned to its own love, because that constitutes his life's delight, that is, his life. (That all spirits are actually turned to their own loves, see in the work on Heaven and Hell, n. 17, 123, 142-145, 151, 153, 272, 510, 548, 552, 561; and above, n. 41.) [3] This may be illustrated somewhat by the fact that all the least parts of the body turn themselves to the common center of our earth, which is called the center of gravity; and from this it is that wheresoever men are, even those who are in directly opposite positions, and are called antipodes, all stand upon their feet. Yet this center of gravity is merely nature's center of gravity; but there is another center of gravity in the spiritual world, and this, with man, is determined by the love in which he is, downwards if his love is infernal, but upwards if his love is heavenly; and whichever way man's love is determined, in the same way his thoughts and intentions are determined; for these are in the spiritual world, and are impelled by the forces that are there. [4] From this it can now be seen that the perversion of the church with men, which is signified by "the woman Jezebel," is solely from the loves of self and of the world, since these turn man's interiors, which are of his mind, downward, thus turning them away from heaven. It is said "the perversion of the church with men," because the church is in man, as heaven is in the angel; every church is constituted of those that are of the church, and not of any others, even though they may be born where the church is; as can be clearly seen from this, that love and faith constitute the church, and love and faith must be in man, consequently the church must be in him. (That heaven is in the angel, and the church in man, see in the work on Heaven and Hell, n. 33, 53, 54, 57, 454; and in The Doctrine of the New Jerusalem, n. 232, 233, 241, 245, 246.)

That calleth herself a prophetess, to teach and to seduce My servants, signifies that the doctrine of all falsities is therefrom. This is evident from the signification of a "prophet," as being one who teaches truths, and abstractly from persons, the doctrine of truth (of which, see Arcana Coelestia, n. 2534, 7269); therefore in the contrary sense by a "prophet" those who teach falsities are meant, and abstractly from persons, the doctrine of falsities, and the like is here meant by "prophetess." Because "prophetess" here signifies one who teaches falsities and the doctrine of all falsities, it is therefore added that "she teaches and seduces the servants of the Lord." It is said "to teach and to seduce," because "to teach" is predicated of truths and falsities, and to "seduce" of goods and evils; and those who are in truths are called in the Word "servants of the Lord," and those who are in good are called "ministers" (see above, n. 155). It is said of Jezebel that she "calleth herself a prophetess," not that Jezebel the wife of Ahab called herself a prophetess, but this is said because "Jezebel" signifies the delight of the love of self and the world; and this delight teaches and seduces those who are in truths. For everyone, when he thinks by himself, thinks from his own love, and thus imbues himself with falsities, which is "to teach and to seduce." Of Jezebel we read in the Word: That Ahab the king of Israel took to wife Jezebel the daughter of the king of the Zidonians, and that he went away and served Baal, and reared up to him an altar in Samaria, and made a grove (1 Kings 16:31-33); And that Jezebel slew the prophets of Jehovah (1 Kings 18:4, 13); And that she wished to slay Elijah also (1 Kings 19:1-2 seq.); And that through craft, by substituting false witnesses, she took away the vineyard from Naboth, and slew him (1 Kings 21:6-7 seq.); It was therefore predicted by Elijah that dogs should eat her (1 Kings 21:23; 2 Kings 9:10); And afterwards, by the command of Jehu, she was thrown out of the window, and some of her blood was sprinkled upon the wall and upon the horses that trod her under foot (2 Kings 9:32-34). [2] By all these things the perversion of the church by the delight of the love of self and the world, and by the evils and falsities flowing forth therefrom, was represented. For all the historical parts of the Word, as well as the prophetical, are representative of such things as are of the church. "Baal" whom Ahab served, and to whom he raised up an altar, signifies the worship from the evils of the love of self and the world; the "grove" which he made signifies worship from the falsities therefrom. That "Jezebel slew the prophets of Jehovah" signifies the destruction of the church in respect to its truths; that "she wished to slay Elijah also" signifies a desire to annihilate the Word, for Elijah represented the Word. "The vineyard which by means of false witnesses she took away from Naboth" signifies the falsification of truth and the adulteration of good; the prophecy of Elijah that "dogs should eat her" signifies uncleanness and profanation. That "she was thrown out of a window, and some of her blood was sprinkled upon the wall and upon the horses that trod her under foot," signifies the lot of those who are of that character; what the lot of such will be can be seen from the internal sense of the particulars there. From this it can be seen that by "the woman Jezebel, who calleth herself a prophetess," no other Jezebel is meant than Jezebel the wife of Ahab, spoken of in the Word; and that by her those are described who are in the doctrine of all falsities from the delights of the loves of self and of the world.

To commit whoredom, and to eat idol sacrifices, signifies falsifications of truth and adulterations of good. This is evident from the signification of "committing whoredom," as being to falsify truths (of which see above, n. 141), and from the signification of "eating idol sacrifices," as being to appropriate evil (of which see also above, n. 141); to adulterate good is also signified, because appropriations of evil are, in things of the church, adulterations of good; for it is an application of its goods to evils, thus adulterating them. For example, the goods of the Israelitish church were signified by the altar, the sacrifices, and eating together of the things sacrificed; when these things were given over to Baal, goods were applied to evils (besides other like instances). It is the like in a church in which there are no representatives, when the Word is applied to confirm the evils of self, as is done by the papal body to gain dominion over the universal heaven. That "to commit whoredom and to eat idol sacrifices" signifies to falsify truths and adulterate goods, is also clear from this, that the deeds of Jezebel are in one expression called "whoredoms" and "witchcrafts," in the second book of Kings: When Jehoram saw Jehu, he said, Is it peace, Jehu? and he said, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are many? (2 Kings 9:22).

Verse 21. And I gave her time that she might repent of her whoredom, and she repented not, signifies that those who are in falsities therefrom do not turn themselves to truths nor by means of truths. This is evident from the signification of "repenting of whoredom," as being to turn oneself from falsities to truths; for "whoredom" is the falsification of truth, and "to repent" is to turn oneself away from falsities; for repentance is an actual turning from falsities to truths, and dissociation and separation from falsities (see above, n. 143); also from the signification of "she repented not," as being that they do not turn themselves from falsities to truths. These things are said of Jezebel, but those are meant who from the delight of the loves of self and the world have falsified truths and adulterated goods; for in the prophecies of the Word one person is named, and by that person are meant all of that character. [2] Something shall be here said briefly about this statement that those who have falsified truths with themselves by applying them to the delights of self-love do not afterwards turn themselves to truths. Man sees from the Word the truths of the church from the spiritual or internal man and from its intellectual, but he does not receive them therein except to the extent that he loves them so as to wish to do them. When man so wills, his internal or spiritual man calls forth and elevates to itself, out of the natural man and its memory, the truths that are there, and conjoins them to the love that is of his will; thus the internal spiritual man, where man's interior and higher mind resides, is opened and is successively filled and perfected. But if man permits the natural delight, which is the delight of the love of self and the world, to have dominion, then he views all things from that delight; and if he then sees truths he applies them to his own love and falsifies them. When this is done the internal spiritual man is closed; for as this is suited only to the reception of such things as are in heaven, it cannot bear that truths should be falsified; consequently when truths are falsified it contracts itself and closes almost, as a fibril does when touched by a prickle. When the internal is once closed, the love of self reigns, or the love of the world, or both together; and they form the external or natural man altogether in opposition to the internal or spiritual man. For this reason those who have falsified truths by applying them to the delights of the love of self and the world are unable afterwards to turn themselves to truths. This is what is here meant by these words, "I gave to the woman Jezebel time that she might repent of her whoredom, and she repented not."

Verse 22. Behold, I cast her into a bed, signifies that they are left to their natural man, and to the doctrine of falsities therein. This is evident from the signification of a "bed," as being the natural man, also the doctrine of falsities (of which presently). What now follows treats of those who suffer themselves to be seduced by those who are in the doctrine of falsities from the delight of the love of self and the world, who are meant by "Jezebel" (as was said above). Those who suffer themselves to be seduced are not like those who have falsified truths and adulterated goods from the delight of those loves; for such have seen truths and have applied them to favor their delights, and have thus perverted them, and afterwards these are unable to turn themselves to truths and acknowledge them. These are treated of in the preceding article (n. 162). But those who have not done this, but have suffered themselves to be led away by those who have, have not so closed the internal or spiritual man with themselves; for they have not themselves falsified truths, but have put faith in those who have, because these falsities sound like truths. For these think no more deeply than that their leaders must be believed because they are intelligent and wise; thus they hang upon the lips of a master. There are many such at this day in Christendom, especially among those born in countries where the papal religion prevails. These are meant by those that commit adultery with Jezebel in a bed. [2] "Bed" signifies the doctrine of falsities, and at the same time the natural man, because the doctrine of falsities has no other source than the natural man separated from the spiritual; and the natural man separated from the spiritual sees worldly things in light, but heavenly things in thick darkness; it sees falsity, therefore, in the place of truth, and evil in the place of good; moreover, if it sees truth it falsifies it, and if it sees good it adulterates it; for heaven flows into the natural or external man through the spiritual or internal man, and not immediately into the natural or external; into it the world flows immediately. And when the natural world with man is not governed by the spiritual world, the bond with heaven is broken; and when this is broken man makes the world his all, and heaven of little or no account; so also self as all, and God of little or no account. When the external or natural man is in such a state it is in falsities from the evils that spring forth out of the love of self and the world. As "bed," therefore, signifies the natural man, it also signifies the doctrine of falsities. [3] "Bed" signifies the natural man, because the natural man underlies the spiritual, thus the spiritual lies on it and on the things that are in it as on its own bed. That "bed" signifies the natural man, also the doctrinals that are in it, can be seen from the passages in the word where "bed" is mentioned, as in the following. In Amos: As the shepherd hath rescued out of the mouth of the lion two legs and a bit of an ear, so shall the sons of Israel be rescued that dwell in Samaria on the corner of a bed, and on the end of a couch (Amos 3:12). "Lion" signifies the church, here those therein that destroy goods and truths; "legs and a bit of an ear" are the goods that are in the natural man, and something of perception of truth therefrom; "the sons of Israel that dwell in Samaria" are those of the church; "on the corner of the bed, and on the end of a couch," are those in a little natural light from the spiritual, and in some truths therefrom. [4] In the same: Woe to them that are at ease in Zion, and trust in the mountains of Samaria; to them that lie upon the beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that devise for themselves instruments of song; that drink out of bowls of wine, and anoint themselves with the firstlings of the oils: but they are not grieved over the breach of Joseph (Amos 6:4-6). Those that the "trust in the mountains of Samaria" are those that trust in themselves, and from self-intelligence hatch out doctrines. "Samaria" is the perverted spiritual church; "beds of ivory" are fallacies of the senses on which doctrine is founded; "to stretch themselves upon couches" is to confirm and multiply the falsities therefrom; "to eat the lambs out of the flock, and the calves out of the midst of the stall, to drink out of bowls of wine and to anoint themselves with the firstlings of the oils," is to draw the truths and goods of the Word out of the sense of its letter and to apply and falsify them. "Not to be grieved over the breach of Joseph" is not to care that the spiritual church is perishing, and that its truths are being infringed upon. (That "Joseph" in the highest sense signifies the Lord in respect to the Divine spiritual; in the internal sense the Lord's spiritual kingdom, thus also the spiritual church; and in the external sense the fructification of good and multiplication of truth, see Arcana Coelestia, n. 3969, 3971, 4669, 6417, 6526.) [5] In Moses: May the blessings of thy father prevail above the blessings of my parents, may they be on the head of Joseph, and on the head of the bed 163-1 of his brethren (Gen. 49:26). "Joseph," as was said, is the Lord's spiritual church; "the head of the bed of his brethren" is the spiritual that flows into all the truths and goods of that church (for the twelve sons or tribes of Israel signify all the truths and goods of the church in the complex, see Arcana Coelestia, n. 3858, 3926, 4060, 6335). [6] In Luke: I say unto you, In that night there shall be two [men] in one bed; one shall be taken, the other shall be left. There shall be two [women] grinding together; one shall be taken, the other shall be left. There shall be two [men] in the field; one shall be taken, the other shall be left (Luke 17:34-36). This treats of the consummation of the age, which is the last time of the church when judgment takes place. To be "in one bed" is to be in the same doctrine of the church; "two [women] grinding" are those that collect and learn such things as are serviceable to faith; "two [men] in the field" are those in the church that apply goods and truths to themselves. (That "those who grind" are those who collect and learn such things as are serviceable to faith, see Arcana Coelestia, n. 4335, 7780, 9995; that "field" means reception of truth and good, see n. 368, 3310, 9141, 9295.) [7] In John: Jesus said to the sick man at the pool of Bethsaida, 163-2 Arise, take up thy bed, and walk. And straightway the man was made whole, and took up his bed, and walked. Afterward Jesus findeth him, and said unto him, Behold, thou art made whole; sin no more, lest a worse thing befall thee (John 5:8-12, 14). And in Mark: They uncovered the roof where Jesus was, and they let down 163-3 the bed whereon the sick of the palsy lay. Jesus said, Whether is easier to say, Thy sins are forgiven thee, or to say, Arise, and take up thy bed and walk? Then he said, Arise, take up thy bed, and walk and go unto thine house. And immediately he arose, took up the bed, and went forth before them all (Mark 2:4, 9, 11-12). The Lord saying to these sick, "Arise, take up thy bed, and walk," signifies doctrine, and a life according thereto; "bed" signifies doctrine, and "to walk" life (that " walking" is living, see above, n. 97). "The sick man" signifies those that have transgressed and sinned; consequently the Lord said to the sick man at the pool of Bethsaida, "Behold, thou art made whole; sin no more, lest a worse thing befall thee;" and to the paralytic let down on a bed through the roof, "Whether it is easier to say, Thy sins are forgiven thee, or to say, Arise, take up thy bed, and walk?" Those who know nothing of the internal sense of the Word may believe that the words that the Lord spoke involve nothing more than what is obvious in the sense of the letter, when yet every particular of what the Lord spoke has a spiritual meaning, for He spoke from the Divine, and thus in the presence both of heaven and of the world (see Arcana Coelestia, n. 2533, 4637, 4807, 9048, 9063, 9086, 10126, 10276). [8] The bed of Og, the king of Bashan, is thus described in Moses: Og, king of Bashan, remained of the remnants of the Rephaim; behold, his bed was a bed of iron; is it not in Rabbah of the sons of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man (Deut. 3:11). The bed of Og is here described, because he was of the remnants of the Rephaim, and because he was king of Bashan; for by the "Rephaim," those were signified who were in the love of self above others, and therefore natural above all others, and from a persuasion of their eminence over others were in falsities of every kind (see Arcana Coelestia, n. 581, 1268, 1270, 1271, 1673, 7686). And by "Bashan" the external of the church, thus the natural, was signified, for Bashan was outside the land of Canaan where the church was. On this account the bed of Og is described, which would not have been described unless such things had been signified by "Og;" for whatsoever is mentioned in the Word, even in the historical Word, is significative as to every expression. From this it is that the Word is spiritual in each and every particular, and therefore Divine from inmosts to ultimates. On this account, also, it is said that the bed was "of iron," that it was "in Rabbah of the sons of Ammon," and that "nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man." For "iron" signifies what is natural (see below, n. 176); "Rabbah of Ammon" signifies the falsifications of truth (see Arcana Coelestia, n. 2468); and "nine cubits the length thereof, and four cubits the breadth of it," signifies the conjunction of evil and falsity. [9] From this it can be seen what the Word is in its bosom. Because "bed" signifies doctrine, it was among the statutes in the church with the sons of Israel: That every bed whereon he that hath the issue lieth should be unclean; and that the man who touched his bed should wash his clothes, and bathe himself in waters (Lev. 15:4-5). "Having the issue" signifies those who are in natural love, separate from spiritual love; "washing the clothes, and bathing himself in waters," signifies purification by the truths of faith (see The Doctrine of the New Jerusalem, n. 202-209). Because "Jacob" in the Word signifies the external church, which is with those who are in natural light, and who live a moral life from the obedience of faith, though not from internal affection, when "Jacob" is spoken of there is in the spiritual world above on the right side, the appearance of a man lying in a bed; therefore in the Word it is said of him when he was dying: When Jacob had made an end of charging his sons, he gathered up his feet upon his bed and expired (Gen. 49:33). It is said "he gathered up his feet upon the bed," because "feet" also signify the natural (see Arcana Coelestia, n. 2162, 3147, 3761, 3986, 4280, 4938-4952).

And those that commit adultery with her into great affliction, signifies grievous temptations for those who addict themselves to the falsities of such. This is evident from the signification of "committing adultery," as being to falsify truths (see above, n. 141) therefore "to commit adultery with Jezebel" is to surrender oneself to the falsities of those signified by "Jezebel;" and from the signification of "affliction," as being the infestation of truth by falsities (see above, n. 47), here temptation, since temptation with man is nothing else but infestation of truth by falsities (see The Doctrine of the New Jerusalem, n. 188, 196, 197); therefore "casting those who commit adultery with her into great affliction" signifies the grievous temptations of those who addict themselves to the falsities of such. Here those are treated of with whom the spiritual or internal man is not so closed, because they are in some spiritual affection of truth, and yet they suffer themselves to be seduced by those who are in the doctrine of falsities (see above, n. 162). As these receive falsities into the memory of their natural man, with which falsities the internal spiritual man cannot agree, for this receives nothing but truths, a combat arises between the spiritual and the natural man. This combat is temptation, and this is signified by "great affliction." (That temptation is the combat between the spiritual and natural man, see in The Doctrine of the New Jerusalem, n. 190, 194, 197, 199.)

Except they repent of their works, signifies except they separate themselves from them. This is evident from the signification of "repenting," as being to separate oneself from falsities (of which see above, n. 143); also from the signification of "works," which are here whoredoms with Jezebel, by which are signified the reception of falsities (of which see just above, n. 163). To separate oneself from these is to repent, and to repent is to refrain from evils and falsities, and afterwards to shun them and to have them in aversion (see The Doctrine of the New Jerusalem, n. 161, 165, 169 seq.)

Verse 23. And her sons I will kill with death, signifies that thus falsities are extinguished. This is evident from the signification of "sons," as being truths of the church from the Word, and, in the contrary sense, falsities (of which presently); also from the signification of "king with death," as being to extinguish; for falsities are separated, and as it were extinguished by temptations, and by man's refraining from them, and shunning them, and holding them in aversion. "Sons" in the Word signify truths, and in the contrary sense falsities, because the spiritual sense of the Word treats only of such things as relate to the church and heaven; and all things of the church and of heaven have reference to the goods which are of love, and to the truths which are of faith. From this it is that the names of kinships and relationships, as husband, wife, son, daughter, brother, sister, daughter-in-law, son-in-law, and others, signify spiritual things that have reference to spiritual birth, which is regeneration, and to the heavenly marriage, which is the marriage of good and truth. The things that are born of this marriage are likewise goods and truths. From this it is that "daughters" in the Word signify goods, and "sons" truths, both derived from the good that is signified by "father," and from the truth that is signified by "mother." (That all the truths and goods that are with the regenerate man are conjoined according to spiritual relationships, and follow in order, see Arcana Coelestia, n. 2508, 3815, 4121. That all who are in heaven are also associated according to spiritual relationships, see in the work on Heaven and Hell, n. 205. That "sons" signify truths and the affections of truth, is shown in Arcana Coelestia, n. 489, 491, 533, 2623, 3373, 4257, 8649, 9807; that "sons of sons" signify truths in successive order, n. 6583, 6584; that by "father," "mother," "brethren," "children," goods and truths, or evils and falsities with man are signified, n. 10490; that "to smite the mother upon the sons," is to destroy all things of the church, n. 4257; that the Lord called Himself "the Son of man," because He was Divine truth, and because every truth of heaven and of the church proceeds from Him, see above, n. 63.)

And all [the churches] shall know that I am He that searcheth the reins and hearts signifies the acknowledgment of all who are of the church, that the Lord alone knows and explores the exteriors and interiors, and the things that are of faith and love. This is evident from the signification of "searching," as being, in reference to the Lord, that He alone knows and explores; also from the signification of "reins" as being the truths of faith and their purification from falsities (of which in what follows); also from the signification of "hearts," as being the goods of love. "Heart" signifies the good of love, because there are two things that rule in man, and from these is the whole life of his body, namely the heart and the lungs. And as all things in man's body correspond to the things that are in his mind, there are two things also that rule there, namely the will and the understanding. These two kingdoms of the mind correspond to the two kingdoms of the body, namely the will to the heart and its pulse, and the understanding to the lungs and their respiration. Without this correspondence the body could not live, not even a particle of it. As the heart corresponds to the will, so it corresponds to the good of love; and as the lungs correspond to the understanding, so they also correspond to the truths of faith. It is from this correspondence that "heart" signifies love, and "soul" signifies faith. It is from this that the expression "from the heart and soul" is so often used in the Word, by which is meant from love and faith. (As this correspondence is much treated of in the Arcana Coelestia, these things may be seen more fully explained there, namely, that "heart" in the Word signifies love; and because it signifies love, it also signifies the will, n. 2930, 3313, 7542, 8910, 9050, 9113, 10336. That the heart corresponds to the things that are of love with man, and the lungs to the things that are of faith with him, n. 3883-3896. That in heaven there is a pulse such as that of the heart, and a respiration such as that of the lungs, n. 3884, 3885, 3887. That the pulse of the heart there is in accordance with the state of love, and the respiration of the lungs in accord with the state of faith, n. 3886-3889. That the influx of the heart into the lungs is like the influx of good into truth, and like the influx of the will into the understanding; it is also according to the influx of love into faith, and there are like communications and conjunctions, n. 3884, 3887-3889, 9300, 9495. Of the influx of heaven into the heart and into the lungs, from experience, n. 3884. That from this the correspondence in the Word, "from the heart and soul" signifies from love and faith, n. 2930, 9050. That the conjunction of man's spirit with his body is by means of the respiration of the lungs and the pulse of the heart, and that therefore when these cease man dies as to the body, but lives as to the spirit, see in the work on Heaven and Hell [n. 521]; and that when the pulse of the heart ceases the spirit is separated, because the heart corresponds to love, which is the vital heat, n. 447, in the same work. Many other things respecting this correspondence, see n. 95.) "Reins" signify the truths of faith, and their purification from falsities, because the purification of the blood is performed in the reins and "blood" in the Word signifies truth (as may be seen in Arcana Coelestia, n. 4735, 9127). The like is signified by the organ that purifies; and all purification from falsities is effected by truths. From this it is clear what is signified in the Word by the expression, that Jehovah, or the Lord, "searcheth the hearts and reins," namely, that He explores the truths of faith and the goods of love, and separates them from evils and falsities. [2] This is signified by "reins" in the following places. In Jeremiah: Jehovah Zebaoth, Judge of righteousness, trying the reins and the heart (Jer. 11:20). In the same: Thou hast proved 167-1 them, yea, they have taken root; they grow, yea, they bring forth fruit: Thou art near in their mouth, and far from their reins. But thou, O Jehovah, Thou shalt see me, and shalt prove my heart (Jer. 12:2, 3). "Near in the mouth and far from the reins" is truth in the memory only, and in some thought therefrom when man speaks, but not in the will and from that in act. Truth in the will and from that in the act is what separates and dissipates falsities. Truth in the will and from that in the act is wing and doing what a man knows and thinks to be true; such truth is what is especially meant by "reins." [3] In the same: I, Jehovah, search the heart, I prove the reins, even to give every man according to his ways, and according to the fruits of his works (Jer. 17:10). "Searching the heart" is purifying good by separating evil from it; "proving the reins" is purifying truth by separating falsity from it; it is therefore said "to give to every man according to his ways, and according to the fruit of his works;" "ways" are the truths that are of faith, and "the fruit of works" are the goods that are of love. (That "ways" are truths that are of faith, see above, n. 97; and that "the fruit of works" are the goods that are of love, n. 98, 109, 116.) [4] In the same: Jehovah Zebaoth, that provest the righteous, that seest the reins, and the heart (Jer. 20:12). And in David: Establish Thou the righteous; for Thou that provest the hearts and the reins art a righteous God (Ps. 7:9); "the righteous" are those who love to do what is true and good, their goods and truths are purified by the Lord, which is meant by "seeing" and by "proving the reins and the hearts." In David: Prove me, O Jehovah, and try me, explore my reins and my heart (Ps. 26:2). Because truths are separated from falsities and goods from evils by means of temptations, it is said, "Try me." In the same: My heart is in a ferment, and I am pricked in my reins, but I am foolish and know not (Ps. 73:21, 22). The infestation of good by evil and of truth by falsity is described by these words. In the same: Behold, thou desirest truth in the reins and in the hidden part thou makest wisdom known to me (Ps. 51:6). Here there is another word in the original for "reins," that includes the separation both of falsities from truths and of evils from goods. This shows that the "reins" signify purification and separation. [5] In the same: I will bless Jehovah, who hath given me counsel; also my reins chastise me in the night (Ps. 16:7). "Night" signifies the state of man when falsities rise up; the consequent combat of truths with falsities is signified by "my reins chastise me." In the same: Even the darkness doth not make darkness before Thee, but the night is lucid as the day; as the darkness so is the light. For thou possessest my reins, my bone was not hidden from Thee when I was made in secret (Ps. 139:12, 13, 15). "Darkness" means falsities, and "light" truths; to "possess the reins" is to know falsities and truths with man; therefore it is said, "my bone was not hidden from Thee when I was made in secret," which signifies that no falsity that was made was hidden. (That "darkness" means falsity and "light" truth, see in the work on Heaven and Hell, n. 126-140; and that "bone" means truth in the ultimate of order and in the contrary sense, falsity, Arcana Coelestia, n. 3812, 5560, 5565, 6592, 8005.) [6] As "the reins" signified truths purified from falsities, so: In the sacrifices, the fats and reins alone were offered up (as may be seen in Exod. 29:13; Lev. 3:4, 10, 15; 4:9; and elsewhere). Fats and reins alone were offered upon the altar because "fats" signified the goods of love, and "reins" the truths of faith. (That "fats" or "fatnesses" signify the goods of love, see Arcana Coelestia, n. 353, 5943, 6409, 10033. That the "reins" signify the truths of faith, examining, purifying, and rejecting from themselves falsities, is from correspondence; for each and every thing of the body corresponds, as can be seen in the work on Heaven and Hell, where this is shown in its chapter entitled, There is a Correspondence of all things of Heaven with all things of Man, n. 87-102; and on the Reins, n. 96, 97.) Unless it be known that there is such a correspondence, who could ever know why it is so often said of Jehovah or the Lord in the Word, that "He searcheth and proveth the reins and the heart?" (On the correspondence of the reins, of the ureters, and of the bladder, see further in Arcana Coelestia, n. 5380-5386.) To "search the reins and the heart" signifies also to explore the exteriors and the interiors of man, because truth is without and good is within; and spiritual good, which in its essence is truth, and in particular is signified by the "reins," is exterior good; while celestial good which in particular is signified by the "heart," is interior good. (This can be seen more fully from what is shown respecting The Spiritual Kingdom and the Celestial Kingdom, in the work on Heaven and Hell, n. 20-26.)

And I will give to each one of you according to your works, signifies eternal blessedness according to one's internal in the external. This is evident from the signification of "works," as being the things that are of love and of faith therefrom (of which see above, n. 98, 116); and as being the same in deeds or works (see n. 157); also from the signification of "giving to each one according to his works," as being eternal blessedness; for everything blessed and delightful is of love and according to the love (of which also see above, n. 146). Here "giving to each one according to his works" signifies eternal blessedness according to the internal in the external, because those are here treated of, who at the same time are in the internal and the external, and of the conjunction of the two (see above, n. 150). It is said, eternal blessedness according to the internal in the external, because all heavenly blessedness with man, spirit, and angel flows in through the internal into their external; for their internal is formed for the reception of all things of heaven, and their external for the reception of all things of the world; therefore there is heavenly blessedness with those only with whom the internal has been opened and formed after the image of heaven; and not with those in whom the internal has been shut; the blessedness of these is the delight of honor, glory, and gain, which delight a man may have so long as he lives in the world. (But after death, when man becomes a spirit, this is changed into the corresponding delight which is filthy and direful, see in the work on Heaven and Hell, n. 485-490; and that the blessedness of heaven, which is called heavenly joy, those only have who are in the internal and from that in the external, see the same, n. 395-414; and what the internal and the external are, see The Doctrine of the New Jerusalem, n. 36-53.)

Verse 24. But unto you I say, and unto the rest in Thyatira, signifies to all and each one within whom the internal is conjoined to the external. This is evident from what was said and shown above (n. 150), namely that in what is written to the angel of the church in Thyatira those are described who are in the internal and from that in the external, thus those with whom the internal is conjoined to the external.

As many as have not this doctrine, signifies with whom external delight, which is the delight of the love of self and the world, is not dominant. This is evident from the signification of that "doctrine" which "Jezebel, who calleth herself a prophetess," taught, and by which she seduced, as being the delight of love of self and the world (of which see above, n. 159-161). Here "doctrine" signifies life; so by "not having it," is signified not to live according to it; for what is meant is having doctrine in themselves; and to have doctrine in themselves is to have it in the life. From this it is clear that by the "doctrine of Jezebel" is meant the life of the love of self and the world.

And who have not known the depths of Satan, as they say, signifies entanglement with these, as is evident from this, that the loves that rule in the hells are the loves of self and of the world, and those loves are altogether contrary to the love to the Lord and the love to the neighbor, which rule in heaven. "Satan," by whom is meant hell (see above, n. 120), unceasingly inspires the loves of self and of the world; and these man also receives with delight, because they are in him hereditarily, and are therefore his proprium [his own]; thus hell insinuates itself with man and entangles him. This is what is signified by "the depths of Satan." There are few, however, who are aware of this, because these loves, as they are man's proprium [man's own] by inheritance, draw his mind to themselves by allurements from delight, and thus draw him away from the delights of heavenly loves, even until he does not know what the delights of heaven are. These delights of the love of self and the love of the world are what close up the internal man and open the external; and to the extent that the external is opened the internal is closed, so that the man is finally in total thick darkness in respect to the things of heaven and the church, though in light [lumen] in respect to the things of self and the world. (These things may be seen more fully described in the work on Heaven and Hell, in the chapter where it is shown that The Divine of the Lord in Heaven is Love to Him, and Charity towards the neighbor, n. 13-19; and in the chapter where it is shown that All who are in the Hells are in Evils and in Falsities therefrom, out of the loves of Self and of the World, and that these loves are the Infernal Fires, n. 551-565, 566-575; also in the Doctrine of the New Jerusalem, n. 65-83, where these two loves are treated of.

I put upon you no other burden, signifies that this alone should be guarded against. This is evident from the signification of "laying a burden" upon those in whom the internal can be conjoined with the external, as being that they should carefully guard against this, since the delights of these two loves are the sole cause of the closing of man's internal, which looks to heaven. When that is closed there is no conjunction of the internal with the external, which looks to the world, nor any influx from heaven. It is said "burden," because man's proprium [what is man's own], which is to love self above God and the world above heaven, offers resistance.

Verse 25. Nevertheless that which ye have, hold fast till I come, signifies steadfastness in a state of the good of love and faith, even until visitation. This is evident from the signification of "that which ye have hold fast," as being to be steadfast in a state of love and faith, thus in a state of conjunction of the internal with the external, in which they are capable of being so far as they resist the delights of the loves of self and of the world. For so far as man removes these delights from him is the internal conjoined with the external, thus more in one man and less in another. This is evident also from the signification of "till I come," as meaning visitation (of which see above, n. 144).

Verse 26. And he that overcometh and keepeth My works unto the end, signifies perseverance in love and faith after combat against these loves and their removal as far as possible. This is evident from the signification of "overcoming" as being to fight against the delights of the loves of self and of the world, and to remove them. That this is the spiritual sense of these words follows from the connection. It is evident also from the signification of "keeping unto the end," as being perseverance even unto death; for he who perseveres even unto death in love and faith is saved; for such as he then is in respect to his life, he thenceforth remains to eternity (see above, n. 125). It is evident also from the signification of "works" as being the things of love and faith in cause and in effect, that is in internals and in externals. These things are here signified by "works," because these are the things treated of in what is written to the angel of this church (see above, n. 150). It is said, "keepeth My works," because everything of love and faith, and every opening of the internal and its conjunction with the external is from the Lord alone; therefore the "works," by which these are signified, are not man's, but the Lord's with man; and consequently it is said, "My works."

I will give him power over the nations, signifies over the evils within him, which will then be scattered by the Lord. This is evident from the signification of "nations," as being evils (of which presently); and from the signification of "giving power over them," as being that these (the evils) will then be dispersed by the Lord. "To have power," in reference to "over the nations," means to scatter in reference to evils; thus there is an adaptation of words to their subjects. It is said that evils will be scattered by the Lord, for the Lord scatters evils by means of truths. He first discovers them to man by means of truths, and when man acknowledges the evils, the Lord scatters them. (That the Lord alone does this, see The Doctrine of the New Jerusalem, n. 200.) "Nations and peoples" are often mentioned in the Word, and those who know nothing of the spiritual or internal sense of the Word, believe that peoples and nations are to be understood. But "peoples" mean those who are in truths, or in the contrary sense those who are in falsities, and "nations" those who are in goods, or in the contrary sense, those who are in evils. And as such are meant by "peoples" and by "nations," so abstractly from persons "peoples" mean truths or falsities, and "nations" goods and evils; for the true spiritual sense is abstracted from persons, spaces, times, and like things, that are proper to nature. [2] With these the natural sense of the Word, which is the sense of its letter, is at one; and the sense that is at one with these serves as a basis to the sense that is apart from them. For all things that are in nature are ultimates of Divine order, and the Divine does not rest in the middle, but flows down even to its ultimates, and there subsists. From this it is that the Word in the letter is such as it is, and unless it were such it would not serve as a basis for the wisdom of angels who are spiritual. It can be seen from this how mistaken those are who despise the Word on account of its style. "Nations" signify those who are in good, and in the abstract, goods, because men who lived in ancient times were divided into nations, families, and houses; and they then loved each other mutually; and the father of a nation loved the whole nation which was from him; thus the good of love reigned among them. For this reason "nations" signified goods. But when men came into the opposite state, which took place in the following ages when empires were established, then "nations" signified evils. (See further on this subject in The small work on The Earths in the Universe, n. 49, 90, 173, 174.) [3] That "nations" in the Word signify either goods or evils, and "people" either truths or falsities, can be seen from the following passages. In Isaiah: Nations shall walk to Thy light, and kings to the brightness of Thy rising. Then shalt Thou see and flow together, and Thine heart shall be enlarged, because the multitude of the sea is converted unto Thee, the army of the nations come unto Thee; Thy gates shall be opened continually, they shall not be shut by day and by night, that men may bring unto Thee the army of the nations, and their kings shall be brought; for the nation or kingdom that will not serve Thee shall perish; and the nations by wasting shall be wasted. Thou shalt suck the milk of nations, even the breasts of kings shalt Thou suck. The little one shall become a thousand, and the few a numerous nation (Isa. 60:3, 5, 11-12, 16, 22). Here the Lord is treated of; and by "nations" all who are in the good of love to Him are meant, and by "kings" all who are in the truths of faith in Him. From this it is manifest who are meant by the "nations" that "shall walk to Thy light;" and by "the army of the nations that shall be brought;" also, who are meant by "the kings" that "shall walk to the brightness of Thy rising;" and by "the kings of the nations" that "shall be brought;" also, what is meant by "Thou shalt suck the milk of nations and the breasts of kings" ("milk" is the delight of the good of love, likewise "breasts," for milk is from them). The multiplication of truth and the fructification of good are described by the "little one shall become a thousand, and the few a numerous nation." But by "the nations that shall be wasted" are meant all that are in evils, and also the evils themselves. [4] In the same: Behold I will lift up My hand towards the nations, and set up Mine ensign towards the peoples, that they may bring thy sons in the bosom, and carry thy daughters upon the shoulder; and kings shall be thy nourishers and the chief women thy sucklers; with the face to the earth shall they bow down to thee (Isa. 49:22, 23). here also the Lord is treated of, and those who shall worship and adore Him. To "lift up His hand towards the nations, and His ensign towards the peoples," 175-1 is to join to Himself all who are in the goods of love and in truths therefrom; of these it is said that "they shall bring thy sons in the bosom, and carry thy daughters upon the shoulder;" "sons" are the affections of truth, and "daughters" the affections of good (see above, n. 166). And of these it is said that their "kings shall be thy nourishers, and the chief women thy sucklers." "Kings" are truths themselves, "chief women" are the goods thereof; and as man is regenerated by both of these, and also nourished, it is said that they shall be "nourishers" and "sucklers." (That man is regenerated by means of truths and a life according to them, see in The Doctrine of the New Jerusalem, n. 23, 24, 27, 186.) This is the internal sense of these words; without that sense who could understand them? [5] In the same: Jehovah said, Behold I spread out upon Jerusalem peace as a river, and as a torrent the glory of the nations, that ye may suck. He will come to gather all nations and tongues, that they may come and see My glory. They shall declare My glory among the nations; then shall they bring your brethren out of all nations, as a gift to Jehovah, upon horses and upon the chariot, to the mountain of My holiness (Isa. 66:12, 18-20). Here "Jerusalem" is the Lord's church in the heavens and on the earth; it is said the church in the heavens, for the church is there also (see in the work on Heaven and Hell, n. 221-227). By "nations and tongues" all who are in the goods of love and in truths therefrom are meant. It is said that "they shall bring out of all nations a gift to Jehovah, upon horses and upon the chariot;" "a gift to Jehovah" is worship from the good of love; "horses and chariots" are intellectuals and doctrinals, for these are the source and foundation of worship. (That this is what "horses and chariots" signify, see in the small work on The White Horse, n. 1-5.) [6] In the same: It shall be in that day that a Root of Jesse, which shall stand for a sign of the people, the nations shall seek (Isa. 11:10). "The root of Jesse" is the Lord; "to stand for a sign of the people" means that it may be seen by those who are in truths; "the nations which shall seek," are those who are in the good of love. It is believed that "nations" here mean the nations that are to approach and acknowledge the Lord, from which is to be the church that is called the church of the Gentiles; but these are not meant by "nation" but all who are in love to the Lord and faith in Him, whether within the church or out of it (see in the work on Heaven and Hell, n. 308, 318-328). [7] In the same: A strong people shall honor Thee, the city of the powerful nations shall fear thee (Isa. 25:3). In the same: Open ye the gates, that the righteous nation may enter in. Thou hast increased the nation, O Jehovah, Thou hast increased the nation, Thou art glorified (Isa. 26:2, 15). In the same: Come near, ye nations, to hear; and hearken, ye peoples (Isa. 34:1). In the same: I, Jehovah, have called thee in righteousness, for a covenant to the people, for a light of the nations (Isa. 42:6). In Jeremiah: The nations shall bless themselves in Him, and in Him shall they glory (Jer. 4:2). In the same: Who will not fear Thee, O king of nations? and in all their kingdom there is none like unto Thee (Jer. 10:7). In Daniel: I was seeing in the night visions, and behold with the clouds of heaven One like the Son of man. And there was given Him dominion, and glory, and a kingdom; and all peoples, nations, and tongues shall worship Him (Jer. 7:13, 14). In David: The peoples shall give thanks unto Thee, O God; all the peoples shall give thanks unto Thee. Let the nations be glad and sing for joy; for Thou shalt judge the peoples with equity, and shalt lead the nations upon the earth (Ps. 67:3, 4). In the same: That I may see the good of Thy chosen, and be glad in the joy of Thy nations (Ps. 106:5). In Revelation: The glory and honor of the nations shall be brought into the New Jerusalem (Rev. 21:26). In Isaiah: Ye shall be called priests of Jehovah; ministers of your 175-2 God, it shall be said to you. Ye shall eat the wealth of the nations, and in their glory shall ye glory (Isa. 61:6). In the Lamentations: The breath of our nostrils, the Anointed of Jehovah, was taken in their pits; of whom we had said, In His shadow we shall live among the nations (Lam. 4:20). In these passages, by "nations" all who are in love to the Lord, whether within the church where the Word is or out it: are meant. [8] That by "nations" in a contrary sense those who are in evils are meant, and in the abstract, evils themselves, can be seen from the following passages. In Jeremiah: I will bring a nation upon you from far, it is a mighty nation; it is a nation of an age, a nation whose tongue thou shalt not know. It shall eat up thy harvest and thy bread; it shall eat up thy sons and thy daughters; it shall eat up thy vine and thy fig-tree; it shall impoverish the cities with the sword (Jer. 5:15, 17). The vastation of the church is here treated of; and by "nation" is meant the evil that will consummate it; it is therefore said, that "it shall eat up the harvest and the bread," "the sons and daughters," "the vine and the fig-tree," and "shall impoverish the cities with the sword;" by which all the goods of love and the truths of faith are signified; by "harvest" a state of the reception of truth from good (see Arcana Coelestia, n. 9295); by "bread" the good of love (see in The Doctrine of the New Jerusalem, n. 218); by "sons and daughters" the affections of truth and good (see above, n. 166); by "vine" the internal church, thus the internal things of the church (see Arcana Coelestia, n. 1069, 5113, 6376, 9277): by "fig-tree" the external church, thus the external things of the church (Arcana Coelestia, n. 5113); by "cities" doctrines (Arcana Coelestia, n. 402, 2449, 2712, 2943, 3216, 4492, 4493); by "sword" falsity destroying (see above, n. 73, 131). From this it can be seen that by "nations" is signified the evil that destroys all these. [9] In the same: Behold I lay stumbling-blocks before this people, that they may stumble upon them, the fathers and the sons together. Behold, a people cometh from the land of the north, and a great nation from the sides of the earth. They have no compassion, their voice roareth like the sea, and they ride upon horses (Jer. 6:21-23). (vi. 21-23). Here also "nation" means evil, and "peoples" falsities, "the stumbling-blocks upon which the fathers and the sons stumble" are the perversions of good and truth ("fathers" are goods, and "sons" truths therefrom). It is said, "a people from the land of the north, and a nation from the sides of the earth," for the "north" signifies falsity from evil, and "the sides of the earth" signify what is outside of the church, thus evils remote from the goods of the church. "To roar like the sea, and to ride upon horses," is to persuade by fallacies of the senses, and by reasonings therefrom. [10] In Ezekiel: The land is full of the judgment of bloods, and the city is full of violence, wherefore I will bring the worst of the nations, that they may occupy their houses; the king shall mourn, and the prince shall be clothed with stupor (Ezek. 7:23-24, 27). The "land" is the church; "full of the judgment of bloods" is to be in falsities that destroy goods; "city" is doctrine; "full of violence" is to use force against the good of charity; "the worst of the nations" are direful falsities from evil; "to occupy their houses" is to possess their minds; "the king who shall mourn" is the truth of the church; "the prince who shall be clothed with stupor," is subservient truth. (That the "land" is the church, see Arcana Coelestia, n. 662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 8011, 9325, 9643; that "bloods" are falsities destroying good, n. 374, 1005, 4735, 5476, 9127; that "city" is doctrine, n. 2268, 2449, 2451, 2712, 2943, 3216, 4492, 4493; that "violence" is using force against the good of charity, n. 6353; that "houses" are the things of man that belong to his mind, n. 710, 2231, 2233, 2559, 3128, 3538, 4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150; that "the king who shall mourn" is the truth of the church, see above n. 31.) [11] In David: Jehovah bringeth the counsel of the nations to naught, He overthroweth the thoughts of the peoples (Ps. 33:10). "Nations" mean those who are in evils, and "peoples" those who are in falsities; and because both are signified, it is said that "Jehovah bringeth the counsel of the nations to naught, and overthroweth the thoughts of the peoples," which are two expressions, as it were, of one thing, yet they are distinct in the internal sense, in which "nations" signify one thing, and "peoples" another. [12] In Luke: Then they shall fall by the edge of the sword, and shall be led captive among all nations, and at length Jerusalem shall be trodden down by the nations, until the time of the nations be fulfilled. Then there shall be signs in sun, moon, and stars, and upon the earth anguish of nations, the sea and the waves roaring (Luke 21:24-25). The consummation of the age is here treated of, which is the last time of the church, when there is no longer any faith because there is no charity, or no truth because there is no good. This is here described by correspondences: "to fall by the edge of the sword" is to be destroyed by falsities; "to be led captive among all nations" is to be possessed by evils of every kind; "Jerusalem, which shall be trodden down," is the church; the "sun" is love to the Lord; the "moon" faith in Him; the "stars" the knowledges of good and truth; the "signs" in them mean that these are to perish; "the sea and the waves that shall roar" are fallacies and reasonings therefrom. [13] In Matthew: Nation shall rise up against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places. And they shall deliver you unto affliction, and ye shall be hated of all the nations for My name's sake (Matt. 24:7, 9; Luke 21:10, 11). These things also were said by the Lord respecting the last time of the church; and by "nation shall rise up against nation, and kingdom against kingdom" is signified that there will be conflicts of evils and falsities among themselves; by "famines and pestilences" are signified the failure and wasting of truths; by "earthquakes" the perversion of the church; by "being hated of all nations" is signified to be hated by all who are in evil; "the name of the Lord," for the sake of which they shall be hated, signifies all things of love and faith whereby the Lord is worshiped (see above, n. 102, 135). [14] In Ezekiel: Behold Asshur a cedar in Lebanon. He has become high, and his branches have been multiplied. In his branches have all the fowl of the heavens built their nests, and under his branches all the beasts of the field have brought forth, and in his shade have dwelt all great nations. But his heart is lifted up in his height; therefore I will give him into the hand of the strong one of the nations, strangers shall cut him off, the violent of the nations, and they shall cast him down; whence all peoples of the earth have gone down from his shadow, and have abandoned him (Ezek. 31:3, 5, 6, 10-12). These things no one can understand unless he has a knowledge of the spiritual or internal sense of the Word. He will believe them to be mere comparisons, in which there is no spiritual signification; when yet all the particulars therein signify things of heaven and the church; therefore they shall be explained briefly. "Asshur" is the rational of the man of the church which is illustrated; this is called "a cedar in Lebanon," because a "cedar" has the same signification as "Asshur," specifically truth from good in the rational; and "Lebanon" is the mind where the rational resides, because there were cedars in Lebanon. By "his branches that were multiplied" are meant truths therefrom; "the fowl of the heavens that built their nests in his branches" are the affections of truth; and "the beasts of the field that brought forth under his branches" are the affections of good; the "great nations that dwelt in his shade" are the goods of love; "his heart lifted up in his height" is the love of self; "to be given into the hands of the strong one of the nations," and "to be cast down by the violent of the nations," means that evils from that love will destroy goods and truths; "the peoples of the earth that went down from his shadow and abandoned him" are all truths of the church. From this it is manifest that "nations" signify goods, and in the contrary sense evils; by "the nations that dwelt in his shade," goods; and by "the nations that cut him off, and cast him down," evils. (See, moreover, what is said and shown about nations and their signification in Arcana Coelestia, namely, that by "nations" in the Word are meant those who are in good, and consequently goods themselves, n. 1059, 1159, 1258, 1260, 1416, 1849, 6005; "the assembly of the nations," truths and goods, n. 4574, 7830; "the holy nation," the spiritual kingdom, n. 9255, 9256; when it is said "nation and people," by "nation" those who are in celestial good are meant, and by "people" those who are in spiritual good, n. 10288. That by "nations," especially the nations of the land of Canaan, evils and falsities of every kind are meant, n. 1059, 1205, 1868, 6306, 8054, 8317, 9320, 9327).

Verse 27.And He shall rule them with an iron rod, signifies that He is about to chastise evils by means of truths that are in the natural man. This is evident from the signification of "ruling," as being to chastise, for it is added that "He would shiver them as pottery vessels," and the evils which are signified are chastised by means of truths. It is evident also from the signification of "an iron rod," as being truths that are in the natural man; a "rod" or "staff" signifies the power by which chastisement is effected; and "iron" truths in the natural man which chastise. (That a "rod" or "staff:" is power, see Arcana Coelestia, n. 4013, 4015, 4876, 4936, 6947, 7011, 7026, 7568, 7572; that it is for this reason that kings have a scepter, which is a short staff, n. 4581, 4876.) "Iron" signifies truths in the natural man, because metals, as well as the other things of the earth, by correspondence signify things spiritual and celestial, all of which have reference to truths and goods. "Gold" signifies the good of the internal man; "silver" its truth; "copper" or "brass" the good of the external or natural man; "iron" its truth. For this reason the ages were called by the ancients after the names of the metals, namely, Golden, Silver, Copper, and Iron; the Golden Age from the most ancient men, who lived in the good of love; the Silver Age from the ancients after them who lived in truths from that good; the Copper Age from their posterity who were in external or natural good; the Iron Age from the posterity of these who were in natural truth alone without good. Natural truth is truth in the memory, not in the life; truth of life is good. (But more about this correspondence in the work on Heaven and Hell, n. 104, 115.) [2] The successive states of the church, even until the coming of the Lord, are meant by the "gold," the "silver," the "brass," and the "iron," of which the statue seen by Nebuchadnezzar in a dream was composed, which is thus described in Daniel: His head was good gold, his breast and his arms silver, his belly and his thighs brass, his legs iron, his feet part iron and part clay. A stone was cut out of the rock, and it smote the image upon his feet that were iron and clay, and brake them to pieces. Whereas thou sawest the feet partly of potter's clay and partly of iron, it signifies that the kingdom shall be divided; the kingdom shall be partly strong, and partly broken. Whereas thou sawest the iron mixed with miry clay, they shall mingle themselves by the seed of man; but they shall not cleave one to another, even as iron doth not mingle with clay (Dan. 2:32-34, 41-43). By "the head which was good gold," the first state of the church is meant, when men were in the good of love to the Lord; by "the breast and arms which were silver," the second state of the church is meant, when they were in truths from that good; by "the belly and thighs which were of brass," the following third state of the church, when they were no longer in spiritual good but in natural good, for "brass" signifies natural good; by "the legs which were of iron," the fourth state of the church is meant, when natural good was no more, but truth only; but by "the feet which were of iron and clay," the last state of the church is meant when there are both truth and falsity, truth in the Word and falsity in doctrine; when the truths of the Word are falsified, and doctrine is drawn from truths falsified, the state of the church is "partly iron and partly clay," thus the kingdom is "partly strong and partly broken." "The kingdom" here is the church; it is therefore called also "the kingdom of God." That truths are thus mixed with falsities, but still they do not cohere, is meant by these words, "Whereas thou sawest the iron mixed with miry clay, they shall mingle themselves by the seed of man; but they shall not cleave one to another, even as iron doth not mingle with clay." "The seed of man" is Divine truth, which is in the Word. (That this is signified by "seed," see Arcana Coelestia, n. 3038, 3373, 10248, 10249; that "man" signifies the Lord, from whom is the Word, and also signifies the church, see n. 768, 4287, 7424, 7523, 8547, 9276.) That "potter's clay" signifies the falsities that are in the natural man, will be seen in the following article (n. 177). By "the stone cut of the rock," which "smote the image upon his feet," the Lord by means of Divine truth is meant, and the destruction of falsities not cohering with truths from the Word. (That a "stone" is truth, and that "the stone of Israel" is the Lord in respect to Divine truth, see Arcana Coelestia, n. 643, 1298, 3720, 6426, 8609, 10376; that "rock" likewise signifies the Lord, n. 8581, 10580, and in the small work on The Last Judgement, n. 57.) Because "iron" signifies truths in the natural man, "the feet of the statue" were seen to be "of iron," for "feet" signify the natural (see Arcana Coelestia, n. 2162, 3147, 3761, 3986, 4280, 4938-4952). [3] Like things are signified by "gold," "silver," "brass," and "iron," in these words in Isaiah: For brass I will bring gold, for iron I will bring silver, for woods brass, and for stones iron (Isa. 60:17). "To bring gold for brass" means celestial good for natural good; "silver for iron" means celestial truth for natural truth; "brass for woods, and iron for stones," means natural good and truth in great abundance like that of woods and stones. Here the state of the celestial church is treated of. (That "iron" signifies truth in the natural man, see Arcana Coelestia, n. 425, 426.) [4] These passages are cited that it may be known what is meant by the "iron rod," namely, the power whereby the Lord chastises the evils and disperses the falsities that are in the natural man; for a "rod" or "staff" signifies power (as was said above), and "iron" signifies truths in the natural man. The Lord chastises evils and disperses falsities by means of truths in the natural man, because all evils and the falsities therefrom have their seat in the natural man, and none in the spiritual or internal man. The internal man does not receive evils and falsities, but is closed against them. And as all evils and falsities have their seat in the natural man, they must needs be chastised and dispersed by means of such things as are there, which are truths in the natural man. Truths in the natural man are knowledges and cognitions, from which man can think, reason, and conclude naturally respecting the truths and goods of the church, and the falsities and evils which are opposed to these, and can consequently be in some natural illustration when he reads the Word. For the Word in the letter is not understood without illustration; and illustration is either spiritual or natural. Spiritual illustration is only with those who are spiritual; and the spiritual are those that are of the good of love and charity and in truths therefrom; while mere natural illustration is with those who are natural (see in the work on Heaven and Hell, n. 153, 425, 455; and above, n. 140). Moreover, those who are spiritual have, whilst they live in the world, illustration in the natural; but this springs from illustration in the spiritual; for with them the Lord flows in through the spiritual or internal man into the natural or external, and thus illustrates it, from which enlightenment man can see what is true and good, and what is false and evil, and when he sees that, the Lord scatters the evils and the falsities that are in the natural man, by means of the truths and goods that are also there and that make one with the goods and truths in the spiritual or internal man (see in The Doctrine of the New Jerusalem, on Sciences and knowledges, what they effect, n. 51, and on Influx, n. 277,278). [5] From this it can now be seen what is signified by "the iron rod," with which the Lord is to rule the nations, that is, chastise the evils that are in the natural man. These things are said to the angel of this church, because in what is written to this angel the internal and external man and their conjunction are treated of; for when the internal and the external or the spiritual and the natural are conjoined, the Lord chastises the evils and falsities that are in the natural man, and this by means of the knowledges of truth and good. But with those with whom the internal and external man are not conjoined, evils and falsities cannot be chastised and scattered, since they receive nothing from heaven through the spiritual man, but all things they receive are from the world; and these their rational favors, and supplies confirmations. Things similar to those here signified by "the iron rod" are also signified in the following passages. In David: Thou shalt bruise [the nations] with an iron scepter; as a potter's vessel Thou shalt dash them in pieces (Ps. 2:9). In Isaiah: He shall smite the land with the rod of His mouth, and with the breath of His lips shall He slay the wicked (Isa. 11:4). In Revelation: The woman brought forth a male, a son, who is to rule all nations with an iron rod (Rev. 12:5). Out of the mouth of the One sitting on the white horse went forth a sharp sword, that with it He should smite the nations; for He shall rule them with an iron rod (Rev. 19:15). In Micah: Arise, O daughter of Zion; for I will make thine horn iron, and I will make thy hoofs brass, that thou mayest beat in pieces many peoples (Micah 4:13). The "daughter of Zion" is the celestial church; "horn" is power in the natural man; "hoofs" are the ultimates there, called sensual scientifics; hence it is evident what is signified by "making the horn iron, and the hoofs brass." (That the "daughter of Zion" is the celestial church, see Arcana Coelestia, n. 2362, 9055; that "horn" is the power of truth from good in the natural man, n. 2832, 9081, 9719, 9720, 9721, 10182, 10186; and that "hoofs" are the knowledges of the sensual man, which are truths in the ultimate of order, n. 7729.)

As earthen vessels shall they be shivered, signifies the total dispersion of falsities. This is evident from the signification of "earthen vessels," as being such things in the natural man as are from self-intelligence; and all things in the natural man that have respect to the things of heaven and the church and which are from self-intelligence are falsities (of which presently). It is evident also from the signification of being "shivered," as being to be dispersed; "to disperse" is said of falsities, as "to shiver" is said of earthen vessels. That "earthen vessels" signify the things in the natural man that are from self-intelligence in matters of heaven and the church, and that these things are falsities, will be shown in what follows; something must first be said to show that the things that have respect to heaven and the church that gain entrance by self-intelligence are falsities. Those who think from self-intelligence think from the world; for man, from his proprium [what is his own] loves only the things of the world and of self, and what he loves he also sees and perceives; the things he loves he calls goods, and the things he sees and perceives therefrom he calls truths; but these goods, which from love he so calls, are evils, and the truths which he sees from that love are falsities, since they spring forth from the loves of self and of the world, which loves are contrary to the loves of heaven, which are love to the Lord and love to the neighbor; and the things that pour forth from contraries are contraries. [2] Those, therefore, who read the Word solely for repute of erudition, or to acquire fame that they may be exalted to honors or may gain wealth, never see and perceive truths, but falsities instead; and the truths that stand out before the eyes in the Word they either pass by as if not seen or they falsify them. The reason is, that to read the Word solely for the repute of erudition or for fame, that they may be exalted to honors and gain wealth, is to read it for the sake of self and the world as ends, thus from the loves of self and the world. And as these loves are of man's proprium [man's self] so the things that man sees and perceives from them are from self-intelligence. [3] But those who read the Word from the spiritual affection of truth, which affection is a love of knowing truth because it is truth, see truths in the Word, and rejoice in heart when they see them; and this because they are in illustration from the Lord. Illustration descends from the Lord through heaven from the light there, which light is Divine truth. It is therefore given to them to see truths from the light of truth, and this in the Word, because the Word is Divine truth, and in it are stored up all the truths of heaven. But those only are in this illustration who are in the two loves of heaven, which are love to the Lord and love towards the neighbor; for these loves open the inner or higher mind, which is formed to receive the light of heaven, and through that mind in them the light of heaven flows in and illustrates. But so long as they live in the world they do not perceive truths in that mind, but they see them in the lower mind, the mind of the external or natural man. Such as these do not think from self-intelligence when they read the Word. The especial reason why these do not think from their self-intelligence when they read the Word is, that their interior or spiritual mind looks to the Lord, and the Lord then elevates it up to Himself, and with it the lower or natural mind, thus withdrawing it from man's proprium [man's self] which cannot be done with those who have regard first and foremost to themselves and the world. [4] From this it can be seen that man from self-intelligence perceives nothing but evils and sees nothing but falsities; but that goods and truths that are of heaven and the church he perceives and sees from the Lord. When the internal or spiritual man, in which is the inner or higher mind of which we have just spoken, is opened, then the Lord subdues the evils and disperses the falsities which are in the external or natural man. These things, then, are what are meant in the spiritual sense by this, that the Son of man is to "give them power over the nations, and He shall rule them with an iron rod, and as earthen vessels they shall be shivered." [5] That "earthen vessels" signify such things as are from self-intelligence, thus the falsities that are in the natural man, is evident from various passages in the Word, of which I will cite the following as confirmation. In David: Thou shalt bruise the nations with an iron scepter; as a potter's vessel Thou shall dash them in pieces (Ps. 2:9). In this passage also "to bruise the nations with an iron scepter" is to chastise and subdue the evils that are in the natural man. "Scepter" here has the same signification as "staff" or "rod." It is added "as a potter's vessel," because that signifies falsity from self-intelligence. In the sense of the letter this is a comparison, for it is said "as a potter's vessel," and "as earthen vessels;" but in the internal sense comparisons are not perceived as comparisons, since comparisons are equally from things significative (see Arcana Coelestia, n. 3579, 8989.) "A potter's vessel," or "earthen vessel," signifies what is false, because a potter is one who forms, and a vessel is what is formed; and when man forms the vessel it is a falsity, but when the Lord forms it with man it is a truth; consequently in the Word "a potter's vessel" signifies either what is false or what is true, and "a potter" signifies one who forms. [6] The Lord Himself is called in the Word a "Potter," from His forming man by means of truths; as in Isaiah: Jehovah our Father; we are the clay, and Thou art our Potter, and we all are the work of Thy hands (Isa. 64:8). In the same: Woe unto him that striveth with the Former! a potsherd with the potsherds of the earth! Shall the clay say to its potter, What makest thou? (Isa. 45:9). In the same : Shall the potter be counted as clay? Shall the work say to its Former, He made me not, and shall the thing formed say of its potter, He understandeth not? (Isa. 29:16). [7] As the Jews and Israelites falsified all the truths of the Word by applying them to themselves and to their own exaltation above all nations and peoples in the universal world, so their falsities are called "marred vessels" of a potter, as in Isaiah: Who have said to the seers, See not; and to those that have vision, See not for us right things, speak unto us smooth things, see illusions; depart from the way; therefore iniquity shall break them as the breaking of the potter's bottle; in beating it shall not spare, so that there shall not be found in the fragment thereof a sherd to take fire from the hearth or to draw waters from the cistern (Isa. 30:10-11, 13-14). That they wholly deprived themselves of truths, and immersed themselves in falsities, is described by this, "They said to the seers, See not; and to those that have vision, See not for us right things, speak unto us smooth things, see illusions; depart from the way." That they had so immersed themselves in falsities that no more truth remained, is described by "the breaking of the potter's bottle, so that there should not be found in the fragment a sherd to take fire from the hearth or to draw waters out of the cistern." By this is signified that not enough of truth should be left to enable them to perceive any good and truth from the Word; for "fire" signifies good, and "water" truth; "hearth" the Word in respect to good; "cistern" and "fountain" the Word in respect to truth. [8] In Jeremiah: The word came to Jeremiah, Arise, and go down to the potter's house. Then I went down to the potter's house, and behold he wrought a work on the table. But the vessel that he was making was marred; and he turned back and made it another vessel as was right in the potter's eyes to make (Jer. 18:1-4). This also means that with the Jewish nation there was nothing but falsity; and "the vessel that was marred in the potter's house" is that falsity; "the potter's house" is the state in which they were. That the truth of the church should be taken away from them and given to others, is meant by this, that "the potter turned back and made it another vessel, as was right in his eyes." [9] In the same: Jehovah said, Go buy a potter's earthen bottle of the elders of the people and of the elders of the priests; and go forth into the valley of the son of Hinnom. Then shalt thou break the bottle before the eyes of the men that go with thee; and shalt say, I will break this people, and this city as one breaketh a potter's vessel, that cannot be made whole again; and they shall bury in Tophet, because there is no more a place to bury in (Jer. 19:1-2, 10-11). "The potter's earthen bottle, or vessel, from the elders of the people and of the priests" is here also the falsity in which all of that nation were. That this falsity was such that it could not be dispersed by means of truths is described by this, that "he should break the vessel before the eyes of the men that went with him, that it could not be made whole again;" that they should "bury in Tophet, because there was no more a place," signifies where all truths and goods have been destroyed. [10] In Nahum: Draw thee waters for the siege; strengthen thy fortresses; go into the mire and tread the clay, repair the brick-kiln. There shall the fire devour thee; the sword shall cut thee off (Nahum 3:14-15). "To draw waters for the siege and to strengthen the fortresses" is to fortify falsities by various means against truths; "to go into the mire and tread the clay" is to confirm falsities by fictions and fallacies; doctrine thence derived is called "a brickkiln," because infernal love is strengthened by falsifications; it is therefore said that "the fire shall devour, and the sword cut off;" "fire" is infernal love, and a "sword" is falsity combating and destroying truth. "A potter's vessel" or "earthen vessel" signifies falsity, because it corresponds to something fabricated, and what is fabricated is a product of man's self-intelligence; it was from this correspondence that the prophets were commanded to do such things as are mentioned above.

As I also have received from my Father, signifies comparatively as the Lord did from His Divine Human, when He glorified His Human, namely, that He dissipated all evils and falsities arising from the human that He had from the mother. By "the Father" here the Divine in Himself, or that which He had from conception, is meant, for this Divine was one with the Father, as He declares. It is said comparatively, for as the Lord glorified His Human, so He regenerates man; that is, as He united His Divine to the Human and the Human to the Divine, so He conjoins the internal to the external and the external to the internal with man. (But as this arcanum cannot be explained in a few words so as to be understood, consult what has been shown respecting it in The Doctrine of the New Jerusalem, n. 280-297, and in the passages cited from the Arcana Coelestia in that work, n. 185, 298-307, in which it is fully explained.)

Verse 28. And I will give him the morning star, signifies intelligence and wisdom from the Lord's Divine Human. This is evident from the signification of "stars," as being the knowledges of good and truth (see above, n. 72); and as they signify the knowledges of good and truth, they also signify intelligence and wisdom, for all intelligence and wisdom come by means of the knowledges of good and truth. It is evident also from the signification of "morning" as being the Lord in respect to His Divine Human, therefore "the morning star" means intelligence and wisdom from Him. "Morning" is often mentioned in the Word, and its signification varies according to the connection in the internal sense; in the highest sense it signifies the Lord, and also His coming; in the internal sense it signifies His kingdom and church, and their state of peace. Moreover, it signifies the first state of a new church, and also a state of love, and a state of illustration, consequently a state of intelligence and wisdom, and also a state of the conjunction of good and truth, the state in which the internal man is conjoined to the external. "Morning" has such various significations, because in the highest sense it signifies the Lord's Divine Human; it therefore also signifies all things that proceed from the Divine Human, for the Lord is in those things that proceed from Him, even so that it is He there. [2] The Divine Human of the Lord in the highest sense is meant by "morning," because the Lord is the sun of the angelic heaven, and the sun of that heaven does not advance from morning to evening, or from rising to setting, as the sun of the world apparently does, but remains constantly in its place, in front above the heavens; consequently the sun is always in the morning there, and never in the evening. And since all the intelligence and wisdom that the angels have comes from the Lord as their sun, their state of love, and state of wisdom and intelligence, and in general their state of illustration is signified by "morning;" for these proceed from the Lord as a sun, and what proceeds from Him is Himself, for from the Divine nothing but what is Divine goes forth, and everything Divine is Himself. (That the Lord is the sun of the angelic heaven, and that from Him as a sun there exist all love, wisdom, and intelligence, and in general all illustration in respect to Divine truths, from which is wisdom, see in the work on Heaven and Hell, n. 116-125, 126-143, 155, 156.) [3] From this it can he seen why "morning" is so often mentioned in the Word when Jehovah or the Lord, His coming, His kingdom and church, and the goods thereof are treated of; as in the following passages, which I will cite by way of illustration. In the second book of Samuel: The God of Israel said, the Rock of Israel spoke to me. He is as the light of the morning; the son riseth, a morning without clouds (2 Sam. 23:3, 4). "The God of Israel" and "the Rock" is the Lord in respect to the Divine Human and Divine truth proceeding therefrom; "the God of Israel" because Israel is His spiritual church, and "the Rock" because His Divine in the spiritual church is Divine truth (see Arcana Coelestia, n. 3720, 6426, 8581, 10580). As the Lord in the angelic heaven is a sun, and as all the light that angels have is therefrom, and as the sun there is continually in its morning, it is said, "He is as the light of the morning; the sun riseth, a morning without clouds." [4] In David: From the womb of the morning thou hast the dew of thy youth; thou art a priest forever, after the order of Melchizedek (110:3, 4). This is said of the Lord as about to come into the world; "from the womb of the morning thou hast the dew of thy youth" is conception from the Divine Itself, and the glorification of His Human thereby; "a priest forever after the order of Melchizedek," means that Divine good and Divine truth proceed from Him, for the Lord as priest is Divine good, and as king of holiness, who is, "Melchizedek," is Divine truth (see Arcana Coelestia, n. 1725). [5] In Ezekiel: The cherubim stood at the east entrance of the gate of the house; the glory of the God of Israel was over them above (Ezek. 10:19). "Cherubim" signify the Lord in respect to providence and as to guard lest He be approached otherwise than by the good of love; "the east entrance of the gate of the house" signifies approach; "the house of God" is heaven and the church; the "east" is where the Lord appears as a sun, thus where He is continually as the morning; therefore it is said "the glory of the God of Israel was over them above." [6] In the same: The angel brought me to the gate that looketh towards the east; and behold, the glory of the God of Israel came from the way of the east; and the earth was enlightened by His glory. And the glory of Jehovah came into the house by the way of the gate whose face is toward the east (Ezek. 43:1, 2, 4). Here, in the internal sense, the influx of the Lord into those who are in His kingdom and church is described; "the God of Israel" is the Lord in respect to the Divine Human and the Divine truth proceeding therefrom; "the house of God" is His kingdom and the church; "glory" is Divine truth as it is in heaven; "to come by the way of the east into the house" means from the sun, where it is continually in its morning. (That "glory" is Divine truth as it is in heaven, see Arcana Coelestia, n. 4809, 5922, 8267, 8427, 9429; that "the house of God" is heaven and the church in respect to good, and "temple" is the same in respect to truth, n. 3720; and that the "east," in the highest sense, is the Lord, because He is the sun of heaven, which is always in its rising and morning, consequently the "east" is the good of love from Him, see n. 3708, 5097, 9668.) [7] In the same: The angel afterwards brought me back to the entrance of the house, where behold, waters issuing out from under the threshold of the house towards the east, they shall descend into the plain and come towards the sea, being sent forth into the sea that the waters may be healed; whence it comes to pass that every living soul that creeps, whithersoever the rivers come, shall live, whence there are exceeding many fishes, because these waters shall come thither, and they are healed, that everything may live whither the river shall come (Ezek. 47:1, 8, 9). Here also, the influx of the Lord from His Divine Human with those who are of His kingdom and church is described by pure correspondences. By "waters issuing out from under the threshold of the house towards the east," Divine truth proceeding from the Lord and flowing in with those that are in the east, that is, that are in the good of love to Him, is described. "The waters shall descend into the plain" and "into the sea," and "thereby the waters of the sea are healed," signifies influx into the natural man and into the knowledges which are therein; the "fishes therefrom" signifies many scientific truths in the natural man; that "everything shall live whither the river shall come" signifies that they should have life from Divine truth. That such thing are hereby signified there, no one can see except from the internal sense of the Word, yet every single expression therein involves arcana of man's regeneration by the Lord; but what is involved in each expression here will he disclosed in explaining 22:1, 2, of Revelation, where like things are mentioned. [8] In David: I have waited for Jehovah, my soul doth wait, my soul waiteth for the Lord more than the watchmen for the morning, the watchmen for the morning; for w