Apocalypse Revealed · 2 of 22

Revelation 2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

68-2 The original Latin omits “and thy works.”

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

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

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

96-1 The original Latin has “The Lord.”

101.And ye shall have affliction ten days, signifies that this will endure its full time, that is, as long as they are willing to remain in falsities. “Affliction” here signifies infestation (of which above, n. 33, 95), thus temptation; and “ten days” signify the duration of that state to the full; therefore it follows, “Be thou faithful unto death,” by which is signified the reception and acknowledgment of truths, until by their means falsities are removed, and as it were abolished. That “ten days” signify duration of state even to the full is, because “days” signify states, and “ten” what is full: for times in the Word signify states (n. 947), and numbers describe their quality (n. 9). [2] As “ten” signify what is full, they also signify much and many, also each and all, as may appear from these passages which follow: The men who have seen My glory, have tempted Me ten times (Num. 14:22). These ten times have ye treated me with ignominy (Job 19:3). Daniel was found ten times wiser than the astrologers (Dan. 1:20). Ten women shall bake bread in one oven (Lev. 26:26). Ten men out of all languages of the nations shall take hold of the skirt of a man a Jew (Zech. 8:23). Because “ten” signifies many, and also all, therefore the things which were written upon the tables of the Decalogue by Jehovah, are called the “Ten Words” (Deut. 4:13; 10:4); the “Ten Words” signify all truths, for they include them. And because “ten” signifies all and all things, therefore the Lord compared the kingdom of the heavens to “ten virgins” (Matt. 25:1). Likewise in the parable He said of the nobleman, that he gave his servants “ten pounds” to trade with (Luke 19:12-27). Many are also signified by: The ten horns of the beast which came up out of the sea (Dan. 7:7); And by the ten horns and the ten diadems upon the horns of the beast coming up out of the sea (Rev. 13:1); Also by the ten horns of the dragon (Rev. 12:3); And by the ten horns of the scarlet-colored beast, upon which the woman sat (Rev. 17:3, 7, 12). [3] By “ten horns” is signified much power. From the signification of the number “ten,” as being what is full, much, and all, it may be seen why it was ordained, that: A tenth part of all the produce of the earth was given to Jehovah, and by Jehovah to Aaron and the Levites (Num. 18:24, 28; Deut. 14:22); also, why Abram gave Melchizedek tithes of all (Gen. 14:18, 20); for by this was signified that thus all they had was from Jehovah, and was sanctified (see Mal. 3:10). From these things, it may now appear, that by having “affliction ten days,” is signified that temptation will last its full time, that is, so long as they are willing to remain in falsities; for falsities are never taken away from a man against his will, but with it.

102.Be thou faithful unto death, signifies reception and acknowledgment of truths, until falsities are removed, and as it were abolished. By “be thou faithful unto death,” in the natural sense, is meant, that they must not depart from fidelity even to the end of life; but in the spiritual sense, that they must receive and acknowledge truths, even until falsities are removed by them, and as it were abolished; for this sense is properly for those who are in the spiritual world, for whom there is no death. Therefore by “death” is here meant the end of their temptation. It is said, until they are, as it were, abolished, because falsities and evils with man are not abolished, but removed, and when they are removed they appear as if they were abolished, because when evils and falsities are removed, man is kept in goods and truths by the Lord.

103.And I will give thee a crown of life, signifies that they will then have eternal life, the reward of victory. Because temptations even unto death are here treated of, it is said that a crown of life will be given them, such as the martyrs had, who were faithful even unto death; and because the martyrs wished for it, therefore after death crowns were given them, by which was signified the reward of victory; they still appear in their crowns in heaven, which it has been granted me to see.

104.Verse 11. He that hath an ear, let him hear what the Spirit saith unto the churches; that this signifies that he who understands these things, ought to obey what the Divine truth of the Word teaches those who will be of the New Church, which is the New Jerusalem, is evident from the explanation of like words above (n. 87).

105.He that overcometh; that this signifies he that fights against evils and falsities, and is reformed, is evident from the explanation (n. 88), where like words occur.

106.Shall not be hurt of the second death, signifies that afterwards they shall not succumb to the evils and falsities from hell. By the first death is meant the death of the body, and by the “second death” is meant the death of the soul, which is damnation (see below, n. 853, 873); and because “Be thou faithful unto death,” signifies that they ought to acknowledge truths till by their means falsities are removed (n. 102), it follows, that by “not being hurt of the second death,” is signified that afterwards they shall not succumb under evils and falsities from hell, for thereby they are exempted from damnation.

107.Verse 12. And to the angel of the church in Pergamos write, signifies to those and concerning those who place the all of the church in good works, and not anything in the truths of doctrine. That these are meant by “the church in Pergamos,” is evident from what is written to it, when understood in the spiritual sense. But something must be premised concerning these, that it may be known who they are in the church, and what is their quality. There are two kinds of men of whom the Christian church at this day for the most part consists; one, who are in works alone, and in no truths; the other, who are in worship alone, and neither in works nor in truths; the former are here treated of; the latter in what is written to the church in Sardis (n. 154). They who are in works alone and in no truths, are like those who act and do not understand, and deeds without understanding are inanimate. They appear before the angels like images carved out of wood; and they who have placed merit in their works, appear like those carved images, naked, without any covering whatever; they appear also like sheep without wool; and they who place merit in them, like such sheep covered with dung; for all works are done from the will by the understanding, and in the understanding they receive life, and at the same time clothing; hence it is, as was said, that they appear to the angels as things inanimate and naked.

108.These things saith He that hath the sharp two-edged sword, signifies the Lord as to the truths of doctrine from the Word, by which evils and falsities are dispersed. In the preceding chapter, where the Son of man is described, Who is the Lord as to the Word, it is said that: A sharp two-edged sword was seen to go out of His mouth (Rev. 2:16). That by this is signified the dispersion of falsities by the Word, and by doctrine thence from the Lord, may be seen above (n. 52). This is said to those and concerning those, who place the all of the church in works alone, and not anything in the truths of doctrine; to whom, because they omit or lightly esteem truths of doctrine which yet are necessary, it is said in what follows: Repent, or else I will come unto thee quickly, and will fight with them with the sword of My mouth (Rev. 2:16).

109.Verse 13. I know thy works; that this signifies that the Lord sees all their interiors and exteriors at once, may be seen above (n. 76), where the same is explained; here that the Lord sees that they are in works alone, and not in doctrinals.

110.And where thou dwellest, where Satan’s throne is, signifies their life in thick darkness. That by “Satan” is meant the hell of those who are in falsities may be seen above (n. 97); and to be in falsities is to be in spiritual thick darkness. “Spiritual thick darkness,” “the shadow of death,” and “darkness” are nothing else but the states of those in hell, who are in the falsities of evil; therefore, in the Word, falsities are described by them; from which it may appear, that by “Satan’s throne” is signified mere thick darkness. But by thick darkness here is not meant that they are in mere falsities, but that they are in no truths of doctrine; for truths of the doctrine, which are from the Word, are in light, therefore not to be in truths is not to be in light, consequently to be in thick darkness. That truths are in the light of heaven, may be seen in Heaven and Hell (n. 126-140); and in Doctrine of the New Jerusalem concerning Sacred Scripture (n. 73, 104-113). [2] The Word in many places treats of those who are in “darkness,” in “the shadow of death,” and in “thick darkness,” whose eyes the Lord will open; and by them are meant the Gentiles, who were in good works, but not in any truths, because they did not know the Lord, nor did they have the Word. Exactly similar to these are they in the Christian world, who are in works alone and in no truths of doctrine, therefore they cannot be called anything else than Gentiles; they know the Lord indeed, but yet do not approach Him, and they have the Word, but yet do not search for the truths therein. By “I know where thou dwellest” is signified to know their quality, because in the spiritual world everyone dwells according to the quality of his affection. Hence it may appear, that by “thou dwellest where Satan’s throne is” is signified the life of their good in thick darkness. [3] Satanic spirits also have power through those in the spiritual world who are in works alone, but without them they have none; for they adjoin them to themselves, provided one of them says, I am thy neighbor, and on this account good offices ought to be extended to me; on hearing this they approach, and give aid; nor do they inquire who and what he is, because they do not have truths, by which alone one can be distinguished from another. This also is signified by “thou dwellest where satan’s throne is.”

111.And thou holdest fast My name, and hast not denied My faith, signifies when yet they have religion and worship according to it, and also acknowledge the Word to be the Divine truth. That by the “name” of Jehovah, or of the Lord is meant all by which He is worshiped, thus the all of religion, may be seen above (n. 81); here therefore it signifies that they have religion, and, according to religion, worship. By “faith,” here is not meant that which exists in the church at this day, but the Divine truth, because faith is of truth and truth is of faith; nothing else is meant by “faith” in heaven, nor by the “faith of God” in the Word; hence it is that faith and truth are expressed in the Hebrew language by one and the same word, and are called Amuna. Since then by “the faith of God” is meant the Divine truth, and the Word is Divine truth itself, it is evident that by “thou hast not denied My faith,” is meant, that they acknowledge that the Word is the Divine truth.

112.Even in those days wherein Antipas was My faithful martyr, who was slain among you where Satan dwelleth, signifies when all truth was extinguished by falsities in the church. By “martyr” is signified confession of the truth, the same as by “a witness” (above, n. 6, 16), because “martyr” and “witness” are expressed in the Greek language by one expression. “Antipas” is named from the spiritual or angelic language. Since by “Antipas the martyr” is signified a confessor of the truth, and, abstractly, the truth itself, it is evident that, by “in the days wherein Antipas was My faithful martyr, who was slain among you, where Satan dwelleth,” is signified, when truth was extinguished by falsities in the church. That by “Satan” is meant the hell where and from whence falsities are, may be seen above (n. 97).

113.Verse 14. But I have a few things against thee, signifies that the things which follow are against them, as is evident without explanation.

114.Because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the sons of Israel, to eat idol-sacrifices, and to commit whoredom, signifies that there are some among them who do hypocritical works, by which the worship of God in the church is defiled and adulterated. That by these things are meant they who do works by which worship is defiled and adulterated, is evident from the historical parts of the Word concerning Balaam and Balak king of Moab. For Balaam was a hypocrite, and a diviner; for he spoke well of the sons of Israel from Jehovah, when yet he cherished in his heart a desire to destroy them, and also he did destroy them by the counsel he gave Balak; from which it was evident that his works were hypocritical. That he was a diviner we read in Num. 22:7; 24:1; Josh. 13:22. That he spoke in favor of the children of Israel, by blessing them (see Num. 23:7-15, 18-24; 24:5-9, 16-19). But that he spoke these things from Jehovah (see Num. 23:5, 12, 16; 24:13). That he cherished in his heart a desire to destroy them, and also did destroy them by the counsel given to Balak (see Num. 31:16). The counsel which he gave is in Num. 25:1, 9, 18. This was the stumbling block which he cast before the sons of Israel, concerning which it is thus written: In Shittim the people began to commit whoredom with the daughters of Moab, and they called the people unto the sacrifices of their gods; the people did eat and bowed themselves down to their gods, especially they adjoined themselves unto Baalpeor: therefore there were slain of Israel twenty-four thousand (Num. 25:1-3, 9, 18). By “the sons of Israel” is signified the church; by eating of their sacrifices, is signified the appropriation of what is holy; therefore by eating of the sacrifices of other gods, or idol-sacrifices, is signified the defilement and profanation of what is holy; by “committing whoredom,” is signified to adulterate and pervert worship; that by “Moab,” and therefore by its king, and its daughters, are also signified they who defile and adulterate worship, may be seen in The Arcana Coelestia, published at London (n. 2468). From hence it is evident, that this is the spiritual sense of these words.

115.Verse 15. So thou hast, even thou, them that hold the doctrine of the Nicolaitans, which I hate, signifies that there are some among them also who make works meritorious. That the “works of the Nicolaitans” are meritorious works, may be seen above (n. 86). Among those who place the all of the church and of salvation in good works, and not anything in truths of doctrine, who are those who are meant by “the church in Pergamos,” there are some who do hypocritical works and also meritorious works, but still not all; therefore it is said, “Thou hast there them that hold the doctrine of Balaam;” as also, “So thou hast, even thou, them that hold the doctrine of the Nicolaitans;” and all works of worship are either good, or meritorious, or hypocritical, therefore the two latter are here spoken of, and good works afterwards in what follows.

116.Verse 16. Repent, signifies that they should guard themselves against such works, and do works which are good. That these things are signified by “repent,” is, because it now treats of meritorious and hypocritical goods, against which they should guard themselves who place the all of the church and of salvation in good works, and not anything in the truths of doctrine; when yet the truths of doctrine teach how and what is to be willed and thought, or loved and believed, that the works may be good.

117.Or else I will come unto thee quickly, and will fight with them with the sword of my mouth, signifies, if not, that the Lord will contend with them from the Word, and convince them that their works are evil. But the explanation of these words may be seen above (n. 108).

118.Verse 17. He that hath an ear, let him hear what the Spirit saith unto the churches, signifies that he who understands these things, ought to obey what the Divine truth of the Word teaches those who will be of the New Church, which is the New Jerusalem, as appears above (n. 87), where similar words are explained.

119.To him that overcometh, signifies he that fights against his evils and falsities and is reformed, as is also evident from the explanation given above (n. 88).

120.I will give to eat of the hidden manna, signifies wisdom, and at the same time the appropriation of the good of celestial love in works, and thus conjunction of the Lord with those who work. By “the hidden manna,” which they will have who are in good works, and who at the same time adjoin the truths of doctrine to works, is meant hidden wisdom of a quality like that which they have who are in the third heaven. For these, because they were in good works, and at the same time in truths of doctrine in the world, are in wisdom above other angels, but in hidden wisdom, for it is written in their life and not so much on their memory; therefore they are of such a nature that they do not talk of the truths of doctrine, but do them, and they do them because they know them, and also see them when others speak them. That the good of love is appropriated to them, and the Lord conjoins Himself with those who adjoin truths of doctrine to good works, and thus gives them wisdom in their good, and that this is “giving to eat of the hidden manna,” may appear from these words of the Lord: The bread of God is He which cometh down from heaven, and giveth life unto the world. I am the bread of life; your fathers did eat manna in the wilderness and are dead. This is the bread which cometh down from heaven, that he who eateth thereof may not die. I am the living bread, that came down from heaven; if anyone eat of this bread he shall live forever (John 6:31-51). From which it is evident, that the Lord Himself is “the hidden manna” which will be in their works, if they approach Him alone. Whether you say “the Lord” or “the good of celestial love,” and “the wisdom of that love,” it is the same. But this is an arcanum which enters with difficulty into the natural idea of anyone, so long as it is veiled over with a cloud from worldly things; but it does enter when the mind is serene and in the sunshine, as may be seen in The Angelic Wisdom concerning the Divine Love and Wisdom from beginning to end.

121.And I will give him a white stone, signifies truths favoring and united to good. “A white stone” signifies this because in judgments votes were collected by stones, and by white stones those which were affirmative; that it is affirmative truths which are signified is, because “white” is predicated of truths (n. 167, 379); hence it is, that by a “white stone” are signified truths favoring good; the reason why they are also united to good, is, because good invites and unites them to itself; for all good loves truth and conjoins to itself such as agrees with itself, especially the good of celestial love; this so unites truths to itself, that they altogether make a one. Hence it is, that they see truths from good alone. These are meant by “those who have the law written in their hearts,” of whom it is said in Jeremiah: I will put My law in the midst of them, and I will write it on their heart; neither shall they teach any longer everyone his neighbor, and everyone his brother, saying, Know ye Jehovah, for all shall know Me (Jer. 31:33-34). Such are all who are in the third heaven. They do not speak of truths from any memory, but clearly see them when they hear others speaking of them, especially when they are reading the Word; the reason is, because they are in the very marriage of good and truth. Such do they become in the world, who have approached the Lord alone, and have done good works, because they are according to the truths of the Word; concerning whom something may be seen in the work on Heaven and Hell (n. 25-26, 270-271).

122.And in the stone a new name written, signifies that thus they will have good of a quality such as they had not before. That “name” signifies the quality of a thing, may be seen above (n. 81), therefore here the quality of good. All the quality of good is from the truths that are united to it; for good without truths is like bread and food without wine and water, which do not nourish; and also like fruit in which there is no juice. It appears also like trees stripped of the leaves, on which there hang a few dry apples left from the autumn. This is also meant by these words of the Lord: For everyone shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good, but if the salt has lost its saltiness, wherewith will ye season it? Have salt in yourselves (Mark 9:49-50). Salt here is the desire of truth.

123.Which no one knoweth but he that receiveth it, signifies that it does not appear to anyone, because it is inscribed on their life. That truths united to good are not inscribed on their memories, but on their lives, may be seen above (n. 121, 122), and what is inscribed on the life alone, and not on the memory, does not appear to anyone, not even to themselves, except from this, that they perceive whether it is true, and what is true, when they hear and read; for the interiors of their mind are open even unto the Lord; and because the Lord is in them, and He sees all things, therefore He causes them to see as from themselves; but yet from their wisdom they know that they do not see truths from themselves, but from the Lord. Hence, it may appear what is meant by all this, “I will give him to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no one knoweth but he that receiveth it:” the sum of its signification is, that they will be angels of the third heaven, if they read the Word, draw therefrom truths of doctrine, and approach the Lord.

124.Verse 18. And unto the angel of the church in Thyatira write, signifies, to those and concerning those, who are in faith from charity, and thence in good works; and also to those and concerning those, who are in faith separate from charity, and thence in evil works. That both the former and latter are described by “the church in Thyatira,” is evident from what is written to it, when understood in the spiritual sense.

125.These things saith the Son of God, who hath His eyes like unto a flame of fire, signifies the Lord as to the Divine wisdom of His Divine love. That this is the signification, may be seen explained above (n. 48).

126.And His feet like fine brass, signifies the Divine good natural, as is evident from the explanation given above (n. 49).

127.Verse 19. I know thy works, signifies that the Lord sees all their interiors and exteriors at once, as may be seen above, where these words are explained (n. 76).

128.And charity and ministry, signifies the spiritual affection which is called charity, and its operation. Charity is a spiritual affection, because charity is love towards the neighbor, and love towards the neighbor is that affection: that “ministry” is its operation, follows from their being called “ministers” in the Word who do the things which are of charity. The man who is a worshiper of God is sometimes called “a servant,” and sometimes a “minister,” and he is called “a servant of God” who is in truths, and “a minister of God” who is in goods; the reason is, because truth serves good, and good ministers to truth. That he is called “a servant” who is in truths, may be seen above (n. 3); but that he is called “a minister” who is in good, is evident from these passages: Ye shall be called the priests of Jehovah, the ministers of our God (Isa. 61:6). My covenant shall not be broken with the Levites My ministers (Jer. 33:21). They are called “ministers,” because priests represented the Lord as to Divine good. Bless Jehovah all His hosts, ye ministers of His that do His will (Ps. 103:21-22). Jehovah maketh His angels spirits; His ministers a flaming fire (Ps. 104:4). “Angels spirits” are they who are in truths, and “angels ministers” they who are in goods; “flaming fire” also signifies the good of love. Jesus said: Whosoever will be great, let him be your minister; and whosoever will be first, let him be your servant (Matt. 20:26-27; 23:11-12). “Minister” is here predicated of good, and “servant” of truth. The same is signified by “ministering” and “ministry” in Isaiah 61:6; John 12:26; Luke 12:37; and in other places. Hence it is evident, that by “charity” and “ministry,” is signified spiritual affection and its operation; for good is of charity, and truth is of faith.

129.And thy faith and endurance, signifies truth, and the study to procure and teach it. That “faith” signifies truth, may be seen above (n. 111); and that in such case endurance signifies study and labor of procuring and teaching it, follows as a consequence.

130.And the last to be more than the first, signifies the increase thereof from the spiritual affection of truth, which is charity. By “the last works more than the first,” are meant all things of their charity and faith, for these are the interior things from which are works (n. 73, 76, 94). These things increase when charity is in the first place and faith in the second; for charity is the spiritual affection of doing good, and from it comes the spiritual affection of knowing truth, for good loves truth as food does drink, for it desires to be nourished, and is nourished, by truths; hence it is, that they who are in genuine charity have a continual increase of truth. This then is what is signified by “I know thy works the last more than the first.”

131.Verse 20. But I have a few things against thee, signifies that the following things may possibly be a stumblingblock to them. For what now follows relates to faith separated from charity, which may be a stumblingblock to those who are in faith from charity.

132.That thou permittest the woman Jezebel, signifies that among them there are some in the church who separate faith from charity, and make faith alone saving. That faith separated from charity is meant by “the woman Jezebel” is evident from the things which now follow, when they are unfolded in series by means of the spiritual sense and when they are compared with that faith; for these were the evil deeds of Jezebel the wife of Ahab: That she went and served Baal, and built him an altar in Samaria, and made a grove (1 Kings 16:31-33). That she slew the prophets of Jehovah (1 Kings 18:4, 13). That she wished to kill Elijah (1 Kings 19:1-2). That through deceit by substituting false witnesses, she took away the vineyard from Naboth, and killed him (1 Kings 21:6-7 seq.). That on account of these evil deeds, it was foretold to her by Elijah, that the dogs should eat her (1 Kings 21:23). That she was thrown down from the window where she stood painted, and that some of her blood was sprinkled upon the wall, and upon the horses which trampled her (2 Kings 9:30-33). [2] As all the historical as well as the prophetical parts of the Word signify the spiritual things of the church, so also do these; and they signify faith separated from charity is evident from the spiritual sense, and from collating them together; for by “going and serving Baal” and “building him an altar” and “making a grove” is signified to serve lusts of all kinds, or what is the same, the devil, not thinking of any evil lust, nor of any sin, as they do who have no doctrine of charity and life, but of faith only. By “slaying the prophets” is signified to destroy the truths of doctrine from the Word. By “wishing to kill Elijah” is signified to wish to do the same to the Word itself. By “taking away the vineyard from Naboth and killing him” is signified the church, for “the vineyard” is the church: by “the dogs” which ate her, are signified lusts. By “casting from the window, sprinkling the blood on the wall, and being trampled by the horses” is signified their destruction, for the particulars signify that also; “window” signifies truth in the light; “blood” falsity; “wall” truth in ultimates, “horse” the understanding of the Word. Hence it may be concluded, that these things, collated together, coincide with faith separated from charity, as may further appear from what follows in Revelation, where this faith is treated of.

133.Who calleth herself a prophetess, signifies and who make it the very doctrine of the church, and found all theology upon it. That by “prophet” in the Word is signified the doctrine of the church, may be seen above (n. 8); therefore the like is signified by “prophetess.” It is known that in the Reformed Christian church faith alone has been accepted as the only means of salvation, and that thence the works of charity have been separated from faith, as not saving; hence it is that the entire doctrine of the salvation of man, which is called theology, at this day is that faith, consequently “the woman Jezebel.”

134.To teach and to seduce My servants to commit whoredom, signifies, from which it comes to pass that the truths of the Word are falsified. By “to teach and to seduce the servants of the Lord,” is meant those who are able and willing to be instructed in truths from the Word; that they are called “servants of the Lord” who are in truths, may be seen above (n. 3, 128); and by “committing whoredom,” is signified to adulterate and falsify the Word: that this is signified by “committing whoredom,” is, because in every particular of the Word there is the marriage of good and truth, and this marriage is broken when good is separated and taken away from truth. That in every particular of the Word there is the marriage of the Lord and the church, and thence the marriage of good and truth, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 80-90). From this it is, that “to commit whoredom” signifies to adulterate the goods and falsify the truths of the Word; and because this is spiritual whoredom, therefore also they who from their own reason have falsified the Word, after death, when they come into the spiritual world, become whoremongers: and, what has hitherto been concealed from the world, they who have confirmed themselves in faith alone to the exclusion of works of charity, are in the lust of committing the adultery of a son with his mother. That they are in the lust of committing so abominable a kind of adultery, has often been perceived in the spiritual world. Remember this, and inquire after death, and you will be confirmed. [2] I have not ventured to reveal this before, because it offends the ears. This adultery is signified by the adultery of Reuben with Bilhah his father’s concubine (Gen. 35:22); for by “Reuben” that faith is signified, for which cause he was cursed by his father Israel, and afterwards his birthright was taken away from him; for his father Israel, prophesying concerning his sons, said of Reuben: Reuben my firstborn, thou art my strength, and the beginning of my power, light as water, thou shalt not excel, because thou wentest up to thy father’s bed; then thou didst profane it: he went up to my couch (Gen. 49:3-4). Therefore his birthright was taken from him. Reuben was the firstborn of Israel; but because he polluted his father’s couch, his birthright was given unto the sons of Joseph (1 Chron. 5:1). That by “Reuben” was represented truth from good, or faith from charity, and afterwards truth separated from good, or faith separated from charity, will be seen in the explanation of chapter 7:5. [3] That by “whoredoms” are signified adulterations of good and falsifications of truth in the Word, may appear from the following passages: When Joram saw Jehu, he said, Is it peace, Jehu? Who said, What peace, so long as the whoredoms of thy mother Jezebel, and her incantations are so many? (2 Kings 9:22). By “the whoredoms of Jezebel” are not meant any whoredoms, but her deeds, of which above (n. 132). Your sons shall be pasturing in the wilderness forty years, and they shall bear your whoredoms (Num. 14:33). And I will cut off the soul that looketh back to pythons and soothsayers to go a whoring after them (Lev. 20:6). Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods (Exod. 34:15-16). Jerusalem, thou didst trust in thy beauty, and didst commit whoredom on account of thy fame, even so that thou didst pour out thy whoredoms on everyone that passed by. Thou didst commit whoredom with the sons of Egypt, thy neighbors, great of flesh, and didst multiply thy whoredom. Thou didst commit whoredom with the sons of Assyria even when there was no satiety to thee with whom thou didst commit whoredom. Thou hast multiplied thy whoredom even to Chaldea. A woman, an adulteress, that taketh strangers instead of her husband. All give reward to their harlots; but thou hast given rewards to all, that they may come unto thee on every side in thy whoredoms. Wherefore, O harlot, hear the word of Jehovah (Ezek. 16:15-16, 26, 28-29, 32-33, 35 seq.). “Jerusalem” in this passage is the Israelitish and Jewish church; by her “whoredoms” are meant adulterations and falsifications of the Word; and because in the Word by “Egypt” is signified the science of the natural man, by “Assyria” ratiocination thence, by “Chaldea” profanation of truth, and by “Babylon” profanation of good, therefore it is said that she committed whoredom with them. [4] There were two women, the daughters of one mother; they committed whoredom in Egypt; they committed whoredom in their youth; one committed whoredom under Me, and she doted on her lovers, the Assyrians her neighbors. Thus she gave her whoredoms with them; yet she did not abandon her whoredoms in Egypt. The other corrupted her love more than she, and her whoredoms more than the whoredoms of her sister. She added to her whoredoms, she loved the Chaldeans. The sons of Babel came to her to the bed of loves, and they polluted her by their whoredoms (Ezek. 23:2-3, 5, 7-8, 11, 14, 16-17 seq.). Here “the two daughters of one mother” are likewise the Israelitish and Jewish church, whose adulterations and falsifications of the Word are here described as above by “whoredoms.” [5] So in the following passages: Thou hast committed whoredom with many companions; thou hast profaned the land with thy whoredoms and with thy wickedness. Hast thou seen that which backsliding Israel hath done? going up upon every high mountain, and committing whoredom. Also perfidious Judah went and committed whoredom. So that by the voice of her whoredom, she hath profaned the land; she hath committed adultery with stone and wood (Jer. 3:1-2, 6, 8-9; and in other places). Run ye to and fro through the streets of Jerusalem, seek if you can find a man, who doeth judgment, and seeketh the truth. When I had satiated them, they committed whoredom and came into the harlot’s house in a crowd (Jer. 5:1, 7). I have seen thy adulteries, thy neighings, the crime of thy whoredoms, thy abominations on the hills in the field. Woe unto thee, O Jerusalem, wilt thou not be made clean? (Jer. 13:27). I have seen also in the prophets of Jerusalem a horrible stubbornness, in committing adultery and walking in lies (Jer. 23:14). They have committed foolishness in Israel, they committed whoredom and spoke My word in My name with lying (Jer. 29:23). They sinned against Me, I will turn their glory into reproach; they committed whoredom, because they have forsaken Jehovah. Whoredom occupied their heart. Your daughters commit whoredom, and your daughters-in-law commit adultery (Hos. 4:7, 10-11, 13). I know, Ephraim, that he hath altogether committed whoredom, and Israel is polluted (Hos. 5:3). I have seen a foul thing in the house of Israel; there Ephraim committeth whoredom; Israel is polluted (Hos. 6:10). “Israel” here is the church, and “Ephraim” is the understanding of the Word, from which, and according to which, the church is; therefore it is said “Ephraim hath committed whoredom, and Israel is polluted.” [6] Because the church had falsified the Word, the prophet Hosea was commanded to take unto himself a harlot to wife, saying: Take unto thee a woman of whoredoms, and children of whoredoms; for the land, by committing whoredom, hath committed whoredom against Jehovah (Hos. 1:2). Again: Love a woman beloved of her companion, and an adulteress (Hos. 3:1). As the Jewish church was such, therefore the Jewish nation was called by the Lord “an adulterous generation” (Matt. 12:39; 16:4; Mark 8:38); and in Isaiah, “a seed of adulterers” (57:3); and in Nahum: Woe to the city of bloods, wholly in a lie, a multitude of those pierced, above the multitude of the whoredoms of the harlot, that selleth nations by her whoredoms (Nahum 3:1, 3-4). [7] Since “Babylon” adulterates and falsifies the Word more than others in the Christian world, she is therefore called “the great harlot,” and the following is said of her in Revelation: Babylon hath made all nations to drink of the wine of the anger of her whoredom (Rev. 14:8). For all nations have drunk of the wine of the wrath of her whoredom, and the kings of the earth have committed whoredom with her (Rev. 18:3). The angel said, I will show unto thee the judgment of the great harlot, with whom the kings of the earth have committed whoredom (Rev. 17:1-2). He hath judged the great harlot, which did corrupt the earth with her whoredom (Rev. 19:2). From these passages it manifestly appears, that “to commit adultery” and “to commit whoredom” signify to adulterate and falsify the goods and truths of the Word.

135.And to eat idol-sacrifices, signifies the defilement of worship thence, and profanations, as is clear from the explanation given above (n. 114); for they who adulterate goods appropriate to themselves unclean things, by which they defile and profane worship.

136.Verse 21. And I gave her time to repent of her whoredom, and she repented not, signifies that they who have confirmed themselves in that doctrine, will not recede, although they see things contrary to it in the Word. By receding from whoredom, is here signified to recede from falsifying the Word. That they see things contrary to their doctrine, is evident from a thousand passages in the Word, where it is said that evils are to be shunned, and that goods are to be done; also that they who do goods come into heaven, and they who do evils into hell, as also that faith without works is dead and diabolical. But it may be asked, what part of the Word have they falsified, or where have they spiritually committed whoredom with the Word? It may be answered, that they have falsified the whole Word; for the whole Word is nothing else but the doctrine of love to the Lord, and of love towards the neighbor, for the Lord says, that on the commandments concerning those two loves hang all the law and the prophets (Matt. 22:40). There is also in the Word the doctrine of faith, yet not of such faith, but of the faith of love.

137.Verse 22. Behold I will cast her into a bed, and them that commit adultery with her into great affliction, signifies that thus they will be left in their doctrine with the falsifications, and that they will be grievously infested by falsities. That by “bed” is signified doctrine, will be seen presently; that by “committing adultery” falsifications of truth are signified, may be seen above (n. 134, 136); and that by “affliction” is signified infestation from falsities (n. 33, 95, 101); and hence by “great affliction” is signified grievous infestation. That “a bed” signifies doctrine is from correspondence, for as the body rests in its bed, so does the mind rest in its doctrine. But by “bed” is signified the doctrine which everyone acquires to himself either from the Word, or from his own intelligence, for therein the mind rests and, as it were, sleeps. The beds in which they lie in the spiritual world, are from no other origin; for there everyone’s bed is according to the quality of his science and intelligence, magnificent for the wise, mean for the unwise, and filthy for falsifiers. [2] This is signified by “a bed” in Luke: I say unto you, in that night there shall be two in one bed; the one shall be taken and the other left (Luke 17:34). This is concerning the Last Judgment; “two in one bed” means two in one doctrine, but not in similar life. In John: Jesus saith unto the sick man, Rise, take up thy bed, and walk; and he took up his bed, and walked (John 5:8-9); and in Mark: Jesus said unto the palsied, Son, thy sins be forgiven thee; and He said unto the Scribes, Whether is it easier to say, thy sins be forgiven thee, or to say, take up thy bed, and walk? then He said, Arise, take up thy bed, and walk; and he took up the bed, and went forth from them (Mark 2:5, 9, 11-12). That here something is signified by “bed” is evident, because Jesus said, “Whether is it easier to say, thy sins be forgiven thee, or to say, take up thy bed and walk?” By “carrying his bed and walking” is signified to meditate in doctrine; it is so understood in heaven. [3] Doctrine is also signified by “bed” in Amos: As the shepherd rescueth from the mouth of the lion, so shall the sons of Israel be rescued that dwell in Samaria, in the corner of a bed, and in the extremity of a couch (Amos 3:12). “In the corner of a bed” and “in the extremity of a couch” means what is more remote from the truths and goods of doctrine. “Bed” and “couch” and “bed chamber” have a similar signification in other places (as in Isa. 28:20; 57:2, 7-8; Ezek. 23:41; Amos 6:4; Micah 2:1; Ps. 4:4; Ps. 36:4; Ps. 41:3; Job 7:13; Lev. 15:4-5). Since by “Jacob” in the Propheticals of the Word is signified the church as to doctrine, therefore it is said of him, that: He bowed himself upon the head of the bed (Gen. 47:31). That when Joseph came, he sat upon the bed (Gen. 48:2). That he gathered up his feet upon the bed, and expired (Gen. 49:33). The doctrine of the church is signified by “Jacob” therefore sometimes when I have thought of Jacob, there has appeared to me above, in front, a man lying in a bed.

138.Except they repent of their works, signifies if they will not desist from separating faith from charity, and from falsifying the Word, as may appear without further explanation.

139.Verse 23. And I will kill her sons with death, signifies that all the truths of the Word with them will be turned into falsities. By “sons” in the Word, are signified truths, and in the opposite sense, falsities; therefore “to kill sons” signifies to turn truths into falsities, for thus they perish; neither is anything else meant by “the slain and pierced of Jehovah;” by “killing her sons with death” is also signified to condemn their falsities. That “sons” signify truths, and in the opposite sense falsities is because in the spiritual sense of the Word by generations, are meant spiritual generations, and in like manner by consanguinities and affinities; thus by their names, as by father, mother, sons, daughters, brethren, sisters, sons-in-law, daughters-in-law, and the rest; neither does spiritual generation give birth to any other sons and daughters, than truths and goods. See (n. 542, 543), below.

140.And all the churches shall know that I am He which searcheth the reins and hearts, signifies that the church shall know that the Lord sees the quality of everyone’s truth and the quality of everyone’s good. By “the seven churches” is signified the whole church, as before; and by “searching the reins and hearts,” is signified to see all the things which a man believes and loves, thus the quality of his truth and of his good. That this is the signification of “searching the reins and hearts,” is from correspondence, for the Word in its literal sense consists of mere correspondences. The correspondence is from this, that as the reins purify the blood from the impurities which are called urinous, and the heart purifies the blood from the unclean things which are called foul, so the truth of faith purifies man from falsities, and the good of love from evils. [2] Thence it is that the ancients placed love and its affections in the heart, and intelligence and its perceptions in the reins; as may appear from these passages in the Word: Behold, thou desirest truth in the reins, and in the hidden part thou makest wisdom known to me (Ps. 51:6). Thou possessest my reins, my bone was not hid from thee when I was made in secret (Ps. 139:13, 15). My heart was grieved, and I was pricked in my reins, but I am stupid, I do not know (Ps. 73:21-22). I Jehovah search the heart, and try the reins, even to give everyone according to his ways (Jer. 17:10). Thou art near in their mouth, and far from their reins; Thou, O Jehovah, wilt see me, and try my heart (Jer. 12:2-3). Jehovah is a judge of justice, trying the reins and the heart (Jer. 11:20; 20:12). Confirm the just, for it is the just God who trieth the hearts and reins (Ps. 7:9). Prove me, O Jehovah, and try me, explore my reins and my heart (Ps. 26:2). By “reins” in these places are signified truths of intelligence and faith, and by “heart,” the good of love and charity. That “heart” signifies the love and its affections, may be seen in The Angelic Wisdom concerning the Divine Love and Wisdom (n. 371-393).

141.And I will give unto everyone according to his works, signifies that He gives unto everyone according to the charity and its faith which are in his works. That “works” are the containers of charity and faith, and that charity and faith without works are only like airy images, which vanish as soon as they have appeared, may be seen above (n. 76).

142.Verse 24. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, signifies both to those with whom the doctrine of faith is separated from charity, and to those with whom the doctrine of faith is joined with charity, is evident from what is said above, without further explanation.

143.And who have not known the depths of Satan, as they speak, signifies they who do not understand their interiors, which are mere falsities. That by “Satan” is meant the hell of those who are in falsities, and abstractly, falsities, may be seen above (n. 97); therefore by its “depths” are signified the interiors of the doctrine separated from charity, which are mere falsities. The depths and interiors of that doctrine are what are delivered in their books and lectures in the universities, and thence in their preachings, the nature of which is pointed out in what is prefixed to the first chapter, where their doctrines are quoted; and particularly in what is there adduced concerning Justification by Faith and concerning Good Works; where it may be seen stated that the clergy alone know the arcana of that doctrine, but not the laity, therefore the latter principally are meant by those “who have not known the depths of Satan.”

144.I will put upon you none other burden, signifies, only that they should beware of them. The reason is, because they confirm their falsities by reasonings from the natural man, and by some things from the Word which they falsify, for by these they can seduce. They are like serpents in the grass which bite those that pass by; or like concealed poisons which kill the unwary.

145.Verse 25. Nevertheless, that which ye have, hold fast till I come, signifies that they should retain the few things which they know from charity and faith, thence from the Word, and live according to them, until the New Heaven and the New Church are formed, which are the Lord’s coming. For these and no others receive the things which the doctrine of the New Jerusalem teaches concerning the Lord and charity.

146.Verse 26. And he that overcometh and keepeth My works unto the end, signifies those who fight against evils and falsities and are reformed, and are actually in charity, and thence faith, and remain in them to the end of life. That “to overcome” is to fight against evils and falsities, may be seen above (n. 88); and that “works” are charity and thence faith in act (n. 76, 141); that “to keep them unto the end,” is to be in them, and remain in them to the end of life, is evident.

147.To him will I give power over the nations, signifies that they shall overcome evils in themselves which are from hell. That by “nations” in the Word are meant those who are in good, and in the opposite sense, those who are in evil, thus, abstractly, goods and evils, may be seen below (n. 483); therefore here by “giving power over the nations,” is signified to give them to overcome the evils from hell in themselves.

148.Verse 27. And He shall rule them with a rod of iron, signifies by truths from the literal sense of the Word, and at the same time by rational things from natural light. These things are signified by “a rod or staff of iron” because “a rod or staff” in the Word signifies power, and “iron” signifies natural truth, consequently the natural sense of the Word, and at the same time the natural light of man; in these two consists the power of truth. That Divine truth in the natural sense of the Word, which is the sense of its letter is in its power, may be seen in Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 37-49); from this cause the literal sense is the basis, container, and support of its spiritual sense (n. 27-36). And that all power is in the ultimates which are called things natural, may be seen in Angelic Wisdom concerning Divine Love and Wisdom (n. 205-221); consequently in the natural sense of the letter of the Word, and in the natural light of man. These, therefore, are “the rod of iron” by which He shall “rule the nations” that is, overcome the evils which are from hell. The like is signified by a “rod of iron” in these passages: Thou shalt break the nations in pieces with a rod of iron, thou shalt dash them in pieces like a potter’s vessel (Ps. 2:9). The woman brought forth a male who was to rule all nations with a rod of iron (Rev. 12:5). Out of the mouth of Him that sat upon the white horse went a sharp sword, that with it He should smite the nations; but He shall rule them with a rod of iron (Rev. 19:15). Jehovah shall smite the wicked with the rod of His mouth (Isa. 11:4).

149.As the vessels of a potter shall they be broken in pieces, signifies, as of little or no account. It is said “the vessels of a potter” because by them are signified the things which are of one’s own intelligence, which are all falsities, and in themselves of no account; so in David: Thou shall break the nations in pieces with a rod of iron, Thou shalt dash them in pieces like a potter’s vessel (Ps. 2:9).

150.Even as I have received from My Father, signifies that they have this from the Lord, who, when He was in the world procured to Himself all power over the hells, from His Divine which was in Himself. That the Lord, when He was in the world, by admitting temptations into Himself, and finally by the last of them, which was the passion of the cross, subjugated the hells and glorified His Human, may be seen in Doctrine of the New Jerusalem concerning the Lord (n. 29-36); as also above (n. 67); from which it may appear, that “to receive from His Father” is to receive from the Divine which was in Him, for He said that “the Father is in Him and He in the Father”; that “the Father and He are one”; as also “the Father who is in Me”; and more.

128-1 The original Latin has “vestri” (“your”).

129-1 The original Latin omits “and thy works.”

134-1 The original Latin has “seventy” instead of “forty.”

134-2 The original Latin has “their” for “your.”

151.Verse 28. And I will give him the morning star, signifies intelligence and wisdom then. That by “stars” are signified the knowledges of good and truth, may be seen above (n. 51); and because by them is intelligence and wisdom, therefore these are signified by “the morning star.” It is called “the morning star” because intelligence and wisdom will be given them by the Lord, when He shall come to establish the New Church, which is the New Jerusalem; for He says: That which ye have, hold fast till I come (Rev. 2:25). By which is signified, that they must retain the few truths which they know concerning charity and its faith from the Word, and live according to them, even until the New Heaven and the New Church are formed, which is the Coming of the Lord (n. 145). [2] It is called “the morning star” because by “morning” is signified the Coming of the Lord, when there is a New Church. That this is meant by “morning” in the Word, appears from the following passages: Until the evening and morning two thousand three hundred; then shall the sanctuary be justified; the vision of the evening and morning is truth (Dan. 8:14, 26). He calleth to me out of Seir, Watchman, watchman, what of the night? The watchman said, The morning cometh, and also the night (Isa. 21:11-12). By “the evening” and “the night” is signified the last time of the old church, and by “the morning” the first time of the New Church. The end is come, the morning is come upon thee, O thou inhabitant of the earth; behold the day it is come, the morning hath gone forth (Ezek. 7:6-7, 10). Jehovah in the morning, in the morning He will give His judgment in light, He faileth not (Zeph. 3:5). God is in the midst of her, God shall help her when the morning appeareth (Ps. 46:5). I have waited for Jehovah; my soul doth wait for the Lord more than they that watch for the morning, that watch for the morning; for with Him is plenteous redemption, and He shall redeem Israel (Ps. 130:5-8; and in other places). [3] By “morning” in these passages is meant the Lord’s Coming, when He came into the world and established a New Church; in like manner now. And because the Lord alone gives those who will be of His New Church intelligence and wisdom; and all things which the Lord gives are Himself because they are of Himself, therefore the Lord says that He Himself is “the morning star”: I am the root and offspring of David, the bright and morning star (Rev. 22:16). He is called also “the morning” in 2 Samuel: The God of Israel said, the Rock of Israel spoke to me, He is as the light of the morning, a morning without clouds (2 Sam. 23:3-4).

152.Verse 29. He that hath an ear, let him hear what the Spirit saith unto the churches, signifies that he who understands these things, ought to obey what the Divine truth of the Word teaches those who will be of the New Church, which is the New Jerusalem, as above (n. 87).

153.To the above I will add something Memorable, concerning the lot of those after death, who have confirmed themselves in faith alone even to justification, both in doctrine and life. 1. When they are dead and revive as to the spirit, which generally takes place on the third day after the heart has ceased to beat, they appear to themselves in a body like that which they had before in the world, even so that they know no otherwise than that they are living in the former world; yet they are not in a material body, but in a spiritual body, which appears before their senses, which are also spiritual, as if it was material, although it is not. 2. After some days they see that they are in a world where there are various societies instituted, which world is called the world of spirits, and is intermediate between heaven and hell. All the societies there, which are innumerable, are wonderfully arranged according to natural affections, good and evil. The societies arranged according to good natural affections communicate with heaven, and the societies arranged according to evil affections communicate with hell. 3. The novitiate spirit, or the spiritual man, is conducted and introduced to various societies, both good and evil, and is explored whether he is affected by truths, and how; and whether he is affected by falsities, and how. 4. If he is affected by truths, he is withdrawn from evil societies, and introduced into good societies, and also into various ones, until he comes into a society corresponding with his Own natural affection, and there he enjoys the good which agrees with that affection; and this until he has put off his natural affection and has put on a spiritual affection, and then he is elevated into heaven. But this takes place with those who in the world have lived a life of charity, and thus also a life of faith, which consists in believing in the Lord, and shunning evils as sins. 5. But they who have confirmed themselves in doctrine and life even to justification by faith alone, by reason of their not being affected by truths, but by falsities, and because they have rejected the goods of charity, which are good works, from the means of salvation, are withdrawn from good societies, and introduced into evil societies, and also into various ones, until they come into the society corresponding to the concupiscences of their love; for he who loves falsities cannot but love evils. 6. But because in the world they had feigned good affections in externals, although in their internals there was nothing but evil affections or concupiscences, they are at first kept by turns in externals; and they who in the world presided over companies of men, are here and there set over societies in the world of spirits, in general or in part according to the extent of the offices they had exercised: but because they neither love truth nor justice, nor are capable of being enlightened so as to know what truth and justice are, therefore after some days they are dismissed. I have seen such transferred from one society to another, and some administration given them in each, but after a short time as often are dismissed. 7. After frequent dismissals, some out of weariness will not, and others from the fear of losing reputation dare not, seek for offices anymore, therefore they withdraw, and sit sad, and then they are led away into a desert, where there are cottages, into which they enter, and work of some kind is given them to do, and as they do it, they receive food, and if they do not do it, they are hungry and receive none, wherefore necessity compels. Food there is similar to the food in our world, but it is from a spiritual origin, and is given from heaven by the Lord to all according to the uses they perform; to the idle, nothing is given, because they are useless. 8. After some time they loathe work, and then they go out of the cottages; and if they have been priests, they desire to build; and there appear then immediately heaps of hewn stones, bricks, rafters, and boards, also heaps of reeds and bulrushes, clay, lime, and bitumen, which when they see, the lust of building is kindled, and they begin to construct a house, taking now a stone, and then wood, now a reed, and then clay, and placing them one upon another without order; but in their own sight in order. But what they build by day falls down by night; and the next day they collect from the rubbish, and build again, and this they continue to do, until they are tired of building. This is done, because they have collected together falsities to confirm salvation by faith alone, and such falsities do not build up the church in any other manner. 9. Afterwards from weariness they go away, and sit solitary and idle; and as the idle have no food given them from heaven, as was before observed, they begin to hunger, and they think of nothing else than how they may get food and satisfy their hunger. When they are in this state, there come to them some of whom they ask alms; and they say, Why do ye thus sit idle? come with us to our houses, and we will give you work to do, and we will feed you. And then they rise up gladly, and go with them to their houses, and there each has his work given him, and food for his work. But because all who have confirmed themselves in falsities of faith are unable to do works of good use, but only works of evil use, neither do they do these faithfully, but only so as to appear for the sake of honor or gain; therefore they leave their works, and only love to converse, talk, walk about, and sleep. And then, because they cannot any longer be induced by their masters to work, they are cast out as useless. 10. When they are cast out, their eyes are opened, and they see a way leading to a certain cavern. When they are come thither, the door is opened, and they enter, and inquire whether there is any food there; and when they receive for answer that there is, they ask leave to remain, and are told that they may, and are introduced and the door shut after them. And then the overseer of that cavern comes and says to them, Ye cannot go out hence any more; behold your companions, they all labor, and as they labor food is given them from heaven. I tell you this that ye may know. And their companions also say, Our overseer knows what work each one is fitted for, and assigns it to each one daily; on the day you finish it, food is given you, but if you do not, neither food nor clothing is given; and if anyone does evil to another, he is cast into a corner of the cavern, upon a certain bed of accursed dust, where he is miserably tormented, until such time as the overseer sees signs of repentance in him, and then he is released, and commanded to do his work. He is told also, that everyone after his task is done is permitted to walk about, to converse, and afterwards to sleep. And he is led into an interior part of the cavern, where there are harlots, from among whom each is permitted to take one for his woman, and promiscuous whoredom is forbidden under punishment. Of such caverns, which are nothing but eternal workhouses, the entire hell consists. It has been granted to me to enter into and have a view of some of them, to the end that I might make it known, and they all were seen to be vile, neither did anyone of them know who, or in what office he had been in the world. But the angel who was with me, told me, that this one had been a servant in the world, this a soldier, this a governor, this a priest, this one in dignity, and that in opulence, and yet that none of them knew otherwise than that they had always been servants and had similar companions, for this reason, because they were all interiorly alike, although they had been unlike exteriorly, and interiors consociate all in the spiritual world. Such is the lot of those who have removed the life of charity, and who thence have not lived that life in the world. 11. With respect to the hells in general, they consist merely of such caverns and workhouses, but those inhabited by satans are different from those inhabited by devils. Satans are they who have been in falsities and thence in evils, and devils are they who have been in evils and thence in falsities. Satans appear in the light of heaven like corpses, and some of them black like mummies; and devils appear in the light of heaven of a dark and fiery color, and some of them black like soot; but they are all as to their faces and bodies, monstrous; yet in their own light, which is like the light of a coal fire, they appear not as monsters, but men: this is granted them that they may be consociated.