Apocalypse Revealed · 21 of 22

Revelation 21

876.Revelation 21 1. And I saw a New Heaven and a New Earth, for the former heaven and the former earth were passed away; and the sea was no more. 2. And I John saw the holy city New Jerusalem coming down from God out of heaven, prepared as a Bride adorned for her Husband. 3. And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and He Himself shall be with them their God. 4. And God shall wipe away every tear from their eyes; and death shall be no more, neither mourning nor crying, neither shall there be labor [trouble] anymore, for the former things have passed away. 5. And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write; for these words are true and faithful. 6. And He said unto me, It is done. I am the Alpha and the Omega, the Beginning and the End. I will give unto him that thirsteth of the fountain of the water of life freely. 7. He that overcometh shall possess as an inheritance all things; and I will be his God, and he shall be My son. 8. But the fearful, and the unfaithful, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake burning with fire and brimstone; which is the second death. 9. And there came unto me one of the seven angels having the seven vials full of the seven last plagues, and he spoke with me, saying, Come, I will show thee the Bride, the Lamb’s Wife. 10. And he carried me away in the spirit upon a great and high mountain, and showed me the great city, the holy Jerusalem, coming down out of heaven from God, 11. Having the glory of God, and her light was like unto a stone most precious, as it were a jasper stone, shining like crystal. 12. Having a wall great and high, having twelve gates, and over the gates twelve angels, and names written thereon, which are those of the twelve tribes of the sons of Israel. 13. On the east three gates, on the north three gates, on the south three gates, and on the west three gates. 14. And the wall of the city having twelve foundations, and in them the names of the twelve apostles of the Lamb. 15. And he that was speaking with me had a golden reed, to measure the city and the gates thereof and the wall thereof. 16. And the city lieth foursquare, and the length thereof is as large as the breadth; and he measured the city with the reed, twelve thousand stadia; the length and the breadth and the height of it were equal. 17. And he measured the wall thereof, a hundred forty-four cubits, the measure of a man which is of an angel. 18. And the structure of the wall thereof was jasper, and the city was pure gold like pure glass. 19. And the foundations of the wall of the city were adorned with every precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, 20. The fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprasus, the eleventh jacinth, the twelfth amethyst. 21. And the twelve gates were twelve pearls; each one of the gates was of one pearl; and the street of the city was pure gold as it were transparent glass. 22. And I saw no temple therein; for the Lord God Almighty is the temple of it and the Lamb. 23. And the city hath no need of the sun and of the moon to shine in it, for the glory of God did lighten it, and the lamp thereof is the Lamb. 24. And the nations which are saved shall walk in the light of it, and the kings of the earth shall bring their glory and honor into it. 25. And the gates of it shall not be shut by day; for there shall be no night there; and they shall bring the glory and honor of the nations into it. 26. And there shall not enter into it any unclean thing and that doeth abomination and a lie, but they that are written in the Lamb’s book of life. THE SPIRITUAL SENSE The contents of the whole chapter In this chapter it treats of the state of heaven and the church after the Last Judgment; that after this, through the New Heaven, the New Church will exist on the earth, which will worship the Lord alone (verses 1-8). Its conjunction with the Lord (verses 9, 10). The description of it as to intelligence from the Word (verse 11); as to doctrine thence (verses 12-21); and as to all its quality (verses 22-26). The contents of each verse Verse 1. “And I saw a New Heaven and a New Earth” signifies that a New Heaven was formed from Christians by the Lord, which at this day is called the Christian Heaven, where they are who had worshiped the Lord, and had lived according to His commandments in the Word, who thence have charity and faith; in which are also all the infants of Christians (n. 876). “For the former heaven and the former earth were passed away” signifies the heavens which were formed not by the Lord, but by those who came out of the Christian world into the spiritual world, who were all dispersed at the day of the Last Judgment (n. 877). “And the sea was no more” signifies that the external of the heavens collected from Christians since the first establishment of the church was in like manner dispersed, after they who were written in the Lord’s book of life were taken thence and saved (n. 878). Verse 2. “And I John saw the holy city New Jerusalem coming down from God out of heaven” signifies the New Church to be established by the Lord at the end of the former church, which will be consociated with the New Heaven in Divine truths as to doctrine and as to life (n. 879-880). “Prepared as a bride adorned for her husband” signifies that church conjoined with the Lord through the Word (n. 881). Verse 3. “And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men” signifies the Lord from love speaking and declaring the glad tidings, that He Himself will now be present with men in His Divine Human (n. 882). “And He will dwell with them, and they shall be His people, and He Himself shall be with them their God” signifies the conjunction of the Lord, which is of such a nature, that they are in Him, and He in them (n. 883). Verse 4. “And God shall wipe away every tear from their eyes, and death shall be no more, neither mourning nor crying, neither shall there be labor anymore, for the former things have passed away” signifies that the Lord will take from them all grief of mind, fear of damnation, of evils and falsities from hell, and of temptations from them, and they shall not remember them because the dragon, which had caused them, is cast out (n. 844-845). Verse 5. “And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write, for these words are true and faithful” signifies the Lord confirming all concerning the New Heaven and the New Church after the Last Judgment has been executed (n. 886). Verse 6. “And He said unto me, It is done” signifies that it is the Divine truth (n. 887). “I am the Alpha and the Omega, the Beginning and the End” signifies that the Lord is the God of heaven and earth, and that all things in the heavens and on earth were made by Him, and are ruled by His Divine Providence, and are done according to it (n. 888). “I will give unto him that thirsteth of the fountain of the water of life freely” signifies that to those who desire truths from any spiritual use, the Lord will give from Himself through the Word all things that conduce to that use (n. 889). Verse 7. “He that overcometh shall possess as an inheritance all things; and I will be his God, and he shall be My son” signifies that they who overcome evils in themselves, that is, the devil, and do not succumb when they are tempted by the Babylonians and the dragonists, will come into heaven, and there live in the Lord and the Lord in them (n. 890). Verse 8. “But the fearful, and the unfaithful, and the abominable” signifies those who are in no faith, and in no charity, and thence in all kinds of evils (n. 891). “And murderers, and whoremongers, and sorcerers, and idolaters, and liars” signifies all those who make no account of the commandments of the Decalogue, and do not shun any evils there named as sins, and therefore live in them (n. 892). “Shall have their part in the lake burning with fire and brimstone” signifies they have hell where are the loves of falsity and the lusts of evil (n. 893). “Which is the second death” signifies damnation (n. 894). Verse 9. “And there came unto me one of the seven angels having the seven vials full of the seven last plagues, and he spoke with me, saying, Come, I will show thee the Bride, the Lamb’s Wife” signifies influx and manifestation from the Lord out of the inmost of heaven, concerning the New Church, which will be conjoined to the Lord through the Word (n. 895). Verse 10. “And he carried me away in the spirit upon a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God” signifies that John was taken up into the third heaven, and his sight there opened, before whom was made manifest the Lord’s New Church as to doctrine, in the form of a city (n. 896). Verse 11. “Having the glory of God, and her light was like unto a stone most precious, as it were a jasper stone, shining like crystal” signifies that in that church the Word will be understood, because translucent from its spiritual sense (n. 897). Verse 12. “Having a wall great and high” signifies the Word in the sense of the letter from which is the doctrine of the New Church (n. 898). “Having twelve gates” signifies all the knowledges of truth and good therein by which man is introduced into the church (n. 899). “And over the gates twelve angels, and names written thereon, which are those of the twelve tribes of the sons of Israel” signifies the Divine truths and goods of heaven, which are also the Divine truths and goods of the church in those knowledges, and guards lest anyone enter unless he is in them from the Lord (n. 900). Verse 13. “On the east three gates, on the north three gates, on the south three gates, and on the west three gates” signifies that the knowledges of truth and good, in which is spiritual life from heaven from the Lord, and by which introduction into the New Church is effected, are for those who are more or less in the love or the affection of good, and for those who are more or less in wisdom or the affection of truth (n. 901). Verse 14. “And the wall of the city having twelve foundations” signifies that the Word in the sense of the letter contains all things of the doctrine of the New Church (n. 902). “And in them the names of the twelve apostles of the Lamb” signifies all things of doctrine from the Word concerning the Lord, and concerning life according to His commandments (n. 903). Verse 15. “And he that spoke with me had a golden reed, to measure the city, and the gates thereof, and the wall thereof” signifies that there is given by the Lord, to those who are in the good of love, the faculty of understanding and knowing what the quality of the Lord’s New Church is as to doctrine and its introductory truths, and as to the Word from which they are (n. 904). Verse 16. “And the city lieth foursquare” signifies justice in it (n. 905). “The length thereof is as large as the breadth” signifies that good and truth in that church make one, like essence and form (n. 906). “And he measured the city with the reed twelve thousand stadia, the length and the breadth and the height of it were equal” signifies the quality of that church from doctrine shown, that all things of it were from the good of love (n. 907, 908). Verse 17. “And he measured the wall thereof a hundred forty-four cubits” signifies that it was shown what the quality of the Word is in that church, that from it are all its truths and goods (n. 909). “The measure of a man, that is, of an angel” signifies the quality of that church that it makes one with heaven (n. 910). Verse 18. “And the structure of the wall thereof was jasper” signifies that all the Divine truth in the sense of the letter of the Word, with the men of that church, is translucent from the Divine truth in the spiritual sense (n. 911). “And the city was pure gold, like unto pure glass” signifies that thence the all of that church is the good of love flowing in together with light out of heaven from the Lord (n. 912). Verse 19. “And the foundations of the wall of the city were adorned with every precious stone” signifies that all things of the doctrine of the New Jerusalem taken from the sense of the letter of the Word, with those who are in it, will appear in the light according to reception (n. 914). “The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald (verse 20), the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprasus, the eleventh jacinth, the twelfth amethyst” signifies all things of that doctrine in their order from the sense of the letter of the Word, with those who immediately approach the Lord, and live according to the commandments of the Decalogue by shunning evils as sins, for these and no others are in the doctrine of love to God and love toward the neighbor, which two are the fundamentals of religion (n. 915). Verse 21. “And the twelve gates were twelve pearls, everyone of the gates was of one pearl” signifies that the acknowledgment and knowledge of the Lord conjoins into one all the knowledges of truth and good, which are from the Word, and introduces into the church (n. 916). “And the street of the city was pure gold as it were transparent glass” signifies that every truth of that church and of its doctrine is in form the good of love flowing in together with light out of heaven from the Lord (n. 917). Verse 22. “And I saw no temple therein; for the Lord God Almighty is the temple of it and the Lamb” signifies that in this church there will not be any external separated from the internal, because the Lord Himself in His Divine Human, from whom is the all of the church, is alone approached, worshiped, and adored (n. 918). Verse 23. “And the city hath no need of the sun and the moon to shine in it, for the glory of God did lighten it, and the lamp thereof is the Lamb” signifies that the men of that church will not be in self-love and in their own intelligence, and thence in natural light alone, but in spiritual light from the Divine truth of the Word from the Lord alone (n. 919). Verse 24. “And the nations which are saved shall walk in the light of it” signifies that all who are in the good of life, and believe in the Lord, will there live according to Divine truths, and will see them inwardly in themselves, as the eye sees objects (n. 920). “And the kings of the earth shall bring their glory and honor into it” signifies that all who are in the truths of wisdom from spiritual good, will there confess the Lord, and ascribe to Him every truth and every good that is with them (n. 921). Verse 25. “And the gates of it shall not be shut by day; for there shall be no night there” signifies that they will be continually received into the New Jerusalem, who are in truths from the good of love from the Lord, because there is not any falsity of faith there (n. 922). “And they shall bring the glory and honor of the nations into it” signifies that they who enter will bring with them the confession, acknowledgment, and faith, that the Lord is the God of heaven and earth, and that every truth of the church and every good of religion is from Him (n. 923). Verse 26. “And there shall not enter into it any unclean thing and that doeth abomination and a lie” signifies that no one is received into the Lord’s New Church who adulterates the goods and falsifies the truths of the Word, and who does evils from confirmation and thus also falsities (n. 924). “But they that are written in the Lamb’s book of life” signifies that no others will be received into the New Church, which is the New Jerusalem, but they who believe in the Lord, and live according to His commandments in the Word (n. 925). THE EXPLANATION Verse 1. And I saw a New Heaven and a New Earth, signifies that a New Heaven was formed from Christians by the Lord, which at this day is called the Christian Heaven, where they are who had worshiped the Lord and had lived according to His commandments in the Word, in whom therefore there is charity and faith; in which heaven also are all the infants of Christians. By “a New Heaven and a New Earth” is not meant the natural heaven visible to the eyes, nor the natural earth inhabited by men, but the spiritual heaven is meant, and the earth belonging to that heaven, where the angels are. That this heaven and the earth of this heaven is meant, everyone may see and acknowledge, if he can in some measure be withdrawn from a purely natural and material idea, when he reads the Word. That the angelic heaven is meant is evident, because it is said in the next verse, that “he saw the holy city Jerusalem coming down from God out of heaven, prepared as a Bride adorned for her Husband,” by which is not meant any Jerusalem coming down, but the church, and the church on earth comes down from the Lord out of the angelic heaven, because the angels of heaven and the men on earth in all things of the church make one (n. 626). From these things it may be seen, how naturally and materially they have thought and do think, who, from these words and those which follow in the same verse, have fabricated for themselves the dogma about the destruction of the world, and of the new creation of all things. [2] This New Heaven is occasionally treated of above in Revelation (especially in chapters 14 and 15). It is called the Christian Heaven, because it is distinct from the ancient heavens, which existed from the men of the church before the Lord’s coming. These ancient heavens are above the Christian Heaven; for the heavens are like expanses, one above another; it is the same with each particular heaven; for each heaven by itself is distinguished into three heavens, an inmost or third, a middle or second, and a lowest or first, and so it is with this New Heaven; I have seen them and have spoken with them. In this New Christian Heaven are all those who, from the first establishment of the Christian Church, worshiped the Lord, and lived according to His commandments in the Word, and who, therefore, were in charity, and at the same time in faith from the Lord through the Word, thus who were not in a dead but in a living faith. Various things respecting this heaven may be seen above (n. 612, 613, 626, 631, 659, 661, 845, 846, 856). In that heaven likewise are all the infants of Christians, because they are educated by the angels in those two essentials of the church, which are the acknowledgment of the Lord as the God of heaven and earth, and a life according to the commandments of the Decalogue.

877.For the former heaven and the former earth were passed away, signifies the heavens which were formed, not by the Lord, but by those who came out of the Christian world into the spiritual world, who were all dispersed at the day of the Last Judgment. That these heavens and no others are meant by “the former heaven and the former earth which passed away” may be seen above (n. 865), where these words are explained: I saw a great white throne, and One sitting upon it, from whose face the heaven and the earth fled away (Rev. 20:11), where it is shown that by those words is signified the universal judgment executed by the Lord upon all the former heavens, in which were such as were in civil and moral good, but in no spiritual good, thus who in externals simulated Christians, but in internals were devils; which heavens with their earth were entirely dispersed. For other particulars relating to this subject see Last Judgment, published at London, 1758, and Continuation of the Last Judgment, published in Amsterdam; to which it is unnecessary here to add anything further.

878.And the sea was no more, signifies that the external of the heaven collected from among Christians, since the first establishment of the church, was in like manner dispersed, after they who were written in the Lord’s book of life were taken thence and saved. By “the sea” is signified the external of heaven and of the church, in which are the simple, who have thought naturally and but little spiritually of things relating to the church; the heaven in which these are is called external (see n. 238, 239, 403, 404, 420, 466, 470, 659, 661); by “the sea” here is meant the external of heaven collected from among Christians from the first establishment of the church. But the internal heaven of Christians was not fully formed by the Lord, till a little before the Last Judgment, and also after it, as may appear from chapters 14 and 15, where it is treated of, and from chapter 20:4-5; see the explanations of which. The reason why this was not done before was because the dragon and his two beasts had dominion in the world of spirits and burned with the lust of seducing everyone they could, wherefore it was hazardous to collect them sooner into a heaven. [2] The separation of the good from the dragonists, and the condemnation of the latter, and finally the casting of them into hell, are treated of in many places, and lastly in chapter 19:20, and in chapter 20:10; and after this it is said, that “the sea gave up the dead which were in it” (verse 13), by which are meant the external and natural men of the church called to judgment (see above, n. 869), and then the separating and saving of those who were written in the Lord’s book of life, concerning which see the same article; this is “the sea” which is here meant. It is also said in another place, where the New Heaven of Christians is treated of, that it extended itself to “the sea of glass mingled with fire” (chapter 15:2); by which “sea” is also signified the external of the heaven of Christians (see the explanation, n. 659, 661). From these things it may appear that by “the sea was no more” is signified that the external of heaven collected from among Christians from the first establishment of the church, after they were taken thence and saved who were written in the Lord’s book of life, was in like manner dispersed. Concerning the external of heaven collected from among Christians from the first establishment of the church, it has been granted me to know many particulars which it would be tedious to adduce in this place; save only that the former heavens, which passed away at the day of the Last Judgment, were permitted for the sake of those who were in that external heaven or sea, because they were conjoined by externals but not by internals, on which subject something may be seen above (n. 398). The reason why the heaven, where the men of the external church are, is called “the sea” is because their habitation in the spiritual world appears at a distance as if it were in the sea; for the celestial angels, who are angels of the highest heaven, dwell as it were in an ethereal atmosphere; the spiritual angels, who are angels of the middle heaven, dwell as it were in an aerial atmosphere; and the spiritual natural angels, who are angels of the lowest heaven, dwell as it were in a watery atmosphere, which, as was said, appears at a distance like the sea. Hence it is that the external of heaven is meant by “the sea” in many other places also in the Word.

879.Verse 2. And I John saw the holy city New Jerusalem coming down from God out of heaven, signifies the New Church to be established by the Lord at the end of the former church, which will be consociated with the New Heaven in Divine truths as to doctrine and as to life. The reason why John here names himself, saying, “I John” is because by him as an apostle is signified the good of love to the Lord, and thence the good of life, therefore he was loved more than the other apostles, and at supper lay on the Lord’s breast (John 13:23; 21:20); and in like manner this church which is now treated of. That by “Jerusalem” is signified the church will be seen in the next article; which is called “a city” and described as a city from doctrine and from a life according to it, for “a city” in the spiritual sense signifies doctrine (n. 194, 712). It is called “holy” from the Lord, who alone is holy, and from the Divine truths which are in it derived from the Word from the Lord, which are called holy (n. 173, 586, 666, 852); and it is called “new” because he who sat upon the throne said, “Behold, I make all things new” (verse 5); and it is said, “to come down from God out of heaven,” because it descends from the Lord through the New Christian Heaven, treated of in verse 1 of this chapter (n. 876), for the church on earth is formed through heaven by the Lord, that they may act as one and be consociated.

880.The reason why by “Jerusalem” in the Word is meant the church is because there, in the land of Canaan, and in no other place, was the temple and the altar, and sacrifices were offered, thus Divine worship itself, wherefore also three feasts were celebrated there yearly, and every male throughout the whole land was commanded to come to them. Hence it is that “Jerusalem” signifies the church as to worship, and therefore also the church as to doctrine, for worship is prescribed in doctrine, and performed according to it; likewise because the Lord was in Jerusalem, and taught in His temple, and afterwards glorified His Human there. That by “Jerusalem” is meant the church as to doctrine and thence worship, appears from many passages in the Word; as from the following in Isaiah: For Zion’s sake will I not be silent, and for Jerusalem’s sake I will not rest, until the justice thereof go forth as brightness, and the salvation thereof as a lamp burneth. Then the Gentiles shall see thy justice, and all kings thy glory; and thou shalt be called by a new name, which the mouth of Jehovah shall name; thou shalt also be a crown of glory in the hand of thy God; for Jehovah is well pleased in thee, and thy land shall be married. Behold, thy salvation cometh; Behold, His reward is with Him. And they shall call them, The people of holiness, the redeemed of Jehovah; and thou shalt be called, Sought out, A city not deserted (Isa. 62:1-4, 11-12). [2] The whole of this chapter treats of the Lord’s advent, and of the New Church to be established by Him. This New Church is meant by “Jerusalem” which shall be called by a new name which the mouth of Jehovah shall utter, and which shall be a crown of glory in the hands of Jehovah, and a royal tiara in the hand of God, in which Jehovah shall be well pleased, and which shall be called a city sought out and not deserted. These words cannot apply to that Jerusalem which, when the Lord came into the world, was inhabited by the Jews, for it was directly opposite in every respect, and was rather to be called Sodom, as it is also called (in the Rev. 11:8; Isa. 3:9; Jer. 23:14; Ezek. 16:46, 48). [3] So in another part of Isaiah: For, behold, I create a New Heaven and a New Earth; the former shall not be remembered; be glad and exult to eternity in that which I create; behold I create Jerusalem an exultation, and her people a joy. And I will exult over Jerusalem, and rejoice over My people. Then the wolf and the lamb shall feed together; they shall not do evil in all the mountain of My holiness (Isa. 65:17-19, 25). This chapter also treats of the Lord’s advent, and of the church to be established by Him, which was not established with those who were in Jerusalem, but with those who were out of it; wherefore this church is meant by “Jerusalem” which shall be unto the Lord “an exultation” and whose people shall be unto Him “a joy”; also where “the wolf and the lamb shall feed together” and where “they shall not do evil.” It is likewise said in this place, as in Revelation, that the Lord “will create a New Heaven and a New Earth” and also that “He will create Jerusalem” which things have a like signification. [4] So in another part of Isaiah: Awake, awake, put on thy strength, O Zion; put on the garments of thy beauty, O Jerusalem, the city of holiness; for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem. My people shall know My name in that day, for I am He that doth speak; behold it is I, Jehovah hath comforted His people; He hath redeemed Jerusalem (Isa. 52:1-2, 6, 9). This chapter also treats of the Lord’s advent, and of the church to be established by Him, therefore by “Jerusalem” into which “the uncircumcised and the unclean shall no more come” and which “the Lord will redeem” is meant the church, and by “Jerusalem the city of holiness;” the church as to doctrine from the Lord and concerning the Lord. [5] In Zephaniah: Shout, O daughter of Zion, be glad with all the heart, O daughter of Jerusalem; the king of Israel is in the midst of thee; fear not evil anymore; He will rejoice over thee with joy, He will rest in thy love, He will exult over thee with shouting; I will give you for a name and a praise to all the people of the earth (Zeph. 3:14-15, 17, 20). Here in like manner the Lord and the church from Him are treated of, over which “the king of Israel” who is the Lord, “will rejoice with joy, will exult with shouting” and in whose love “He will rest” and who will give them “for a name and a praise to all the people of the earth.” [6] In Isaiah: Thus saith Jehovah, thy Redeemer and thy Former, saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, Ye shall be built (Isa. 44:24, 26). And in Daniel: Know and perceive that from the going forth of the Word even to restore and to build Jerusalem, even unto Messiah the prince shall be seven weeks (Dan. 9:25). That the church is here also meant by “Jerusalem” is manifest, since this was restored and built by the Lord, but not Jerusalem the seat of the Jews. [7] By “Jerusalem” is also meant the church from the Lord in the following passage in Zechariah: Thus saith Jehovah, I will return to Zion, and will dwell in the midst of Jerusalem; whence Jerusalem shall be called, the city of truth, and the mountain of Jehovah of hosts, the mountain of holiness (Zech. 8:3, 20-23). In Joel: Then shall ye know that I am Jehovah your God, that dwelleth in Zion, the mountain of holiness; and Jerusalem shall be holiness; and it shall come to pass in that day, that the mountains shall drop must, and the hills shall flow with milk, and Jerusalem shall sit to generation and generation (Joel 3:17-18, 20). In Isaiah: In that day the offshoot of Jehovah shall be beautiful and glorious; and it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy; everyone written for life in Jerusalem (Isa. 4:2-3). In Micah: In the last days shall the mountain of the house of Jehovah be established on the head of the mountains; for out of Zion shall go forth doctrine, and the Word of Jehovah from Jerusalem; to thee shall the former kingdom come, the kingdom of the daughter of Jerusalem (Micah 4:1-2, 8). In Jeremiah: In that time they shall call Jerusalem the throne of Jehovah, and all nations shall be gathered together at Jerusalem to the name of Jehovah; neither shall they walk anymore after the confirmation of their evil heart (Jer. 3:17). In Isaiah: Look upon Zion, the city of our set feasts; thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be dissipated; the stakes thereof shall not be removed forever, neither shall any of the cords thereof be torn away (Isa. 33:20). Besides other places also, as Isa. 24:23; 37:32; 66:10-14; Zech. 12:3, 6, 8-10; 14:8, 11-12, 21; Mal. 3:2, 4; Ps. 122:1-7; 137:5-7. [8] That the church is meant by “Jerusalem” in these places, which was to be established by the Lord, and not the Jerusalem inhabited by the Jews in the land of Canaan, may also be evident from the places in the Word where it is said of the latter, that it is altogether destroyed, and that it is to be destroyed; as Jer. 5:1; 6:6, 7; 7:17, 18 seq.; 8:6-8 seq.; 9:10, 11, 13 seq.; 13:9, 10, 14; 14:16; Lam. 1:8, 9, 17; Ezek. 4:1 to the end; 5:9 to the end; 12:18, 19; 15:6-8; 16:1-63; 23:1-49; Matt. 23:37, 38; Luke 19:41-44; 21:20-22; 23:28-30; and in many other places.

881.Prepared as a Bride adorned for her Husband, signifies that church conjoined with the Lord through the Word. It is said that John “saw the holy city New Jerusalem coming down from God out of heaven;” here that he saw that city “prepared as a Bride adorned for her Husband” from which it is also evident that by “Jerusalem” is meant the church, and that he saw it first as a city, and afterwards as a virgin bride; as a city representatively, and as a virgin bride spiritually, thus in a twofold idea, one within or above the other; just as the angels do, who, when they see or hear or read in the Word of “a city” in the idea of the lower thought perceive a city, but in the idea of the higher thought perceive the church as to doctrine; and the latter, if they desire it and pray to the Lord, they see as a virgin in beauty and clothing according to the quality of the church. Thus also it has been granted me to see the church. [2] By “prepared” is signified clothed for her betrothal, and the church is no otherwise attired for her betrothal, and afterwards for conjunction or marriage, than by the Word; for this is the only means of conjunction or marriage, because the Word is from the Lord and concerning the Lord, and thus the Lord; for which reason it is also called “a covenant,” and “a covenant” signifies spiritual conjunction; the Word also was given for this end. That by “Husband” is meant the Lord is plain from verses 9 and 10 of this chapter, where Jerusalem is called “the Bride the Lamb’s wife.” That the Lord is called “the Bridegroom” and “Husband,” the church “the Bride” and “Wife,” and that this marriage is like the marriage of good and truth, and is effected through the Word, may be seen above (n. 797). From these things it may appear, that by “Jerusalem prepared as a Bride for her Husband” is signified that church conjoined with the Lord through the Word.

882.Verse 3. And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men signifies the Lord from love speaking and declaring the glad tidings, that he himself will now be present with men in His Divine Human. This is the celestial sense of these words. The celestial angels, who are the angels of the third heaven, understand them no otherwise, for by “hearing a great voice from heaven saying” they understand the Lord from love speaking and declaring glad tidings, because no one else speaks from heaven but the Lord; for heaven is not heaven from anything proper to the angels, but from the Divine of the Lord, of which they are recipients; by “a great voice” is meant speech from love, for “great” is predicated of love (n. 656, 663). “Behold, the tabernacle of God is with men” means that now the Lord is present in His Divine Human. By “the tabernacle of God” is meant the celestial church, and, in the universal sense, the Lord’s celestial kingdom, and, in the highest sense, His Divine Human, see above (n. 585). The reason why the tabernacle, in the highest sense, means the Lord’s Divine Human is because this is signified by “the temple,” as may appear from John 2:19, 21; Mal. 3:1; Rev. 21:22; and elsewhere; the same is meant by “the tabernacle” with this difference, that by “the temple” is meant the Lord’s Divine Human as to the Divine truth or the Divine wisdom, and by “the tabernacle” is meant the Lord’s Divine Human as to the Divine good or the Divine love. Hence it follows, that by “behold the tabernacle of God is with men” is meant that the Lord will now be present with men in His Divine Human.

883.And He will dwell with them, and they shall be His people, and He Himself shall be with them their God, signifies the conjunction of the Lord, which is such that they are in Him, and He in them. “He will dwell with them” signifies the conjunction of the Lord with them, as will be seen presently; “they shall be His people, and He Himself shall be with them their God” signifies that they are the Lord’s, and the Lord theirs; and because by “dwelling with them” is signified conjunction, it signifies that they will be in the Lord and the Lord in them, otherwise no conjunction is effected; that this is the nature of conjunction appears clearly from the Lord’s words in John: Abide in Me, and I in you. I am the vine, ye are the branches; he that abideth in Me and I in him, the same bringeth forth much fruit; for without Me ye can do nothing (John 15:4-5). In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20). He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him (John 6:56). [2] That the assumption of the Human, and the uniting it with the Divine which was in Him by birth, and is called the Father, had for its end conjunction with men, appears also in John: For I sanctify Myself, that they also may be sanctified in the truth; that they may be one; as We are one, I in them and Thou in Me (John 17:19, 21-22, 26). From which it is plain, that there is a conjunction with the Lord’s Divine Human, and that it is reciprocal, and that thus and not otherwise there is a conjunction with the Divine which is called the Father. [3] The Lord also teaches that conjunction is effected by the truths of the Word, and a life according to them (John 14:20-24; 15:7). This therefore is what is meant by “He will dwell with them, and they shall be His people, and He Himself will be with them their God.” In like manner in other places where the same words occur, as Jer. 7:23; 11:4; Ezek. 14:11; Jer. 24:7; 30:22; Ezek. 11:20; 36:28; 37:23, 27; Zech. 8:8; Exod. 29:45. [4] The reason why “to dwell with them” signifies conjunction with them is because “to dwell” signifies conjunction from love, as may appear from many passages in the Word; also from the habitations of the angels in heaven. Heaven is distinguished into innumerable societies, one from another according to the differences of the affections which are of love in general and in particular, each society constituting one species of affection, and they dwell there distinctly according to the degrees of relationship and affinities of that species of affection, and they who are in the closest relationship dwell in the same house; hence “cohabitation” when spoken of married partners signifies, in the spiritual sense, conjunction by love. It is known that conjunction with the Lord is one thing, and His presence another; conjunction with the Lord is not given except to those who approach Him immediately, and His presence to the rest.

884.Verse 4. And God shall wipe away every tear from their eyes, and death shall be no more, neither mourning nor crying, neither shall labor be anymore, for the former things have passed away, signifies that the Lord will take from them all grief of mind, fear of damnation on account of evils and falsities from hell, and of temptations from them, and they shall not remember them, because the dragon, which had occasioned them, is cast out. “God shall wipe away every tear from their eyes” signifies that the Lord will take away from them all grief of mind, for shedding tears is from grief of mind; by “death” which shall not be anymore is signified damnation (as n. 325, 765, 853, 873), here the fear of it; by “mourning” which shall not be anymore is signified the fear of evils from hell, for “mourning” has various significations, having relation in all cases to the subject treated of, here the fear of evils from hell; because the fear of damnation is mentioned just before, and the fear of falsities from hell, and of temptations from them follows; by “crying” is signified the fear of falsities from hell, as will be seen in the next article; by the “labor” which shall be no more, are signified temptations (n. 640); by “it shall not be anymore because the former things are passed away” is signified that they shall not remember them because the dragon, who had occasioned them, is cast out, for these constitute the former things which had passed away. [2] But these things shall be illustrated. Every man after death first comes into the world of spirits, which is midway between heaven and hell, and is there prepared, the good for heaven and the evil for hell, concerning which world see above (n. 784, 791, 843, 850, 866, 869). And because there are consociations there as in the natural world, it could not be otherwise before the Last Judgment, than that they who in externals were civil and moral, but in internals were evil, should be together, and should hold converse with those who likewise in externals were civil and moral, but in internals were good. And since there is inherent in the evil the continual lust of seducing, therefore the good, who were in consort with them, were infested in various ways. But they who were in grief by their infestations, and came into the fear of damnation, and of evils and falsities from hell, and of grievous temptation, were removed by the Lord from consort with them, and sent to a certain earth below that, where also there were societies, and were guarded there, and this until such time as all the evil were separated from the good, which was effected by the Last Judgment; and then they who had been guarded in the lower earth, were taken up by the Lord into heaven. [3] These infestations were induced for the most part by those who are meant by “the dragon” and his “beasts.” Therefore when the dragon and his two beasts were cast into the lake of fire and brimstone, then, because all infestation and thence grief and fear on account of damnation and of hell ceased, it is said to those who had been infested, that “God will wipe away every tear from their eyes, and death shall be no more, neither mourning, nor crying, nor labor, shall be anymore, for the former things are passed away” by which is signified that the Lord will take from them all grief of mind, fear of damnation, and of evils and falsities from hell, and of grievous temptation from them, nor would they remember them, because the dragon who had induced them was cast out. That the dragon and his two beasts were ejected, and cast into the lake of fire and brimstone, may be seen above (Rev. 19:20; 20:10); and that the dragon infested, appears from many places; for he fought with Michael, and wished to devour the offspring which the woman brought forth, and persecuted the woman, and went to make war with the remnant of her seed (Rev. 12:4-5, 7-9, 13-17; 13:1, also 16:13, 16), and in other places. That many who were interiorly good, were thus guarded by the Lord lest they should be infested by the dragon and his beasts, appears from Rev. 6:9-11; and that they were infested, Rev. 7:13-17, and that they were afterwards taken up into heaven, Rev. 20:4, 5, and elsewhere. The same are also meant by “the captives” and by “them that are bound in the pit” and delivered by the Lord (Isa. 24:22; 61:1; Luke 4:18, 19; Zech. 9:11; Ps. 79:11). This is also signified in the Word, where it is said that the graves were opened; also where the souls are spoken of that expect the last judgment, and then the resurrection.

885.That “crying” in the Word is said of grief and fear of falsities from hell, and thence of devastation by them, appears from the following passages: The former troubles are forgotten, and they shall be hidden from Mine eyes; then the voice of weeping shall not be heard in her, nor the voice of crying (Isa. 65:16, 19); speaking of Jerusalem in like manner as here in Revelation: They are blackened in the land, and the cry of Jerusalem is gone up (Jer. 14:2 seq.). Lamentation over the falsities which devastate the church is treated of: Jehovah looked for judgment, but behold a scab; for justice, but behold a cry (Isa. 5:7). The voice of the cry of the shepherds, for Jehovah layeth waste their pasture (Jer. 25:36). The voice of a cry from the fish gate, because their wealth is become a booty, and their houses a desolation (Zeph. 1:10, 13). Besides other places (as Isa. 14:31; 15:4-6, 8; 24:11; 30:19; Jer. 46:12, 14). But it is to be known that “a cry” in the Word is said in reference to every affection that breaks forth from the heart, wherefore it is a voice of lamentation, of imploring, of supplication from grief, of entreaty, of indignation, of confession, yea of exultation.

886.Verse 5. And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write, for these words are true and faithful, signifies the Lord speaking concerning the Last Judgment to those who are about to come into the world of spirits, or who would die, from the time of His being in the world until now, and saying these things, that the former heaven with the former earth, and the former church, with all and everything in them, would perish, and that He would create a New Heaven with a New Earth, and a New Church, which is to be called the New Jerusalem, and that they may know this of a certainty, and bear it in remembrance, because the Lord himself has testified and said it. The contents of this verse and of those which follow, as far as the eighth inclusive, were said to those who would come out of the Christian world into the world of spirits, which happens immediately after death, to the end that they might not suffer themselves to be seduced by the Babylonians and dragonists; for, as was said above, all after death are gathered together in the world of spirits, and cherish social interaction with one another there as in the natural world, where they are together with the Babylonians and dragonists, who continually burn with the lust of seducing, and who were also allowed, by imaginary and delusive arts, to form to themselves heavens, as it were, by which also they could seduce; to prevent this, these things were said by the Lord, that they might know of a certainty that those heavens with their earths would perish, and that the Lord would create a New Heaven and a New Earth, when they would be saved who did not suffer themselves to be seduced. But it is to be known, that this was said to those who lived from the Lord’s time even to the Last Judgment, which was executed in the year 1757, because these could have been seduced; but after this event, this was no longer possible, because the Babylonians and dragonists were separated and cast out. [2] We will now proceed to the explanation. By “Him who sat on the throne,” is meant the Lord (n. 808, at the end). The reason why the Lord here spoke “upon a throne” is because He said, “Behold, I make all things new,” by which is signified that he was about to execute the Last Judgment, and then to create a New Heaven and a New Earth, and a New Church, with all and everything in them; that “a throne” means judgment in a representative form, may be seen (n. 229, 845, 865); and that the former heaven and former church perished on the day of the Last Judgment (n. 865, 877). “He said unto me, Write, for these words are true and faithful” signifies that they might know this for certain, and remember it, because the Lord Himself testified and said it; the Lord’s making use of the word “said” a second time signifies that they might know it for certain; by “write” is signified for remembrance or that they might remember (n. 639); and by “these words are true and faithful” is signified that they ought to be believed, because the Lord Himself testified and said it.

887.Verse 6. And He said unto me, It is done, signifies that it is the Divine truth. The reason why by “He said unto me” is signified that it is the Divine truth is because the Lord said a third time, “He said unto me”; also because He said “it is done” in the present tense; and what the Lord says a third time is what ought to be believed, because it is the Divine truth, as also what He said in the present tense; for “three signifies what is complete to the end” (n. 505); in like manner when being about to do a thing, He said, “It is done.”

888.I am the Alpha and the Omega, the Beginning and the End, signifies that they may know that the Lord is the God of heaven and earth, and that all things in the heavens and earths were made by Him, and are governed by His Divine Providence, and are done according to it. That the Lord is “the Alpha and Omega, the Beginning and the End” and that thereby is meant that by Him all things were made, and are governed and done, and more may be seen above (n. 13, 29-31, 38, 57, 92). That the Lord is the God of heaven and earth is evident from His words in John: Power is given to Me over all flesh (John 17:2). And in Matthew: All power is given unto Me in heaven and in earth (Matt. 28:18); And that all things were made by Him, that were made (John 1:3, 14). That all things which were made or created by Him, are governed by His Divine Providence is evident.

889.I will give unto him that thirsteth of the fountain of the water of life freely, signifies that to those who desire truths from any spiritual use, the Lord will give from Himself through the Word all things that are conducive to that use. By “him that thirsteth” is signified he who desires truth from any spiritual use will be seen presently; by “the fountain of the water of life” is signified the Lord and the Word (n. 384); by “giving freely” is signified from the Lord, and not from man’s own intelligence. The reason why by “thirsting” is signified to desire for the sake of some spiritual use is because there is given a thirst or desire for the knowledges of truth from the Word, from natural use, and also from spiritual use, from natural use with those who have learning for their end, and by learning, fame, honor, and gain, thus self and the world; but from spiritual use with those whose end is to serve the neighbor from love to him, to consult the good of their souls, and that of their own, thus on account of the Lord, the neighbor, and salvation; truth is given to these so far as it conduces to that use, “from the fountain of the water of life,” that is, from the Lord through the Word; to the rest truth is not given from thence; they read the Word, and every doctrinal truth therein they either do not see, or if they do see it they turn it into falsity, not so much in speech when it is uttered from the Word, but in the idea of their thought concerning it. That “to hunger” signifies to desire good, and “to thirst” to desire truth, may be seen (n. 323, 381).

890.Verse 7. He that overcometh shall possess as an inheritance all things, and I will be his God, and he shall be My son, signifies that they who overcome evils in themselves, that is, the devil, and do not succumb when they are tempted by the Babylonians and dragonists, will come into heaven, and there live in the Lord and the Lord in them. By “overcoming” is here meant to overcome evils in themselves, thus the devil, and not to succumb when they are tempted by the Babylonians and dragonists. The reason why to overcome evils in oneself is also to overcome the devil, is because by the “devil” is meant all evil; by “to possess as an inheritance all things,” is signified to come into heaven, and then to enjoy the possession of the goods which are there from the Lord, consequently to enter into the goods which are from the Lord and of the Lord, as a son and heir, whence heaven is called an inheritance (Matt 19:29; 25:34). “I will be his God and he shall be My son,” signifies that in heaven they will be in the Lord and the Lord in them, as above (n. 882, 883), where the like words occur, only that it is there said, that “they shall be His people, and He will be their God.” The reason why they who immediately approach the Lord, are called His sons, is because they are born anew from Him, that is, regenerated, wherefore He called His disciples “sons” (John 12:36; 13:33; 21:5).

891.Verse 8. But the fearful, and the unfaithful, and the abominable, signifies those who are in no faith, and in no charity, and thence in evils of every kind. By “the fearful” are signified they who are in no faith, as will be seen presently; by “the unfaithful” are signified they who are in no charity towards the neighbor, for these are insincere and fraudulent, consequently unfaithful; by “the abominable” are signified they who are in all kinds of evils, for “abominations” in the Word signify in general the evils which are named in the six last commandments of the Decalogue, as may be seen in Jeremiah: Trust ye not upon the words of a lie, saying, The temple of Jehovah, the temple of Jehovah, the temple of Jehovah are these; will ye steal, kill, and commit adultery, and swear by a lie, and come and stand before Me in this house, when ye do these abominations? (Jer. 7:2-4, 9-11); and so in all other places. That by “the fearful” are signified they who are in no faith, is evident from the following passages: Jesus said to the disciples, Why are ye fearful, O men of little faith? (Matt. 8:26; Mark 4:39, 40; Luke 8:25) Jesus said unto the ruler of the synagogue, Fear not; believe only, then thy daughter shall be saved (Luke 8:49, 50; Mark 5:36). Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom (Luke 12:32). The same is meant by “fear not” (Matt. 17:6, 7; 28:3-5, 10; Luke 1:12-13, 30; 2:9-10; 5:8-10, and elsewhere). From all these things it may appear, that by “the fearful, and the unfaithful, and the abominable,” are signified they who are in no faith, and in no charity, and thence are in all kinds of evils.

892.And murderers, and whoremongers, and sorcerers, and idolaters, and all liars, signifies all those who make no account of the commandments of the Decalogue, and do not shun any evils therein mentioned as sins, and therefore live in them. What is signified by these four commandments of the Decalogue, “Thou shalt not kill,” “thou shalt not commit adultery,” “thou shalt not steal,” and “thou shalt not testify falsely,” in their threefold sense, natural, spiritual, and celestial, may be seen in The Doctrine of Life for the New Jerusalem (n. 62-91); therefore it is unnecessary to explain them here; but instead of the seventh commandment, which is, “Thou shalt not steal,” are here mentioned “sorcerers and idolaters;” and by “sorcerers” are signified they who inquire after truths, which they falsify in order to confirm falsities and evils, as they do who take up this truth, that no one can do good from himself, and by it confirm faith alone, for this is a species of spiritual theft. What “sorcery” further signifies may be seen above (n. 462). By “idolaters” are signified they who establish worship, or are in worship, not from the Word, thus not from the Lord, but from their own intelligence (n. 459); as also they have done who, from a single saying of Paul, falsely understood, and not from any word of the Lord, have fabricated the universal doctrine of the church, which likewise is a species of spiritual theft; by “liars” are signified they who are in falsities from evil (n. 924).

893.Shall have their part in the lake burning with fire and brimstone, signifies their portion in hell, where are the loves of falsity and the lusts of evil, as appears from the explanation above (n. 835, 872), where like words occur.

894.Which is the second death, signifies damnation, as also appears from what is explained above (n. 853, 873).

895.Verse 9. And there came unto me one of the seven angels, having the seven vials full of the seven last plagues, and spoke with me, saying, Come, I will show thee the Bride, the Lamb’s Wife, signifies influx and manifestation from the Lord from the inmost of heaven, concerning the New Church, which will be conjoined with the Lord through the Word. By “one of the seven angels having the seven vials full of the seven last plagues, and he spoke with me” is meant the Lord inflowing from the inmost of heaven and speaking through the inmost heaven, here manifesting the things which follow; that by this angel is meant the Lord, appears from the explanation of chapter 15, where it is written: And after that I saw, and behold the temple of the tabernacle in heaven was opened; and the seven angels came out having the seven plagues (Rev. 15:5-6); by which is signified that the inmost of heaven was seen, where the Lord is in His holiness, and in the Law which is the Decalogue, see above (n. 669-670); also from the explanation of chapter 17, where it is said: And there came one of the seven angels having the seven vials, and he spoke with me, saying, Come, I will show thee the judgment of the great harlot (Rev. 17:1). That by these words is signified influx and revelation from the Lord from the inmost of heaven concerning the Roman Catholic religious persuasion, may be seen above (n. 718, 719); hence it is evident that by “there came to me one of the seven angels who had the seven vials full of the seven last plagues, and spoke with me, saying,” is meant the Lord inflowing from the inmost of heaven, and that by “Come, I will show thee,” is signified manifestation, and that by “the Bride the Lamb’s Wife” is signified the New Church, which will be conjoined with the Lord through the Word (as in n. 881). That church is called “the Bride,” when it is being established, and “Wife” when it is established; here “the Bride, the Wife,” because it is certain to be established.

896.Verse 10. And he carried me away in the spirit upon a great and high mountain, and showed me the great city, the holy Jerusalem coming down out of heaven from God, signifies that John was carried away into the third heaven, and his sight there opened, before whom was made manifest the Lord’s New Church as to doctrine in the form of a city. “He carried me away in the spirit upon a great and high mountain,” signifies that John was carried away into the third heaven, where they are who are in love to the Lord, and in the genuine doctrine of truth from Him; great also is predicated of the good of love, and high of truths. The reason why being taken up “into a mountain” signifies to be taken up into the third heaven, is, because it is said “in the spirit,” and he who is in the spirit as to his mind and its sight, is in the spiritual world, and there the angels of the third heaven dwell upon mountains, the angels of the second heaven upon hills, and the angels of the lowest heaven in valleys between the hills and mountains. Therefore when anyone in the spirit is taken up into a mountain, it signifies that he is taken up into the third heaven; this elevation is effected in a moment, because it is done by a change in the state of the mind; by “he showed me,” is signified his sight then opened, and manifestation. By “the great city, the holy Jerusalem, coming down out of heaven from God is signified the Lord’s New Church as above (n. 878, 880); where also it is explained, for this reason it is called “holy,” and is said “to descend out of heaven from God;” its being seen in the form of a city, is because “a city” signifies doctrine (n. 194, 712), and the church is a church from doctrine, and from a life according to it. It was also seen as a city, that it might be described as to all its quality, and this is described by its wall, gates, foundations, and various measures. The church is described in a similar manner in Ezekiel, where it is also said that the prophet: In the visions of God was brought upon a very high mountain, and he saw a city on the south, which the angel also measured as to its wall and gates, and as to its breadth and height (Ezek. 40:2 seq.). The like is meant by this passage in Zechariah: I said to the angel, Whither goest thou? he said, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof (Zech. 2:2).

897.Verse 11. Having the glory of God; and her light was like unto a stone most precious, as it were a jasper stone, shining like crystal, signifies that in that church the Word will be understood, because translucent from its spiritual sense. By “the glory of God” is signified the Word in its Divine light, as will be seen presently; by “its light” is signified the Divine truth therein, for this is meant by light in the Word (n. 796, 799); like a stone most precious, like a jasper stone, “shining like crystal,” signifies the same shining and translucent from its spiritual sense, of which also in what follows. By these words is described the understanding of the Word with those who are in the doctrine of the New Jerusalem, and in a life according to it. With these the Word shines as it were when it is read; it shines from the Lord by means of the spiritual sense, because the Lord is the Word, and the spiritual sense is in the light of heaven which proceeds from the Lord as a sun, and the light which proceeds from the Lord as a sun, is in its essence the Divine truth of His Divine wisdom. That in every particular of the Word there is a spiritual sense, in which the angels are, and from which their wisdom is derived, and that the Word is translucent from the light of that sense to those who are in genuine truths from the Lord, is shown in The Doctrine of the New Jerusalem concerning the Sacred Scripture. [2] That by “the glory of God” is meant the Word in its Divine light, may appear from the following passages: The Word was made flesh, and we saw His glory, the glory as of the Only-begotten of the Father (John 1:14). That by “glory” is meant the glory of the Word or the Divine truth in Him, is evident, because it is said “the Word was made flesh”; the same is meant by “glory” in what follows, where it is said: The glory of God did lighten it, and its lamp is the Lamb (John 1:23). The same is meant by: The glory in which they will see the Son of man when He shall come in the clouds of heaven (Matt. 24:30; Mark 13:26). See above (n. 22, 642, 820); nor is anything else meant by: The throne of glory upon which the Lord will sit when He shall come to the Last Judgment (Mat. 25:31); because He will judge everyone according to the truths of the Word; wherefore it is also said that “He will come in His glory.” When the Lord was transfigured, it is also said that: Moses and Elias appeared in glory (Luke 9:30-31). By “Moses and Elias” is there signified the Word; the Lord also then caused Himself to be seen by the disciples as the Word in its glory. That “glory” signifies the Divine truth, may be seen from many passages of the Word above (n. 629). [3] The reason why the Word is compared to “a stone most precious, like a jasper stone, shining like crystal,” is because “a precious stone” signifies the Divine truth of the Word (n. 231, 540, 726, 823), and “a jasper stone” signifies the Divine truth of the Word in the sense of the letter, translucent from the Divine truth in the spiritual sense; this is the signification of “a jasper stone” (in Exod. 28:20; Ezek. 28:13), and afterwards in this chapter, where it is said that “the structure of the wall” of the Holy Jerusalem was “jasper” (verse 18); and since the Word in the sense of the letter is translucent from its spiritual sense, it is said, “a jasper shining like crystal,” all enlightenment, which they have who are in Divine truths from the Lord, is thence.

898.Verse 12. Having a wall great and high, signifies the Word in the sense of the letter from which is the doctrine of the New Church. When the Lord’s New Church as to doctrine is meant by “the holy city Jerusalem,” nothing else is meant by its “wall” but the Word in the sense of the letter, from which the doctrine is; for that sense protects the spiritual sense, which lies hidden within, as the wall does a city and its inhabitants. That the sense of the letter is the basis, the containant, and the support of its spiritual sense, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 27-36) And that this sense is the guard, lest the interior Divine truths, which are those of the spiritual sense, should be injured (n. 97). Also that the doctrine of the church is to be drawn from the sense of the letter of the Word, and to be confirmed by it (n. 50-61). It is called “a wall great and high,” because the Word is meant as to the Divine good and the Divine truth; for “great” is predicated of good, and “high” of truth, as above (n. 896). [2] By “a wall” is signified that which protects; and, in speaking of the church, the Word in the sense of the letter is signified in the following passages: I have set watchmen upon thy walls, O Jerusalem; they shall not be silent day and night, that make mention of Jehovah (Isa. 62:6). They shall call thee the city of Jehovah, the Zion of the Holy One of Israel; and thou shalt call thy walls salvation, and thy gates praise (Isa. 60:14, 18). Jehovah will be a wall of fire round about, and a glory in the midst of her (Zech. 2:5). The sons of Arvad were upon thy walls, and the Gammadians hung their shields upon thy walls round about; they have made thy beauty perfect (Ezek. 27:11). This is concerning Tyre, by which is signified the church as to knowledges of truth from the Word. Run to and fro through the streets of Jerusalem, and see if there is any that seeketh truth; go up on her walls, and cast down (Jer. 5:1, 10). Jehovah hath thought to destroy the wall of the daughter of Zion, He made the rampart and the wall to mourn, they languish together, the law and the prophets are no more (Lam. 2:8, 9). They shall run to and fro in the city, they shall run on the wall, they shall go up into the houses, they shall enter in through the windows (Joel 2:9). These are concerning the falsifications of truth: Day and night the wicked go about in the city, upon its walls, destructions are in the midst of them (Ps. 55:10). Besides other places, as Isa. 22:5; 56:5; Jer. 1:15; Ezek. 27:11; Lam. 2:7. That the Word in the sense of the letter is signified by “a wall,” is clearly manifest from what follows in this chapter, where the wall, its gates, foundations, and measures are much treated of. The reason is, because the doctrine of the New Church, which is signified by “the city,” is solely from the sense of the letter of the Word.

899.Having twelve gates, signifies all the knowledges of truth and good there, by which a man is introduced into the church. By “the gates” are signified the knowledges of truth and good from the Word, because by them a man is introduced into the church; for “the wall,” in which the gates were, signifies the Word; as explained just above (n. 898); and it is said in what follows, that “the twelve gates were twelve pearls, each one of the gates was one pearl” (verse 21); and by “pearls” the knowledges of truth and good are signified (n. 727). That a man is introduced into the church by them, as through the gates into a city, is manifest. That “twelve” signifies all, may be seen above (n. 348). Knowledges of truth and good are also signified by “gates” in these passages: I will lay thy foundations with sapphires, and I will make thy suns of ruby, and thy gates in stones of carbuncle (Isa. 54:11-12). Jehovah loveth the gates of Zion more than all the habitations of Jacob, glorious things are to be declared in thee, O city of God (Ps. 87:2-3). Enter through His gates with confession, confess unto Him, bless His name (Ps. 100:4). Our feet shall stand within thy gates, O Jerusalem; Jerusalem is built as a city that coheres together (Ps. 122:2-3). Praise Jehovah, O Jerusalem, for He makes firm the bars of thy gates, He blesseth thy sons in the midst of thee (Ps. 147:12-13). That I may enumerate all thy praises in the gates of the daughter of Zion (Ps. 9:14). Open ye the gates, that the just nation that keepeth faithfulness may enter in (Isa. 26:2). Lift up the voice, that they may come into the gates of the princes (Isa. 13:2). Happy are they that do His commandments, and enter in through the gates into the city (Rev. 22:14). Lift up your heads, O ye gates, that the King of glory may come in (Ps. 24:7, 9). The ways of Zion do mourn, all her gates are devastated, her priests groan (Lam. 1:4). Judah mourneth, and the gates thereof languish (Jer. 14:2). Jehovah hath thought to destroy the wall of the daughter of Zion, her gates have subsided into the earth (Lam. 2:8-9). Who make a man to sin in a word, and lay a snare for him that reproveth in the gate (Isa. 29:21). He chose new gods, then he began to assault the gates (Judges 5:8). Besides other places (as Isa. 3:25-26; 14:31; 22:7; 24:12; 28:6; 62:10; Jer. 1:15; 15:7; 31:38, 40; Micah 2:13; Nahum 3:13; Judges 5:11). Since “gates” signify introductory truths, which are knowledges from the Word, therefore the elders of a city sat in the gates, and judged; as is manifest from Deut. 21:18-21; 22:15; Lam. 5:14; Amos 5:12, 15; Zech. 8:16.

900.And over the gates twelve angels, and names written thereon, which are those of the twelve tribes of the sons of Israel, signifies the Divine truths and goods of heaven, which are also the Divine truths and goods of the church, in those knowledges, and also guards to prevent anyone from entering except he be in them from the Lord. By “twelve angels” are signified here all the, truths and goods of heaven, because by “angels,” in the highest sense, is signified the Lord, in a general sense the heaven of angels, and in a particular sense the truths and goods of heaven from the Lord (see n. 5, 170, 258, 344, 415, 465, 647, 648, 657, 718); here the truths and goods of heaven, because it follows, “and names written thereon, which are the names of the twelve tribes of the sons of Israel,” by which are signified all the truths and goods of the church (n. 349). By “over the gates” is signified in those knowledges, because “over” in the Word signifies within; the reason is because that which is highest in successive order becomes the inmost in simultaneous order; therefore the third heaven is called both the highest and the inmost heaven; hence it is, that “over the gates” signifies in the knowledges of truth; by “names written thereon,” is signified every quality of them, thus also in them, for all quality is from internals in externals. The reason why by the same words are signified guards lest anyone enter into the church, unless he be in those knowledges from the Lord, is evident, because the angels were seen standing over the gates, and also the names of the tribes of Israel were written over them. It is said that the truths and goods of heaven and the church are in the knowledges which are from the Word, by which introduction into the church is effected, because the knowledges of truth and good from the Word, when there is in them the spiritual from heaven from the Lord, are not called knowledges, but truths; but if there is not in them the spiritual from heaven from the Lord, they are nothing but scientifics.

857-1 There is no number 857 in the original Latin. However, it is referred to in n. 550, 858 and 870. It is possible that the printer omitted the paragraph.

865-1 The original Latin has “new” for “former.”

876-1 The original Latin omits “adorned.”

881-1 The original Latin omits “adorned.”

901.Verse 13. On the east three gates, on the north three gates, on the south three gates, and on the west three gates, signifies that the knowledges of truth and good in which there is spiritual life from heaven from the Lord, and by which introduction into the New Church is effected, are for those who are more or less in the love or in the affection of good, and for those who are more or less in wisdom or in the affection of truth. By “gates” are now signified the knowledges of truth and good, in which there is spiritual life from heaven from the Lord, because over the gates there were twelve angels, and the names written of the twelve tribes of the sons of Israel, by which that life in those knowledges is signified, as is evident from what was explained above (n. 900); that “gates” signify the knowledges of truth and good, by which introduction into the New Church is effected, may be seen above (n. 899). The reason why there were three gates on the east, three on the north, three on the south, and three on the west, is because by “the east” is signified love and the affection of good in a higher degree, thus more; and by “the west” is signified love and the affection of good in a lower degree, thus less; by “the south” is signified wisdom and the affection of truth in a higher degree, thus more; and by “the north” is signified wisdom and the affection of truth in a lower degree, thus less. The reason of this signification of “east,” “west,” “north,” and “south,” is because the Lord is the sun of the spiritual world, and from His face are the east and west, and at the sides are the south and north, on the right side the south, and on the left side the north, wherefore they who are in love to the Lord, and thence more in affection, dwell in the east; they who are less so, in the west; and they who are more in wisdom from the affection of truth, dwell in the south; and they who are less so in the north. That the habitations of the angels of heaven are arranged in this order may be seen in the work concerning Heaven and Hell, published at London, 1758 (n. 141-153). The reason why there were three gates toward each quarter is because “three” signify all (n. 400, 505).

902.Verse 14. And the wall of the city had twelve foundations, signifies that the Word, in the sense of the letter contains all things of the doctrine of the New Church. By “the wall of the city” is signified the Word in the sense of the letter (n. 898); and by “twelve foundations” are signified all things of the doctrine of the church; by “foundations” are signified doctrinals, and by “twelve” all. The church also is founded upon doctrine, for doctrine teaches how we are to believe, and how we are to live, and doctrine is to be drawn from no other source than the Word; that it is from the sense of the letter of the Word, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 50-61). Since all things of doctrine are signified by “the twelve foundations of the wall of the city New Jerusalem,” and as the church is a church from doctrine, therefore its foundations are particularly treated of below (verses 19-20). In the Word “foundations of the earth” are sometimes named, and by them are not meant the foundations of the earth, but the foundations of the church, for “the earth” signifies the church (n. 285), and the foundations of the church are no other than what are from the Word, and are called doctrinals; for it is the Word itself which founds the church. [2] Doctrinals from the Word are also signified by “foundations” in the following passages: Do ye not understand the foundations of the earth? (Isa. 40:21) I will put my words into thy mouth, to plant the heavens and to found the earth (Isa. 51:16). They do not acknowledge, they do not understand, they walk in darkness, all the foundations of the earth totter (Ps. 82:5). The Word of Jehovah stretcheth forth the heavens and foundeth the earth, and formeth the spirit of man in the midst of him (Zech. 12:1). Jehovah hath kindled a fire in Zion, which hath devoured the foundations thereof (Lam. 4:11). The wicked shoot in darkness at the upright in heart, because the foundations are undermined (Ps. 11:2, 3). Hear ye, O mountains, the controversy of Jehovah, the strength, the foundations of the earth, for Jehovah hath a controversy with His people (Micah 6:2). The cataracts from on high were opened, and the foundations of the earth were shaken, the earth is broken in pieces, the earth is rent, the earth is moved (Isa. 24:18-20). Besides other places (as Isa. 14:32; 48:13; 51:13; Ps. 24:2; 102:25; 104:5, 6; 2 Sam. 22:8, 16). He who does not think that “the earth” signifies the church, can think no otherwise here than merely naturally, yea materially, when he reads of “the foundations of the earth;” the same as it would be, if he did not think that the city Jerusalem here signifies the church, while he reads of its wall, gates, foundations, streets, measures, and other particulars, which are described in this chapter as relating to a city; when yet they relate to the church, and thus are not to be understood materially, but spiritually.

903.And in them the names of the twelve apostles of the Lamb, signifies all things of doctrine from the Word concerning the Lord and concerning a life according to His commandments. The reason why in the foundations were written “the names of the twelve apostles of the Lamb” is because by “the twelve apostles” is signified the Lord’s church as to all things of it (n. 79, 233, 790), here as to all things of its doctrine, because their names were written over “the twelve foundations” by which are signified all things of the doctrine of the New Jerusalem (n. 902); by “twelve names” are signified all its quality, and all its quality has relation to two things in doctrine, and thence in that church, concerning the Lord and concerning life according to His commandments, therefore these are signified. The reason why all things of the doctrine of the New Jerusalem have relation to these two things is because they are its universals, on which all the particulars depend, and they are the essentials from which all its formal things proceed; they are therefore as the soul and life of all things of its doctrine. They are indeed two, but one cannot be separated from the other, for to separate them would be like separating the Lord from man, and man from the Lord, in which case there is no church. These two things are conjoined like the two tables of the Law, one of which contains what relates to the Lord and the other what relates to man, wherefore they are called a covenant, and a covenant signifies conjunction. Think what would become of those tables of the Law, if the first only was to remain, and the second to be torn away, or if the second was to remain, and the first to be torn away. Would it not be as if God did not see man, or as if man did not see God, and as if the one receded from the other? These things are said, that it may be known that all things of the doctrine of the New Jerusalem relate to love to the Lord and to love toward the neighbor. Love to the Lord is to have faith in the Lord and to do His commandments, and to do His commandments is love toward the neighbor, because to do His commandments is to do uses to the neighbor. That they love the Lord who do His commandments, the Lord Himself teaches in John (14:21-24); and that love to God and love toward the neighbor are the two commandments upon which hang all the Law and the Prophets (Matt. 22:35-38); by “the Law and the Prophets” is meant the Word in its whole complex.

904.Verse 15. And he that spoke with me had a golden reed to measure the city and the gates thereof and the wall thereof, signifies that there is given by the Lord to those who are in the good of love the faculty of understanding and knowing what the quality of Lord’s New Church is, as to doctrine and its introductory truths, and as to the Word from which they are. And “he that spake with me,” signifies the Lord speaking out of heaven, because he was one of the seven angels which had the seven vials, mentioned above (verse 9), by whom is meant the Lord speaking out of heaven (n. 895); by “a reed” is signified power or faculty from the good of love, by “a reed” power or faculty (n. 485), and by “gold” the good of love (n. 211, 726); by “measuring” is signified to know the quality of a thing, consequently to understand and know (n. 486). By “the city,” which was the holy Jerusalem, is signified the church as to doctrine (n. 879-880); by “gates” are signified the knowledges of truth and good from the sense of the letter of the Word, which from the spiritual life in them are truths and goods (n. 899); and by “a wall” is signified the Word, in the sense of the letter, from which they are (n. 898). Hence it is evident that by “he that spoke with me had a golden reed to measure the city, and the gates thereof, and the wall thereof,” is signified that there is given by the Lord to those who are in the good of love, the faculty of understanding and knowing what is the quality of the Lord’s New Church, as to doctrine and its introductory truths, and as to the Word from which they are. [2] That these things are signified cannot be seen at all in the sense of the letter, for in this it only appears that an angel who was speaking with John had a golden reed to measure the city, its gates, and wall; but, nevertheless, that another sense, which is spiritual, is contained in these words, is plain from this, that by “the city Jerusalem” is not meant any city, but the church, wherefore all things which are said of Jerusalem as a city signify such things as relate to the church, and all things relating to the church are in themselves spiritual. Such a spiritual sense is also contained in what is said above, where these words occur: And there was given unto me a reed, like unto a staff, and the angel stood, saying, Arise, and measure the temple of God, and the altar, and them that adore therein (Rev. 11:1). There is also a like spiritual sense in all the things which the angel “measured with a reed” (in Ezekiel, chapter 40-48). And likewise in these words in Zechariah: I lifted up mine eyes and saw, and behold, a man, with a measuring line in his hand. And I said, Whither goest thou? who said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof (Zech. 2:1-2). Yea such a spiritual sense is in all things of the tabernacle, and in all things of the temple in Jerusalem, the measures of which we read, and also in the measures themselves; and yet nothing of them can be seen in the sense of the letter.

905.Verse 16. And the city lieth foursquare, signifies justice in it. The reason why the city was seen “foursquare” is because “a quadrangle” or “a square” signifies what is just, for “a triangle” signifies what is right, all these in the ultimate degree, or the natural. “A quadrangle” or “a square” signifies what is just because it has four sides, and the four sides look towards the four quarters, and to look equally towards the four quarters, is to respect all things from justice; for which reason three gates opened into the city from each quarter, and it is said in Isaiah: Open ye the gates, that a just nation which keepeth faithfulness may enter in (Isa. 26:2). “The city lieth foursquare” that the length and breadth thereof might be equal, and by “length” is signified the good of that church, and by “breadth” its truth, and when good and truth are equal, then there is what is just. It is owing to this signification of “a square,” that in common discourse a man is said to be “square,” who is a man that does not from injustice incline either to this or that party. Because “foursquare” signifies what is just, therefore, the altar of burnt-offering, by which was signified worship from good and thence from celestial truth, was “foursquare” (Exod. 27:1); also the altar of incense, by which was signified worship from good and thence from spiritual truth, was likewise “foursquare” (Exod. 30:1, 2). And also, the breastplate of judgment, in which was the Urim and Thummim, was “foursquare” doubled (Exod. 28:15, 16; 39:9); besides other passages.

906.The length thereof is as large as the breadth, signifies that good and truth in that church make one, like essence and form. By “the length” of the city Jerusalem is signified the good of the church, and by its “breadth” is signified the truth of the church; that by “breadth” is signified truth, is shown from the Word, above (n. 861). The signification of “length,” as being good, here the good of the church, is from the same cause that “breadth” signifies truth; the cause is this: the extension of heaven from east to west is meant by “length,” and the extension of heaven from south to north is meant by “breadth,” and the angels who dwell in the east and west of heaven are in the good of love, and the angels who dwell in the south and north of heaven are in the truths of wisdom; see above (n. 901). [2] It is the same with the church on earth, for every man who is in the goods and truths of the church from the Word, is consociated with the angels of heaven, and as to the interiors of his mind, dwells together with them; they who are in the good of love in the east and west of heaven, and they who are in the truths of wisdom in the south and north of heaven. Man does not know this indeed, but yet everyone after death comes into his place. Hence then it is that by “length” when speaking of the church, is signified its good, and by “breadth” its truth; that long and broad cannot be predicated of the church, but that they can of a city, by which the church is signified, is evident. The reason why it signifies that good and truth in that church make one like essence and form, is because it is said, that “its length is as large as the breadth,” and by “length” is signified the good of the church, and by “breadth” its truth, as was said; the reason why they make one like essence and form, is because truth is the form of good, and good is the essence of truth, and essence and form make one.

907.And he measured the city with a reed, twelve thousand stadia. The length, and the breadth, and the height of it were equal signifies the quality of that church from doctrine shown, that all things of it were from the good of love. “To measure with a reed,” signifies to know the quality of a thing (n. 904); and because the angel measured it before John, it signifies to show him in order that he might know it; by “city,” here Jerusalem, is signified the Lord’s New Church as to doctrine (n. 879, 880); by “twelve thousand stadia” are signified all the goods and truths of that church; that “twelve thousand” signify the same as twelve, and that “twelve” signify all goods and truths, and that it is spoken of the church, may be seen above (n. 348). By “stadia” are signified the same as by measures, and by “measures” are signified quality (n. 313, 486). The reason why it is said that “the length, breadth, and height of it are equal” is that all things of that church were from the good of love, for by “length” is signified the good of love, and by “breadth” the truth from that good (n. 906); and by “height” is signified good and truth together in every degree, for height is from the highest to the lowest, and the highest descends to the lowest by degrees, which are called degrees of altitude, in which the heavens are, from the highest or third heaven to the lowest or first; concerning these degrees see the treatise on The Angelic Wisdom concerning the Divine Love and Wisdom, chapter 3. The reason why “the length, and breadth, and height of it are equal,” signifies that all things are from the good of love, is because “length,” which signifies the good of love, precedes, and “the breadth” is equal to it; thus as is “the length,” so also is “the height”; otherwise to what purpose could it be said that the height of the city was twelve thousand stadia, thus it would rise immensely above the clouds, yea, above the atmosphere of air, the height of which does not exceed thirty stadia? It would even reach up an immense way into the ether towards the zenith. That by these three being equal, is signified that all things of that church are from the good of love, appears also from what follows, for it is said that “the city was pure gold like unto pure glass” (verse 18); and also that “the street of the city was pure gold like pellucid glass” (verse 21), and by “gold” is signified the good of love. That all things of heaven and the church are from the good of love, and the good of love is from the Lord, will be seen in the next article.

908.That all things of heaven and of the church are from the good of love, and the good of love is from the Lord, cannot be seen, and therefore it cannot be known, unless it be demonstrated. The reason why it is not known in consequence of its not being seen, is, because good does not enter into the thought of man like truth, for truth is seen in the thought, because as it is from the light of heaven, but good is only felt, because it is from the heat of heaven, and it rarely happens that anyone, while reflecting upon what he thinks, attends to what he feels, but only to what he sees. This is the reason why the learned have attributed all things to thought and not to the affection; and why the church has attributed all things to faith, and not to love, when, nevertheless, the truth, which at this day in the church is said to be of faith, or is called faith, is only the form of good which is of love, see above (n. 875). Now because man does not see good in his thought, for good, as was said, is only felt, and is felt under various species of delight, and because man does not attend to the things which he feels in thought, but to those which he sees there, therefore he calls all that good which he feels delightful, and he feels evil as delightful, because this is ingenerate from birth, and proceeds from the love of self and the world. This is the reason why it is not known that the good of love is the all of heaven and of the church, and that this in man is only from the Lord, and that it does not flow from the Lord into any but such as shun evils with their delights as sins. [2] That is what is meant by the Lord’s words, that the Law and the Prophets hang upon these two commandments: Thou shalt love God above all things, and the neighbor as thyself (Matt. 22:35-40). And I can assert, that there does not exist a grain of truth, which in itself is truth in man, except so far as it is from the good of love from the Lord; and therefore neither is there a grain of faith, which in itself is faith, that is, a living, saving, and spiritual faith, except so far as it is from charity which is from the Lord. Since the good of love is the all of heaven and the church, therefore the whole heaven and the whole church are arranged by the Lord according to the affections of love, and not according to anything of thought separated from them; for thought is affection in form; as speech is sound in form.

909.Verse 17. And he measured the wall thereof a hundred forty-four cubits, signifies that it was shown what the quality of the Word is in that church, and that from it they have all their truths and goods. By “he measured,” is signified that its quality was shown, as above (n. 907); by “the wall” is signified the Word in its literal sense (n. 898); by “a hundred and forty-four” are signified all the truths and goods of the church from the Word (n. 348); by “cubits” is signified quality, the same as by “measure;” for by “one hundred and forty-four” is signified the same as by “twelve,” because from twelve multiplied by twelve arises the number one hundred and forty-four, and multiplying it does not take away its signification.

910.The measure of a man, which is of an angel, signifies the quality of that church that it makes one with heaven. By “measure” is signified the quality of a thing (n. 313, 486); by “man” here is signified the church from men, and by “angel” is signified heaven from angels; therefore by “the measure of a man, that is, of an angel,” is signified the quality of the church that it makes one with heaven. By “man” in the Word is signified intelligence and wisdom from the Word (n. 243), and intelligence and wisdom from the Word in man, are the church with him; hence by “man” in the concrete or in general, that is, when a society or assembly is called a man, in the spiritual sense is meant the church. Hence it is, that the prophets were called “sons of man,” and that the Lord Himself called Himself “the Son of man,” and “the Son of man” is the truth of the church from the Word, and when said of the Lord is the Word itself from which the church exists. By “an angel” three things are signified, in the highest sense the Lord, in a general sense heaven or a heavenly society, and in a particular sense the Divine truth; that these three things are signified by “an angel” may be seen (n. 5, 65, 170, 258, 342, 344, 415, 465, 644, 647, 648, 657, 718); here it signifies heaven, with which the Lord’s New Church will make one. That the church which is from the Word, and thus from the Lord, is in consociation with heaven, and in conjunction with the Lord, may be seen above (n. 818); but it is otherwise with a church which is not from the Word of the Lord.

911.Verse 18. And the structure of the wall thereof was of jasper, signifies that every Divine truth in the sense of the letter of the Word with the men of that church is translucent from the Divine truth in the spiritual sense. By “a wall” is signified the Word in the sense of the letter (n. 898); by its “structure” is signified the all of it, because the all of it is in the structure. By “jasper” the same is signified as by “precious stone” in general, and by “precious stone,” in reference to the Word, is signified Divine truth in the sense of the letter of the Word translucent from the Divine truth in the spiritual sense (n. 231, 540, 726, 823); that the same is signified by “jasper,” may be seen above (n. 897). The reason why it is translucent, is, because the Divine truth, in the sense of the letter is in natural light, and the Divine truth, in the spiritual sense is in spiritual light, wherefore when spiritual light flows into natural light with a man who is reading the Word, he is enlightened, and sees truths there, for the objects of spiritual light are truths. The Word also in the sense of the letter is of such a nature that the more a man is enlightened by the influx of the light of heaven, so much the more does he see truths in their connection and thence in their form; and the more he so sees them, so much the more interiorly is his rational mind opened, for the rational is the very receptacle of the light of heaven.

912.And the city was pure gold like unto pure glass, signifies that thence everything of that church is the good of love flowing in together with light out of heaven from the Lord. By “the city,” or Jerusalem, is meant the Lord’s New Church as to everything of it interiorly regarded, or within the wall. By “gold” is signified the good of love from the Lord, as will be seen presently; and “like unto pure glass” signifies pellucid from the Divine wisdom, and since the latter appears in heaven as light, and flows in from the Lord as a sun, by “like unto pure glass” is signified flowing in together with light from heaven and the Lord. It is shown above (n. 908), that all things of heaven and the church are from the good of love, and that the good of love is from the Lord; here it is now said, that the city was seen as “pure gold,” by which is signified that the all of the New Church, which is the New Jerusalem, is the good of love from the Lord; but since the good of love is not given solitary or abstracted from the truths of wisdom, but that it may be the good of love, it must be formed, and it is formed by the truths of wisdom, therefore it is here said “pure gold like unto pure glass”; for the good of love without the truths of wisdom has not any quality, because it has not any form, and its form is according to its truths flowing in in their order and connection together with the good of love from the Lord, thus it is in man according to reception. It is said in man, but it is to be understood not as being of the man, but as of the Lord in him. From these things, then, it is plain, that by “the city was pure gold like unto pure glass,” is signified that thence the all of that church is the good of love flowing in with light from heaven from the Lord.

913.The reason why “gold” signifies the good of love is because metals, as well as each and every thing which appears in the natural world, corresponds; gold to the good of love, silver to the truths of wisdom, copper or brass to the good of charity, and iron to the truths of faith. Thence it is that these metals exist also in the spiritual world, by reason that all things that appear there are correspondences, for they correspond to the affections and thence to the thoughts of the angels, which in themselves are spiritual. That “gold” from correspondence signifies the good of love, may appear from the following passages: I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich (Rev. 3:18). How is the gold become dim, and the best refined gold changed; the stones of holiness are poured out at the head of all the streets; the sons of Zion were esteemed equal to pure gold (Lam. 4:1-2). He shall save the souls of the poor, and shall give them of the gold of Sheba (Ps. 72:13, 15). For brass I will bring gold, and for iron silver, and for wood brass, and for stones iron; and I will make thine officers peace, and thine exacters justice (Isa. 60:17). Behold, thou art wise, no secret lies hid from thee; in thy wisdom and in thy intelligence thou hast gotten thee gold and silver in thy treasuries; thou hast been in Eden, every precious stone was thy covering, and gold (Ezek. 28:3-4, 13). The multitude of camels shall cover thee, all they from Sheba shall come, they shall bring gold and frankincense, and shall announce the praises of Jehovah (Isa. 60:6, 9; Matt. 2:11). I will fill this house with glory. The silver is Mine, and the gold is Mine; the glory of this latter house shall be greater than of the former (Hag. 2:8-9). Kings’ daughters were among thy precious ones; upon thy right hand did stand the queen in the best gold of Ophir, her clothing was of woven gold (Ps. 45:9, 13; Ezek. 16:13). Thou hast taken the vessels of thy ornament of My gold and of My silver, which I had given thee, and madest to thyself images of a male (Ezek. 16:17). Ye have taken My silver and My gold, and have carried into your temples My desirable goods (Joel 3:5). [2] Because “gold” signifies the good of love, therefore when: Belshazzaar with his magnates drank wine out of the vessels of gold brought from the temple of Jerusalem, and at the same time praised the gods of gold, silver, brass, and iron, there was a writing on the wall, and that night he was slain (Dan. 5:2 seq.). Besides many other places. Since “gold” signifies the good of love, therefore: The ark in which was the Law, was overlaid with gold within and without (Exod. 25:11). And therefore the mercy-seat and the cherubim over the ark were of pure gold (Exod. 25:17-18). The altar of incense was of pure gold (Exod. 30:3). So also the lampstand with the lamps (Exod. 25:31, 38). And the table upon which was the showbread was overlaid with gold (Exod. 25:23-24). [3] Because “gold” signifies the good of love, “silver” the truth of wisdom, “brass” the good of natural love which love, is called charity, and “iron” the truth of faith, therefore the ancients called the successive periods, from the most ancient down to the last, the golden, silver, brazen, and iron ages. Similar things are signified by the statue seen by Nebuchadnezzar in a dream: Whose head was good gold, the breast and arms silver, the belly and thighs brass, the legs iron, and the feet part of iron and part of clay (Dan. 2:32-33). By these things the successive states of the church in this world are signified, from the most ancient times even to this day. The state of the church of this day is described thus: Thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man, but they shall not cohere the one with the other, as iron is not mixed with clay (Dan. 2:43). By “iron” is signified the truth of faith, as was said; but when there is no truth of faith, but faith without truth, then “the iron is mixed with miry clay,” which do not cohere. By “the seed of man,” with which they would mingle themselves, the truth of the Word is signified. This is the state of the church at this day. What it is to be hereafter is described there in a few words (Dan. 2:45, but more fully, Dan. 7:13-18, 27).

914.Verse 19. And the foundations of the wall of the city were adorned with every precious stone, signifies that all things of the doctrine of the New Jerusalem taken from the sense of the letter of the Word, with those who are therein, will appear in light according to reception. By “the twelve foundations” are signified all things of doctrine (n. 902). By “the wall” is signified the Word in the sense of the letter (n. 898). By “the holy city Jerusalem” is signified the Lord’s New Church (n. 879, 880). By “precious stone” is signified the Word in the sense of the letter, pellucid from its spiritual sense (n. 231, 540, 726, 911). And because this is according to reception, therefore it signifies that all things of doctrine from the Word with them, will appear in light according to reception. All who do not think sanely, cannot believe that all things of the New Church can appear in light, but let them know that they can, for every man has exterior and interior thought. Interior thought is in the light of heaven, and is called perception, and exterior thought is in the light of the world; and the understanding of every man is such that it can be elevated even into the light of heaven, and also is elevated, if from any delight he wishes to see truth. That this is so, has been given me to know by much experience, concerning which, wonderful things may be seen in the Angelic Wisdom concerning the Divine Providence; and still more in the Angelic Wisdom concerning the Divine Love and Wisdom. For the delight of love and wisdom elevates the thought, enabling one to see as in the light that a thing is so, although he had never heard it before. This light, which enlightens the mind, flows in from no other source than out of heaven from the Lord; and as they who will be of the New Jerusalem, will directly approach the Lord, that light will flow in, by the way of order, which is through the love of the will into the perception of the understanding. [2] But they who have confirmed themselves in that dogma, that the understanding in theological things is to see nothing, but that what the church teaches must be believed blindly, cannot see any truth in the light, for they have obstructed the way of the light into themselves. This dogma the Reformed Church has retained from the Roman Catholic religious persuasion, which declares that no one but the church itself, by which they mean the pope and papal consistory, ought to interpret the Word, and that he who does not in faith embrace all the doctrine delivered by the church, is to be considered as a heretic, and is accursed. That this is the case, is evident from a clause of the Council of Trent, in which all the dogmas of that religion are established, and where these words are at the end: “Then the president, Moronus, said, ‘Go in peace.’ There followed acclamations, and among others this declaration of the cardinal of Lorraine and the fathers: ‘We also believe, we are all of this very opinion, we all consenting and embracing, subscribe to it; this is the faith of the blessed Peter and of the apostles, this is the faith of the fathers, this is the faith of the orthodox. So be it, Amen, Amen, Anathema to all heretics, Anathema, Anathema.’” The decrees of that Council are quoted in a summary at the beginning of this work, in which, indeed, there is scarcely a single truth. [3] These particulars are quoted to show that the Reformed have retained from that religious persuasion a blind faith, that is, a faith separated from the understanding; and they who do retain it henceforth cannot be enlightened in Divine truths from the Lord. So long as the understanding is held captive under obedience to faith, or so long as the understanding is removed from seeing the truths of the church, theology is only a thing of the memory, and a thing of the memory only is dissipated, like everything disunited from the judgment, and perishes from its obscurity. Hence it is, that they are: Blind leaders of the blind. And when the blind lead the blind, both fall into the ditch (Matt. 15:14). And they are blind, because they do not enter in through the door, but some other way; for Jesus said: I am the door: by Me if anyone enter in, he shall be saved, and shall go in and out, and find pasture (John 10:9). “To find pasture” is to be taught, enlightened, and nourished in Divine truths; for all who do not enter in through the door, that is, through the Lord, are called “thieves and robbers”; but they who enter in through the door, that is, through the Lord, are called “shepherds of the sheep” in the same chapter (10:1-2). Do thou, therefore, my friend, go to the Lord, and shun evils as sins, and reject faith alone, and then your understanding will be opened, and you will see wonderful things, and be affected by them.

915.The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald (verse 20), the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprasus, the eleventh jacinth, the twelfth amethyst, signifies all things of that doctrine in their order, from the sense of the letter of the Word, with those who immediately approach the Lord, and live according to the commandments of the Decalogue by shunning evils as sins; for these and no others are in the doctrine of love to God, and of love towards the neighbor, which two loves are the fundamentals of religion. That by “the twelve foundations of the wall” are signified all things of the doctrine of the New Jerusalem from the sense of the letter of the Word, may be seen above (n. 902, 914). That by “precious stones” in general are signified all the truths of doctrine from the Word translucent through the spiritual sense (above n. 231, 540, 726, 911, 914); here by each stone is signified some truth in particular thus translucent. That the Word in the sense of the letter as to its doctrinal corresponds to precious stones of every kind, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 43-45). [2] There are two colors in general, which shine forth in precious stones, the color red and the color bright white; the other colors, as green, yellow, blue, and many others, are composed of them, by means of black; and by the color red is signified the good of love, and by the color bright white is signified the truth of wisdom. The reason why red signifies the good of love is because it derives its origin from the fire of the sun, and the fire of the sun of the spiritual world is in its essence the Divine love of the Lord, this the good of love; and the reason why the color bright white signifies the truth of wisdom, is because it derives its origin from the light which proceeds from the fire of that sun, and that proceeding light is in its essence the Divine wisdom, thus the truth of wisdom. [3] And black derives its origin from their shade, which is ignorance. But to explain what particular of good or of truth is signified by each stone, would be too prolix; but yet that it may be known what particular good and truth each stone in this order signifies, see what is explained above (chapter 7 verses 5-8, n. 349-361), where the twelve tribes of Israel are treated of; for the like is here signified by each stone, as by each tribe there named, because by the twelve tribes there described are signified in like manner all the goods and truths of the church and of its doctrine in their order; therefore it is also said in this chapter (verse 14), that in these twelve foundations were written the “names of the twelve apostles of the Lamb,” and by “the twelve apostles” are signified all things of doctrine concerning the Lord, and concerning a life according to His commandments (n. 903). The same is also signified by these twelve stones, as by the twelve precious stones in the breastplate of Aaron, which was called Urim and Thummim (see Exod. 28:15-21, the explanation of which is given in The Arcana Coelestia, n. 9856-9882), with this difference, that upon the latter were the names of the twelve tribes of Israel, but upon the former the names of the twelve apostles of the Lamb. [4] That the foundations are of precious stones is also said in Isaiah: Oh, thou afflicted, behold, I will lay thy stones with stibium, and lay thy foundations with sapphires, and thy gates of stones of carbuncles; all thy sons shall be taught of Jehovah (Isa. 54:11-13). By “the afflicted” is meant the church to be established by the Lord with the Gentiles. In the same: Thus saith the Lord Jehovah, Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation; judgment also I will make a rule, and justice a plummet (Isa. 28:16-17). [5] Since all the truth of doctrine from the Word must be founded upon the acknowledgment of the Lord, therefore the Lord is called: The stone of Israel (Gen. 49:24). Also the cornerstone which the builders rejected (Matt. 21:42; Mark 12:10-11; Luke 20:17-18). That the cornerstone is the foundation stone, appears from Jeremiah 51:26. The Lord also in the Word in many places is called a “Rock,” wherefore by the “Rock” He meant Himself, when He said: Upon this rock I will build My church (Matt. 16:18, 19); And also when He said: Whosoever heareth My words and doeth them, is compared to a prudent man who buildeth a house and layeth the foundation upon a rock (Luke 6:47-48; Matt. 7:24-25). By “a rock” is signified the Lord as to the Divine truth of the Word. That all things of the church and of its doctrine relate to these two: that the Lord is to be approached immediately and that man must live a life according to the commandments of the Decalogue by shunning evils as sins; and that thus all things of doctrine relate to love to God, and to love towards the neighbor, will be seen in the Doctrine of the New Jerusalem concerning Charity, where these things will be set forth in their order.

916.Verse 21. And the twelve gates were twelve pearls; each one of the gates was of one pearl, signifies that the acknowledgment and knowledge of the Lord, conjoins into one all the knowledges of truth and good, which are from the Word, and introduce into the church. By “the twelve gates” are signified the knowledges of truth and good in a summary, by which man is introduced into the church (n. 899, 900). By “twelve pearls” is also signified the knowledges of truth and good in a summary (n. 727), hence it was that “the gates” were “pearls;” the reason why “each of the gates was of one pearl” is because all the knowledges of truth and good, which are signified by “gates” and by “pearls,” have relation to one knowledge; which is their containant, which one knowledge is the knowledge of the Lord. It is called one knowledge, although there are many which constitute that one knowledge; for the knowledge of the Lord is the universal of all things of doctrine and thence of all things of the church; from it all worship derives its life and soul, for the Lord is the all in all of heaven and the church, and thence in all things of worship. [2] The reason why the acknowledgment and knowledge of the Lord conjoins into one all the knowledges of truth and good from the Word, is because there is a connection of all spiritual truths, and if you will believe it, their connection is like the connection of all the members, viscera, and organs of the body; wherefore as the soul contains all these in their order and connection, so that they are felt no otherwise than as one, so, in like manner, the Lord holds together all spiritual truths with man. That the Lord is the very gate, by which men are to enter into the church and thence into heaven, He Himself teaches in John: I am the door; by Me if anyone enter in, he shall be saved (John 10:9). And that the acknowledgment and knowledge of Him is the pearl itself, is meant by these words of the Lord in Matthew: The kingdom of the heavens is like unto a merchant seeking beautiful pearls, who when he had found one precious pearl, went and sold all that he had, and bought it (Matt. 13:45-46). “One precious pearl” is the acknowledgment and knowledge of the Lord.

917.And the street of the city was pure gold, as it were pellucid glass, signifies that every truth of that church and of its doctrine is in form the good of love flowing in together with light out of heaven from the Lord. This is similar to what was said above (verse 18), of the city itself, that it was pure gold like unto pure glass; and that this signifies that the all of that church is the good of love flowing in together with light of heaven from the Lord, may be seen (n. 912, 913), with this difference, that here it is said that the street of the city is such, and by “the street of, the city” is signified the truth of the doctrine of the church (n. 501). That all the truth of the doctrine of the church from the Word is in form the good of love, may be seen above (n. 906, 908).

918.Verse 22. And I saw no temple therein; for the Lord God Almighty is the temple of it, and the Lamb, signifies that in this church there will not be any external separated from the internal, because the Lord Himself in His Divine Human, from whom is the all of the church is alone approached, worshiped, and adored. By “I saw no temple therein” is not meant that in the New Church, which is the New Jerusalem, there will not be temples, but in it there will not be an external separated from the internal; the reason is because by “a temple” is signified the church as to worship, and, in the highest sense, the Lord Himself as to the Divine Human, who is to be worshiped; see above (n. 191, 529, 585); and since the all of the church is from the Lord, therefore it is said, “for the Lord God Almighty is the temple of it, and the Lamb” by which is signified the Lord in His Divine Human; by “the Lord God Almighty” is meant the Lord from eternity who is Jehovah Himself, and by “the Lamb” is signified His Divine Human, as has been frequently stated above.

919.Verse 23. And the city hath no need of the sun, and the moon to shine in it, for the glory of God did lighten it, and its lamp is the Lamb, signifies that the men of that church will not be in self-love and in their own intelligence, and thence in natural light alone, but in spiritual light from the Divine truth of the Word from the Lord alone. By “the sun” is here signified natural love separated from spiritual love, which is self-love; and by “the moon” is signified intelligence, also natural faith, separated from intelligence and spiritual faith, which is their own intelligence and faith from self; this love, and this intelligence and faith, are here signified by “the sun and moon,” the shining of which will not be needed by those who will be in the Lord’s New Church. By “the glory of God” which lightens it is signified the Divine truth of the Word (n. 629). And because that enlightenment is from the Lord, it is said “and the lamp thereof is the Lamb.” Similar to this is the signification of the following passage in Isaiah: Thou shalt call thy walls salvation, and thy gates praise. The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee; but Jehovah shall be unto thee for a light of eternity, and thy God thy adornment; thy sun shall no more go down, neither shall thy moon withdraw itself; for Jehovah shall be to thee for a light of eternity; thy people also shall be all just (Isa. 60:18-21). By “the sun and moon” which shall no more shine is meant self-love and their own intelligence; and by “the sun and moon” which shall no more set, are meant love from the Lord to the Lord, and intelligence and faith from Him; and by “Jehovah shall be for a light of eternity” is signified the same as here, “that the glory of God did lighten it, and the Lamb is the lamp thereof.” That “the sun” signifies love to the Lord, and in the opposite sense self-love, may be seen above (n. 53, 414); and that “the moon” signifies intelligence from the Lord and faith from Him (n. 332, 413-414), therefore “the moon” in the opposite sense signifies their own intelligence and faith from themselves. Since by “the sun” in the opposite sense is signified self-love, and by “the moon” one’s own intelligence and faith from himself, therefore it was an abomination to adore the sun, moon, and stars, as may appear (in Jer. 8:1-2; in Ezek. 8:15-16; in Zeph. 1:5); and that such were stoned (Deut. 17:2-3, 5).

920.Verse 24. And the nations which are saved shall walk in the light of it, signifies that all who are in the good of life, and believe in the Lord, will there live according to Divine truths, and will see them inwardly in themselves, as the eye sees objects. By “the nations” are signified they who are in the good of life, and also they who are in evil of life (n. 483); here they who are in the good of life and believe in the Lord, because it is said, “the nations which are saved;” “to walk in the light,” signifies to live according to Divine truths, and to see them inwardly in themselves, as the eye sees objects, for the objects of spiritual sight, which is of the interior understanding, are spiritual truths, which are seen by those who are in that understanding, in like manner as natural objects are seen before the eyes; by “light” is here signified the perception of Divine truth from interior enlightenment from the Lord with them (n. 796), and by “to walk” is signified to live (n. 167). Hence it is evident, that by “to walk in the light of the New Jerusalem,” is signified to perceive and see Divine truths from interior enlightenment, and to live according to them. [2] But this must be illustrated, because it is not known who are here meant by “the nations,” and who by “the kings,” mentioned afterwards in this verse; by “the nations” are signified they who are in the good of love from the Lord, which good is called celestial good, and by “kings” are signified they who are in the truths of wisdom from spiritual good from the Lord, as will be seen in the next article. All they who are in celestial good from the Lord, have Divine truths inscribed on their life, wherefore “they walk,” that is, live justly according to them and likewise see them inwardly in themselves, as the eye sees objects, on which subject see what is related above (n. 120-123). All the heavens are distinguished into two kingdoms, the celestial and the spiritual; the good of the celestial kingdom is called celestial good, which is the good of love to the Lord, and the good of the spiritual kingdom is called spiritual good, and is the good of wisdom, which in its essence is truth; concerning these two kingdoms see above (n. 647, 725, 854). [3] It is the same with the church; and there the men are celestial, who live justly according to the commandments because they are Divine laws, as in like manner a civil man lives according to the commandments of justice because they are civil laws; but the difference between them is, that the former, by a life according to the commandments or laws, is a citizen of heaven as far as in himself he makes the civil laws, which are laws of justice, Divine laws also. They who are here signified by “nations,” on whom, as before said, Divine truths are inscribed, are they who are meant in Jeremiah: I will put My Law in the midst of them, and write it upon their heart; neither shall they teach anymore everyone his companion, and everyone his brother, saying, Know ye Jehovah; for they shall all know Me from the least of them unto the greatest (Jer. 31:33, 34).

921.And the kings of the earth shall bring their glory and honor into it, signifies that all who are in the truths of wisdom from spiritual good, will there confess the Lord, and ascribe to Him every truth and every good that is with them. By “the kings of the earth” are signified they who are in truths from good from the Lord (n. 20, 854); here, therefore, they who are in the truths of wisdom from the good of spiritual love, because “the nations” are mentioned before, by which are signified they who are in the good of celestial love, of whom in the foregoing article; by “bringing glory and honor into it,” or into the New Jerusalem, is signified to confess the Lord, and ascribe to Him all the truth and good which are with them; that this is what is signified by bringing and giving “glory and honor” may be seen (n. 249, 629, 693), for “glory” is predicated of the Divine truth, and “honor” of the Divine good of the Lord (n. 249). By “nations and kings” the same is signified as by “nations and peoples” mentioned above (n. 483), by “nations” they who are in the good of love, and by “peoples” they who are in the truths of wisdom, and also in the opposite sense. Therefore in many parts of the Word “nations and kings” are mentioned, as well as “nations and peoples,” as in the following passages: All kings shall bow down to Him, and all nations shall serve Him (Ps. 72:11). Thou shalt suck the milk of the nations, and thou shalt suck the breast of kings (Isa. 60:16). For many nations and great kings shall make them serve (Jer. 25:14). The Lord at thy right hand shall smite kings in the day of His anger, He shall judge among the nations (Ps. 110:5, 6), besides other places.

922.Verse 25. And the gates of it shall not be shut by day; for there shall be no night there, signifies that they will be continually received into the New Jerusalem who are in truths from the good of love from the Lord, because there is not any falsity of faith there. By “its gates shall not be shut by day” is signified that they are continually admitted who desire to enter in. By “day” is signified continually, because there is always light there (as above, verses 11, 23), and “no night” as is said afterwards. The reason why they are continually received who are in truths from the good of love from the Lord is because the light of the New Jerusalem is truth from the good of love, and the good of love is from the Lord, as has been frequently shown above; and into that light no others can enter but they who are in truths from good from the Lord. If aliens enter, they are not received, because they do not agree, and they either depart of their own accord, because they cannot bear that light, or they are sent out. By “there is no night there” is signified that there is no falsity of faith; for by “night” is signified the opposite to light, and by “light” is signified truth from the good of love from the Lord, as was said; hence by “night” is signified that which is not from the good of love from the Lord, and this is the falsity of faith; the falsity of faith is also meant by “night” in John: Jesus said, I must work the works of Him that sent Me while it is day; the night cometh when no one can work (John 9:4). And in Luke: In that night there shall be two in one bed; the one shall be taken and the other left (Luke 17:34). It there treats of the last time of the church, when there will be nothing but falsity of faith; by “bed” is signified doctrine (n. 137).

923.And they shall bring the glory and honor of the nations into it, signifies that they who enter will bring with them the confession, acknowledgment, and faith, that the Lord is the God of heaven and earth, and that every truth of the church and every good of religion is from Him. That by “bringing glory and honor into it” is signified to confess the Lord, and to ascribe to Him all the good that is with them, may be seen above (n. 921); here the same is signified, with the difference, that they who are there meant by “the kings of the earth” are to bring it with them, but here that they who are meant by “the nations;” for it is said, “they shall bring the glory and honor of the nations into it” and by “nations” are signified they who are in the good of life, and believe in the Lord (n. 920), and also the reception of those who are in truths from the good of love from the Lord is treated of, see above (n. 922). Hence it follows that by “they shall bring the glory and honor of the nations into it” is signified that they who enter in will bring with them the confession, acknowledgment, and faith that the Lord is the God of heaven and earth, and that all the truth of the church, and all the good of religion is with him. Nearly the same is signified by these things in Isaiah: I will extend peace over Jerusalem, the glory of the nations like a torrent (Isa. 66:12). It is said the truth of the church and the good of religion, because the church is one thing and religion is another. The church is called a church from doctrine, and religion is called religion from a life according to doctrine. All doctrine is called truth, and also its good is truth because it only teaches it; but the all of life according to the things which doctrine teaches, is called good, likewise to do the truths of doctrine is good. This is the distinction between the church and religion. But yet where there is doctrine and not life, there it cannot be said that there is either the church or religion, because doctrine regards life as one with itself, just like truth and good, faith and charity, wisdom and love, understanding and will; wherefore where there is doctrine and not life, there is no church.

924.Verse 26. And there shall not enter into it any unclean thing and that doeth abomination, and a lie, signifies that no one will be received into the Lord’s New Church, which is the New Jerusalem, who adulterates the goods and falsifies the truths of the Word, and who does evils from confirmation and thus also falsifies. “Not to enter in,” signifies not to be received, as above; by “unclean” is signified spiritual whoredom, which is adulteration of the good and falsification of the truth of the Word (n. 702, 728); for this is uncleanness and impurity itself, because the Word is cleanness and purity itself, and this is defiled by evils and falsities when it is perverted; that adultery and whoredom correspond to the adulteration of the good and the falsification of the truth of the Word, may be seen (n. 134, 632). By “doing abomination and a lie,” is signified to do evils, and thus also falsities; by “abominations” are signified evils of all kinds, especially those which are named in the Decalogue (n. 891); and by “a lie” are signified falsities of all kinds, here falsities of evil, which in themselves are evils, therefore falsities confirming evil, which are the same with evils confirmed. [2] The reason why “a lie” signifies the falsity of doctrine, is, because a spiritual lie is nothing else; hence by “doing a lie” is signified to live according to falsities of doctrine. That “a lie” in the Word signifies falsity of doctrine, may be evident from the following passages: We have made a covenant with death, and with hell have we made a vision; we have made a lie our trust, and in falsity have we hid ourselves (Isa. 28:15). They mock every man at his companion, and do not speak the truth, and have taught their tongue to speak a lie (Jer. 9:5) They are a rebellious people, lying sons, they will not hear the law of Jehovah (Isa. 30:9). Behold, I am against them that prophesy lying dreams; they tell them that they may seduce My people by their lies (Jer. 23:32). The diviners see a lie, and speak dreams of vanity (Zech. 10:2). They have seen vanity and the divination of a lie; because ye speak vanity and see a lie, therefore behold I am against you, that My hand may be against the prophets that speak a lie (Ezek. 13:6-9; 21:29). Woe to the city of bloods, it is all full of lies and robberies (Nahum 3:1). In the prophets of Jerusalem I have seen a horrible obduracy, committing adultery and walking in a lie (Jer. 23:14). From the prophet even to the priest, everyone doeth a lie (Jer. 8:10) In Israel they have committed a lie (Hos. 7:1) Ye are of your father the devil; he was a murderer from the beginning, because the truth is not in him; when he speaketh a lie, he speaketh of his own; for he speaketh a lie, and is the father of it (John 8:44). Here also falsity is meant by a lie.

925.But they that are written in the Lamb’s book of life, signifies that no others are received into the New Church, which is the New Jerusalem, but those who believe in the Lord, and live according to His commandments in the Word. That this is signified by “being written in the book of life,” may be seen above (n. 874); to which there is no need to add anything further here.

926.To this I will add this Relation. When I was explaining the twentieth chapter, and was meditating about “the dragon,” “the beast,” and “the false prophet,” a certain one appeared to me, and asked, “What are you meditating upon?” I said that it was upon the false prophet. He then said to me, “I will lead you to the place where they are who are meant by the false prophet.” He said that they were the same as are meant (chapter 13) by “the beast out of the earth, which had two horns like a lamb, and spoke as a dragon.” I followed him, and behold, I saw a multitude, in the midst of which were leaders, who taught that nothing else saves man but faith; and that works are good, but not for salvation; and that still they are to be taught from the Word, that the laity, especially the simple, may be held the more strictly in the bonds of obedience to the magistrates, and as from religion, and thus interiorly, may be compelled to exercise moral charity. [2] And then one of them, seeing me, said, “Do you wish to see our shrine, in which there is an image representative of our faith?” I drew near, and saw; and behold, it was magnificent, and in the midst of it an image of a woman, clothed in a scarlet garment, and holding a golden coin in the right hand; and in the left a chain of pearls. But both the shrine and the image were induced by fantasies; for infernal spirits can by fantasies represent magnificent things, by closing up the interiors of the mind, and opening only its exteriors. But when I noticed that they were such sorceries, I prayed to the Lord, and suddenly the interiors of my mind were opened; and I then saw in place of the magnificent shrine a house full of chinks, from the roof to the bottom, in which nothing cohered; and instead of a woman I saw hanging in that house an image, the head of which was like a dragon’s, the body like a leopard’s, and the feet like a bear’s, thus like the description of the beast out of the sea (Rev. 13); and instead of the ground was a swamp, in which was a multitude of frogs; and it was said to me that under that swamp was a great hewn stone, beneath which lay the Word well concealed. [3] On seeing these things, I said to the sorcerer, “Is this your shrine?” and he said that it was. But suddenly his interior sight was then opened, and he saw the same things that I did; on seeing which he cried out with a great cry, “What is this? and whence is this?” And I said that it is from the light of heaven, which discloses the quality of every form, and here the quality of your faith separated from spiritual charity. And immediately there came an east wind, and carried away everything that was there, and also dried up the swamp, and thus laid bare the stone, under which lay the Word. And after this there breathed as it were a vernal heat from heaven; and behold, there then appeared in the same place a tabernacle, simple in its external form. And the angels who were with me said, “Behold, the tabernacle of Abraham, such as it was when the three angels came to him, and announced that Isaac was to be born. This appears before the eyes as simple, but it becomes more and more magnificent according to the influx of light from heaven.” And it was given them to open the heaven in which were the spiritual angels, who are in wisdom; and then, from the light flowing in thence, that tabernacle appeared like a temple similar to that at Jerusalem. When I looked into it, I saw the foundation stone, under which the Word had been deposited, set around with precious stones; from which as it were lightning flashed upon the walls, upon which were the forms of cherubim, and beautifully variegated them with colors. [4] These things I wondered at. The angels said, “You shall see something still more wonderful.” And it was given them to open the third heaven, in which were the celestial angels, who are in love; and then, from the light flowing in thence, the whole of that temple vanished; and in place of it was seen the Lord alone, standing upon the foundation stone, which was the Word, in appearance similar to that in which He was seen by John (Rev. 1). But because a holiness then filled the interiors of the minds of the angels, by which there was an impulse to fall down upon their faces, suddenly the way of the light from the third heaven was closed by the Lord, and the way was opened for the light from the second heaven; in consequence of which the former appearance of the temple returned, and likewise of the tabernacle, but in the temple. By this was illustrated the meaning of these words in this chapter: Behold, the tabernacle of God is with men, and He will dwell with them (Rev. 21:3, n. 882); and by these: I saw no temple in the New Jerusalem; for the Lord God Almighty is the temple of it, and the Lamb (Rev. 21:22, n. 918).