Apocalypse Revealed · 22 of 22

Revelation 22

932.Revelation 22 1. And he showed me a pure river of water of life, bright as crystal, going forth from the throne of God and of the Lamb. 2. In the midst of the street of it, and of the river, on this side and on that, was the tree of life, bearing twelve fruits, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. 3. And no accursed thing shall be there; and the throne of God and of the Lamb shall be in it, and His servants shall minister unto Him. 4. And they shall see His face, and His name shall be in their foreheads. 5. And there shall be no night there; and they have no need of a lamp and the light of the sun; for the Lord God giveth them light; and they shall reign for ages of ages. 6. And He said unto me, These words are faithful and true. And the Lord God of the holy prophets hath sent His angel to show unto His servants the things which must shortly be done. 7. And I come quickly; happy is he that keepeth the words of the prophecy of this book. 8. And I John saw these things and heard; and when I heard and saw, I fell down to adore before the feet of the angel who showed me these things. 9. And he saith unto me, See thou do it not; for I am thy fellow-servant, and of thy brethren the prophets, and of them that keep the words of this book; adore God. 10. And he saith unto me, Seal not the words of the prophecy of this book, for the time is at hand. 11. He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is just, let him be just still; and he that is holy, let him be holy still. 12. And behold, I come quickly; and My reward is with Me, to render to everyone according as his work shall be. 13. I am the Alpha and the Omega, the beginning and the End, the First and the Last. 14. Happy are they that do His commandments, that their power may be in the tree of life, and they may enter in through the gates into the city. 15. But without are dogs and sorcerers, and whoremongers and murderers and idolaters, and whosoever loveth and doeth a lie. 16. I Jesus have sent My angel to testify unto you these things in the churches; I am the Root, and the Offspring of David, the bright and morning Star. 17. And the Spirit and the Bride say, Come; and let him that heareth say, Come; and let him that thirsteth come; and let him that willeth take the water of life freely. 18. For I testify unto everyone that heareth the words of the prophecy of this book, if anyone shall add unto these things, God shall add unto him the plagues that are written in this book. 19. And if anyone shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and the things which are written in this book. 20. He who testifieth these things saith, Surely I come quickly. Amen. Yea come, Lord Jesus. 21. The grace of our Lord Jesus Christ be with you all. Amen. THE SPIRITUAL SENSE The contents of the whole chapter That church is still described as to intelligence from Divine truths from the Lord (verses 1-5). That Revelation was manifested by the Lord, and that it is to be revealed in its own time (verses 6-10). Concerning the coming of the Lord, and His conjunction with those who believe in Him, and live according to His commandments (verses 11-17). That the things which are revealed are by all means to be kept (verses 18-19). The Betrothal (verses 17, 20-21). The contents of each verse Verse 1. “And he showed me a pure river of water of life, bright as crystal, going forth from the throne of God and of the Lamb,” signifies Revelation now opened and explained as to its spiritual sense, where Divine truths in abundance are revealed by the Lord, for those who will be in His New Church, which is the New Jerusalem (n. 932). Verse 2. “In the midst of the street of it, and of the river, on this side and on that, was the tree of life, bearing twelve fruits,” signifies that in the inmosts of the truths of doctrine and thence of life in the New Church is the Lord in His Divine love, from Whom all the goods, which man there does apparently as of himself, flow forth (n. 933, 934). “Yielding its fruit every month,” signifies that the Lord produces goods with man according to every state of truth with him (n. 935). “And the leaves of the tree were for the healing of the nations,” signifies rational truths therefrom, by which they who are in evils and thence in falsities are led to think soundly and to live becomingly (n. 936). Verse 3. “And no accursed thing shall be there; and the throne of God and of the Lamb shall be in it, and His servants shall minister unto Him,” signifies that in the church which is the New Jerusalem, there will not be any who are separated from the Lord, because the Lord Himself will reign there, and they who are in truths from Him through the Word, and do His commandments, will be with Him, because conjoined with Him (n. 937). Verse 4. “And they shall see His face, and His name shall be in their foreheads,” signifies that they will turn themselves to the Lord, and the Lord will turn Himself to them, because they are conjoined by love (n. 938, 939). Verse 5. “And there shall be no night there, and they have no need of a lamp and the light of the sun, for the Lord giveth them light,” signifies that there will not be any falsity of faith in the New Jerusalem, and that men there will not be in knowledges concerning God there from natural light which is their own intelligence, and from glory arising from pride, but will be in spiritual light from the Word from the Lord alone (n. 940). “And they shall reign for ages of ages,” signifies that they will be in the Lord’s kingdom and in conjunction with Him to eternity (n. 941). Verse 6. “And He said unto me, These words are faithful and true,” signifies that they may know this for certain, because the Lord Himself has testified and said it (n. 942). “And the Lord God of the holy prophets hath sent His angel to show unto His servants the things which must shortly be done,” signifies that the Lord, from Whom is the Word of both Covenants, has revealed through heaven to those who are in truths from Him, the things which are certainly to be (n. 943). Verse 7. “Behold, I come quickly; happy is he that keepeth the words of this prophecy,” signifies that the Lord will certainly come, and will give eternal life to those who keep and do the truths or precepts of doctrine of this book now opened by the Lord (n. 944). Verse 8. “And I John saw these things and heard; and when I heard and saw, I fell down to adore before the feet of the angel who showed me these things,” signifies that John thought that the angel who was sent to him by the Lord, that he might be kept in a state of the spirit, was God Who revealed those things; when yet it was not so, for the angel only showed what the Lord manifested (n. 945). Verse 9. “And he said unto me, See thou do it not, for I am thy fellow-servant, and of thy brethren the prophets, and of them that keep the words of this book, adore God,” signifies that the angels of heaven are not to be adored and invoked, because nothing Divine belongs to them; but that they are associated with men as brethren with brethren, with those who are in the doctrine of the New Jerusalem, and do its commandments; and that the Lord alone is to be adored in consociation with them (n. 946). Verse 10. “And he said unto me, Seal not the words of this prophecy, for the time is at hand,” signifies that Revelation must not be closed up, but is to be opened; and that this is necessary in the end of the church, that any may be saved (n. 947). Verse 11. “He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is just, let him be just still; and he that is holy, let him be holy still,” signifies the state of all in particular after death, and before his judgment, and in general before the Last Judgment, that goods will be taken away from those who are in evils, and truths from those who are in falsities; and on the other hand, that evils will be taken away from those who are in goods, and falsities from those who are in truths (n. 948). Verse 12. “And behold, I come quickly, and My reward is with Me, to render to everyone according as his work shall be,” signifies that the Lord will certainly come, and that He is heaven and the happiness of eternal life to everyone according to his faith in Him, and his life according to His commandments (n. 949). Verse 13. “I am the Alpha and the Omega, the Beginning and the End, the First and the Last,” signifies because the Lord is the God of heaven and earth, and by Him all things in the heavens and on earth were made, and are ruled by His Divine providence, and are done according to it (n. 950). Verse 14. “Happy are they that do His commandments, that their power may be in the tree of life, and they may enter through the gates into the city,” signifies that they have eternal happiness who live according to the Lord’s commandments, for the end that they may be in the Lord and the Lord in them by love, and in His New Church by knowledges concerning Him (n. 951). Verse 15. “But without are dogs, and sorcerers and whoremongers, and murderers and idolaters, and whosoever loveth and doeth a lie,” signifies that no one is received into the New Jerusalem, who makes the precepts of the Decalogue of no account, and does not shun any evils there named as sins, and therefore lives in them (n. 952). Verse 16. “I Jesus have sent My angel to testify unto you these things in the churches,” signifies a testification by the Lord before the whole Christian world, that it is true that the Lord alone manifested the things which are described in this book, as also those which are now opened (n. 953). “I am the Root and the Offspring of David, the bright and morning Star,” signifies that He is the Lord Himself who was born in the world, and was then the Light, and who will come with new light, which will arise before His New Church, which is the holy Jerusalem (n. 954). Verse 17. “And the Spirit and the Bride say, Come,” signifies that heaven and the church desire the coming of the Lord (n. 955). “And let him that heareth say, Come; and let him that thirsteth come; and let him that willeth take the water of life freely,” signifies that he who knows anything of the Lord’s coming, and of the New Heaven and the New Church, and thus of the Lord’s kingdom, should pray that it may come; and that he who desires truths should pray that the Lord may come with light; and that he who loves truths will then receive them from the Lord without labor of his own (n. 956). Verse 18. “For I testify unto everyone that heareth the words of the prophecy of this book, if anyone shall add unto these things, God shall add unto him the plagues that are written in this book,” signifies that they who read and know the truths of the doctrine of this book now opened by the Lord, and still acknowledge any other God than the Lord, and any other faith than in Him, by adding anything by which they may destroy these two, cannot do otherwise than perish from the falsities and evils which are signified by the plagues described in this book (n. 957). Verse 19. “And if anyone shall take away from the words of the book of this prophecy, God will take away his part out of the book of life, and out of the holy city, and the things which are written in this book,” signifies that they who read and know the truths of the doctrine of this book now opened by the Lord, and still acknowledge any other God than the Lord, and any other faith than in Him, by taking away anything by which they may destroy these two, cannot be wise in and appropriate to themselves anything from the Word, nor be received into the New Jerusalem, nor have their lot with those who are in the Lord’s kingdom (n. 958, 959). Verse 20. “He who testifieth these things saith, Surely I come quickly; yea, come, Lord Jesus,” signifies the Lord, who revealed Revelation, and has now opened it, testifying this Gospel, that in His Divine Human, which He assumed in the world and glorified, He comes as the Bridegroom and Husband; and that the church desires Him as a Bride and Wife (n. 960). THE EXPLANATION. Verse 1. And he showed me a pure river of water of life bright as crystal, going forth from the throne of God and of the Lamb, signifies Revelation now opened and explained as to its spiritual sense, where Divine truths in abundance are revealed by the Lord for those who will be in His New Church, which is the New Jerusalem. By “the pure river of water of life bright as crystal” is signified the Divine truth of the Word in abundance translucent from its spiritual sense, which is in the light of heaven. That the Divine truth in abundance is signified by “a river” (n. 409) because truths are signified by “the waters” of which a river consists (n. 50, 685, 719); and by “the waters of life” those truths from the Lord through the Word, as follows. And by “bright as crystal” are signified these truths translucent from the spiritual sense, which is in the light of heaven (n. 897). That the river was seen “to go forth out of the throne of God and the Lamb,” signifies that it is out of heaven from the Lord; for by “the throne” the Lord is signified as to judgment and as to government and as to heaven; as to judgment (n. 229, 845, 865); as to government (n. 694, 808 at the end); and as to heaven (n. 14, 221, 222); here therefore out of heaven from the Lord. By “God and the Lamb” here as often above, the Lord is signified as to the Divine Itself from which all things are, and as to the Divine Human. [2] That by “the river of water of life,” in particular, are meant Divine truths in abundance, here now revealed by the Lord in Revelation, is manifest from verses 6, 7, 9, 10, 14, 16-19 of this chapter, where the book of this prophecy is treated of, and it is said the things which are there written are to be kept, which could not be kept before the things which are contained therein were revealed by means of the spiritual sense, because they were not before understood; and Revelation is also the Word, like the prophetic Word of the Old Testament; and the evils and falsities of the church which are to be shunned and held in aversion, and the goods and truths of the church which are to be done, are now disclosed in the Revelation, especially those concerning the Lord and concerning eternal, life from Him; which are indeed taught in the prophets, but not so manifestly as in the Evangelists and in the Apocalypse; and the Divine truths concerning the Lord, that He is the God of heaven and earth, which then proceed from Him, and are received by those who will be in the New Jerusalem, which are treated of in Revelation, are those which are meant in particular by “the pure river of water of life bright as crystal, going forth from the throne of God and of the Lamb,” as may also be evident from these passages: Jesus said, He that believeth in Me, as the Scripture hath said, Out of his belly shall flow streams of living water (John 7:38). Jesus said, Whosoever drinketh of the water that I shall give him, shall not thirst to eternity, but the water that I shall give him shall become in him a fountain of water springing up into life eternal (John 4:14). I will give unto him that is athirst of the water of life freely (Rev. 21:6; 22:17). And the Lamb who is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (Rev. 7:17). In that day shall living waters go out from Jerusalem; Jehovah shall be one King over all the earth; in that day shall Jehovah be one, and His name one (Zech. 14:8-9). By “living waters,” or “waters of life,” Divine truths from the Lord are there signified.

933.Verse 2. In the midst of the street of it and of the river, on this side and on that, was the tree of life bearing twelve fruits, signifies that in the inmosts of the truths of doctrine and thence of life in the church is the Lord in His Divine love, from Whom all the goods which man does apparently as of himself, flow forth. By “in the midst” is signified in the inmost, and thence in all things around (n. 44, 383). By “street” is signified the truth of doctrine of the church (n. 501, 917). By “the river” is signified Divine truth in abundance (n. 409, 932). “On this side and on that” signifies on the right and on the left; and truth on the right is what is in clearness, and on the left what is in obscurity; for the south in heaven, by which truth in clearness is signified, is to the right; and the north, by which is signified truth in obscurity, is to the left (n. 901). By “the tree of life” is signified the Lord as to the Divine love (n. 89). By “fruits” are signified the goods of love and charity, which are called good works; which are treated of in the following article. By “twelve” are signified all, and it is said of the goods and truths of the church (n. 348). From these things collected into one sense, it follows that by “in the midst of the street and of the river, on this side and on that, was the tree of life bearing twelve fruits,” is signified that in the inmosts of the truths of doctrine and of life in the New Church is the Lord in His Divine love, from Whom all the goods which a man does apparently as of himself flow forth. [2] This takes place with those who go to the Lord immediately, and shun evils because they are sins; thus who will be in the Lord’s New Church, which is the New Jerusalem. For they who do not go immediately to the Lord cannot be conjoined to Him, and thus neither to the Father, and hence cannot be in the love which is from the Divine; for the looking to Him conjoins, not a mere intellectual looking, but an intellectual looking from the affection of the will; and affection of the will is not given, unless man keeps His commandments; wherefore the Lord says: He that doeth My commandments, he it is that loveth me; and I will come unto him, and make an abode with him (John 14:21-24). [3] It is said, in the inmosts of the truths of doctrine and thence of life in the New Church, because in spiritual things all things are and all things proceed from the inmost, as from fire and light in the center to the circumferences; or as from the sun, which is also in the center, heat and light flow into the universe; it takes place thus in the least things as in the greatest. Because the inmost of all truth is signified, it is therefore said, “in the midst of the street and of the river,” and not on both sides of the river, although this is meant. That from the Lord, when He is in the inmost, all the goods of love and charity are and proceed, is manifest from the words of the Lord Himself in John: Jesus said, As the branch cannot bear fruit of itself, except it abide in the vine, so neither can ye, except ye abide in Me. 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 cannot do anything (John 15:4-6).

934.That “fruits” signify the goods which man does from love or charity, is known indeed without confirmation from the Word; for the reader understands nothing else by “fruits” in the Word. The reason why the goods of love or charity are meant by “fruits” is because man is compared to a tree, and is also called a tree (n. 89, 400). That “fruits” signify the goods of love or charity, which are called in common speech good works, may be evident from these passages: The axe is laid unto the root of the tree; every tree that bringeth not forth good fruit, shall be hewn down, and cast into the fire (Matt. 3:10; 7:16-20). Either make the tree good and the fruit good, or else make the tree corrupt and the fruit corrupt; the tree is known from the fruit (Matt. 12:33; Luke 6:43-44). Every branch that beareth not fruit shall be taken away, but everyone that beareth fruit shall be pruned, that it may bring forth more fruit; he that abideth in Me, and I in him, the same bringeth forth much fruit (John 15:2-8). Make fruits worthy of repentance (Matt. 3:8). That which was sowed in the good ground is he that heareth the Word, and attendeth, and beareth fruit (Matt. 13:23). Jesus said to the disciples, I have chosen you, that ye should bear fruit, and that your fruit should remain (John 15:16). A certain man had a fig tree planted in his vineyard. He came seeking fruit on it, and found none; he saith to the vinedresser, Cut it down, why maketh it the earth unfruitful? (Luke 13:6-9) A man, a householder, let out his vineyard to husbandmen, to receive the fruits of it; but they killed the servants sent to them, and at length his son; he therefore will let out the vineyard to others, who will render him the fruits in their seasons. So the kingdom of God shall be taken away from you, and given to a nation bringing forth the fruits of it (Matt. 21:33-35, 38-39, 41, 43), besides many other places.

935.Yielding its fruit every month, signifies that the Lord produces good with man according to every state of truth with him. By “a month” is signified the state of man’s life as to truth, as will be shown presently. By “yielding fruit” is signified to produce goods; that “fruits” are the goods of love and charity was shown just above (n. 934); and because the Lord produces them with man essentially, though the man does them as of himself, and thus apparently, as was said above (n. 934), it is evident that it is signified that the Lord produces them from the inmost, when He is there. But it shall be told how it is to be understood, that the Lord produces the goods of charity with a man according to the state of truth with Him. He who believes that a man does good that is acceptable to the Lord, which is called spiritual good, unless there are truths from the Word in Him, is much deceived. Goods without truths are not goods, and truths without goods are not truths with man, although in themselves they may be truths; for good without truth is like the voluntary of man without the understanding, which voluntary is not human, but is like a beast’s, or like that of a carved image which an artificer causes to operate. But the voluntary together with the intellectual becomes human according to the state of the understanding by which it exists. For the state of life of every man is such that his will cannot do anything except through the understanding, nor can the understanding think anything except from the will. It is similar with good and truth, since good is of the will, and truth is of the understanding. [2] It is manifest from this, that the good which the Lord produces with man is according to the state of the truth with him from which is his understanding. That this is signified by “the tree of life yielding its fruit every month,” is because the state of truth with man is signified by month. That states of life are signified by all times, which are hours, days, weeks, months, years, ages, may be seen (n. 476, 562). That states of life as to truths, are signified by “months,” is because the times determined by the moon are meant by “months,” and truth of the understanding and of faith is signified by “the moon” (n. 332, 413, 414, 919). Similar things are meant by months in these passages: Blessed of Jehovah is the land of Joseph for the precious things of the produce of the sun, and for the precious things of the produce of the months (Deut. 33:13-14). It shall come to pass that from month to month, and from sabbath to sabbath, all flesh shall come to bow themselves down before Jehovah (Isa. 66:23). On account of the signification of “month,” which is that of the moon: They made sacrifices at the beginning of every month or of the new moon (Num. 29:1-6; Isa. 1:14). And then also they sounded with the trumpets (Num. 10:10; Ps. 81:3). And it was commanded that they should observe the month Abib, in which they celebrated the Passover (Exod. 12:2; Deut. 16:1). States of truth are signified by “months,” and in the opposite sense states of falsity with man, in Revelation above (also chap. 9:5, 10, 15; 11:2; 13:5). The same is signified by month (Ezek. 47:12).

936.And the leaves of the tree were for the medicine of the nations, signifies rational truths therefrom, by which they who are in evils and thence in falsities are led to think soundly, and to live becomingly. By “the leaves of the tree” are signified rational truths, of which below. By “the nations” are signified those who are in goods and thence in truths, and in the opposite sense those who are in evils and thence in falsities (n. 483); here they who are in evils and thence in falsities, because it is said, “for their medicine,” and they who are in evils and thence in falsities cannot be healed by the Word, because they do not read it; but if they have sound judgment, they can be healed by rational truths. Things similar to those in this verse are signified by these words in Ezekiel: Behold, waters went forth from under the threshold from which was a river, upon whose bank on this side and on that were very many trees for food, whose leaf falleth not, nor is consumed; it is renewed every month, whence its fruit is for food, and its leaf for medicine (Ezek. 47:1, 7, 12). There also the New Church is treated of. That rational truths are signified by “leaves,” is because by “a tree” is signified man (n. 83, 400); and then by all the parts of a tree are signified corresponding things in man; as by the branches, leaves, flowers, fruits, and seeds. By “the branches” man’s sensual and natural truths are signified; by “the leaves” his rational truths; by “the flowers” the first spiritual truths in the rational; by “the fruits” the goods of love and charity; and by “the seeds” are signified the last and the first things of man. [2] That rational truths are signified by “the leaves,” is clearly manifest from the things seen in the spiritual world; for trees appear there also, with leaves and fruits; there are gardens and paradises from them. With those who are in the goods of love and at the same time in the truths of wisdom there appear fruit-bearing trees, luxuriant with beautiful leaves, but with those who are in the truths of some wisdom, and speak from reason, and are not in the goods of love, there appear trees full of leaves, but without fruits; but with those with whom there are neither goods nor the truths of wisdom, there do not appear trees, unless stripped of their leaves, as in the time of winter in the world. A man not rational is nothing else but such a tree. [3] Rational truths are those which proximately receive spiritual truths, for the rational of man is the first receptacle of spiritual truths; for the perception of truth in some form is in man’s rational, which the man himself does not see in thought, as he does the things which are beneath the rational in the lower thought, which conjoins itself with the external sight. Rational truths are also signified by “leaves” (Gen. 3:7; 8:11; Isa. 34:4; Jer. 8:13; 17:8; Ezek. 47:12; Dan. 4:12, 14; Ps. 1:3; Lev. 26:36; Matt. 21:19; 24:32; Mark 13:28). But their signification is according to the species of the trees. The leaves of the olive and the vine signify rational truths from celestial and spiritual light; the leaves of the fig rational truths from natural light; and the leaves of the fir, the poplar, the oak, the pine, rational truths from sensual light. The leaves of these strike terror in the spiritual world, when they are shaken by a strong wind; these are meant in Lev. 26:36; Job 13:55. But it is not so with the leaves of the former.

937.Verse 3. And no accursed thing shall be there, and the throne of God and of the Lamb shall be in it, and His servants shall minister unto Him, signifies that in the church which is the New Jerusalem, there will not be any who are separated from the Lord, because the Lord Himself will reign there; and they who are in truths from Him through the Word, and do His commandments, will be with Him, because conjoined with Him. By “no accursed thing shall be there,” is signified that not any evil or falsity from evil, which separates from the Lord, will be in the New Jerusalem; and as evil and falsity are not given, except in a recipient, which is man, it is signified that not any who are separated from the Lord will be there. By “accursed thing” in the Word is meant all that evil and falsity which separates man and turns him away from the Lord; for then the man becomes a devil and a satan. By “the throne of God and of the Lamb shall be in it,” is signified that the Lord Himself will reign in that Church; for by “a throne” is here signified a kingdom; and the Lord’s kingdom is where He alone is worshiped. By “His servants shall minister unto Him,” is signified that they who are in truths from the Lord through the Word will be with Him, and will do His commandments because conjoined with Him. That by “the Lord’s servants” are signified they who are in truths from him, may be seen above (n. 3, 380); and by “ministers” those who are in good from Him (n. 128); hence by “the servants who will minister unto Him,” are signified those who are in truths from good from the Lord through the Word, and do His commandments. [2] Because the church at this day does not know that conjunction with the Lord makes heaven, and that conjunction is effected by the acknowledgement that He is the God of heaven and earth, and at the same time by a life according to His commandments, therefore something shall be said respecting these things. He who knows nothing about them may say, What is conjunction? How can acknowledgment and life make conjunction? What need is there of these? Cannot everyone be saved from mercy alone? What need is there of any other means of salvation than faith alone? Is not God merciful and omnipotent? But let him know that in the spiritual world knowledge and acknowledgment produce all presence, and that affection which is of love effects all conjunction. For spaces there are nothing else but appearances according to similarity of minds, that is, of affections and thence of thoughts. Wherefore when anyone knows another either by reputation, or from interaction with him, or from conversation, or from relationship, while he thinks of him from the idea of that knowledge, he becomes present with him, although he might be to appearance a thousand stadia off. And if one also loves another whom he knows, he dwells with him in one society; and if he loves him inmostly, in one house. This is the state of all in the whole spiritual world; and this state of all derives its origin from this, that the Lord is present with everyone according to faith, and is conjoined according to love. Faith, and thence the Lord’s presence are given through the knowledges of truths from the Word; especially concerning the Lord Himself there; but love and thence conjunction are given through a life according to His commandments, for the Lord says: He that hath My commandments, and doeth them, he it is that loveth Me; and I will love him; and will make an abode with him (John 14:21-24). [3] But how this is done shall also be told. The Lord loves everyone, and wills to be conjoined to him, but He cannot be conjoined as long as the man is in the delight of evil, as in the delight of hating and revenging, in the delight of committing adultery and whoredom, in the delight of robbing or stealing under any form, in the delight of blaspheming and lying, and in the lusts of the love of self and the world; for everyone who is in these is in companionship with the devils who are in hell. The Lord indeed loves them even there; but He cannot be conjoined with them, unless the delights of those evils are removed; and these cannot be removed by the Lord, unless the man examines himself that he may know his evils, acknowledges and confesses them before the Lord, and wills to desist from them, and thus perform repentance. This the man must do as of himself, because he does not feel that he does anything from the Lord; and this is given to man, because conjunction, that it may be conjunction, must be reciprocal, of man with the Lord, and of the Lord with man. As far therefore as evils with their delights are thus removed, so far the Lord’s love enters, which, as was said, is universal towards all; and man is then led away from hell, and is led into heaven. This a man must do in the world; for such as man is in the world as to his spirit, such he remains to eternity, with the difference only, that his state becomes more perfect, if he has lived well; because he is not then clothed with a material body, but the spiritual lives in a spiritual body.

938.Verse 4. And they shall see His face, and His name shall be in their foreheads, signifies that they will turn themselves to the Lord, and the Lord will turn Himself to them, because they are conjoined through love. By “seeing the face of God and of the Lamb,” or the Lord, is not meant to see His face, because no one can see His face, as He is in His Divine love and in His Divine wisdom, and live; for He is the sun of heaven and of the whole spiritual world. For to see His face, such as He is in Himself, would be as if one should enter into the sun, by the fire of which he would be consumed in a moment. But the Lord sometimes presents Himself to be seen out of His sun; but He then veils Himself and presents Himself to their sight, which is done through an angel; as He also did in the world before Abraham, Hagar, Lot, Gideon, Joshua, and others; wherefore those angels were called angels, and also Jehovah; for the presence of Jehovah was in them from afar. [2] But by “they shall see His face” is not here meant to thus see His face, but to see the truths which are in the Word from Him, and through them to know and acknowledge Him. For the Divine truths of the Word make the light which proceeds from the Lord as a sun, in which the angels are; and as they make the light, they are like mirrors in which the Lord’s face is seen. That by “seeing the Lord’s face” is signified to turn oneself to Him, will be told below. By “the Lord’s name in their foreheads,” is signified that the Lord loves them, and turns them to Himself. By “the Lord’s name” the Lord Himself is signified, because all His quality by which He is known and according to which He is worshiped is signified (n. 81, 584); and by “the forehead” is signified love (n. 347, 605); and by “written in the forehead” is signified the love of the Lord in them (n. 729); from this it may be evident what is properly signified by those words. [3] But that it signifies that they turn themselves to the Lord, and that the Lord turns Himself to them, is because the Lord looks at all who are conjoined to Him by love, in the forehead, and thus turns them to Himself. Therefore the angels in heaven turn their faces in no other direction than to the Lord as the sun; and, what is wonderful, this is done in every turning of their body. Hence it is in common speech, that “they have God continually before their eyes.” A similar thing takes place with the spirit of a man who is living in the world, and is conjoined to the Lord through love. But concerning this turning of the face to the Lord, more things worthy of mention may be seen in The Angelic Wisdom concerning the Divine Love and Wisdom (n. 129-144); and in the work on Heaven and Hell, published at London, 1758 (n. 17, 123, 143-144, 151, 153, 255, 272).

939.That by “seeing the face of the Lord” is not meant to see His face, but to know and acknowledge Him as He is as to His Divine attributes, which are many; and that they who are conjoined with Him by love know Him, and thus see His face, may be evident from the following passages: What to Me is the multitude of sacrifices, when ye come to see the face of Jehovah (Isa. 1:11-12). My heart said, Seek ye My face; Thy face, O Jehovah, do I seek (Ps. 27:8). Let us shout to the Rock of our salvation, let us come before His face in confession (Ps. 95:1-2). My soul thirsteth for the living God, when shall I come to see the face of God? I will yet confess Him, His face is salvation (Ps. 42:2, 5). My face shall not be seen by the empty (Exod. 23:15). To come to supplicate the face of Jehovah (Zech. 8:21-22; Mal. 1:9). Make Thy face to shine upon Thy servant (Ps. 31:16). Who will show us any good? Lift up upon us the light of Thy face, O Jehovah (Ps. 4:6). They shall walk in the light of Thy face, O Jehovah (Ps. 89:15). Cause Thy face to shine upon us, that we may be saved (Ps. 80:3, 7, 19). God be merciful to us, and bless us, and cause His face to shine upon us (Ps. 67:1). Jehovah bless thee, and keep thee, Jehovah make His face to shine upon thee and be gracious unto thee, Jehovah lift up His face upon thee, and give thee peace (Num. 6:24-26). Thou shalt hide them in the secret of Thy face (Ps. 31:21). Thou hast set our hidden things in the light of Thy face (Ps. 90:8). Jehovah spoke to Moses, My face shall go; Moses said, If Thy face go not, make us not go down from hence (Exod. 33:14-15). The bread upon the table in the tabernacle was called the bread of faces (Exod. 25:30; Num. 4:7). [2] It is also frequently said, that “Jehovah hid and turned away His face”; as in these passages: On account of their wickedness I hid My face from them (Jer. 33:5; Ezek. 7:22). Your sins have hid God’s face from you (Isa. 59:2). The face of Jehovah shall no more regard them (Lam. 4:16). Jehovah will hide His face from them, as they have made their works evil (Micah 3:4). Thou didst hide Thy face (Ps. 30:7; 44:24; 104:29). I will forsake them, and hide My face from them; I will surely hide My face for all the evil which they have done (Deut. 31:17, 18). Besides other places (as Isa. 8:17; Ezek. 39:23, 28-29; Ps. 13:1; 22:24; 27:8-9; 69:17; 88:14; 102:2; 143:7; Deut. 32:20). [3] In the opposite sense by the face of Jehovah is signified anger and aversion, for the reason that the evil man turns himself away from the Lord; and when he turns himself away, it appears to him as if the Lord turned Himself away and was angry; as is evident from these passages: I have set My face against this city for evil (Jer. 21:10; 44:11). I will set My face against that man and will devastate him (Ezek. 14:7-8). I will set My face against them, and fire shall devour them, when I shall set My face against them (Ezek. 15:7). Whosoever eateth any blood, I will set My face against that soul (Lev. 17:10). They shall perish at the rebuke of Thy face (Ps. 80:16). The face of Jehovah is against them that do evil (Ps. 34:16). I send mine angel before thee; beware of his face, for he will not bear your transgression (Exod. 23:20-21). Let Thy enemies be scattered, and let them that hate thee flee from before Thy face (Num. 10:35). I saw Him that sat upon the throne, from whose face the heaven and the earth fled away (Rev. 20:11). That no one can see the Lord, as He is in Himself, as was said above, is manifest from this: Jehovah said to Moses, Thou canst not see My face, for no man shall see Me, and live (Exod. 33:18-23). Yet that He has been seen, and they have lived, because it was through an angel, is manifest (from Gen. 32:30; Judges 13:22, 23; and elsewhere).

940.Verse 5. And there shall be no night there, and they have no need of a lamp and the light of the sun, for the Lord giveth them light, signifies that there will not be any falsity of faith in the New Jerusalem, and that men there will not be in knowledges concerning God from natural light which is from their own intelligence, and from glory arising from pride, but will be in spiritual light from the Word from the Lord alone. By “there shall be no night there,” the like is signified as above (chap. 21), where are these words: The gates of it shall not be shut by day, for there shall be no night there (Rev. 21:25). By which is signified that those are continually received into the New Jerusalem, who are in truths from the good of love from the Lord, because there is no falsity of faith there (n. 922). By “they have no need of a lamp and of the light of the sun, because the Lord God giveth them light” the same is signified as above (chap. 21), where are these things: The city had 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 (Rev. 21:23); by which is signified that the men of that church will not be in the love of self 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). But instead of “the moon” it is here said “a lamp;” and instead of “the sun” there, “the light of the sun” is here spoken of; and by “the moon,” as by “a lamp,” natural light from one’s own intelligence is signified; and by “the light of the sun” is signified natural light from the glory arising from pride. [2] But it shall be explained in few words what natural light from the glory arising from pride is. There is given natural light from glory arising from pride, and also not from pride. Those have light from the glory arising from pride, who are in the love of self, and thence in evils of every kind; and if they do not do them from fear of the loss of reputation, and if they likewise condemn them because they are against morality and against the public good, they still do not repute them as sins. These are in natural light from the glory arising from pride, for the love of self in the will becomes pride in the understanding; and this pride from that love can elevate the understanding even into the light of heaven. This is given to man, that he may be a man, and that he may be capable of being reformed. I have seen and heard many who were in the highest degree devils, who understood as the angels themselves do, the arcana of angelic wisdom, when they heard and read them; but instantly when they returned to their love, and thence to their pride, they not only understood nothing about them, but also saw the opposites, from the light of the confirmation of falsity, in them. But natural light from glory that is not from pride is with those who are in the delight of uses from genuine love towards the neighbor. The natural light of these is also rational light, within which there is spiritual light from the Lord; the glory with them is from the brightness of the inflowing light from heaven where all things are splendid and harmonious, for all uses in heaven are resplendent. From these uses the pleasantness in the ideas of the thought with such is perceived as glory. It enters through the will and its goods, into the understanding and its truths, and in the latter becomes manifest.

941.And they shall reign for ages of ages, signifies that they will be in the Lord’s kingdom, and in conjunction with Him to eternity, as appears from n. 284, 849, 855, where the like expressions are explained.

942.Verse 6. And he said unto me, These words are faithful and true, signifies that this they may know for certain, because the Lord Himself testified and said it, as appears also from the explanation in n. 886, where the same words occur.

943.And the Lord God of the holy prophets hath sent His angel to show unto His servants the things which must be done quickly, signifies that the Lord, from whom is the Word of both covenants, has revealed through heaven unto those who are in truths from Him, the things which will certainly come to pass. “The Lord God of the holy prophets,” signifies the Lord, from whom is the Word of both covenants, for by “the prophets” are signified they who teach truths from the Word, and, in the abstract sense, the doctrine of the truth of the church (n. 8, 173); and in a wide sense, the Word itself; and because the Word is signified by “the holy prophets,” therefore by them is signified the Word of both covenants. “He hath sent His angel to show unto His servants the things which must be done quickly,” signifies that the Lord has revealed to those who are in truths from Him, the things which will certainly come to pass; by “an angel” is here signified heaven, as above (n. 5, 65, 644, 647, 648, 910); by “servants” are signified they who are in truths from the Lord (n. 3, 380, 937); by “quickly” is signified certainly (n. 4); therefore, by “the things which must be done quickly” is signified which will certainly come to pass. [2] The reason why by “an angel” is here signified heaven, is, because the Lord spoke with John through heaven, and through heaven He also spoke with the prophets, and through heaven He speaks with everyone with whom He speaks. The reason is that the angelic heaven in general is as one man, whose soul and life is the Lord; wherefore all that the Lord speaks He speaks through heaven, just as the soul and mind of man speak through his body. That the whole angelic heaven in one complex relates to one man, and that this is from the Lord, may be seen above (n. 5), and in the work on Heaven and Hell, published at London, 1758 (n. 59-86), and in The Angelic Wisdom concerning the Divine Providence (n. 64-69, 162-164, 201-204), and in Divine Love and Wisdom (n. 11, 19, 133, 288). [3] But I will explain this mystery; the Lord speaks through heaven, but still the angels there do not speak, nor do they indeed know what the Lord speaks, unless some of them are with the man through whom the Lord speaks openly from heaven, as with John and some of the prophets; for there is an influx of the Lord through heaven, just as there is an influx of the soul through the body. The body indeed speaks and acts, and also feels something from influx, but still the body does nothing from itself as from itself, but is acted upon. That such is the speech, yea, all the influx of the Lord through heaven with men, has been given me to know from much experience. The angels of heaven, and also the spirits under the heavens, know nothing concerning man, as man knows nothing concerning them; because the state of spirits and angels is spiritual, and the state of men is natural, which two states are consociated solely by correspondences, and consociation by correspondences does indeed cause them to be together in affections, but not in thoughts; wherefore one does not know anything of the other, that is, man does not know anything of the spirits with whom he is consociated as to affections, nor do spirits know anything of man, for that which is not in the thought, but only in the affection, is not known, because it does not appear nor is it seen. The Lord alone knows the thoughts of men.

944.Verse 7. Behold, I come quickly; happy is he that keepeth the words of the prophecy of this book signifies that the Lord will certainly come, and give eternal life to those who keep and do the truths or precepts of doctrine of this book now opened by the Lord. “Behold, I come quickly,” signifies that the Lord will certainly come; by “quickly” is signified certainly (n. 4, 943); and by “coming” is signified that He will come, not in Person but in the Word, in which He will appear to all who will be of His New Church; that this is His coming in the clouds of heaven, may be seen above (n. 24, 642, 820). “Happy is he that keepeth the words of this book,” signifies that He will give life eternal to those who keep and do the truths or precepts of doctrine of this book now opened by the Lord; by “happy” is signified he who receives life eternal (n. 639, 852); to “keep” signifies to observe and do the truths or precepts; “words” are truths and precepts; by “the prophecy of this book” is signified the doctrine of this book now opened by the Lord; prophecy is doctrine (n. 8, 133, 943). [2] He who considers may see that to keep the words of the prophecy of this book is not what is meant, but that what is signified, is to keep, that is, to observe and do the truths or precepts of doctrine, which are now opened and explained in this book. For in Revelation, when not explained, there are but few things that can be kept, for they are prophecies heretofore not understood. For example take the following: the things cannot be kept which are recorded in chapter 6 concerning the horses going forth from the book; in chapter 7 concerning the twelve tribes; in chapter 8 and 9 concerning the seven angels that sounded their trumpets; in chapter 10 concerning the little book that was eaten up by John; in chapter 11 concerning the two witnesses which were slain and revived; in chapter 12 concerning the woman and the dragon; in chapter 13 and 14 concerning the two beasts; in chapter 15 and 16 concerning the seven angels that had the seven plagues; in chapter 17 and 18 concerning the woman that sat upon the scarlet beast, and concerning Babylon; in chapter 19 concerning the white horse and the great supper; in chapter 20 concerning the last Judgment; and in chapter 21 concerning the New Jerusalem as a city. From these things it is evident that it is not meant that they are happy who keep those words of the prophecy, for they are closed, but that they are happy who keep, that is, observe and do the truths or precepts of doctrine, which are contained in them, and are now opened, which, that they are from the Lord, may be seen in the preface.

945.Verse 8. And I John saw these things and heard them. And when I heard and saw, I fell down to adore before the feet of the angel who showed me these things, signifies that John thought that the angel who was sent to him by the Lord, to keep him in a state of the spirit, was God who revealed these things, when nevertheless it was not so; for the angel only showed what the Lord made manifest. That John thought that the angel who was sent to him, was God Himself, is evident; for it is said, that he fell down to adore him at his feet; but that this was not the case, appears from the next verse, where the angel says that he was his fellow-servant, “adore God;” that the angel was sent to him by the Lord, appears from verse 16, where are these words, “I, Jesus, have sent Mine angel to testify unto you these things in the churches.” But the arcanum that lies hid in these words is this: an angel was sent by the Lord to John, that he might be kept in a state of the spirit, and in that state he might show him the things which he saw. For what John saw, he did not see with the eyes of his body, but with the eyes of his spirit, as may appear from the passages where he says he was “in the spirit” and “in vision” (chapter 1:10; 9:17; 17:3; 21:10); thus everywhere when he says “he saw”; and no one can come into that state, and be kept in it, but by angels, who are closely adjoined to man, and who induce their spiritual state on the interiors of his mind, for thus man is elevated into the light of heaven, and in that light he sees the things which are in heaven, and not those which are in the world. [2] In a similar state at times were Ezekiel, Zechariah, Daniel, and others of the prophets; but not when they spoke the Word; for then they were not in the spirit but in the body, and heard the words which they wrote from Jehovah Himself, that is, from the Lord. These two states of the prophets ought carefully to be distinguished. The prophets themselves carefully distinguished them; for they say everywhere when they wrote the Word from Jehovah, that Jehovah spoke with them and to them, and very often Jehovah said, “the saying of Jehovah”; but when they were in the other state, they say that “they were in the spirit” or “in vision,” as may appear from the following passages. It is said in Ezekiel: The spirit lifted me up, and brought me in a vision of God, into Chaldea to the captivity; so the vision that I saw went up upon me (Ezek. 11:1, 24). He says that: The spirit lifted him up, and he heard behind him an earthquake, and other things (Ezek. 3:12, 14). Also that: The spirit lifted him up between heaven and earth, and brought him in the visions of God to Jerusalem, and he saw abominations (Ezek. 8:3 seq.). Wherefore in like manner in a vision of God or in the spirit: He saw four animals which were cherubs (Ezek. 1, 10). Also a new temple and a new earth, and an angel measuring them (Ezek. chapter 40-48). That he was then in “the visions of God,” he says in chapter 40:2; and that the spirit lifted him up (chapter 43). [3] It was the same with Zechariah: With whom there was an angel, when he saw a man riding among the myrtle trees (Zech. 1:8 seq.). When he saw the four horns, and then a man in whose hand was a measuring line (Zech. 1:18; 2:1). When he saw Joshua the high priest (Zech. 3:1 seq.). When he saw the lampstand and the two olive trees (Zech. 4:1 seq.). When he saw the flying roll and ephah (Zech. 5:1, 6). And when he saw the four chariots going out from between two mountains, and horses (Zech. 6:1 seq.) In a similar state was Daniel: When he saw four beasts going up out of the sea (Dan. 7:1 seq.). And when he saw the battle of the ram and the he-goat (Dan. 8:1 seq.). That he saw these things “in visions,” we read in chapter 7:1-2, 7, 13; 8:2; 10:1, 7-8); and that: The angel Gabriel was seen by him in a vision, and spoke with him (Dan. 9:21). It was the same with John when he saw the things which he has described, as when he saw the Son of man in the midst of the seven lampstands; the tabernacle, the temple, ark, and altar in heaven; the dragon and his combat with Michael, the beasts, the woman sitting on the scarlet beast; the New Heaven and the New Earth, and the holy Jerusalem with its wall, gates, and foundations, and more. These things were revealed by the Lord, but were shown by the angel.

946.Verse 9. And he saith unto me, See thou do it not; for I am thy fellow-servant, and of thy brethren the prophets, and of them that keep the words of this book; adore God, signifies that the angels of heaven are not to be adored and invoked, because nothing Divine belongs to them, but that they are associated with men as brethren with brethren, with those who are in the doctrine of the New Jerusalem, and do its precepts, and that the Lord alone is to be adored in consociation with them. By what the angel here speaks with John, nearly the same is signified as by what he spoke to him above (chapter 19), where are these things: “And I fell down before the angel’s feet to adore him. And he said unto me, See thou do it not; I am thy fellow-servant, and of thy brethren that have the testimony of Jesus; adore God” (verse 10). That the like is signified by these words may be seen above (n. 818), with this difference, that it is now said, “the fellow-servant of thy brethren the prophets, and of them which keep the words of this book”; and by “brethren the prophets” are signified they who are in the doctrine of the New Jerusalem, and by “them which keep the words of this book,” are signified they who observe and do the precepts of that doctrine, which are now manifested by the Lord, see above (n. 944).

947.Verse 10. And he saith unto me, Seal not the words of the prophecy of this book, for the time is at hand signifies that Revelation must not be shut, but opened, and that this is necessary at the end of the church that any may be saved. By “seal not the words of this prophecy” is signified that Revelation must not be shut, but that it is to be opened, of which presently; “for the time is at hand” signifies that this is necessary that any may be saved; by “time” is signified state (n. 476, 562), here the state of the church, which is such that this is necessary; by “at hand” is signified necessary, because by “at hand” is not meant near or nearness of time, but nearness of state, and nearness of state is necessity; that nearness of time is not meant is evident, because Revelation was written in the beginning of the first century; and the Lord’s coming, when the Last Judgment takes place, and there is the New Church, which things are here meant by “the time is at hand,” and also by “the things which must be shortly done” (verse 6), and by “I come quickly” (verses 7, 20), has now but recently appeared and come to pass after seventeen centuries. The same is also said in chapter 1, that these things “must shortly come to pass,” verse 1, and that “the time is at hand,” verse 3; concerning which see above (n. 4, 9), where the like things are meant. [2] That near or nearness of time is not meant, but nearness of state, shall be illustrated. The Word in the purely spiritual sense does not derive anything from the idea of time nor from the idea of space, because times and spaces in heaven do indeed appear like times and spaces in the world, but still they are not there; wherefore the angels cannot measure times and spaces, which there are appearances, otherwise than by states, according to their progressions and changes; from which it may appear that in the purely spiritual sense by “quickly” and “at hand” is not meant quickly and near as to time, but quickly and near as to state; this may indeed appear as if it were not so, the reason is because with men, in every idea of their lower thought, which is merely natural, there is something from time and space; but it is otherwise in the ideas of the higher thought, in which men are when they revolve natural, civil, moral, and spiritual things in interior rational light, for then spiritual light, which is abstracted from time and space, flows in and enlightens. You may experience this and thus be confirmed, if you will, by only attending to your thoughts; when you will also be convinced that thought is higher and lower, inasmuch as simple thought cannot survey itself, except from some higher thought; and if man did not have a higher and a lower thought, he would not be a man but a brute. [3] The reason why by “seal not the words of this prophecy” is signified that Revelation must not be shut, but opened, is because by “sealing” is signified to shut, and therefore by “not sealing” is signified to open, and by “the time is at hand” is signified that it is necessary; for Revelation is a sealed or closed book, so long as it is not explained; and as is shown above (n. 944), by “the words of this prophecy” are meant the truths and precepts of doctrine of this book opened by the Lord. That this is necessary at the end of the church that any may be saved, may be seen above (n. 9). From these things it may appear, that by “seal not the words of this prophecy, for the time is at hand,” is signified that Revelation must not be closed, but that it is to be opened, and that there is a necessity for this at the end of the church, that any may be saved.

948.Verse 11. He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is just, let him be just still; and he that is holy, let him be holy still, signifies the state of all in particular after death, and before his judgment, and in general before the Last Judgment, that from those who are in evils goods will be taken away; and from those who are in falsities, truths will be taken away; and, on the other hand, that from those who are in goods, evils will be taken away, and from those who are in truths, falsities will be taken away. By “unjust” is signified he who is in evils, and by “just” he who is in goods (n. 668); by “filthy” or unclean is signified he who is in falsities (n. 702, 708, 924), and by “holy” is signified he who is in truths (n. 173, 586, 666, 852); hence it follows that by “he that is unjust, let him be unjust still” is signified that he who is in evils will be still more in evils, and that by “he that is filthy, let him be filthy still” is signified that he who is in falsities will be still more in falsities; and, on the other hand, that by “he that is just, let him be just still” is signified that he who is in goods will be still more in goods, and by “he that is holy, let him be holy still” is signified that he who is in truths will be still more in truths. But the reason why it signifies that from those who are in evils goods will be taken away, and from those who are in falsities truths will be taken away, and that, on the contrary, from those who are in goods evils will be taken away, and from those who are in truths falsities will be taken away, is because as far as goods are taken away from anyone who is in evils, so much the more is he in evils, and as far as truths are taken away from anyone who is in falsities, so much the more he is in falsities, and, on the other hand, as far as evils are taken away from anyone who is in goods, so much the more is he in goods, and as far as falsities are taken away from anyone who is in truths, so much the more is he in truths; either the one or the other happens to everyone after death, for thus the evil are prepared for hell and the good for heaven; for the evil cannot carry with them goods and truths into hell, neither can the good carry evils and falsities into heaven, for this would be to confuse both heaven and hell together. [2] But it should be clearly known that they are meant who are interiorly evil and interiorly good; for they who are interiorly evil may be exteriorly good, for they can act and speak like the good, as hypocrites do; and they who are interiorly good may sometimes be exteriorly evil, for they may exteriorly do evils, and speak falsities, but yet they may repent, and desire to be informed of truths; this is the same as what the Lord said: For whosoever hath, to him shall be given, and he shall abound; but whosoever hath not, from him shall be taken away even that he hath (Matt. 13:12; 25:29; Mark 4:25; Luke 8:18; 19:26). Thus it happens with all after death before the judgment upon them; it also came to pass in general with those, who either perished or were saved at the day of the Last Judgment, for before this happened, the Last Judgment could not be executed, by reason that so long as the evil retained goods and truths, they were conjoined with the angels of the lowest heaven as to externals, and nevertheless they were to be separated; and this is what was foretold by the Lord (Matt. 13:24-30, 38-40), which may be seen explained above (n. 324, 329, 343, 346, 398). From these considerations it may be seen what is signified in the spiritual sense by “he that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is just, let him be just still; and he that is holy, let him be holy still.” The following passage in Daniel has a like signification: Go, Daniel; for the words are closed up and sealed to the time of the end. Many shall be purified and cleansed; they shall do wickedly; and none of the wicked shall understand; but the wise shall understand (Dan. 12:9-10).

949.Verse 12. And, behold, I come quickly; and My reward is with Me, to render to everyone according as his work shall be, signifies that the Lord will certainly come, and that He Himself is heaven and the felicity of eternal life to everyone according to faith in Him, and life according to His commandments. “Behold, I come quickly,” signifies that He will certainly come, that is, to execute judgment, and to found a New Heaven and a New Church. That “quickly” means certainly, may be seen (n. 4, 943, 944, 947). “My reward is with Me,” signifies that the Lord Himself is heaven and the felicity of eternal life. That “reward” is heaven and eternal felicity, may be seen (n. 526). That it is the Lord Himself, will be seen below. “Rendering unto everyone according to His work,” signifies according to his conjunction with the Lord by faith in Him and by life according to His commandments. The reason why this is signified, is because by good works are signified charity and faith in internals, and, at the same time, their effects in externals; and because charity and faith are from the Lord, and according to conjunction with Him, it is evident that these are signified; thus also this coheres with what went before. That good works are charity and faith in internals, and at the same time their effects in externals, may be seen above (n. 641, 868, 871). [2] That charity and faith are not from man, but from the Lord, is known; and because they are from the Lord they are according to conjunction with Him, and conjunction with Him is effected by faith in him and by a life according to His commandments. By faith in Him is meant confidence that He will save, and they have this confidence who immediately approach Him, and shun evils as sins; with others it is not given. It was said that “My reward is with Me” signifies that He Himself is heaven and the felicity of eternal life, for “reward” is intrinsic beatitude, which is called peace, and thence external joy. These are solely from the Lord, and the things which are from the Lord, not only are from Him, but also are Himself, for the Lord cannot send forth anything from Himself except it be Himself, for he is omnipresent with every man according to conjunction, and conjunction is according to reception, and reception is according to love and wisdom, or if you will, according to charity and faith, and charity and faith are according to life, and life is according to the aversion to evil and falsity, and aversion to evil and falsity is according to the knowledge of what is evil and false, and then according to repentance, and at the same time looking to the Lord. [3] That “reward” not only is from the Lord but also is the Lord Himself appears from those passages in the Word where it is said that they who are conjoined with Him are in Him and He in them, as may be seen in John (14:20-24; 15:4-5 seq.; 17:19, 21-22, 26, and in other places), see above (n. 883) and also where it is said that the Holy Spirit is in them; and the Holy Spirit is the Lord, for it is His Divine presence; and also when he prays that God will dwell in them to teach and lead them, the tongue to preach and the body to do that which is good; besides other things of a like nature. For the Lord is love itself and wisdom itself; these two are not in place but are where they are received and according to the quality of the reception. But this arcanum cannot be understood except by those who are in wisdom from the reception of light from heaven from the Lord; for the use of these are the things which are written in the two works Divine Providence and Divine Love and Wisdom, in which it is shown that the Lord Himself is in men according to reception and not from anything Divine separated from Him. The angels are in this idea when they are in the idea of Divine omnipresence, and I do not doubt that that some Christians are in a similar idea also.

950.Verse 13. I am the Alpha and the Omega, the Beginning and the End, the First and the Last, signifies because the Lord is the God of heaven and earth, and by Him all things in the heavens and on the earth were made, and are ruled by His Divine Providence, and come to pass according to it. That this and more is signified by these words, may be seen above (n. 888).

932-1 Numbers 927-931 are omitted from the original Latin.

940-1 The original omits “God.”

944-1 The original Latin omits “book.”

951.Verse 14. Happy are they that do His commandments, that their power may be in the tree of life, and they may enter in through the gates into the city, signifies that they have eternal felicity who live according to the Lord’s commandments, to the end that they may be in the Lord and the Lord in them by love, and in His New Church by knowledges concerning Him. By “happy” are signified they who have the felicity of eternal life (n. 639, 852, 944). By “doing His commandments,” is signified to live according to the Lord’s precepts; “that their power may be in the tree of life,” signifies to the end that they may be in the Lord and the Lord in them by love, that is, for the Lord’s sake, as will be shown presently; by “entering through the gates into the city” is signified that they may be in the Lord’s New Church through knowledges concerning Him. By “the gates” of the wall of the New Jerusalem are signified the knowledges of good and truth from the Word (n. 899, 900, 922). And because “each gate was one pearl,” principally by “gates” are signified knowledges concerning the Lord (n. 916), and by “the city,” or Jerusalem, is signified the New Church with its doctrine (n. 879-880). [2] That by “their power is in the tree of life,” is signified to the end that they may be in the Lord and the Lord in them, or for the Lord’s sake, is because by “the tree of life” is signified the Lord as to the Divine love (n. 89, 933); and by “power in that tree” is signified power from the Lord, because they are in the Lord and the Lord in them; the same is signified here as by “reigning with the Lord” (n. 284, 849). That they who are in the Lord and the Lord in them are in all power, insomuch that whatsoever they will, they can do, the Lord Himself says in John: He that abideth in Me and I in him, the same bringeth forth much fruit; for without Me ye can do nothing; if ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you (John 15:5, 7). In like manner concerning power (Matt. 7:7; Mark 11:24; Luke 11:9-10); yea, in Matthew: Jesus said, If ye have faith, ye shall say to this mountain, Be thou removed, and be thou cast into the sea; it shall be done. And all things whatsoever ye shall ask believing, ye shall receive (Matt. 21:21-22). By these words is described the power of those who are in the Lord; these do not will anything, and so do not ask anything, but from the Lord, and whatsoever they will and ask from the Lord, the same is done, for the Lord says, “Without Me ye can do nothing, abide in Me and I in you”; such power have the angels in heaven, that if they only will a thing, they obtain it; but yet they do not will anything but what is of use, and this they will as if from themselves, but still from the Lord.

952.Verse 15. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and doeth a lie, signifies that no one is received into the New Jerusalem, who makes no account of the commandments of the Decalogue, and does not shun any evils there enumerated as sins, and therefore lives in them. This is, in general, what is signified by all the particulars in the above passage, because the commandments of the Decalogue are what are there meant, as may be seen above from the explanation (n. 892), where similar words occur, except that here “dogs” are also named, by which are signified they who are in lusts, which are also treated of in the ninth and tenth commandments of the Decalogue. [2] By “dogs” in general are signified they who are in all kinds of lusts, and indulge them, particularly they who are in pleasures merely corporeal, especially in the pleasure of eating and drinking, in which alone they take delight; for which reason dogs, in the spiritual world, appear from those who have indulged their appetite and palate, and are there called corporeal appetites; such, because they are gross in mind, make no account of the things which are of the church; therefore it is said that they shall stand without, that is, shall not be received into the Lord’s New Church. [3] “Dogs” have a similar signification in the following passages in the Word: His watchmen are blind; they are all dumb dogs; gazing, lying down, loving to slumber, dogs hardened in soul, they know not satiety (Isa. 56:10-11). They make a noise like dogs, and go round about the city. They wander for food, and if they be not satisfied, they thus pass the night (Ps. 59:6, 14-15). By “dogs” are meant the vilest men (Job 30:1; 1 Sam. 24:14; 2 Sam 9:8; 2 Kings 8:13), and also the unclean; therefore it is said in Moses: Thou shalt not bring the hire of a harlot and the price of a dog, into the house of Jehovah for any vow; because both are an abomination unto Jehovah thy God (Deut. 23:18).

953.Verse 16. I Jesus have sent My angel to testify unto you these things in the churches, signifies a testification from the Lord before the whole Christian world, that it is true that the Lord alone made manifest the things which are described in this book, as also the things which are now laid open. The reason why the Lord here names Himself “Jesus,” is, that all in the Christian world may know that the Lord Himself, who was in the world, manifested the things which are described in this book, as also the things which are now laid open. By “sending an angel to testify,” is signified testification from the Lord that it is true; an angel, indeed, did testify this, yet not from himself, but from the Lord, which appears clearly (in verse 20), from these words, “He who testifieth these things saith, Surely, I come quickly;” the reason why it means a testification that it is true, is because “to testify” is said of the truth, since truth testifies of itself, and the Lord is the truth (n. 6, 16, 490). “To testify” not only signifies testification that it is true, that the Lord manifested to John the things which are described in this book, but also that He has now manifested what each and all the things therein signify; this is especially meant by “testifying,” for it is said that “He testifies these things in the churches,” that is, that the things are true which are contained in what was seen and described by John, for “to testify” is said of the truth, as before observed. By “unto you these things in the churches,” is signified before the whole Christian world, for there the churches are, which are here meant.

954.I am the Root and Offspring of David, the bright and morning Star, signifies that it is the Lord Himself who was born in the world, and was then the Light, and who will come with new light, which will arise before His New Church, which is the holy Jerusalem. “I am the Root and Offspring of David,” signifies that He is the very Lord Himself who was born in the world, thus the Lord in His Divine Human; from this He is called “the Root and Offspring of David,” and also “the Branch of David” (Jer. 23:5, 33:15), also “the Rod out of the stem of Jesse, and the Branch from his roots” (Isa. 11:1, 2). “The bright and morning Star,” signifies that then there was light, and that He will come with new light, which will arise before His New Church, which is the holy Jerusalem. He is called “the bright Star” from the light with which He came into the world, wherefore He is likewise called “Star,” and also “Light;” “a Star” (Num. 24:17), and “Light” (John 1:4-12; 3:19, 21; 9:5; 12:35-36, 46; Matt. 4:16; Luke 2:30-32; Isa. 9:2; 49:6). And He is called “the morning Star” from the light which will rise before the New Church, which is the New Jerusalem, from Him; for by “Star” is signified light from Him, which in its essence is wisdom and intelligence, and by “morning” is signified His coming, and then the New Church, as may be seen above (n. 151).

955.Verse 17. And the Spirit and the Bride say, Come, signifies that heaven and the church desire the Lord’s coming. By “the Spirit” is signified heaven, by “the Bride” the church, and by “saying, Come” is signified to desire the Lord’s coming. That the New Church, which is the holy Jerusalem, is meant by “the Bride,” is evident (from chapter 21:2, 9-10) (see n. 881, 895); and that by “the Spirit” is meant heaven, is, because the angelic spirits are meant, of whom the New Heaven is to be formed, concerning whom above (chapter 14:1-7; 19:1-9; 20:4-5). By the church, which is here called “the Bride,” is not meant the church consisting of those who are in falsities of faith, but the church consisting of those who are in truths of faith, for these desire light, consequently the Lord’s coming, as above (n. 954).

956.And let him that heareth say, Come; and let him that thirsteth come, and let him that willeth take the water of life freely, signifies that he who knows anything of the Lord’s coming, and of the New Heaven and New Church, thus of the Lord’s kingdom, should pray that it may come, and that he who desires truths, should pray that the Lord may come with light, and that he who loves truths, will then receive them from the Lord without his own work. By “let him that heareth say, Come,” is signified he who hears and thence knows anything of the Lord’s coming, and of the New Heaven and the New Church, thus of the Lord’s kingdom, let him pray that it may come; by “him that thirsteth, let him say, Come” is signified he who desires the Lord’s kingdom, and, at the same time, truths, let him pray that the Lord may come with light; by “him that willeth let him take of the water of life freely,” is signified that he who from love is willing to learn truths and appropriate them to himself, will receive them from the Lord without any work of his own; by “willing” is signified to love, because that which a man wills from his heart he loves, and that which he loves the same he wills from the heart; by “the water of life” is signified Divine truths through the Word from the Lord (n. 932); and by “freely” is signified without his own work. The things in this verse have the same signification as these in the Lord’s Prayer: Thy kingdom come, Thy will be done as in heaven so also upon the earth (Matt. 6:10; n. 839). The Lord’s “kingdom” is the church which makes one with heaven; wherefore it is now said, “let him that heareth, say, Come, and let him that thirsteth come.” [2] That “to thirst” signifies to desire truths, appears from the following passages: I will pour water upon him that thirsteth, I will pour My spirit upon thy seed (Isa. 44:3). Everyone that thirsteth, come ye to the waters, buy wine and milk without silver (Isa. 55:1). Jesus cried, saying, If anyone thirst, let him come unto Me and drink; whosoever believeth in Me, out of his belly shall flow streams of living water (John 7:37-38). My soul thirsteth for the living God (Ps. 42:2). O God, thou art my God; my soul thirsteth for Thee, it is weary without water (Ps. 63:1). Happy are they who thirst after justice (Matt. 5:6). Unto him that thirsteth I will give of the fountain of the water of life freely (Rev. 21:6). By which is signified that to those who desire truths for any spiritual use, the Lord will give from Himself through the Word all which conduce to that use. [3] That by “thirst” and “thirsting” is also signified to perish from lack of truth, is evident from these: My people are exiled because they have no acknowledgment, the multitude is dried up with thirst (Isa. 5:13). The fool speaketh foolishness, and his heart doeth iniquity, and he maketh the drink of the thirsty to fail (Isa. 32:6). The poor and needy seek water, but there is none; their tongue faileth for thirst; I Jehovah will hear them (Isa. 41:17). Plead with your mother, lest I strip her naked, and slay her with thirst (Hos. 2:2-3). “Mother” here is the church. Behold, the days come, in which I will send a famine in the land; not a famine for bread, nor a thirst for water, but for hearing the words of Jehovah; in that day shall the beautiful virgins and the young men faint for thirst (Amos 8:11, 13). But by “not thirsting” is signified not to have a lack of truth, in these passages: Jesus said, Whosoever drinketh of the water that I shall give him, shall not thirst to eternity (John 4:13-15). Jesus said, he that believeth on Me shall never thirst (John 6:35). Jehovah hath redeemed Jacob; then shall they not thirst; He shall make waters to flow out of the rock for them (Isa. 48:20, 21).

957.Verse 18. For I testify unto everyone that heareth the words of the prophecy of this book, if anyone shall add unto these things, God shall add unto him the plagues that are written in this book, signifies that they who read and know the truths of doctrine of this book, now opened by the Lord, and yet acknowledge any other God than the Lord, and any other faith than in Him, by adding anything whereby they may destroy these two things, cannot do otherwise than perish from the falsities and evils, which are signified by the plagues described in this book. “To hear the words of the prophecy of this book” signifies to read and know the truths of doctrine of this book, now opened by the Lord, see above (n. 944); by “adding to them” is signified to add anything whereby they may destroy those truths, as will be seen presently; by “the plagues written in this book,” are signified the falsities and evils which are signified by “the plagues written in this book” (of which chapters 15-16). That “plagues” signify the falsities and evils which those have who adore the beast of the dragon, and the false prophet, may be seen (n. 456, 657, 673, 676-677, 683, 690-691, 699, 708, 718); the beast of the dragon, and the false prophet are they who make faith alone without good works saving. [2] There are two things in this prophetic book, to which all its contents refer; the first is, that no other God is to be acknowledged but the Lord, and the other, that no other faith is to be acknowledged but faith in the Lord; he who knows these, and yet adds anything with intent to destroy them, cannot be otherwise than in falsities and evils, and must perish from them, because from no other God but the Lord, and by no other faith but faith in the Lord, is given the good which is of love, and the truth which is of faith, and thence the felicity of eternal life, as the Lord Himself teaches in many places in the Evangelists, see above (n. 553). [3] That this is signified, and not that God will add the plagues described in chapters 15 and 16 upon him who adds anything to the words of the prophecy of this book, anyone may see from his own judgment. For an innocent person might do this, and many might likewise do it with a good end, and also from ignorance of what is signified; for Revelation has been hitherto like a closed or mystic book, wherefore anyone may see, that the meaning is, that nothing is to be added or taken away, which destroys the truths of doctrine in this book now opened by the Lord, which truths refer to those two; for which reason also, these words follow in a series after “Jesus sent His angel to testify unto you these things in the churches. I am the Root and the Offspring of David, and the bright and morning Star. And the Spirit and the Bride say, Come, and let him that heareth say, Come. And let him that thirsteth come; and whosoever will let him take the water of life freely” (verses 16-17). By which is signified, that the Lord will come in His Divine Human, and give eternal life to those who acknowledge Him; wherefore these words follow likewise in a series: “He which testifieth these things, saith, Surely, I come quickly. Amen. Even so come, Lord Jesus” (verse 20); from which it is plain that nothing else is meant. “To add” is also a prophetic word signifying to destroy (as in Ps. 120:2, and in other places). From these things the signification of this and the following verse may be seen.

958.Verse 19. And if anyone shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and the things which are written in this book, signifies that they who read and know the truths of doctrine in this book, now opened by the Lord, and yet acknowledge any other God than the Lord, and any other faith than a faith in Him, by taking away anything whereby they may destroy these two things, cannot acquire any wisdom, nor appropriate to themselves anything from the Word, nor be received into the New Jerusalem, nor have their lot with those who are in the Lord’s kingdom. These words signify the same as the foregoing, only that here it is said of those who take away, and there of those who add, consequently of those who either by adding or taking away, destroy those two truths. “To take away their part out of the book of life,” signifies that they cannot acquire any wisdom from the Word, nor appropriate anything out of it to themselves. “The book of life” is the Word, and also the Lord as to the Word (n. 256, 469, 874, 925). The reason is, because the Lord is the Word, for the Word treats of Him alone, as is fully shown in the Two Doctrines of the New Jerusalem, one concerning, Doctrine of the Lord, and the other concerning Doctrine of the Sacred Scripture; wherefore they who do not immediately approach the Lord cannot see any truth from the Word. “To take away their part out of the holy city,” signifies out of the New Church, which is the holy Jerusalem; for no one is received into it who does not approach the Lord alone. “To take away their part out of the things which are written in this book,” signifies not to have their lot with those who are in the Lord’s kingdom, for all the things which are written in this book regard the New Heaven and the New Church, which make the Lord’s kingdom as the end, and the end is that to which all the things which are written in the book have reference.

959.That it may be known that by these words is not meant he who “takes away from the words of this book” as it is written in the literal sense, but he who takes away from the truths of doctrine which are in its spiritual sense, I will explain whence this is: The Word, which was dictated by the Lord, passed through the heavens of His celestial kingdom, and the heavens of His spiritual kingdom, and thus came to the man through whom it was written; wherefore the Word in its first origin is purely Divine. This Word, as it passed through the heavens of the Lord’s celestial kingdom, was Divine celestial, and as it passed through the heavens of the Lord’s spiritual kingdom, was Divine spiritual, and when it came to man, it became Divine natural. Hence it is that the natural sense of the Word contains in itself the spiritual sense, and this the celestial sense, and both a sense purely Divine, which does not appear to any man nor indeed to any angel. These things are adduced that it may be seen, that by “not adding nor taking away” anything from what is written in Revelation is meant in heaven, that not anything is to be added or taken away from the truths of doctrine concerning the Lord and concerning faith in Him. For it is this sense, and truth concerning life according to His commandments, from which is the sense of the letter, as has been said.

960.Verse 20. He who testifieth these things saith, Surely, I come quickly. Amen. Yea, come, Lord Jesus, signifies the Lord, who revealed Revelation, and has now opened it, testifying this gospel, that He comes in His Divine Human, which He took upon Him in the world and glorified, as the Bridegroom and Husband, and that the church desires Him, as the Bride and Wife. The Lord said above, “I, Jesus, have sent My angel to testify unto you these things in the churches” (verse 16 of this chapter); it may be seen above (n. 953) that this signifies a testification by the Lord before the whole Christian world, that it is true that the Lord alone manifested the things which are written in this book, and which are now laid open. Thence it is plain, that by “He who testifieth these things,” is meant the Lord, who revealed Revelation and has now laid it open, testifying. The reason why it means testifying this gospel, is, because He here declares His coming, His kingdom, and His spiritual marriage with the church; for He says, “Surely, I come quickly. Amen. Yea, come, Lord Jesus”; and by “the gospel,” is signified the Lord’s coming to His kingdom (n. 478, 553, 626, 664). The reason why He here comes to a spiritual marriage with the church, is, because this New Church is called the Bride and Wife, and the Lord its Bridegroom and Husband, above (chapters 19:7-9; 20:2, 9, 10; 21:17); and here at the end of the book, the Lord speaks and the church speaks, as the Bridegroom and the Bride; the Lord speaks these words, “Surely, I come quickly. Amen”; and the church speaks these, “Yea, come, Lord Jesus,” which are words of betrothing to the spiritual marriage. That the Lord will come in His Divine Human which He assumed and glorified in the world, is plain from this, that He names Himself “Jesus,” and says that He is “the Root and the Offspring of David” (verse 16), and that the church here says, “Come, Lord Jesus,” see above (n. 953, 954).

961.To this I will add two Relations. The first is this. Once on waking from sleep, I fell into a profound meditation concerning God; and when I looked up, I saw above me in heaven a very bright light in an oval form; and when I fixed my attention on that light, it receded to the sides, and entered into the circumference. And then behold, heaven was opened to me, and I saw some magnificent things, and angels standing in the form of a circle on the southern side of the opening, speaking with one another. And because I was enkindled with the desire of hearing what they were saying, it was therefore given me first to hear the sound, which was full of heavenly love, and afterwards their speech, which was full of wisdom from that love. They were talking with one another of the One God, of Conjunction with Him, and of Salvation thence. They spoke ineffable things, the most of which cannot be expressed by any natural language. But as I had many times been in consociation with angels in heaven itself, and then in similar speech with them, because in a similar state, I could therefore now understand them, and gather some things from their discourse, which can be expressed rationally in the words of natural language. [2] They said that the Divine Esse is One, the Same, the Itself, and Indivisible; thus also the Divine Essence, because the Divine Esse is the Divine Essence; and thus also God, because the Divine Essence, which is also the Divine Esse, is God. They illustrated this by spiritual ideas, saying that the Divine Esse cannot fall into many, everyone of which has the Divine Esse, and yet be One, the Same, Itself, and Indivisible; for each would think from his Esse from himself and by himself; if he should at the same time also think from the others and by the others unanimously, there would be many unanimous gods, and not one God. For unanimity, as it is the consent of many, and at the same time of each one from himself, and by himself, does not agree with the unity of God, but with a plurality, they did not say of gods, because they could not; for the light of heaven, from which was their thought, and in which their discourse proceeded, resisted. They also said, that when they want to speak of “Gods,” and each one of them as a Person by Himself, the effort of utterance spontaneously falls into “One,” indeed, into “the Only God.” [3] To this they added that the Divine Esse is the Divine Esse in Itself, not from Itself; because from Itself supposes an Esse in Itself, from which it is, and thus supposes a God from God, which is not given. That which is from God is not called God, but is called the Divine; for what is a God from God; and thus what is a God from God born from eternity; and what is a God from God proceeding through a God born from eternity, but words in which there is not the least light from heaven? It is otherwise in the Lord Jesus Christ; in Him is the Divine Esse Itself from which all things are, to which the soul in man corresponds, the Divine Human, to which the body in man corresponds, and the Divine proceeding, to which activity in man corresponds. This Trine is a one, because from the Divine from which all things are is the Divine Human, and thence from the Divine from which all things are, through the Divine Human is the Divine proceeding. Therefore also, in every angel and in every man, because they are images, there is a soul, a body, and activity, which make one; since from the soul is the body, and from the soul through the body is the activity. [4] They said further, that the Divine Esse, which in Itself is God, is the Same; not the Same simply, but Infinite; that is, the same from eternity to eternity; it is the Same everywhere, and the Same with everyone and in everyone; but that all the variety and variableness is in the recipient; the state of the recipient does this. That the Divine Esse, which is God in Himself, is the Itself they illustrated thus. God is the Itself, because He is Love Itself, Wisdom Itself, Good Itself, Truth Itself, Life Itself; which unless they were the Itself in God, would not be anything in heaven and in the world; because there would not be anything of them having relation to the Itself. Every quality derives its quality from this, that there is an Itself from which it is, and to which it has relation, that it may be such. This Itself, which is the Divine Esse, is not in place, but is with those and in those who are in place, according to reception; since of love and wisdom, and of good and truth, which are the itself in God, yea, are God Himself, place cannot be predicated, or progression from place to place, but without place, whence is omnipresence. Wherefore the Lord says, that “He is in the midst of them”; also “He in them, and they in Him.” [5] But because He cannot be received by anyone as He is in Himself, He appears as He is in Himself as the sun above the angelic heavens, the proceeding from which as light is Himself as to wisdom, and as heat is Himself as to love. He Himself is not the sun; but the Divine love and Divine wisdom going forth from Himself proximately, round about Himself, appear before the angels as the sun. He Himself in the sun is a Man, He is our Lord Jesus Christ both as to the Divine from which, and as to the Divine Human; since the Itself, which is Love Itself and Wisdom Itself, was His soul from the Father, and thus the Divine Life, which is Life in itself. It is otherwise in every man; in him the soul is not life, but a recipient of life. The Lord also teaches this, saying: I am the Way, the Truth, and the Life (John 14:6); As the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:26). Life in Himself is God. They added to this, that he who is in any spiritual light, can perceive that the Divine Esse, which is also the Divine Essence, because it is One, the Same, the Itself, and thence Indivisible, cannot be given in many; and that if it were said to be given, manifest contradictions would follow. [6] After hearing these things, the angels perceived in my thought the common ideas of the Christian church concerning a Trinity of Persons in Unity and their Unity in Trinity, respecting God, as also concerning the birth of a Son of God from eternity; and they then said, “What are you thinking of? Are you not thinking those things from natural light, with which our spiritual light does not agree? Wherefore, unless you remove the ideas of that thought, we close heaven to you, and go away.” But I then said to them, “Enter, I pray, more deeply into my thought and perhaps you will see agreement.” And they did so, and saw that by three Persons I understand three proceeding Divine attributes, which are creation, salvation, and reformation; and that these attributes are of the one God; and that by the birth of a Son of God from eternity I understood His birth foreseen from eternity and provided in time. And I then related that my natural thought concerning a Trinity and Unity of Persons, and concerning the birth of a Son of God from eternity, I received from the doctrine of faith of the church, which has its name from Athanasius; and that that doctrine is just and right, provided that instead of a Trinity of Persons there be there understood a Trinity of Person, which is given only in the Lord Jesus Christ; and instead of the birth of a Son of God there be understood His birth foreseen from eternity and provided in time; because as to the Human, which He took to Himself in time, He is called openly the Son of God. [7] The angels then said, “Well;” and they requested that I would say from their mouth, that if anyone does not go to the God of heaven and earth Himself, he cannot come into heaven; because heaven is heaven from that only God; and that that God is the Lord Jesus Christ, who is Jehovah the Lord, Creator from eternity, Savior in time, and Reformer to eternity; thus who is at the same time the Father, the Son, and the Holy Spirit. After this the heavenly light before seen above the opening returned, and gradually descended, and filled the interiors of my mind, and enlightened my natural ideas of the Unity and Trinity of God; and then the ideas received about them in the beginning, which were merely natural, I saw separated, as the chaff is separated from the wheat by the motion of a fan, and carried away as by a wind into the north of heaven, and dispersed.

962.The Second Relation. Since it has been given me by the Lord to see the wonderful things which are in the heavens and below the heavens, I must, from command, relate what has been seen. There appeared a magnificent palace, and in its inmost a temple. In the midst of the latter was a table of gold, upon which was the Word, beside which two angels were standing. Around it were seats in three rows; the seats of the first row were covered with silken cloth of a purple color; the seats of the second row, with silken cloth, of a blue color; and the seats of the third row, with white cloth. Under the roof, high above the table, there appeared a widespread canopy, shining with precious stones, from whose splendor shone forth as it were a rainbow, as when heaven clears up after a shower. There then suddenly appeared a number of the clergy, occupying all the seats, clothed in the garments of their priestly office. At one side was a wardrobe, where an angel keeper stood; and within there lay splendid garments in beautiful order. [2] It was a Council convoked by the Lord; and I heard a voice from heaven, saying, “Deliberate.” But they said, “Upon what?” It was said, “Concerning the Lord and concerning the Holy Spirit.” But when they thought upon these subjects, they were not in enlightenment; wherefore they supplicated, and then light descended from heaven, which first illumined the back part of their heads, and afterwards their temples, and at length their faces; and then they began; and, as it was commanded, first concerning the Lord. The first question proposed and discussed was, “Who assumed the Human in the Virgin Mary?” And an angel standing at the table upon which was the Word, read before them these words in Luke: The angel said to Mary, Behold, thou shalt conceive in thy womb, and shalt bring forth a Son, and shalt call His name Jesus; He shall be great, and shall be called the Son of the Most High. And Mary said to the angel, How shall this be, since I know not a man? And the angel answering said, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; whence the Holy One that is born of thee shall be called the Son of God (Luke 1:31-32, 34-35). As also what is in Matthew 1:20-25; and what is in verse 25 there he read emphatically. Besides these, he read many things from the Evangelists, where the Lord as to His Human is called “the Son of God,” and where He from His Human calls Jehovah His “Father,” as also from the Prophets, where it is foretold that Jehovah Himself would come into the world; among which also these two, in Isaiah: It shall be said in that day, Lo, This is our God, whom we have waited for, that He may free us; This is Jehovah, whom we have waited for; let us exult and rejoice in His salvation (Isa. 25:9). The voice of him that crieth in the wilderness, Prepare ye the way for Jehovah, make straight in the desert a highway for our God; for the glory of Jehovah shall be revealed, and all flesh shall see it together; Behold, the lord Jehovah cometh in strength; He shall feed His flock as a shepherd (Isa. 40:3, 5, 10-11). [3] And the angel said, “Since Jehovah Himself came into the world, and assumed the Human, and thereby saved and redeemed men, He is therefore called ‘the Savior’ and ‘the Redeemer’ in the Prophets.” And then he read before them these passages following: Surely God is in thee, and there is no God besides; verily thou art a hidden God, O God of Israel, the Savior (Isa. 45:14-15). Am not I Jehovah? And there is no God else besides Me; a just God and a Savior, there is none besides Me (Isa. 45:21-22). I am Jehovah, and besides Me there is no Savior (Isa. 43:11). I Jehovah am thy God, and thou shalt acknowledge no God besides Me, and there is no Savior besides Me (Hos. 13:4). That all flesh may know that I Jehovah am thy Savior and thy Redeemer (Isa. 49:26; 60:16). As for our Redeemer, Jehovah of Hosts is His name (Isa. 47:4). Their Redeemer is strong, Jehovah of Hosts is His name (Jer. 50:34). O Jehovah, my Rock and my Redeemer (Ps. 19:14). Thus said Jehovah thy Redeemer, the Holy One of Israel, I Jehovah am thy God (Isa. 43:14; 48:17; 49:7; 54:8). Thou O Jehovah art our Father, our Redeemer, Thy name is from an age (Isa. 63:16). Thus said Jehovah thy Redeemer, I am Jehovah that maketh all things, and alone by Myself (Isa. 14:24). Thus said Jehovah King of Israel, and His Redeemer Jehovah of Hosts, I am the First and the Last, and besides Me there is no God (Isa. 44:6). Jehovah of Hosts is His name, and thy Redeemer, the Holy One of Israel, the God of the whole earth shall He be called (Isa. 54:5). Behold, the days come, that I will raise up unto David a just Branch who shall reign King, and this is His name, Jehovah our Justice (Jer. 23:5-6; 33:15-16). In that day shall Jehovah be king over all the earth; in that day shall Jehovah be one; and His name one (Zech. 14:9). [4] Being confirmed from all these passages, those that sat upon the seats said unanimously that Jehovah Himself assumed the Human to save and redeem men. But there was then heard a voice from the Roman Catholics, who had hid themselves in a corner of the temple, saying, “How can Jehovah the Father become Man? Is He not the Creator of the universe?” And one of them that sat upon the seats of the second row turned himself, and said, “Who then?” And he from the corner answered, “The Son from eternity.” But he received for answer, “Is not the Son from eternity, according to your confession, the Creator of the universe also? And what is a Son or a God born from eternity? And how can the Divine Essence, which is one and indivisible, be separated, and some of it descend and take on the Human, and not the whole?” [5] The second discussion concerning the Lord was, whether God the Father and He thus are one, as the soul and the body are one? They said that this is a consequence, because the soul is from the Father. And then one of those who sat upon the seats in the third row read from the creed which is called Athanasian these words: “Although our Lord Jesus Christ, the Son of God, is God and Man, still they are not two, but one Christ; yea, He is altogether one, He is one Person; since as the soul and the body make one man, so God and Man are one Christ.” The reader said that this faith is received in the whole Christian world, even by the Roman Catholics. And they then said, “What need is there of more? God the Father and He are one, as the soul and the body are one.” And they said, “As it is so, we see that the Lord’s Human is Divine, because it is the Human of Jehovah; then that the Lord as to the Divine Human is to be approached; and that thus and not otherwise can the Divine which is called the Father be approached.” [6] This conclusion of theirs the angel confirmed by many more passages from the Word, among which were these in Isaiah: Unto us a Boy is born, unto us a Son is given, whose name is Wonderful, Counselor, God, Hero, the Father of eternity, the Prince of peace (Isa. 9:6). Thou art our Father, Abraham hath not known us, and Israel doth not acknowledge us; Thou, O Jehovah; art our Father, our Redeemer from everlasting is Thy name (Isa. 63:16). And in John: Jesus said, He that believeth in Me, believeth in Him that sent Me, and he that seeth Me seeth Him who sent Me (John 12:44-45). Philip said unto Jesus, Show us the Father; Jesus saith unto him, He that seeth Me seeth the Father; how sayest thou then, show us the Father? Believest thou not that I am in the Father, and the Father in Me? Believe Me that I am in the Father and the Father in Me (John 14:8-11). Jesus said, I am the Way, the Truth, and the Life; no one cometh to the Father but by Me (John 14:6). On hearing these, they all said with one voice and heart, that the Lord’s Human is Divine, and that this is to be approached that the Father may be approached; since Jehovah God, who is the Lord from eternity, through it sent Himself into the world, and made Himself visible to the eyes of men, and thus accessible. Likewise He made Himself visible and thus accessible in the Human form to the ancients, but then through an angel. [7] After this followed the deliberation concerning the Holy Spirit. And first was disclosed the idea of many respecting God the Father, the Son, and the Holy Spirit, which was as if God the Father was sitting on high, and the Son at His right hand, and they were sending forth the Holy Spirit from them, to enlighten and teach men. But a voice was then heard from heaven, saying, “We cannot endure that idea of thought. Who does not know that Jehovah God is omnipresent? He who knows and acknowledges this, will also acknowledge that He Himself enlightens and teaches; and that there is not an intermediate God, distinct from Him, and still less from two, as one person from another. Therefore let the former idea, which is vain, be removed; and let this, which is just, be received, and you will see this clearly.” [8] But a voice was then heard again from the Roman Catholics, who had hid themselves in the corner of the temple, saying, “What then is the Holy Spirit, who is named in the Word in the Evangelists and in Paul, by whom so many of the learned men from the clergy, especially from ours, say that they are led? Who in the Christian world at this day denies the Holy Spirit and its operation?” At this one of those who were sitting upon the second row of seats, turned himself and said, “The Holy Spirit is the Divine proceeding from Jehovah the Lord. You say that the Holy Spirit is a Person by Himself and a God by Himself. But what is a Person going forth and proceeding from a Person, but operation going forth and proceeding? One person cannot go forth and proceed from another through a third, but operation can. Or what is a God going forth and proceeding from a God, but the Divine going forth and proceeding? One God cannot go forth and proceed from another through a third, but the Divine can. Is not the Divine Essence one and indivisible? And as the Divine Essence or the Divine Esse is God, is not God one and indivisible?” [9] On hearing these things, they who sat upon the seats concluded unanimously that the Holy Spirit is not a Person by itself, nor a God by itself; but that it is the Holy Divine going forth and proceeding from the Only Omnipresent God, who is the Lord. At this the angels that stood by the golden table upon which was the Word, said, “It is well. We do not anywhere read in the Old Testament, that the prophets spoke the Word from the Holy Spirit, but from Jehovah the Lord; and where ‘the Holy Spirit’ is mentioned in the New Testament, the proceeding Divine is meant, which is the Divine enlightening, teaching, vivifying, reforming, and regenerating.” [10] After this there followed another discussion concerning the Holy Spirit, which was, From whom does the Divine which is called the Holy Spirit proceed? Is it from the Divine which is called the Father, or from the Divine Human which is called the Son? And when they were discussing this, the light shone on them from heaven, from which they saw that the Holy Divine, which is meant by the Holy Spirit, proceeds from the Divine in the Lord through His glorified Human, which is the Divine Human, comparatively as all activity proceeds from the soul through the body with man. This the angel standing at the table confirmed from the Word by these passages: He whom the Father hath sent, speaketh the words of God; He hath not given the Spirit by measure unto Him; the Father loveth the Son, and hath given all things into His hand (John 3:34-35). There shall come forth a Rod out of the stem of Jesse, the Spirit of Jehovah shall rest upon Him, the Spirit of wisdom and intelligence, the Spirit of counsel and might (Isa. 11:1-2). That the Spirit of Jehovah was given upon Him, and that it was in Him (Isa. 42:1; 59:19-20; 61:1; Luke 4:18). When the Holy Spirit shall come, which I will send unto you from the Father (John 15:26). He shall glorify Me, for He shall receive of Mine, and announce it unto you; all things that the Father hath are Mine; therefore I said that He shall receive of Mine, and announce it unto you (John 16:14-15). If I go away, I will send the Comforter unto you (John 16:7). The Comforter is the Holy Spirit (John 14:26). The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39). After the glorification, Jesus breathed on them, and said to the disciples, Receive ye the Holy Spirit (John 20:22). [11] Since the Lord’s Divine operation from his Divine omnipresence is meant by the Holy Spirit, therefore when He spoke to the disciples concerning the Holy Spirit which He would send from God the Father, He also said: I will not leave you orphans; I go away, and come unto you; and in that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:18, 20, 28). And just before His departure out of the world, He said: Lo, I am with you all the days until the consummation of the age (Matt. 28:20). Having read these words before them, the angel said, “From these and many other passages in the Word, it is manifest that the Divine which is called the Holy Spirit proceeds from the Divine in the Lord through His Divine Human.” To this they that sat upon the seats said, “This is the Divine truth.” [12] At length this decision was made, “That from the deliberations in this council we have clearly seen, and thence acknowledge as the holy truth, that in our Lord Jesus Christ there is a Divine Trinity, which is, the Divine from which, that is called the Father; the Divine Human, which is the Son; and the proceeding Divine, which is the Holy Spirit. Thus there is one God in the church.” After these things were concluded in that magnificent Council, they rose up; and the angel keeper of the wardrobe came and brought to each of those who sat upon the seats splendid garments interwoven here and there with threads of gold, and said, “Receive these wedding garments.” And they were conducted in glory into the New Christian Heaven, with which the Lord’s church on earth, which is the New Jerusalem, will be conjoined. Rev. 22:21: The grace of our Lord Jesus Christ be with you all. Amen.